Responding to the doubt about the hadith (If you capture a Jewish man, kill him) and explaining its weakness
Response:
First: The narration is weak in all its chains of transmission,
and it was reported in two ways:
1. The way of Ibn Ishaq from Sunan Abu Dawud and Mu’jam al-Tabarani al-Kabir (with the chain of transmission found in the defect above).
This chain of transmission is weak, and the narration through it is not valid for two reasons:
1. The client of Zaid bin Thabit is Muhammad bin Abi Muhammad, and he is unknown.
We read in Mizan Al-I'tidal by Imam Al-Dhahabi, may God have mercy on him, Part Four:
((8129 - Muhammad bin Abi Muhammad [Madani].
On the authority of Saeed bin Jubair. And others. Not known . Narrated by Ibn Ishaq))
And we read in Taqrib Al-Tahdhib by Ibn Hajar, Part One:
((6276 - Muhammad bin Abi Muhammad Al-Ansari, Mawla Zaid bin Thabit, Madani, unknown from the sixth generation. Ibn Ishaq was the only one to narrate from him))
And Imam Al-Mizzi mentioned him in his biography in Tahdhib Al-Kamal, Part 26, without any criticism or approval:
((5590 - D: Muhammad bin Abi Muhammad Al-Ansari Al-Madani (4), Mawla Zaid bin Thabit.
He narrated from: Saeed bin Jubair (D), and Ikrimah, Mawla Ibn Abbas (D)
. Narrated from: Muhammad bin Ishaq bin Yasar (D). Ibn Hibban mentioned him in the book "Al-Thiqat". Abu Dawud narrated from him))
and Ibn Hibban’s authentication of him is nothing because Ibn Hibban, may God have mercy on him and forgive him, was known for his leniency in authentication and it was part of his doctrine to be lenient in authenticating the unknowns in particular.
Ibn Hajar, may God have mercy on him, said in Lisan al-Mizan, Part One:
((Ibn Hibban said that whoever is a denier of hadith, despite his fewness, it is not permissible to authenticate him except after investigation. Even if he was one of those who narrates deniers and agrees with the trustworthy in the reports, he would be just and his narration is acceptable, because people are based on righteousness and justice in their statements until what necessitates criticism becomes clear from them. This is the ruling on the famous narrators. As for the unknowns from whom only the weak narrated, they are abandoned in all cases. I said: This which Ibn Hibban went to, that if the man’s ignorance of his identity is removed, he is on the level of justice until his criticism becomes clear. This is a strange doctrine and the majority are against it. This is the basis of Ibn Hibban in the book of the trustworthy ones that he wrote, as he mentions a group of people who Abu Hatim and others stated were unknown, and Ibn Hibban believed that the ignorance of the identity is removed by the narration of one famous person))
2. The daughter of Muhaysa is unknown, with no slander or documentation of her, and she is only known by this narration.
Imam Al-Mizzi mentioned her in his book Tahdhib Al-Kamal, Part 35, without slander or approval
((8037 - D: The daughter of Muhaysa bin Masoud.
On the authority of: her father (D) Hadith: Whoever you capture from the Jewish men, kill him. Muhammad bin Ishaq (D) said it, on the authority of a client of Zaid bin Thabit on her authority. Abu Dawud narrated it on her authority.))
And we read in Taqrib Al-Tahdhib by Ibn Hajar, may God have mercy on him, Part One:
((8786 - The daughter of Muhaysa bin Masoud on the authority of her fatherYou do not know who the third one is))
It is worth mentioning that the scholars have weakened this hadith:
Imam Al-Albani, may God have mercy on him, weakened it in Sahih and Da’if Sunan Abi Dawood, Part One, Hadith No. 3002, and he said: (( Also weak ))
and Sheikh Abdul-Muhsin Al-Abbad weakened it in his explanation of Sunan Abi Dawood, may God have mercy on him, Part 353:
((It means: You ate a lot of it, either he gave it to you or by buying it, and your body grew on some of his money. And his saying: He used to dress with them means: He mixed with them.
