Hadith

Hadith is a form of Islamic oral tradition containing the purported words, actions, and the silent approvals of the prophet Muhammad. Each hadith is associated with a chain of narrators (a lineage of people who reportedly heard and repeated the hadith, from which the source of the hadith can apparently be traced). Compilations of hadith were aggregated into distinct collections by Islamic scholars (known as Muhaddiths) in the centuries after Muhammad’s death. Hadith are widely respected in mainstream Muslim thought and are central to Islamic law. They are at the center of a major scholarly discipline in Islam known as the hadith sciences, in addition to a contemporary field of historiography known as hadith studies.

Ḥadīth is the Arabic word for things like a report or an account (of an event).: 471  For many, the authority of hadith is a source for religious and moral guidance known as Sunnah, which ranks second only to that of the Quran (which Muslims hold to be the word of God revealed to Muhammad). While the number of verses pertaining to law in the Quran is relatively small, hadith are considered by many to give direction on everything from details of religious obligations (such as Ghusl or Wudu, ablutions for salat prayer), to the correct forms of salutations and the importance of benevolence to slaves. Thus for many, the “great bulk” of the rules of Sharia are derived from hadith, rather than the Quran. Among scholars of Sunni Islam the term hadith may include not only the words, advice, practices, etc. of Muhammad, but also those of his companions. In Shia Islam, hadith are the embodiment of the sunnah, the words and actions of Muhammad and his family, the Ahl al-Bayt (The Twelve Imams and Muhammad’s daughter, Fatimah).

Unlike the Quran, not all Muslims believe that all hadith accounts are divine revelation; in fact, scholars have thoroughly examined hadith to sort them into accuracy categories ever since the early period following the Prophet Muhammad’s death. Different collections of hadīth would come to differentiate the different branches of the Islamic faith. A minority of Muslims believe that Islamic guidance should be based on the Quran only, thus rejecting the authority of hadith; some further claim that many hadiths are fabrications (pseudepigrapha) created in the 8th and 9th centuries AD, and which are falsely attributed to Muhammad. Historically, some sects of the Kharijites also rejected the hadiths, while Mu’tazilites rejected the hadiths as the basis for Islamic law, while at the same time accepting the Sunnah and Ijma.

Because some hadith contain questionable and contradictory statements, the authentication of hadith became a major Islamic discipline known as the hadith sciences. In its classic form a hadith consists of two parts—the chain of narrators who have transmitted the report (the isnad), and the main text of the report (the matn). Individual hadith are classified by Muslim clerics and jurists into categories such as sahih (‘authentic’), hasan (‘good’), or da’if (‘weak’). However, different groups and different scholars may classify a hadith differently. Historically, some hadiths deemed to be unreliable were still used by Sunni jurists for non-core areas of law.

Western scholars participating in the field of hadith studies are generally skeptical of the value of hadith for understanding the true historical Muhammad, even those considered sahih by Muslim scholars. Among other reasons, this is due to the late date for when the hadith compilations were made, difficulties in verifying their chains of transmission, the prevalence of falsified hadith, and skepticism concerning whether the methods of the hadith sciences can reliably discriminate between authentic and inauthentic hadith.

wikipedia/en/Hadith

Hadith refers to the recorded sayings, actions, approvals, and characteristics of the Prophet Muhammad ﷺ. It forms the second most authoritative source of Islam after the Qur’an, and is foundational for the development of Fiqh, Aqidah, Tafsir, and the entire edifice of Islamic knowledge.

Biographical evaluation (Arabic: عِلْمُ الرِّجال‎, romanized: Ilm al-Rijāl), literally meaning ‘Knowledge of Men’ but more commonly understood as the Science of Narration, refers to a discipline of Islamic religious studies within hadith terminology in which the narrators of hadith are evaluated. Its goal is to distinguish authentic and reliable hadiths from unreliable hadiths in establishing the credibility of the narrators, using both historic and religious knowledge. Ilm ar-rijal is synonymous with what is commonly referred to as al-jarḥ wa al-taʻdīl (discrediting and accrediting) – the criticism and declared acceptance of hadith narrators.

