Since I published my Comprehensive Manual in Hanafi Principles of Testing Hadith, a lot of people have sent me emails thanking me for resolving long-standing religious problems. I am aware that the book has addressed a lot of issues, but there are still a lot that need to be addressed. Regretfully, the book is only a “manual” and is unable to address numerous problems at once. The word “manual” describes a book that tries to develop the fundamental understanding of a subject by presenting its essential ideas or fundamental problems. The Manual is best studied under a trained instructor in order to get its full benefits. Thus, the instructor will educate the student how to apply the concepts outlined in the Manual. However, if a person reads the manual by himself, he may get some benefit but will not be highly qualified in the given subject.
Due to my other obligations, I have not yet begun teaching the manual academically. In order to help readers completely understand the principles outlined in the manual, I have been publishing brief pieces in which I explain them and provide some instances. The present state of the world can be used to its advantage and helps readers understand the relevant chapter of the manual. I mean, one of the Manual’s chapters directly relates to everyone’s present experience with the Epstein Files. “Level of the Prophethood” is the title of the chapter. The chapter in question is included in the “List of reasons by which a single chain narration is rejected” category. Naturally, the question of a “single chain narration” has been and continues to be a source of intense discussion, particularly between Ultra Athari schools like “Salafi of Arabia, Ahl Hadith of the Subcontinent, and Dhahiri of Algeria” on the one hand, and everyone else on the other, particularly “Early Hanafi, Maliki, and Latter Hanafi” (apart from those of the Subcontinent).
Each of the aforementioned schools rejects the single chain narration for different reasons. For instance, Imam Malik believes that “Amal Ahl Madina” is superior than a single chain narration (see my book “Maliki Principles of Testing Hadith” for a complete list). Imam Shafe’I also makes use of his own justifications. The Hanbali school’s nobles are no different. Please consult my books on the subject at hand.
Returning to the topic of the “Level of Prophethood,” the Early Hanafi masters disapproved of any one-chain narrative that cast doubt on the credibility of any of the Prophets. I’ve provided other instances of that in the Manual. But, taking advantage of the current circumstances surrounding the “Epstein Files,” I would like to provide further examples and clarify the pertinent principle that the Early Hanafi Masters articulated.
Now is the moment to discuss the topic;

Did the Prophet PBUH attempt raping an Arabian Queen?

The straightforward response from early Hanafi Masters is: Never!

The others say; “Well, he didn’t rape, but… there was this thing that caused the other thing, and that wasn’t what some people may think, but the Queen was. Indeed, there is another matter to take into account. According to all of that, the Prophet and the Queen had a relationship that differs from how things appear now and how they did in the past. You get it?“

The reasons of a disagreement

The primary cause of the controversy is undoubtedly the fact that some of the remarks made by a scholar from the past are regarded as essential principles by Athari scholars of the latter generation. Unfortunately, among lay Muslims, these “Fundamental Principles” became popularly used catchphrases. As a result, they have no trouble persuading their followers, but those of the Early Hanafi school will find it difficult to do so because their entire logic depends on objectively interpreting the Quran and drawing its principles. Thus, the core beliefs of the two schools—Athari and Quran Centric (Early Hanafi)—are the cause of the dispute.

The given issue is established on these principles;
1. “The authenticity of the Collection of Sahih Bukhari is untouchable and none questionable because it is the second most authentic book after the Quran,” according to the Athari school’s tenet.

2. “Any narration, regardless of its source, should be compared against the Quran to test its authenticity because anything other than the Holy Quran has errors and mistakes,” according to the early Hanafi principles.

Account of the incident relating to the Queen

Al-Bukhari (5255, p2388) recounts the following narrations from Abu Usayd (may Allah be pleased with him), also Imam Muslim has transmitted a similar incident (2007, p832}:

Along with the Prophet (peace and blessings of Allah be upon him), we proceeded outside and arrived at Ash-Shawt, a garden. We sat between two walls. After saying, “Sit here,” the Prophet (peace and blessings of Allah be upon him) entered the garden. Al-Jawniyyah was taken and housed in a date-palm garden at the residence of Umaymah bint an-Nu‘maan ibn Sharaaheel, accompanied by her maid. The Prophet (peace and blessings of Allah be upon him) spoke to her as he entered: “Give yourself to me.”
“Would a queen give herself to an ordinary man?” she asked. He stretched out his hand to pat her so that she might calm down, but she said:
‘’I seek refuge with Allah from you’’.
He stated: “With the One who provides refuge, you have sought refuge.”
“O Abu Usayd, give her two garments of white linen and take her to her family,” he murmured as he approached us.