This hadith is also not authentic; because it contains that unknown man who is the client of Zaid bin Thabit, and it also contains the daughter of Muhaysa, who is unknown and not known .)) 2. The path of Al-Waqidi in his Maghazi (and Al-Waqidi is originally a dead liar) Al-Waqidi said in his Maghazi, Part One, while mentioning the story of the killing of Ka’b bin Al-Ashraf: ((Abd Al-Hamid bin Ja’far told me, on the authority of Yazid bin Ruman, and Ma’mar, on the authority of Al-Zuhri, on the authority of Ibn Ka’b ibn Malik, and Ibrahim ibn Ja’far, on the authority of his father, on the authority of Jabir ibn Abdullah. Each of them narrated to me a group, and the one upon whom they agreed was that Ibn al-Ashraf was a poet and he used to satirize the Prophet, may God bless him and grant him peace, and his companions, and he used to incite the infidels of Quraysh against them in his poetry. The Messenger of God, may God bless him and grant him peace, had arrived in Medina... They said: When the Messenger of God, may God bless him and grant him peace, woke up on the night in which Ibn al-Ashraf was killed, the Messenger of God, may God bless him and grant him peace, said: Whoever you capture from the Jewish men, kill him. The Jews were afraid, and none of their leaders appeared or spoke, and they were afraid that they would plot the night as Ibn al-Ashraf had plotted. Ibn Sunayna was from the Jews of Banu Haritha, and he was an ally of Huwaysa ibn Mas`ud. He had converted to Islam, so Muhaysa attacked Ibn Sunayna and killed him. Huwaysa began to beat Muhaysa, who was older than him, saying: O enemy of Allah, did you kill him? By Allah, there is many a fat in your belly from his money! Muhaysa said: By God, if the one who ordered me to kill him had ordered me to kill you, I would have killed you. He said: By God, what if Muhammad had ordered you to kill me? He said: Yes. Huwaysa said: By God, a religion that reaches this level is an amazing religion. So Huwaysa embraced Islam that day. Note: Al-Waqidi’s statement: “Everyone told me a group” indicates his statement that some of the men of the chain of transmission from whom he took did not narrate everything he mentioned. Rather, Al-Waqidi collected the statement of this one and joined it with the statement of this one and that one, so the statements and chains of transmission became mixed up. This is one of his shortcomings, as we do not know here which of these three chains of transmission mentioned the story of Muhaysa’s killing of Ibn Sunayna!!! However, we can, based on evidence that we will mention later, tend to say that the chain of transmission ending with Ibn Ka’b ibn Malik has no connection to the story of Muhaysa . The first chain of transmission: Al-Waqidi’s chain of transmission on the authority of Abdul Hamid ibn Ja’far on the authority of Yazid ibn Ruman is weak for two reasons: 1. Al-Waqidi is weak:
Al-Bukhari said: Al-Waqidi was from Madinah and lived in Baghdad. His hadith is rejected. Ahmad, Ibn Numayr, Ibn al-Mubarak, and Ismail ibn Zakariya rejected him.
He said in another place: Ahmad called
him a liar. Muawiyah ibn Salih said: Ahmad ibn Hanbal told me: He is a liar.
Muawiyah also said on the authority of Yahya ibn Ma’in: He is weak.
Abu Dawud said: I was told by someone who heard Ali ibn al-Madini say: Al-Waqidi narrated thirty thousand strange hadiths
. Muslim said: His hadith is rejected.
Al-Nasa’i said: He is not trustworthy.
2. The transmission from Yazid bin Ruman:
He is one of the followers and did not witness the incident. We read from his biography in Tahdhib al-Kamal:
((The client of the family of al-Zubayr bin al-Awwam, Anas bin Malik, Salim bin Abdullah bin Omar, Salih bin Khawat bin Jubayr, Abdullah bin al-Zubayr, Ubaidullah bin Abdullah bin Omar, Urwah bin al-Zubayr, and Muhammad bin Muslim bin Shihab al-Zuhri, from his peers, and Abu Hurairah, a mursal . # And Ibn Hibban mentioned him in the Book of Trustworthy People.
# Al-Waqidi said: His scribe was Muhammad bin Saad, and Amr bin Ali, and Muhammad bin Abdullah bin Numayr, and al-Tirmidhi. He died in the year 130. ))
The second chain of transmission:
Al-Waqidi, on the authority of Ibrahim bin Jaafar, on the authority of his father Jaafar bin Mahmoud bin Muhammad bin Maslama, on the authority of Jabir, is weak for two reasons:
1. Al-Waqidi is weak :
Al-Bukhari said: Al-Waqidi was from Medina and lived in Baghdad, his hadith is rejected, Ahmad, Ibn Numayr, Ibn Al-Mubarak, and Ismail bin Zakariya
rejected him. And he said in another place: Ahmad called him a liar.
And Muawiyah bin Salih said: Ahmad bin Hanbal told me: He is a liar.
And Muawiyah also said on the authority of Yahya bin Ma’in: He is weak.
