Question # 574: Assalamualaikum; I seek clarity on the Hadith regarding date-palm pollination, as the explanations I’ve encountered leave some questions unanswered:

1. Why did the Prophet comment spontaneously on pollination? As a role model, his words were often taken as truth. Why, then, would he comment on a worldly matter that could contradict established knowledge or logic?

2. Does this contradict hadith speak good or remain silent and Quranic guidance in Surah Al-Isra (17:36)? This verse advises against speaking without sufficient knowledge. The Prophet’s statement appears to have been made without prior understanding, raising questions about its alignment with this principle.

3. How should we interpret this Hadith? because there’s hadith that the Prophet is directly saying/commanding and indirectly =

a). If the Prophet intentionally expressed his opinion, what does it mean for a Prophet to voice a potentially incorrect view, especially if it caused harm?

b). If his comment was unintentional, how should we reconcile the incident with the notion that he did not foresee the impact of his words?

4. Why didn’t the Prophet apologize or clarify afterward? Should responsibility be taken, even for accidental outcomes?

I know The Hadith demonstrates the distinction between divine guidance (wahy) and the Prophet’s human opinions in worldly matters. However, these lingering questions remain unresolved for me. Your insights would be greatly appreciated. Jazakumullahu khair.

Assalamu ‘laikum warahmatullahi wabarakatuh,

All praise and thanks are due to Allah (سبحانه و تعالى), and peace and blessings be upon His Messenger (صلى الله عليه و سلم).

Dear questioner,

First of all, we implore Allah (سبحانه و تعالى) to help us serve His cause and render our work for His sake.

Shorter Answer: To address the question raised about the hadith concerning date-palm pollination, here are the key insights:

  1. The Prophet’s (صلى الله عليه و سلم) comment on pollination reflects his human perspective, emphasizing that he was sharing a personal opinion rather than divine revelation.
  2. The Prophet’s (صلى الله عليه و سلم) statement does not contradict the Qur’anic guidance, as it was not intended to mislead but was a reflection of his personal judgment in a worldly matter.
  3. If the Prophet (صلى الله عليه و سلم) intentionally expressed his opinion, it highlights the distinction between divine guidance and human fallibility; if unintentional, it illustrates his human nature and the learning opportunity for the community.
  4. The absence of an immediate apology should be seen as an educational moment rather than negligence, as he acknowledged the farmers’ expertise and encouraged critical thinking in worldly matters.

Long Answer: The hadith referred to in the question is as follows: It was reported that Rafi` ibn Khudayj said: The Prophet (صلى الله عليه و سلم) came to Madinah, and they were pollinating the date palms. He said, “What are you doing?” They said, “We always used to pollinate them.” He said, “Perhaps if you do not do that, it will be better.” So they did not do it, and the harvest was lacking. They mentioned that to him, and he said, “I am only a human being like you. If I tell you to do something with regard to religion, then follow it, but if I tell you to do something based on my own opinion, I am only a human being.” (Narrated by Muslim) In another version of Muslim narrated from Anas, he (صلى الله عليه و سلم) said, “…You have better knowledge about the affairs of your world.”

The question about this hadith and its implications reflect deep concern about the intersection of prophetic guidance, worldly matters, and human fallibility. This specific incident, which revolves around the Prophet Muhammad’s (صلى الله عليه و سلم) statement on the pollination of date palms, has been a subject of considerable discussion among scholars, as it touches on key principles of the nature of prophetic speech and the balance between divine revelation and the Prophet Muhammad’s (صلى الله عليه و سلم) human opinions on worldly matters. This incident provides valuable insights into the nature of prophethood and the scope of religious guidance.

To answer the questions of the questioner in the order they were mentioned:

  1. The Prophet Muhammad (صلى الله عليه و سلم) was, indeed, a role model for all aspects of life. However, his role as a leader and guide extends to both spiritual and practical matters. The Prophet’s (صلى الله عليه و سلم) comment on the pollination of date palms seemed to suggest it was beneficial, but then later, after the companions tried it, they found that the crops did not improve as expected.

