`Abd al-Husayn Expresses Surprise Regarding the Hadith of Sulayman’s `alayh al-Salam Visiting a Hundred Wives in a Single Night

`Abd al-Husayn Objects to the Hadith of Nabi Musa `alayh al-Salam Slapping the Eye of the Angel of Death
December 4, 2015
`Abd al-Husayn’s Objections Against the Hadith Regarding the Descending of Allah Towards the Sky of the Earth Every Night
December 4, 2015

BACK Return to Table of contents

 

‘Abdul Hussain Expresses Surprise Regarding the Hadith of Prophet Sulaiman’s ‘alayh al Salam Visiting a Hundred Wives in a Single Night

 

On page 74, under the chapter, “Sulaiman’s ‘alayh al Salam visit to a hundred women in one night,” he says:

 

أخرج الشيخان بالاسناد إلى أبي هريرة مرفوعاً قال : قال سليمان بن داود لأطوفن الليلة بمائة امرأة ! تلد كل امرأة غلاما ؟ يقاتل في سبيل الله! فقال له الملك: قل إن شاء الله فلم يقل! ! فأطاف بهن ! ولم تلد منهن إلا امرأة نصف إنسان! (قال  أبو هريرة ):قال النبي  لو قال إن شاء الله لم يحنث وكان أرجى لحاجته

Al Bukhari and Muslim have reported with their chain from Abu Hurairah who ascribes the narration to the Prophet salla Llahu ‘alayhi wa sallam that Sulaiman ibn Dawood said, “I will definitely visit one hundred women tonight, and every one of them will give birth to a boy who will eventually fight in the path of Allah.”

The angel said to him, “Say, ‘If Allah wills,” but he did not say so.[1]

Consequently, he visited them, but only one gave birth to a malformed baby.

Abu Hurairah narrated, “The Prophet salla Llahu ‘alayhi wa sallam said, ‘If he said, “if Allah wills,” his oath would not have been broken and it would be more effective in achieving his objective.’”[2]

 

He continues with his mission of creating doubts by saying:

 

وفي هذا أيضاً نظر من وجوه : أحدها: أن القوة البشرية لتضعف عن الطواف بهن في ليلة واحدة مهما كان الإنسان قوياً ، فما ذكره أبو هريرة من طواف سليمان (ع) بهن مخالف لنواميس الطبيعة لا يمكن عادة وقوعه أبدا .

ثانيها: أنه لا يجوز على نبي الله تعالى سليمان (ع) أن يترك التعليق على المشيئة، ولا سيما بعد تنبيه الملك إياه إلى ذلك، وما يمنعه من قول إن شاء الله ؟ وهو من الدعاء الى الله والأدلاء عليه ، وإنما يتركها الغافلون عن الله الجاهلون بأن الأمور كلها بيده . فما شاء منها كان وما لم يشأ لم يكن ، وحاشا أنبياء الله عن غفلة الجاهلين أنهم (ع) لفوق ما يظن المخرفون .

ثالثها:أن أبا هريرة قد اضطرب في عدة نساء سليمان، فتارة روى إنهن مائة كما سمعت، وتارة روى إنهن تسعون، وتارة روى إنهن سبعون وتارة روى إنهن ستون ….

There are a few reasons why this is not acceptable. Firstly, despite the strength of any human, it is impossible to visit one hundred women in one night. Thus, the narration of Abu Hurairah cannot be reconciled with the rules of nature. Human norms demand that this can never happen. Secondly, it is inconceivable that the Prophet of Allah, Sulaiman, omitted saying “if Allah wills,” especially after being told by the angel to do so. What stopped him from saying “if Allah wills,” when he is one who calls and guides towards Allah? Omitting it is the act of those who are negligent regarding Allah. They do not realise that all matters are controlled by Allah. That which He wishes takes place and that which He does not wish, does not take place. It is impossible for the Ambiyaʼ of Allah to be overtaken by negligence like that of the ignorant. Indeed, they are far beyond that which the feeble-minded believe.