And Abu Dawud said: I was told by someone who heard Ali bin Al-Madini say: Al-Waqidi narrated thirty thousand strange hadiths
. And Muslim said: His hadith is rejected. 2. Ibrahim bin Ja`far is
not
to be taken except in the follow-ups and corroborating evidence, but someone may say that he was followed by what Al-Waqidi narrated on the authority of Abdul Hamid on the authority of Yazid bin Roman.
We read from the book Al-Jarh wa Al-Ta`dil by Ibn Abi Hatim, Part Two:
((234 - Ibrahim bin Ja`far bin Mahmoud bin Muhammad bin Muslimah Al-Harithi Al-Ansari narrated on the authority of his father on the authority of Sulayman (1) bin Muhammad. Abdullah bin Abdul Wahhab Al-Hajji, Ibrahim bin Hamzah, Dhu`ayb bin Umamah, Abdul Aziz Al-Awwisi, and Ali bin Bahr narrated on his authority. I heard my father say that and I asked him about it and he said [he - 2] is good ))
and Abu Hatim, may God have mercy on him, said about a person that he is good, meaning that he is not good except for corroborating evidence and corroborating evidence. His son Ibn Abi Hatim mentioned it on his authority in the introduction to his book from which we quoted Al-Jarh wa Al-Ta`dil, Part One,
the third chain of transmission:
Al-Waqidi on the authority of Mu`ammar on the authority of Al-Zuhri on the authority of Ibn Ka`b bin Malik. It is weak for two reasons:
1. Al-Waqidi is weak .
Al-Bukhari said: Al-Waqidi, a Medinan who lived in Baghdad, his hadith is abandoned. Ahmad, Ibn Numayr, Ibn al-Mubarak, and Ismail ibn Zakariya abandoned him.
He said in another place: Ahmad called him a liar.
Muawiyah ibn Salih said: Ahmad ibn Hanbal told me: He is a liar.
Muawiyah also said about Yahya ibn Ma’in: Weak.
Abu Dawood said: I was told by someone who heard Ali Ibn al-Madini say: Al-Waqidi narrated thirty thousand strange hadiths
. Muslim said: His hadiths are abandoned.
Al-Nasa’i said: He is not trustworthy.
2. The transmission is from Ibn Ka’b Ibn Malik.
This chain of transmission, we believe, is not related to the story of Muhaysa’s killing of Ibn Sunayna the Jew, and that it is only specific to the story of the killing of Ka’b ibn al-Ashraf, because the narration of the killing of Ka’b ibn al-Ashraf was mentioned with almost the same chain of transmission without al-Waqidi and Mu’ammar, and he did not touch upon the story of the killing of Ibn Sunayna.
We read from Sunan Abi Dawud, Book of Taxation, Emirate, and Booty
[3000]: Muhammad ibn Yahya ibn Faris told us that al-Hakam ibn Nafi’ told them, he said: Shu’ayb told us, on the authority of al-Zuhri, on the authority of Abd al-Rahman ibn Abdullah ibn Ka’b ibn Malik, on the authority of his father, and he was one of the three who repented. Ka’b ibn al-Ashraf used to satirize the Prophet, may God bless him and grant him peace, and incite the infidels of Quraysh against him. When the Prophet, may God bless him and grant him peace, came to Medina, its people were a mixture of Muslims and polytheists who worshipped idols and Jews, and they used to harm the Prophet, may God bless him and grant him peace, and his companions. So God Almighty commanded His Prophet to be patient and forgiving, and about them God revealed (And you will surely hear from those who were given the Scripture before you) the verse. So when Ka’b ibn al-Ashraf refused to desist from harming The Prophet, may God bless him and grant him peace, ordered Sa`d ibn Mu`adh to send a group to kill him. So he sent Muhammad ibn Maslama and mentioned the story of his killing. When they killed him, the Jews and polytheists were alarmed and went to the Prophet, may God bless him and grant him peace, and said, “Our companion was killed.” The Prophet, may God bless him and grant him peace, mentioned to them what he had said and the Prophet, may God bless him and grant him peace, called on them to write a document between him and them and between them and the Muslims in general.
And Imam Al-Albani, may God have mercy on him, said in Sahih and Da’if Sunan Abi Dawood: “The chain of transmission is authentic .”
And if there was no defect in any of these three chains of transmission except Al-Waqidi, this would have been sufficient and adequate to prove the weakness of the narration and to reject its credibility, because Al-Waqidi is a liar who is doomed and the scholars have agreed on his weakness.