There are a few important points to note here:

  • Role as a Human Being: The Prophet (صلى الله عليه و سلم) was sent not only as a messenger of divine revelation but also as a human being. While he was divinely guided in matters of faith and law (wahy), in worldly matters, he exercised his human intellect and knowledge. In this case, his response was based on his personal opinion, not on divine revelation.
  • Worldly Matters and Prophetic Guidance: It is crucial to recognize that the Prophet (صلى الله عليه و سلم) did not claim infallibility in non-religious matters. His statements on issues like agriculture, trade, and otherworldly concerns were his opinions and were not necessarily authoritative in the same way as the guidance he received from Allah regarding religious matters.
  • Curiosity and Community: Last but not least, the Prophet’s (صلى الله عليه و سلم) spontaneous comment on pollination likely stemmed from his human curiosity and desire to engage with his community. As a newcomer to Madinah, he observed local agricultural practices and shared his thoughts, not intending to issue a religious decree. The essence of his message was that he recognized the expertise of the farmers and acknowledged their knowledge of agriculture, thereby indicating a separation between divine commandments and personal opinions.

Therefore, the Prophet’s (صلى الله عليه و سلم) response on this matter should be understood as a reflection of his role as an everyday human being advising based on his knowledge, not divine guidance. His role in worldly matters was that of an adviser with a human perspective, and while his words were respected, they were not the same as the divine guidance received through revelation.

  1. This incident seems to contradict the Qur’anic verse in Soorah Al-Isra (17:36): “Do not follow what you have no [sure] knowledge of. Indeed, all will be called to account for [their] hearing, sight, and intellect” or the hadith about speaking good or remaining silent.

However, there are a few key points to consider:

  • Intention and Context: The Prophet’s comment on the date palms was not intended to mislead or speak without knowledge deliberately. It was a reflection of his personal judgment on a worldly matter, not a claim of certain knowledge. In this light, his statement can be seen as an example of a human being offering an opinion, which, in the absence of divine guidance, could be correct or incorrect.
  • Differentiating Between Knowledge of Religion and Other Fields: The Qur’anic guidance primarily addresses matters of religious knowledge, where the stakes are higher, as misrepresentation in matters of faith could lead to misguidance. The Prophet (صلى الله عليه و سلم) had a vast understanding of religious matters through wahy (revelation), but for worldly matters, he acted as a human being whose views were fallible, just like any other person.
  • The Prophet’s Ijtihad: It does not mean that when the Prophet (صلى الله عليه و سلم) spoke of other than the divine revelation, he was speaking in vain, with idle talk, or out of his personal desire. It rather means that the Ijtihad (independent reasoning) of the Prophet (صلى الله عليه و سلم) may or may not be approved by Allah (سبحانه و تعالى). This is why An-Nasafi commented on the verse: “Nor does he speak from [his own] inclination.” (Soorah An-Najm, 53:3) that “it means, whatever the Prophet (صلى الله عليه و سلم), conveyed to you of the Qur’an, he (صلى الله عليه و سلم), is not speaking out of his own inclination or personal opinion. It is a divine revelation sent down to him from Allah (سبحانه و تعالى). This verse is used as evidence to support the argument of those who reject the idea that the Prophets may practice Ijtihad (and maintain, instead, that whatever is uttered by them is divine inspiration). This view is refutable; Allah (سبحانه و تعالى) allowed the Prophets to practice Ijtihad. If their Ijtihad was approved and endorsed by Allah (سبحانه و تعالى), it was considered just like divine inspiration and not a mere personal endeavor or view.”

There is a famous disagreement among scholars regarding the idea of the Ijtihad of the Prophet (صلى الله عليه و سلم) in matters unaddressed by divine revelation. The majority of Muslim scholars hold that the Prophet (صلى الله عليه و سلم) is allowed to practice Ijtihad in matters pertaining to legislation and religious matters. If the Prophet (صلى الله عليه و سلم) practiced Ijtihad and was right, his Ijtihad was approved by Allah (سبحانه و تعالى); otherwise, it would be proven wrong via divine inspiration. For instance, the Prophet (صلى الله عليه و سلم) practiced Ijtihad regarding the prisoners of war in the Battle of Badr. He (صلى الله عليه و سلم) accepted the ransom and set them free. He (صلى الله عليه و سلم) also practiced Ijtihad in giving the hypocrites permission not to participate in the Tabuk Battle. Shaykh Zakariyya Al-Ansari wrote, “The preponderant opinion is that the Prophet (صلى الله عليه و سلم) is allowed to practice Ijtihad, and this actually occurred. Allah (سبحانه و تعالى) says in the Qur’an: “It is not for a prophet to have captives [of war] until he inflicts a massacre [upon Allah’s enemies] in the land. Some Muslims desire the commodities of this world, but Allah desires [for you] the Hereafter. And Allah is Exalted in Might and Wise.” (Soorah Al-Anfal, 8:67). Also, “May Allah pardon you, [O Muhammad]; why did you give them permission [to remain behind]? [You should not have] until it was evident to you who were truthful and you knew [who were] the liars.” (Soorah at-Tawbah, 9:43)