The Athari school’s adherents believe the narrative because it is narrated by Bukhari and Muslims. “The narrations transmitted by both Bukhari and Muslim are authentic without any doubt,” or, to put it another way, “Bukhari and Muslim are infallible when they are together,” is a widely held view.

Personally, I think highly of both of the scholars. I have been studying for the majority of my life (more than 35 years), therefore I am aware of the challenges and significant tests that knowledge seekers face. Few students become scholars, and even fewer achieve the caliber of these two Genius Giants Bukhari and Muslim, as far as I know. As a result, their extensive knowledge is always acknowledged and never questioned.

As a disciple of Abu Hanifah and his early pupils, I, however, find it incomprehensible that two scholars in the past never erred when they reached a consensus. For instance, I believe that Zufar and Abu Hanifa were far more knowledgeable than Bukhari and Muslim. Even so, I think there’s a good chance the viewpoint they both agreed upon could be incorrect.
The only one without mistakes is God. Whether they agree with one another or are alone, everyone else can and will make mistakes.

Breif points relating to the narration

With all due respect to Imam Bukhari and his pupil Imam Muslim, returning to the aforementioned narrative, the Quran Centric school of thought identifies a few problems with it;

1.”The Prophet (peace and blessings of Allah be upon him) spoke to her as he entered and said...”

The Prophet PBUH instructed his Nation not to remain alone with a stranger (except their spouse or a close relative like their mother, sister, or aunt). The Prophets do not act against their own teachings, God said; He (Prophet Shoaib) said, “O my people! Consider if I stand on a clear proof from my Lord and He has blessed me with a good provision from Him. I do not want to do what I am forbidding you from. I only intend reform to the best of my ability. My success comes only through Allah. In Him I trust and to Him I turn. 11;88
Therefore, it is the prophets’ duty to demonstrate practically what they have received from God.

2. ‘‘In an attempt to help her relax, he reached out and patted her”.
Here, too, the aforementioned point is relevant. Additionally, the person who knows the most about the Prophet PBUH’s treatment of women is Aisha RA. “I take oath by the name of God that, the Prophet PBUH never touched a woman in his life,” she remarked (Bukhari; 5288, Muslim; 1866). The Prophet PBUH could not have visited this woman in a secret chamber in a very intimate state, requested her to “give herself” to him, and then “stretched out his hand” to touch her for that reason.

3. Furthermore, it is impossible that the Prophet PBUH would ask a handful of his companions to wait outside while he attempted to touch a woman in an intimate situation if he were to visit her. God described the Prophet PBUH; Such behaviour is truly annoying to the Prophet, yet he is too shy to ask you to leave. 33; 53. Therefore, even at midnight, the Prophet’s “too shy” personality prevented him from asking his companions to return to their homes. Is it reasonable for someone with this kind of “Too Shy” personality to take a couple of his buddies in order to engage in odd activities with a woman he has never met before? Absurd!
“The Prophet PBUH was even more shy than a virgin girl sitting in her private corner,” according to Abu Saeed al-Khudari RA (Bukhari, 6102, Muslim, 1809).

4. A few other topics pertain to theological concepts and are inappropriate for laypeople, particularly since many of them are motivated by their sectarian sympathies and feelings.

According to the tenets of Early Hanafi (Quran Centric) Masters, the narration provided cannot be accepted for the reasons listed above.

Early Hanafi Masters’ version of the incident

A plausible rendition of the narrative
Ibn Sa’d (d. 230 AH–845 AD) narrates the story through multiple chains (Tabaqat ibn Sa’d, V8 pp114,115). According to the chronological presentation of many narrations;

One of his tribe’s monarchs, Nu’man b. Abu al-Jawn al-Kindi, came to see the Prophet PBUH after accepting Islam. He told the Prophet PBUH during the visit that a woman who had previously been married to her deceased cousin had expressed her want to wed him (i.e. the Prophet PBUH). It was his daughter, he said.