It is clear from this that all the chains of transmission of the story are weak and not authentic.
Secondly: The text of the narration contradicts a more authentic narration, which is the narration of the killing of Ka’b bin Al-Ashraf.
Sunan Abi Dawood, Book of Taxation, Emirate, and Booty
[3000] Muhammad bin Yahya bin Faris told us that Al-Hakam bin Nafi’ told them that Shu’ayb told us, on the authority of Al-Zuhri, on the authority of Abd Al-Rahman bin Abdullah bin Ka’b bin Malik, on the authority of his father, and he was one of the three who repented. Ka’b bin Al-Ashraf used to satirize the Prophet, may God bless him and grant him peace, and incite the infidels of Quraysh against him. When the Prophet, may God bless him and grant him peace, arrived in Medina, its people were a mixture of Muslims and polytheists who worshipped idols and Jews, and they used to harm the Prophet, may God bless him and grant him peace, and his companions. So God Almighty commanded His Prophet to be patient. And pardon, for in them Allah revealed (And you will surely hear from those who were given the Scripture before you) the verse. So when Ka`b ibn al-Ashraf refused to stop harming the Prophet, may Allah bless him and grant him peace, the Prophet, may Allah bless him and grant him peace, ordered Sa`d ibn Mu`adh to send a group to kill him. So he sent Muhammad ibn Maslama and mentioned the story of his killing. So when they killed him, the Jews and polytheists were alarmed, so they went to the Prophet, may Allah bless him and grant him peace, and said, “Our companion was killed.” So the Prophet, may Allah bless him and grant him peace, mentioned to them what he used to say, and the Prophet, may Allah bless him and grant him peace, called upon them to write a document between him and them and the Muslims in general.
1. The Jews did not mention the killing of Ibn Sunaynah, but rather they were satisfied with mentioning the killing of Ka’b ibn al-Ashraf.
2. The narration did not mention the killing of Ibn Sunaynah, nor did the Prophet, may God bless him and grant him peace, order the killing of the Jewish men they captured.
Third: For anyone who likes to argue with the weak, there is another weak narration whose context contradicts the context of this story and states that Huwaysa’s conversion to Islam and his rebuke of Muhaysa was during the Battle of Banu Qurayza.
We will read from the biography of Ibn Hisham, Part One:
((Ibn Hisham said: Abu Ubaidah told me on the authority of Abu Amr al-Madani, who said: When the Messenger of God, may God bless him and grant him peace, defeated Banu Qurayza, he took from them about four hundred Jewish men, and they were allies of the Aws against the Khazraj, so the Messenger of God, may God bless him and grant him peace, ordered that their necks be struck, so the Khazraj began to strike their necks and they were pleased with that, so the Messenger of God, may God bless him and grant him peace, looked at the Khazraj and their faces were happy, and he looked at the Aws and did not see that in them, so he thought that that The alliance between the Aws and Banu Qurayzah was broken, and only twelve men remained from Banu Qurayzah. So he sent them to the Aws, and he sent to every two men from the Aws a man from Banu Qurayzah and said: Let so-and-so strike and so-and-so throw stones at him. Among those he sent to them was Ka’b ibn Yahudah, who was a great man among Banu Qurayzah. So he sent him to Muhaysah ibn Mas’ud and to Abu Burdah ibn Niyar - and Abu Burdah was the one whom the Messenger of Allah, may Allah bless him and grant him peace, had given permission to slaughter a young goat on the day of sacrifice - and he said: Let Muhaysah strike him and let Abu Burdah throw stones at him. Muhaysah struck him a blow that did not cut off his head, and Abu Burdah threw stones at him and finished him off. Then Huwaysah, who was an unbeliever, said to his brother Muhaysah: Did you kill Ka’b ibn Yahudah? He said: Yes. So Huwaysah said: By Allah, there is fat that has grown in your belly from his money. You are truly despicable, Muhaysah. Muhaysa said to him: He who had ordered me to kill you ordered me to kill him, I would have killed you. He was amazed by what he said and then left him in astonishment. They mentioned that he would wake up at night and be amazed by what his brother Muhaysa said. Until morning he was saying: By God, this is a religion. Then he came to the Prophet (peace and blessings of Allah be upon him) and converted to Islam . Muhaysa said some verses about that which we have written down.
This narration is weak because it is mursal from Abu Amr al-Madani, who is Asim ibn Umar ibn Qatadah, but it is binding on every stubborn person who wants to use weak narrations as evidence against us .
