This type of Ḥadīth and similar narrations, if they are authentic, fall under the category of divine revelation and information, rather than just sensory experience and empirical evidence.

When it comes to matters based on revelation (which here refers to information conveyed by the Prophet), we examine the authenticity of the chain of narration to ensure it is sound. It must not contradict established knowledge or be weaker than other evidence. If the ḥadīth meets these criteria, we follow it out of religious devotion (ta῾abbud), even if we do not fully understand the wisdom behind it.

The ḥadīth about eating dates is mentioned in both Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim. In one narration by Sa῾d ibn Abī Waqqāṣ (may Allāh be pleased with him), the Prophet (peace be upon him) said: “Whoever eats seven dates of ῾Ajwah every morning, neither poison nor magic will harm him on that day.” This narration does not specify the origin of the dates. However, another more specific narration is found in Ṣaḥīḥ Muslim, where the Prophet (peace be upon him) said: “Whoever eats seven dates from what is between its two volcanic plains in the morning, no poison will harm him until evening.” The volcanic plains here refer to the eastern and western regions of Medina, characterized by black, charred stones. Another version of the ḥadīth, narrated by al-᾽Ismā῾īlī, says: “Whoever eats seven ῾Ajwah dates from the dates of al-῾Aāliyah in the morning…” Al-῾Aāliyah refers to the villages located in the highlands of Medina, towards the region of Najd.

Additionally, in Sunan Abī Dāwūd, there is a narration from Mujahid that Sa῾d said: “I became seriously ill, and the Messenger of Allāh (peace be upon him) visited me. He placed his hand on my chest until I felt its coolness in my heart. Then he said: ‘You are a man with heart pain. Go to Al-Ḥārith ibn Kaladah, the brother from Thaqīf, for he is a man who practices medicine. Let him take seven ῾Ajwah dates from Medina, grind them with their seeds, and give them to you to drink.'” The term “give them to you to drink” means to administer them as medicine.

In interpreting this ḥadīth, it appears that the Prophet (peace be upon him) was aware of the benefits of the dates of Medina, either through revelation (in which case it is a divine instruction for the Ummah, should be exclusively specific to this type of dates and should be followed by his Ummah universally) or through experience and practice. It is known that the best food for a person is that which grows in the land where they live, as it aligns with the climate, water, and conditions of that region. This is similar to how allergy treatments are most effective when derived from the same environment where the patient lives, and honey is most beneficial when it comes from the same area where the consumer resides.

Thus, the Prophet (peace be upon him) may have pointed out a local, natural source for treating the mentioned ailments, making it specific to the people of Medina and those living in similar environments.

Supporting this interpretation is the narration in Sunan Abī Dāwūd, where the Prophet (peace be upon him) referred the patient to a specialized physician. Had the dates themselves been a universal cure, the Prophet would have instructed the person to eat them directly. Instead, he asked the patient to seek a concoction prepared by the physician, indicating that the dates were to be used with seeds as part of a specific medical treatment.

Qāḍī ῾Iyāḍ commented on this by saying: “The specification of ῾Ajwah from Al-῾Aāliyah and from between the volcanic plains of Medina resolves any confusion and indicates that this is specific to those dates, just as certain remedies are found to be effective for particular ailments only in specific regions not others due to the influence of the earth or the air.”

It seems that the benefit of these dates is more apparent in the case of poison, where a strong body and immune system are needed to combat it, and the sweet dates of Medina may serve as a natural antidote. As for the issue of magic, it appears to be more of a spiritual matter than a physical one.

It can be understood that the Prophet (peace be upon him) was aware of this benefit through revelation, such as the blessing of his prayers for Medina. He knew that Allāh accepted his prayers, so he mentioned magic and poisoning because usually people in the pre-Islamic times were worried of them. He may be aware of this benefit through experience, as the essence of magic is an influence on the eyesight, especially ill eyes that may be affected by illusions. Thus, dates from Madena particularly in terms of its taste could strengthen the eyesight, protecting against the illusions and deceptions often associated with magic.

In summary, the benefits described in these narrations may arise from two factors, often working together. The first factor is the Prophet’s (peace be upon him) blessings and prayers, as seen in the prayers of Prophet ᾽Ibrāhīm to the people of Mecca and how it came true when all people trying hard to bring provisions to them while they are doing nothing since the time of ᾽Ibrāhīm (peace be upon him) till now. The second factor is the specialized knowledge and guidance the Prophet (peace be upon him) provided to his noble Companions, such as the use of honey, cupping, miswak, and avoiding the use of water heated by the sun—practices rooted in experience and knowledge.

Fatwā issued by Dr. Khālid Naṣr