After accepting the proposal, the Prophet PBUH gave her a dowry of 12 Uqiyah (408 grams of gold), which was handed to her father (Nu’man RA) to pass on to her. Following some conversation about it, her father agreed to take the dowry. In order for him to send his daughter to her new husband he said, “O Messenger of God, send some of your companions with me who can accompany your wife to you.”

Someone was dispatched by the Prophet PBUH. The Prophet PBUH ordered the women to assist her in getting dressed and taking a shower when they brought her to Madinah. They became somewhat envious when they discovered how gorgeous she was while assisting her with the bath. Therefore they have agreed to spoil her marriage and said to her; “You are a daughter of a king, and the Prophet PBUH will like you more if you will say, ‘I ask God to protect me from you.‘” These women managed to deceive her. She said the aforementioned word when the Prophet PBUH paid her a visit because she believed them.
In response, the Prophet PBUH said, “Then return to your hometown.” After that, he sent her back with a some presents as Islam orders when divorcing one’s wife.

Her assertion was later explained to the Prophet PBUH as the result of certain women deceiving her. “They are the friends or associates of the women mentioned in the story of Prophet Yusuf PBUH. Verily their plotting hugely distructive!” the Prophet PBUH said.
When instructed to return home, the woman remarked, “Call me an unfortunate/unlucky lady.“

As previously stated, Ibn Sa’d has transmitted this event in a number of chains, the majority of which Athari scholars have deemed to be weak or extremely weak according to their own standards. Furthermore, Ibn Sa’d’s narration cannot supersede that of the Imams Bukhari and Muslim, according to the Athari scholars.

Nonetheless, in accordance with the precepts of the early Hanafi masters, Ibn Sa’d’s account of the story is more trustworthy than Bukhari’s and Muslims’ for the below reasons;

1. The Prophet PBUH’s marriage served primarily to unite the Arabian tribes. We are aware that the tribes were at odds with one another at that time for petty reasons, and that the animosity would endure for decades. Additionally, honor and money/trading were once the two main ties that held the tribes together. Thus, one way to promote peace on the Arabian Peninsula was through marriage under the circumstances. Taking into account that the Kinda tribe is among the biggest in the area.

2. The woman proposed the marriage, and her father made the proposal. It is uncommon in Arabian culture for women to do this when they propose. The father, a king, and the lady, a princess, would be greatly offended if this kind of proposal were not accepted. The Prophet PBUH is renowned for his kindness and mercy, and he would never behave in an objectionable manner.

3. Through her father, she received a fair dowry from the Prophet PBUH. This is the height of honor and respect. It is unquestionably highly congruent with the Prophet PBUH’s actions.

4. By designating the women who serve her and assist her with dressing and bathing, the Prophet PBUH gave her the respect she deserved as a princess when she arrived in Madina. The Prophet PBUH has commanded us to ”treat people based on their academic and social standing.”(Sunan Abu Dawud; 4842, p1023). As a result, he has also shown it practically.

5. In addition, the Prophet PBUH entered the room when she was alone to consumate the marriage which was established while ago. They were already married at this point; her father had arranged their union some time ago. Therefore, it was his lawful wife, and not a stranger. This fact clearly supersedes Bukhari and Muslim’s narrative.

6. There are a couple more

Ibn Sa’d RA’s narration is more trustworthy for all of the reasons mentioned above.
Even while I don’t always agree with the Athari scholars’ principles, I do respect them.
We can draw conclusions about the problem in respect to the given story after examining the specifics.

There are two versions of the story, we say;
First; The account as it was passed down by Bukhari and Muslims is completely accepted in the Athari version.
Second; The early Hanafi version, which prioritizes Ibn Sa’d’s narration over Bukhari and Muslim’s, may Allah be pleased with all of them, reward them, and elevate them to the highest levels of Paradise, Amin.

I hope that the heated discussion surrounding this incident is now over.

References;

Sahih al-Bukhari, Published by; al-Bushra, Karachi, Pakistan, year 2016.

Sahih Muslim, Published by; Bayt al-Afkar al-Dawliyyah, al-Riyad, KSA, year 1998.

Sunan Abu Dawud, Published by; Risalah Publishers, Beirut, Lebanon, first edition, year 2013.

Tabaqat ibn Sa’d, Published by; Dar al-Kutub al-‘Ilmiyyah, Beirut, Lebanon, first edition 1990.