Muslim

Hadith Commentary: Benefits and Issues: There is a difference in the narrations regarding the number of wives of Sulayman alayhis salam. The actual intent of the Prophet sallallahu alayhi wa sallam was to mention their large number; therefore, due to narration by meaning (riwayah bil-ma‘na), the narrators have reported different numbers indicating abundance. Since the original source of the hadith is Abu Hurairah radi Allahu anhu, it is not possible to determine the exact number with certainty and definitiveness.

However, the position of Hafiz Ibn Hajar rahimahullah is that the number of wives, including both free women and slave women (concubines), was more than ninety and less than one hundred. Some narrators mentioned only the free wives, so they reported a smaller number, while others included both free women and slave women, and, overlooking those above ninety, stated their number as ninety. Some, compensating for the deficiency, made it one hundred (100). And at the time of expressing the wish and desire for each wife to become pregnant, despite the angel reminding him, he forgot to say "in sha Allah" (if Allah wills) when expressing the wish for them to bear warriors in the path of Allah (mujahid fi sabilillah). This was because Allah, the Exalted, had willed it so. Otherwise, if he had said "in sha Allah," then, according to the statement of the Messenger of Allah sallallahu alayhi wa sallam, this wish and desire of his would have been granted acceptance by Allah, and each wife would have borne a young horseman destined for Paradise. And this matter was informed by him based on Allah’s revelation; otherwise, it is not necessary that every wish and desire for which a person says "in sha Allah" will definitely be fulfilled.

Musa alayhis salam said, ﴿سَتَجِدُنِي إِن شَاءَ اللَّـهُ صَابِرًا﴾ ("You will find me, if Allah wills, patient"), but even then Khidr alayhis salam said, ﴿ذَٰلِكَ تَأْوِيلُ مَا لَمْ تَسْطِع عَّلَيْهِ صَبْرًا﴾ ("That is the interpretation of that over which you could not have patience")—this is the reality of the matter over which you could not be patient.

Hadith Commentary:
Although the noble Prophets (alayhimus-salam) are infallible (ma'sum), forgetfulness and inadvertent error (sahw wa nisyan) are part of human nature; this does not diminish the status of the Prophets in any way.

Hadith Commentary:
In this hadith, "hanth" does not mean breaking an oath, but rather non-occurrence; that is, what Prophet Sulayman (alayhis salam) intended did not come to pass. The meaning of "lam yahnath" is that if Sulayman (alayhis salam) had said "in sha Allah," then it would have happened as he intended.

Hafiz Ibn Hajar rahimahullah has written, quoting Ibn Munir:
"The purpose of Imam Bukhari rahimahullah appears to be that if it is permissible to say 'in sha Allah' in ordinary circumstances and events, then why should it not be permissible to say 'in sha Allah' in statements that have been reinforced by an oath? That is, he is explaining the legitimacy of saying 'in sha Allah' when taking an oath."
(Fath al-Bari: 11/738)

Hadith Commentary:
The translation of the chapter is derived from "in shaa Allah" because the Divine Will (mashi'at ilahiyyah) is mentioned in it.
If Sulayman (alayhis salam) had relied upon the Divine Will, Allah would certainly have fulfilled his intention, but Allah did not will it, and thus he even forgot to say "in shaa Allah."

Hadith Commentary:
➊
In one narration, it is mentioned that when Sulayman (alayhis salam) expressed his resolve, his companion said:
Say "in sha Allah" (if Allah wills), but despite this reminder, he did not say "in sha Allah."
(Sahih al-Bukhari, Kitab al-Jihad wa’l-Siyar, Hadith: 2819)
In another narration, it is mentioned that an angel reminded him to say "in sha Allah," but he did not say this phrase; rather, he forgot.
(Sahih al-Bukhari, Kitab al-Nikah, Hadith: 5242)
In reality, he had such self-confidence and reliance on apparent means that, despite the reminder, he could not act upon it. He had to face failure in his intention. This means that no matter how many means a person has at his disposal, he must certainly rely on the will (mashiyyah) of Allah Ta’ala, because without it, no task can reach completion.
If Sulayman (alayhis salam) had relied on the divine will, Allah Ta’ala would surely have fulfilled his intention, but Allah Ta’ala did not will it, so despite the reminder, he forgot to say "in sha Allah."