Fourth: Assuming the authenticity of the narration, there is no blame on the Prophet, may God bless him and grant him peace, because he intended in his hadith the men of Banu Nadir, due to what they did after the killing of Ka’b ibn al-Ashraf, such as their excitement over his blood (even though he broke the covenant) and the signs of war, and he was one of their masters, even though he was an Arab from his father’s side, and what they did before his killing, such as not deterring him and supporting him, and their harming of the believers, and among these was Ibn Sunaynah .
As for the covenant that the Prophet, may God bless him and grant him peace, concluded with the Jews when he arrived in Medina, its evidence is
Sahih Muslim, Part Two, Book of Al-Atiqab, Prohibition of a Freedman Taking Over Someone Other Than His Mawla, 1507. Muhammad ibn Rafi’ told me, Abd al-Razzaq told us, Ibn Jurayj told us, Abu al-Zubayr told me that he heard Jabir ibn Abdullah say: The Prophet, may God bless him and grant him peace, wrote on every tribe its intellects, then he wrote that it is not permissible for a Muslim to take over the mawla of a Muslim man without his permission. Then I was informed that he cursed in his document whoever did that.
We read from Al-Sarim Al-Maslul ‘ala Shatim Al-Rasul, Part One:
((That is because Medina had three types of Jews around it, and they are: Banu Qaynuqa’, Banu Nadir, and Banu Qurayzah. Banu Qaynuqa’ and Nadir were allies of the Khazraj, and Qurayzah were allies of the Aws. So when the Prophet, may God bless him and grant him peace, arrived, he made a truce with them and made peace with them, while acknowledging them and those polytheists who were around Medina who were allies of the Ansar on their alliance and covenant that they were on, to the point that he made a covenant with the Jews that they would help him if he fought. Then The covenant was broken by Banu Nuqa’, then Nadir, then Qurayzah.... This document is well-known to the people of knowledge. Muslim narrated in his Sahih on the authority of Jabir, who said: The Messenger of God wrote on every tribe its blood money, then he wrote that it is not permissible for a Muslim man to follow a Muslim without his permission. He explained in it that whoever follows the Muslims from the Jews will be granted victory. The meaning of following is making peace with him and not fighting him, not following in religion, as he explained in the middle of the document. So whoever resided in Medina and opposed it from the Jews who were not fighting him was included in this. ))
And Ka`b ibn al-Ashraf broke the covenant and incited against the Prophet, peace and blessings be upon him, as we know. When Ibn al-Ashraf was killed, the Jews showed their disapproval of his killing and their excitement over his blood, which is one of the signs of war. Assuming the authenticity of the hadith, this makes them with him in breaking the covenant and that he was one of their leaders, so following him includes them in breaking the covenant when they were agitated, and Ibn Sunaynah includes them, especially since the Jews and hypocrites in Medina had shown harm to the believers in Medina before the killing of Ka`b ibn al-Ashraf.
Sheikh al-Islam Ibn Taymiyyah, may God have mercy on him, says in al-Sarim al-Maslul `ala Shatim al-Rasul, Part One:
((I would have struck your neck, so Huwaysa said: By God, it is amazing that you have reached this religion.
Al-Waqidi said with the previous chains of transmission: They said: When the Messenger of God, peace and blessings be upon him, woke up on the night in which Ibn al-Ashraf was killed, the Messenger of God, peace and blessings be upon him, said: “Whoever you capture from the Jewish men, kill him.” So the Jews were afraid, and no great one of their leaders appeared and they did not set out, and they were afraid to spend the night as Ibn al-Ashraf had spent the night. He mentioned the killing of Ibn Sunaynah until He said: The Jews and the polytheists who were with them were terrified, and he narrated the story as he mentioned earlier.
This indicates that they had not made a truce, otherwise he would not have ordered the killing of those he encountered among them. This indicates that the treaty that the Prophet, may God bless him and grant him peace, wrote between him and the Jews was after the killing of Ibn al-Ashraf, and in that case Ibn al-Ashraf would not have been a treaty holder.