Thirdly, Abu Hurairah was inconsistent as far as narrating the number of wives of Sulaiman. At times, such as the above narration, he states that they were one hundred. On other occasions, he stated that they were ninety. He also narrates that they were seventy and yet in another narration he says that they were sixty.

 

Our comment: This type of hadith has been narrated by your own Imams and your scholars have reported them in their commentaries. Al Tabarsi reports this hadith, which you have found objectionable from Abu Hurairah in his Tafsir[3]. As for the narrations from the Ahlul Bayt, the Tafsir al Burhan reports from Hisham who narrates from al Sadiq:

 

إن داود لمّا جعله الله خليفة في الأرض أنزل عليه الزبور- إلى أن قال- ولداود حينئذ تسع وتسعون امرأة ما بين مهيرة إلى جارية

When Allah appointed Dawood as the khalifah upon the earth, He revealed to him the Psalms… at that time, Dawood had ninety-nine women, some were wives and some were slave girls.[4]

 

Hassan ibn Jahm narrates:

 

رأيت أبا الحسن (ع) اختضب فقلت: جعلت فداك اختضبت فقال: نعم إن التهيئة مما يزيد في عفة النساء – إلى أن قال:- كان لسليمان بن داود ألف امرأة في قصر واحد ثلاثمائة مهيرة وسبعمائة سريّة وكان رسول الله له بضع أربعين رجلا وكان عنده تسع نسوة وكان يطوف عليهن في كل يوم وليلة

I saw Abu al Hassan after he applied henna. I said to him, “May I be sacrificed for you, you have used henna?”

He replied, “Undoubtedly the chasteness of women is increased by keeping oneself adorned… Sulaiman ibn Dawood had one thousand women in one palace. Three hundred were his wives and seven hundred were slaves. The Messenger salla Llahu ‘alayhi wa sallam had the strength of forty men, he had nine wives and he would visit all of them in the space of twenty-four hours.”[5]

 

Ni’mat Allah al Jaza’iri says in his book, Qisas al Ambiya’:

 

عن أبي الحسن(ع) قال: كان لسليمان بن داود  ألف امرأة في قصر واحد، وثلاثمائة مهيرة وسبعمائة سرّية، ويطيف بهن في كل يوم وليلة

It is narrated from Abu al Hassan that he said, “Sulaiman ibn Dawood had one thousand women in one palace. Three hundred were wives and seven hundred were slaves. He would visit all of them in one day and night.”[6]

 

Al Jaza’iri comments on the narration saying:

 

 أقول: يحمتل طواف الزيارة ، الأظهر أنه طواف الجماع

I say, it is possible that he went to them to visit them; however, the more likely meaning is that he visited them to fulfil conjugal relations.[7]

 

In the same book it is narrated from Abu Jafar:

 

قال: كان لسليمان حصن بناه  الشياطين له ، فيه ألف بيت في كل بيت منكوحة ، منهن سبعمائة أمة قطبية وثلاثمائة حرة مهيرة ، فاعطاه الله تعالى قوة أربعين رجلا في مباضعة النساء ، وكان يطوف بهن جميعا ويسعفهن

Sulaiman had a fort which was built for him by his shayateen. It comprised of a thousand rooms and every room had a woman. Seven hundred were slaves and three hundred were wives. Allah gave him the sexual strength of forty men. He would visit all of them and he would satisfy them.[8]

 

Muhammad Nabi al Tursikani states:

 

وفي بعض الكتب المعتبرة !كان معسكره مأة فرسخ مفروشة بلبنة الذهب يقوم عليها عسكره خمسة وعشرون إنس ، …. وكانت له ألف امرأة في ألف بيت من القوارير موضوعة على الخشب ،وعن أبي الحسن : كان لسليمان لف امرأة في قصر واحد