➋
In this regard, Allah Ta’ala commanded the Messenger of Allah (sallallahu alayhi wa sallam):
"Never say about anything, 'I will certainly do that tomorrow,' except [by adding], 'if Allah wills.'"
(al-Kahf 18:23)
The meaning is that every action occurs only under the will of Allah Ta’ala, so this principle should always be kept in mind, because no one knows whether he will be able to do a certain thing at a certain time or not, nor is anyone independent in his actions such that he can do whatever he wishes. Therefore, even if a person makes a promise or speaks about the future with complete sincerity and true intention, he should certainly say "in sha Allah." However, it is unfortunate that some ill-intentioned people have made "in sha Allah" a shield to cover their dishonesty.
Their intention is to get by for now, and later, whatever happens, they will see.
These people have so maligned this blessed phrase that when someone says "in sha Allah" with his promise, the listener immediately understands that there is some flaw in his intention. Doing so is the worst kind of mockery of the verses of Allah Ta’ala, which a believer cannot even imagine.

Hadith Commentary:
1.
In the Noble Qur’an it is stated that We tested Sulayman (alayhis salam) and placed a body on his throne. (: Saad: 34)
Some people have interpreted this verse in light of the aforementioned hadith, although this hadith has no connection to the noble verse, for the following reasons:
➊
This hadith is found not only in Sahih al-Bukhari but also in other hadith collections, yet no hadith scholar has mentioned this hadith as an explanation of the aforementioned verse.
➋
Imam al-Bukhari (rahimahullah) himself has mentioned this hadith in several places, but he too did not mention it in the Book of Tafsir.
➌
There is not even an indication in any hadith that this incomplete child was placed on Sulayman’s (alayhis salam) throne or chair.
This is an addition from the commentators themselves.
It is certain that the trial of Sulayman (alayhis salam) pertains to this matter.
Now, what is meant by this lifeless body? We have not yet found any reasonable explanation regarding it; however, we do not agree with the baseless and unreasonable statements of the commentators, which they have attributed to Sulayman (alayhis salam).
It is astonishing that even a reliable hadith scholar like Hafiz Ibn Hajar (rahimahullah) has transmitted these and remained silent.
2.
In the narrations, the number of Sulayman’s (alayhis salam) wives is mentioned variously.
The reconciled position is that the wives were sixty, and in addition to them there were more women who were slave-girls.
And Allah knows best.

Hadith Commentary: "Lam yahnath" means that it was not contrary to his intention. Ibn al-Teen said that "hanth" (breaking of an oath) only occurs in the case of an oath. He further said that it is possible that Sulayman (alayhis salam) took an oath regarding this matter, or that his statement "I will go around to my wives tonight" itself takes the place of an oath, which would not be fulfilled due to not saying "insha'Allah." (Fath)

That is, the meaning of the phrase "lam yahnath" is that it was not contrary to his intention. Ibn al-Teen said that "hanth" occurs with an oath; therefore, it is possible that Sulayman (alayhis salam) swore an oath regarding this matter, or that his statement "I will go around to my wives tonight" itself serves as an oath, which would not be fulfilled without saying "insha'Allah."

Hadith Commentary:
(1)
Historians have written that Prophet Sulayman (alayhis salam) had one thousand women, among whom three hundred were free women and seven hundred were slave women. Since one number does not contradict another, there is no contradiction in the narrations regarding the number.
(2)
Allah, the Exalted, granted the Prophets (alayhimus salam) great physical strength, therefore, their having relations with so many women is not contrary to reason.

Commentary:
Abu Hurairah radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam said: “Once, Sulayman bin Dawud alayhis salam said: ‘Tonight I will surely go to (have relations with) ninety (90) women of mine. Each of them will give birth to a horseman who will fight in the path of Allah.’ His companion said to him (as an admonition): ‘In sha Allah (if Allah wills),’ but he did not say ‘in sha Allah.’ Then he went to all those women, but none of them conceived except for one woman, and she gave birth to a defective child. By the One in Whose hand is the soul of Muhammad! If he had said ‘in sha Allah,’ then all the children would have become horsemen and fought in the path of Allah.”

For details, see Hadith: 3824 and 3862.

Benefit:
From this hadith, the obligation of saying "in sha Allah" (if Allah wills) with every action is established. If a prophet intends to do something and even puts that intention into practice, but does not say "in sha Allah," then even the action of that prophet does not come to fruition—let alone if an ordinary person intends to do something and does not say "in sha Allah" with it.

Furthermore, this hadith also proves that no matter how good the intention and the action may be, one must certainly say "in sha Allah" with it. If a person forgets to say "in sha Allah," then another should remind him.

This hadith also establishes that the noble prophets (alayhim as-salam) are not the removers of difficulties; only the Being of Allah Ta'ala is the remover of difficulties. The prophets (alayhim as-salam) possess forty times more strength than ordinary humans.

A person should have good sentiments regarding his own children, that if Allah Ta'ala grants me offspring, they will become mujahid (strivers in Allah's cause), or a muhaddith (scholar of hadith), a muhaqqiq (researcher), Imam of the Ka'bah, or will make Islam dominant over the whole world. O Allah! Make our children like this, Ameen.