We said: The Prophet, may God bless him and grant him peace, ordered the killing of those he captured among them because Ka`b ibn al-Ashraf was one of their leaders.He said: What do you have? Meaning, regarding the Prophet, may God bless him and grant him peace, they said: His enmity as long as we live, and they were residing outside the city, so his killing was a great burden to them, and what incited them to fight and show the breach of the covenant was their breach of the covenant, their support for the murdered man and their defense of him. As for the one who remained, he remained in his previous covenant because he did not show enmity, and for this reason the Prophet, may God bless him and grant him peace, did not besiege them or fight them until they showed enmity to him after that . As for this book, it is something that Al-Waqidi mentioned alone. And
what Ibn Taymiyyah, may God have mercy on him, said is proven by what we mentioned above from Sunan Abi Dawud, may God have mercy on him, in the Book of Taxation, Emirate, and Booty, Chapter on How the Jews Were Expelled from the City:
((Chapter on How the Jews Were Expelled from the City
3000 Muhammad bin Yahya bin Faris told us that Al-Hakam bin Nafi’ told them, he said Shu’ayb told us, on the authority of Al-Zuhri, on the authority of Abd Al-Rahman bin Abdullah bin Ka’b bin Malik, on the authority of his father, and he was one of the three who repented, and Ka’b bin Al-Ashraf used to satirize the Prophet, may God bless him and grant him peace, and incite the infidels of Quraysh against him, and when the Prophet, may God bless him and grant him peace, came to the city, Its people were a mixture of Muslims, polytheists, and Jews. They used to harm the Prophet, may God bless him and grant him peace, and his companions. So God Almighty commanded His Prophet to be patient and forgiving. It was about them that God revealed, “And you will surely hear from those who were given the Scripture before you” (18060). When Ka’b ibn al-Ashraf refused to stop harming the Prophet, may God bless him and grant him peace, the Prophet, may God bless him and grant him peace, ordered Sa’d ibn Mu’adh to send a group to kill him. So he sent Muhammad ibn Maslama and mentioned the story of his killing. When they killed him, the Jews and polytheists were alarmed and went to the Prophet, may God bless him and grant him peace, and said, “Our companion was killed.” So the Prophet, may God bless him and grant him peace, mentioned to them what he used to say. The Prophet, may God bless him and grant him peace, called on them to write a document between him and them and the Muslims in general.
And in al-Sunan al-Kubra by al-Bayhaqi, Book of Biographies
(18060: Abu Bakr Ahmad ibn al-Hasan al-Qadi informed us, Abu Sahl ibn Ziyad al-Qattan informed us, Abd al-Karim ibn al-Haytham informed us, Abu al-Yaman informed us, Shu’ayb informed me. On the authority of Az-Zuhri, Abdur-Rahman bin Abdullah bin Kaab bin Malik informed me, I think, on the authority of his father - and he was the son of one of the three who repented - that Kaab bin Al-Ashraf the Jew was a poet, and he used to satirize the Messenger of God - may God bless him and grant him peace - and incite the infidels of Quraysh against him in his poetry. The Messenger of God - may God bless him and grant him peace - arrived in Medina, and its people were a mixture, among them were the Muslims who were united by the call of the Messenger of God - may God bless him and grant him peace - and among them were the polytheists who worshipped idols, and among them were the Jews, who were the people of the circle and the fortresses, and they were allies of the two tribes, Aws and Khazraj. So when the Messenger of God - may God bless him and grant him peace - arrived in Medina, he wanted to reform them all, and a man might be a Muslim, but his father was a polytheist, and a man might be a Muslim, but his brother was a polytheist. When the Messenger of God - may God bless him and grant him peace - arrived, the polytheists and Jews of Medina were harming the Messenger of God - may God bless him and grant him peace - and his companions with the most severe harm.So Allah ordered His Messenger and the Muslims to be patient with that and to forgive them. Regarding them, Allah, the Most High, revealed: {And you will surely hear from those who were given the Scripture before you and from those who associate others with Allah, much abuse}...to the end of the verse. Regarding them, Allah, the Most High, revealed: {And many of the People of the Scripture wish they could turn you back to disbelief after you have believed, out of envy from themselves [after the truth has become clear to them]. So pardon and overlook}. When Ka`b ibn al-Ashraf refused to stop harming the Messenger of Allah, may Allah bless him and grant him peace, and the Muslims, the Messenger of Allah, may Allah bless him and grant him peace, ordered Sa`d ibn Mu`adh, may Allah be pleased with him, to send a group to kill him. So Sa`d ibn Mu`adh sent to him Muhammad ibn Maslamah al-Ansari, Abu `Abs al-Ansari, and al-Harith, the nephew of Sa`d ibn Mu`adh, with five men. He mentioned the hadith about his killing. He said: When they killed him, the Jews and those who were with them from the polytheists were terrified. So they went to the Messenger of Allah (may Allah's peace and blessings be upon him) in the morning and said: Our companion, a master of our masters, was killed last night. The Messenger of Allah (may Allah's peace and blessings be upon him) mentioned to them what he used to say in his poems and forbid them from doing. The Messenger of Allah (may Allah's peace and blessings be upon him) called upon them to write a document between him, them, and the Muslims in which they would abide by what was in it. So the Prophet (may Allah's peace and blessings be upon him ) wrote a document between him, them, and the Muslims for a year, which the Messenger of Allah (may Allah's peace and blessings be upon him) wrote under the palm branch in the house of Bint Al-Harith. That document remained after the Messenger of Allah (may Allah's peace and blessings be upon him) with Ali bin Abi Talib (may Allah be pleased with him).