Imam Nawawi, a renowned Islamic scholar, commented on this hadith, stating that it shows the companions were more knowledgeable about certain worldly matters, while the Prophet’s authority was absolute in religious affairs[7].

This hadith does not conflict with the Quranic guidance against speaking without knowledge (Al-Isra: 36). Rather, it demonstrates the Prophet’s honesty and willingness to correct himself when necessary, even in matters outside the realm of divine revelation[7].

In conclusion, this hadith serves as a valuable lesson in distinguishing between religious authority and human expertise, encouraging Muslims to think critically and seek knowledge in all aspects of life.

Citations:

[1] https://www.eurasiareview.com/10072023-importance-of-tree-planting-and-forestry-in-islam-in-light-of-the-quran-and-hadith-oped/

[2] https://www.abuaminaelias.com/dailyhadithonline/2015/01/20/dua-hamd-trees-paradise/

[3] https://muslimmatters.org/2017/12/20/trees-a-forgotten-miracle/

[4] https://www.usuli.org/2023/12/08/parable-of-the-palm-tree-morality-as-the-language-of-deceit/

[5] https://islam.stackexchange.com/questions/51784/wrong-explanation-about-science-by-prophet-muhammad

[6] https://www.abuaminaelias.com/dailyhadithonline/2012/11/24/plant-tree-ressurection/

[7] https://seekersguidance.org/answers/guidance-answers/why-did-the-prophet-allah-bless-him-and-give-him-peace-comment-on-date-palm-pollination-and-how-should-we-understand-this-hadith/

[8] https://www.iium.edu.my/deed/hadith/bukhari/039_sbt.html

[9] https://bliis.org/essay/planting-a-tree-in-the-end-times-an-analysis-of-an-islamic-and-jewish-saying/

This hadith has been widely commented upon by Islamic scholars as it raises critical theological considerations about the Prophet’s role and scope of knowledge.

• Religious Knowledge (Divinely Revealed): The Prophet Muhammad (peace be upon him) had perfect and complete knowledge in all matters of religion. His guidance in this realm is infallible, as it originates from Allah through revelation.
• Worldly Knowledge (Human Experience): This incident underscores the human aspect of the Prophet. In worldly matters that are not tied to divine revelation, he exercised ijtihad (independent reasoning), which, while guided by divine wisdom, did not equate to infallibility in mundane affairs.

• Belief in the Prophet’s Perfection:
  • The Prophet (peace be upon him) is perfect in the execution of his divinely appointed role.
  • Acknowledging his human limitations in mundane matters does not detract from his status as the final Messenger but instead emphasizes his relatability and humanity.
• Divine Guidance in Religious Affairs:
  • The Quran confirms the Prophet’s divine guidance in religious matters: “He does not speak from desire; it is nothing but revelation revealed.” (Quran 53:3-4)
• Human Aspect of the Prophet:
  • The hadith underscores the Prophet’s dual role as a messenger of divine knowledge and a human being who lived among his followers.
  • Allah’s wisdom in this duality lies in making the Prophet a practical role model, relatable to ordinary human beings.

• Encouragement of Expertise: This hadith encourages Muslims to excel in their worldly knowledge and rely on expertise in areas where divine guidance is not explicit.
• Avoiding Blind Imitation: It warns against conflating prophetic guidance on worldly matters with divine revelation, advocating for critical thinking and consultation with experts.
• Understanding Human Limitations: Believing the Prophet was human in his worldly reasoning fosters a balanced view of his perfection in religious guidance and relatability in worldly affairs.

• Tawhid: By recognizing that even the Prophet (peace be upon him) does not hold infinite knowledge in worldly affairs, Muslims reaffirm Allah’s exclusive omniscience and omnipotence.
• The Role of Revelation vs. Reason: This incident delineates the complementary roles of revelation and reason in Islam, encouraging Muslims to integrate both in their lives.

• How does acknowledging the Prophet’s human aspect help in understanding his role as a guide in both spiritual and worldly matters?
• What can be learned from this incident about the boundaries of religious authority and expertise in other fields?