It appears in some reliable books that his army base was one hundred miles and it was tiled with gold bricks. His army of twenty-five people would stand upon it. He had one thousand women in a thousand round houses which were placed upon wood. Abu al Hassan narrates, “Sulaiman had one thousand women in one palace.”[9]

 

It appears in al Anwar al No’maniyyah:

 

أن سليمان كان يسحب معه على البساط ألف امرأة منكوحة وسبعمأة من الإماء وثلثمأة من الحرائر، وقيل: إنه كان يوقف عليهن في ليلته …

One thousand women would share the bed with Sulaiman, seven hundred slaves and three hundred wives. It is said that he would engage with all of them in one night.[10]

 

He states:

 

أقول: ما نسبه إلى القليل نقله في المكارم من الكتاب من لايحضر من مزيد قال بعض نقل العدد المزبور:” وكان يطوف بهن في كل يوم وليلة

I say: What stands ascribed to a few here is attributed to a greater number in al Makarim citing the book Man La Yahdur. After giving the stated number, he says, “He would visit all of them in the space of twenty-four hours.”

 

Al Kashani states in his book, al Mahajjat al Bayda’:

 

كما روي عن سليمان أنه قال: لأطوفنّ الليلة على مائة امرأة تلد كل امرأة غلاماً الحديث ولم يقل إن شاء الله فحرم ما أراد من الولد ..

Just as it is narrated from Sulaiman that he said, “Tonight I will visit one hundred women and all of them will give birth to a boy…” He did not say “if Allah wills,” so he was deprived of the children that he desired.[11]

 

Is ‘Abdul Hussain satisfied with the narrations of the Ahlul Bayt and the explanations of his scholars?

Why were objections raised against Sulaiman ‘alayh al Salam, when your people have narrated that Nabi salla Llahu ‘alayhi wa sallam was granted this strength?

Wasa’il al Shia reports from Hisham ibn Salim who narrates from Abu ‘Abdullah:

 

لما كان في السحر هبط جبرئيل بصحفة من الجنة كان فيها هريسة ، فقال: يا محمد هذه عملها لك الحور العين فلكها أنت وعلي وذريتكما فإنه لا يصلح أن يأكلها غيركم فجلس رسول الله وعلي فاطمة والحسن والحسين (ع) فأكلوا منها فاعطى رسول الله في المباضعة من تلك الأكلة قوة أربعين رجلاً، فكان إذا شاء غشى نساءه كلهن في ليلة واحدة

Jibril descended before dawn with a plate from Jannat which contained Harisah (a certain dish) and said, “O Muhammad, the hur al ‘ayn have prepared this for you. It should be consumed by you, ‘Ali, and the offspring of the two of you. It is not suitable for anyone else.”

Thus, the Messenger salla Llahu ‘alayhi wa sallam, ‘Ali, Fatimah, Hassan, and Hussain sat down and consumed it. The Messenger salla Llahu ‘alayhi wa sallam was given the sexual strength of forty men as a result of that food. Therefore, whenever he desired, he would have relations with all of his nine wives in a single night.[12]

 

In fact, this strength was possessed by your Imam—the Mahdi—as well. The author of Al Khisal reports with his chain from ‘Ali ibn al Hussain:

 

إذا قام قائمنا أذهب الله عن شيعتنا العاهة وجعل قلوبهم كزبر الحديد وجعل قوة الرجل منهم قوة أربعين رجلا

When our awaited Imam will appear, tiredness will be removed from our Shia. Their hearts will be like iron and each man will be granted the strength of forty men.

 

What does ‘Abdul Hussain have to say about the narrations of the Ahlul Bayt that we have quoted? Will he criticise them?