These two narrations clarify several matters for us:
1. That Ka'b bin Al-Ashraf was a master of the masters of the Jews and he incited against the Prophet (may Allah's peace and blessings be upon him) and broke the covenant
. 2. That the Jews and the hypocrites used to harm the Prophet (may Allah's peace and blessings be upon him) and the believers, and there is no doubt that some of them were followers of Ka'b bin Al-Ashraf from among the Jews.
3. That the Jews appeared to deny the killing of Ka'b bin 4. The Prophet, peace and blessings be upon him,
argued with those who brought him what Ka’b said in his poems, as he considered it a breach of covenant
. 5. The Prophet, peace and blessings be upon him, called upon them to write another book or another covenant between the Muslims and the Jews
, and this last point is evidence that the covenant between the Prophet, peace and blessings be upon him, and them has been breached, so there is no blame at that time for what was narrated from the Prophet, peace and blessings be upon him, of his order to kill those Jewish men whom the Muslims captured, because at that time they would have been considered covenant breakers, and there is also no blame on Muhaysa killing Ibn Sunayna, and it is not reasonable for the Prophet, peace and blessings be upon him, to write another covenant if the covenant before it had not been breached .
All of this is assuming the authenticity of the hadith (If you capture a Jewish man, kill him), and the hadith is not authentic in principle, as we explained above, so there is no argument for
As for the covenant that the Prophet, may God bless him and grant him peace, concluded with the Jews when he arrived in Medina, its evidence is
Sahih Muslim, Part Two, Book of Al-Atiqab, Prohibition of a Freedman Taking Over Someone Other Than His Mawla, 1507. Muhammad ibn Rafi’ told me, Abd al-Razzaq told us, Ibn Jurayj told us, Abu al-Zubayr told me that he heard Jabir ibn Abdullah say: The Prophet, may God bless him and grant him peace, wrote on every tribe its intellects, then he wrote that it is not permissible for a Muslim to take over the mawla of a Muslim man without his permission. Then I was informed that he cursed in his document whoever did that.
We read from Al-Sarim Al-Maslul ‘ala Shatim Al-Rasul, Part One:
((That is because Medina had three types of Jews around it, and they are: Banu Qaynuqa’, Banu Nadir, and Banu Qurayzah. Banu Qaynuqa’ and Nadir were allies of the Khazraj, and Qurayzah were allies of the Aws. So when the Prophet, may God bless him and grant him peace, arrived, he made a truce with them and made peace with them, while acknowledging them and those polytheists who were around Medina who were allies of the Ansar on their alliance and covenant that they were on, to the point that he made a covenant with the Jews that they would help him if he fought. Then The covenant was broken by Banu Nuqa’, then Nadir, then Qurayzah.... This document is well-known to the people of knowledge. Muslim narrated in his Sahih on the authority of Jabir, who said: The Messenger of God wrote on every tribe its blood money, then he wrote that it is not permissible for a Muslim man to follow a Muslim without his permission. He explained in it that whoever follows the Muslims from the Jews will be granted victory. The meaning of following is making peace with him and not fighting him, not following in religion, as he explained in the middle of the document. So whoever resided in Medina and opposed it from the Jews who were not fighting him was included in this. ))
And Ka`b ibn al-Ashraf broke the covenant and incited against the Prophet, peace and blessings be upon him, as we know. When Ibn al-Ashraf was killed, the Jews showed their disapproval of his killing and their excitement over his blood, which is one of the signs of war. Assuming the authenticity of the hadith, this makes them with him in breaking the covenant and that he was one of their leaders, so following him includes them in breaking the covenant when they were agitated, and Ibn Sunaynah includes them, especially since the Jews and hypocrites in Medina had shown harm to the believers in Medina before the killing of Ka`b ibn al-Ashraf.
Sheikh al-Islam Ibn Taymiyyah, may God have mercy on him, says in al-Sarim al-Maslul `ala Shatim al-Rasul, Part One:
((I would have struck your neck, so Huwaysa said: By God, it is amazing that you have reached this religion.