Allah (سبحانه و تعالى) disapproved of such actions and blamed the Prophet (صلى الله عليه و سلم) for accepting the ransom for the prisoners of war in the Battle of Badr and for giving permission to those whose hypocrisy was evident as they remained behind and did not join him in the Battle of Tabuk. Verily, divine reproof can never be for a matter decided by divine inspiration. Therefore, it is clear that those [above] incidents were based upon Ijtihad made by the Prophet (صلى الله عليه و سلم). (Islamweb.net)

  1. Regarding how to interpret this hadith, there are several perspectives:
  • If the Prophet intentionally expressed his opinion: As mentioned earlier, the Prophet Muhammad (صلى الله عليه و سلم) was a human being and could express personal views. If his statement was intended as personal advice rather than divine revelation, then this incident highlights the distinction between divine guidance (wahy) and human opinion. Even though the Prophet’s words were respected, the companions had the agency to test and act upon them.

What does it mean for a Prophet to voice a potentially incorrect view? A key point here is that prophets were infallible in delivering Allah’s message but were not necessarily infallible in non-religious matters. If these opinions result in harm, the response is part of human trial and error, emphasizing the need for discernment in interpreting his words. The Prophet’s role in worldly matters was based on his human judgment, and mistakes in these areas did not undermine his status as the final messenger of Allah (سبحانه و تعالى).

  • If his comment was unintentional: The possibility that the Prophet (صلى الله عليه و سلم) did not foresee the impact of his words reflects the human nature of the Prophet. This incident can be understood as a learning experience for the community, emphasizing that even the Prophet’s human opinions were open to reconsideration.

Reconciling with the Prophet’s foresight: As a leader, the Prophet did not claim to know everything, and his wisdom was based on his lived experience. This illustrates that in matters of worldly knowledge, the Prophet (صلى الله عليه و سلم) was as fallible as anyone else, but this did not diminish his status in religious matters. Also, this incident shows that the Prophet (صلى الله عليه و سلم) did not always foresee the consequences of his casual remarks, highlighting his human nature.

  1. While the Prophet (صلى الله عليه و سلم) might not have explicitly apologized, he did address the misunderstanding when informed of the consequences of his words and did clarify the situation by stating, “You have better knowledge about the affairs of your world.” This response serves as both an acknowledgment of the mistake and a valuable lesson for the community. Therefore, the lack of an immediate apology should not be interpreted as negligence but as an educational moment to emphasize learning from outcomes and experiences. This human aspect encourages the ummah to engage in intellectual inquiry and practical wisdom. Furthermore, his acknowledgment of human fallibility serves as an important lesson for the community about balancing authority and individual expertise, trusting in their knowledge and experience to navigate worldly matters confidently. The emphasis should be on empowerment rather than unquestioning obedience in every circumstance.

Key Insights:

  • This hadith demonstrates the importance of distinguishing between religious guidance and personal opinions, even from Prophets.
  • It encourages Muslims to pursue knowledge and expertise in worldly matters through observation, experimentation, and learning.
  • The incident reinforces the concept that Islam encourages critical thinking and does not demand blind following in non-religious matters.

In conclusion, this hadith provides a nuanced understanding of prophethood, emphasizing the Prophet’s human nature in worldly affairs while maintaining his divine guidance in religious matters. It encourages Muslims to seek knowledge, think critically, and understand the proper scope of religious authority in different aspects of life.

Allahu A’lam (Allah (سبحانه و تعالى) knows best) and all Perfections belong to Allah, and all mistakes belong to me alone. May Allah (سبحانه و تعالى) forgive me, Ameen.

Wassalaam