Furthermore, forgetfulness is a state that could come upon the Prophets. The noble Qur’an states a few verses regarding this. We will mention a few by way of example, these were also mentioned by ‘Abdul Hussain’s seniors. Hopefully he will understand and bow his head in shame. Hereunder are the verses:

 

سَنُقْرِئُكَ فَلا تَنْسٰى

We shall soon teach you and you will not forget.[13]

 

وَإِذَا رَأَيْتَ الَّذِيْنَ يَخُوضُوْنَ فِيْ أٰيٰتِنَا فَأَعْرِضْ عَنْهُمْ حَتّٰى يَخُوْضُوْا فِيْ حَدِيْثٍ غَيْرِهِ وَإمَّا يُنْسِيَنَّكَ الشَّيْطٰـنُ فَلا تَقْعُدْ بَعْدَ الذِّكْرٰى مَعَ الْقَومِ الظّٰلِمِيْنَ

When you see those who engross themselves with Our verses, then turn away from them until they engage in some other talk. Should Shaitan cause you to forget, then after recalling, do not sit with unjust people.[14]

 

وَلاَتَقُوْلَنَّ لِشَىْءٍ إِنِّىْ فَاعِلٌ ذٰلِكَ غَدًا إلاَّ أَن يَّشَآءَ اللّٰهُ وَاذْكُرْ رَّبَّكَ إِذَا نَسِيْتَ وَقُلْ عَسٰى أَنْ يَّهْدِيَنِ رَبِّيْ لِأَقْرَبَ مِنْ هٰـذَا رَشَدَا

Never say about anything, “I will certainly do so tomorrow,” unless you add, “In sha Allah”. Remember your Rabb when you forget and say, “I hope my Rabb will guide me to that which leads close to it.[15]

 

إِذْ قَالَ مُوْسَىٰ لِفَتَاهُ لَا أَبْرَحُ حَتّٰى أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِيَ حُقُبًا فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوْتَهُمَا فَاتَّخَذَ سَبِيْلَهُ فِي الْبَحْرِ سَرَبًا فَلَمَّا جَاوَزَا قَالَ لِفَتَاهُ أٰتِنَا غَدَاءَنَا لَقَدْ لَقِيْنَا مِنْ سَفَرِنَا هٰذَا نَصَبًا قَالَ أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ فَإِنِّيْ نَسِيْتُ الْحُوْتَ وَمَا أَنْسَانِيْهُ إِلَّا الشَّيْطَانُ أَنْ أَذْكُرَهُ وَاتَّخَذَ سَبِيْلَهُ فِي الْبَحْرِ عَجَبًا قَالَ ذٰلِكَ مَا كُنَّا نَبْغِ فَارْتَدَّا عَلٰى أٰثَارِهِمَا قَصَصًا

When Prophet Musa ‘alayh al Salam said to the youngster, I shall continue to walk until I reach the confluence of two seas or until I pass a long period. So, when they reached the confluence of the two, they both forgot their fish and it tunnelled its path into the ocean. When they proceeded further, Prophet Musa told the youngster, “Bring our breakfast. Without doubt, this journey has been extremely wearisome for us.” He replied, “Did I not tell you that when we sought shelter by the boulder I forgot the fish? It was certainly Shaitan that made me forget to mention it. It made its way into the sea in an extremely marvellous way.”[16]

 

Added to the above, we present to you the narrations of the Ahlul Bayt which confirm that the Ambiyaʼ could have forgotten. Salam ibn al Mustanir reports from Abu Jafar:

 

…وقد قال الله لنبيه في الكتاب:{ وَلاَتَقُوْلَنَّ لِشَىْءٍ إِنّىِ فَاعِلٌ ذَلِكَ غَدًا إلاَّ أَن يَّشَآءَ اللّٰهُ} أن لا أفعله فتسبق مشيئة الله في أن لا أفعله فلا أقدر على أن أفعله، قال: فلذلك قال وَاذْكُر رَّبَّكَ إِذَا نَسِيْتَ }، أي استثن مشيئة الله في فعلك

Allah said to His Prophet in the Qur’an, “Never say about anything, ‘I will certainly do so tomorrow,’ unless Allah wills that I should not do it. In that case the will of Allah will supersede (my wish) and I will not be able to do it.”

He added, “That is why He said, ‘Remember your Rabb when you forget,’ i.e. always suspend your action on the will of Allah.”[17]

 

In a lengthy hadith, al Qummi says: My father reported to me from Ibn Abi ‘Umair from Abu Basir who narrated that Abu ‘Abdullah said:

 

كان سبب نزولها يعني سورة الكهف أن قريشاً بعثوا ثلاثة نفر إلى نجران النضر بن الحارث بن كلدة وعقبة بن أبي معيط والعاص بن وائل السهمي لتعلموا من اليهود والنصارى مسائل يسألونها رسول الله- إلى أن قال – فرجعوا إلى مكة واجتمعوا إلى أبي طالب (ع) فقالوا: يا أبا طالب إن ابن أخيك يزعم أن خبر السماء  يأتيه ونحن نسأله عن مسائل فإن أجابنا عنها فعلمنا أنه صادق وإن لم يجيبنا علمنا أنه كاذب، فقال أبو طالب: سلوه عما بدا لكم فسألوه عن الثلاث مسائل ، فقال رسول الله: غداً أخبرك ولم يستثن فاحتبس الوحي عليه أربعين يوماً حتى اغتم النبي

The cause behind the revelation of Surah al Kahf is that the Quraysh sent a group of three men (Nadr ibn al Harith ibn Kaldah, ‘Uqbah ibn Abi Mu’ayt and ‘As ibn Wa’il al Sahmi) to Najran to learn a few questions which they could pose to the Messenger salla Llahu ‘alayhi wa sallam… thus they returned to Makkah and approached Abu Talib saying to him, “O Abu Talib, your nephew claims that he receives revelation from the sky. Therefore, we wish to ask him a few questions. If he manages to answer us, then we will accept that he is truthful in his claim, and if he fails to do so, then we will be convinced that he is a liar.”

Abu Talib replied, “Ask him whatever you wish.”

They then asked him regarding those three matters. The Messenger salla Llahu ‘alayhi wa sallam answered, “I will inform you tomorrow, but he did not say, In sha Allah. Consequently, revelation was held back for forty days, which caused him great distress.”[18]

 

Will ‘Abdul Hussain be happy to slander the Imams of the Ahlul Bayt and paint a negative picture regarding them as he done with the hadith of Abu Hurairah radiya Llahu ‘anhu?

 

NEXT⇒ ‘Abdul Hussain Objects to the Hadith of Nabi Musa ‘alayh al Salam Slapping the Eye of the Angel of Death


[1] ‘Abdul Hussain displayed some of his shrewdness at this point by tempering with the hadith and leaving out the words “and he forgot,” i.e. He forgot and, thus, did not say so. Consequently…” In this way, he wishes once again to deceive the reader.

[2] Al Bukhari, Kitab al Nikah, Nudhur, Tawhid, Kaffarat al Ayman ,and ahadith al Ambiya’.

[3] Majma’ al Bayan, 8/475.

[4] Tafsir al Burhan, 4/43.

[5] Furu’ al Kafi, 5/567; al Burhan, 4/49.

[6] Qisas al Ambiya’, pg. 407.

[7] Qasas al Ambiya’, pg. 407; al Ambiya’ Hayatuhum Qisasuhum, pg. 429.

[8] Ibid., pg. 408.

[9] Al La’ali, 1/100, the mannerisms of Sulaiman.

[10] Al Anwar al No’maniyyah, 3/182, the chapter of the illumination of love and the levels thereof.

[11] Al Mahajjat al Bayda’, 6/282, the chapter regarding those things which are surprising and the explanation of its cure.

[12] Wasa’il al Shia, 14/180.

[13] Surah al A’la: 6

[14] Surah al An’am: 68

[15] Surah al Kahf: 23,24

[16] Surah al Kahf: 60-64.

[17] Furu’ al Kafi, 7/448.

[18] Tafsir al Qummi, 2/31-32, 34.

Back to top