Al-Waqidi said with the previous chains of transmission: They said: When the Messenger of God, peace and blessings be upon him, woke up on the night in which Ibn al-Ashraf was killed, the Messenger of God, peace and blessings be upon him, said: “Whoever you capture from the Jewish men, kill him.” So the Jews were afraid, and no great one of their leaders appeared and they did not set out, and they were afraid to spend the night as Ibn al-Ashraf had spent the night. He mentioned the killing of Ibn Sunaynah until He said: The Jews and the polytheists who were with them were terrified, and he narrated the story as he mentioned earlier.
This indicates that they had not made a truce, otherwise he would not have ordered the killing of those he encountered among them. This indicates that the treaty that the Prophet, may God bless him and grant him peace, wrote between him and the Jews was after the killing of Ibn al-Ashraf, and in that case Ibn al-Ashraf would not have been a treaty holder.
We said: The Prophet, may God bless him and grant him peace, ordered the killing of those he captured among them because Ka`b ibn al-Ashraf was one of their leaders.He said: What do you have? Meaning, regarding the Prophet, may God bless him and grant him peace, they said: His enmity as long as we live, and they were residing outside the city, so his killing was a great burden to them, and what incited them to fight and show the breach of the covenant was their breach of the covenant, their support for the murdered man and their defense of him. As for the one who remained, he remained in his previous covenant because he did not show enmity, and for this reason the Prophet, may God bless him and grant him peace, did not besiege them or fight them until they showed enmity to him after that . As for this book, it is something that Al-Waqidi mentioned alone. And
what Ibn Taymiyyah, may God have mercy on him, said is proven by what we mentioned above from Sunan Abi Dawud, may God have mercy on him, in the Book of Taxation, Emirate, and Booty, Chapter on How the Jews Were Expelled from the City:
((Chapter on How the Jews Were Expelled from the City
3000 Muhammad bin Yahya bin Faris told us that Al-Hakam bin Nafi’ told them, he said Shu’ayb told us, on the authority of Al-Zuhri, on the authority of Abd Al-Rahman bin Abdullah bin Ka’b bin Malik, on the authority of his father, and he was one of the three who repented, and Ka’b bin Al-Ashraf used to satirize the Prophet, may God bless him and grant him peace, and incite the infidels of Quraysh against him, and when the Prophet, may God bless him and grant him peace, came to the city, Its people were a mixture of Muslims, polytheists, and Jews. They used to harm the Prophet, may God bless him and grant him peace, and his companions. So God Almighty commanded His Prophet to be patient and forgiving. It was about them that God revealed, “And you will surely hear from those who were given the Scripture before you” (18060). When Ka’b ibn al-Ashraf refused to stop harming the Prophet, may God bless him and grant him peace, the Prophet, may God bless him and grant him peace, ordered Sa’d ibn Mu’adh to send a group to kill him. So he sent Muhammad ibn Maslama and mentioned the story of his killing. When they killed him, the Jews and polytheists were alarmed and went to the Prophet, may God bless him and grant him peace, and said, “Our companion was killed.” So the Prophet, may God bless him and grant him peace, mentioned to them what he used to say. The Prophet, may God bless him and grant him peace, called on them to write a document between him and them and the Muslims in general.
And in al-Sunan al-Kubra by al-Bayhaqi, Book of Biographies
(18060: Abu Bakr Ahmad ibn al-Hasan al-Qadi informed us, Abu Sahl ibn Ziyad al-Qattan informed us, Abd al-Karim ibn al-Haytham informed us, Abu al-Yaman informed us, Shu’ayb informed me. On the authority of Az-Zuhri, Abdur-Rahman bin Abdullah bin Kaab bin Malik informed me, I think, on the authority of his father - and he was the son of one of the three who repented - that Kaab bin Al-Ashraf the Jew was a poet, and he used to satirize the Messenger of God - may God bless him and grant him peace - and incite the infidels of Quraysh against him in his poetry. The Messenger of God - may God bless him and grant him peace - arrived in Medina, and its people were a mixture, among them were the Muslims who were united by the call of the Messenger of God - may God bless him and grant him peace - and among them were the polytheists who worshipped idols, and among them were the Jews, who were the people of the circle and the fortresses, and they were allies of the two tribes, Aws and Khazraj. So when the Messenger of God - may God bless him and grant him peace - arrived in Medina, he wanted to reform them all, and a man might be a Muslim, but his father was a polytheist, and a man might be a Muslim, but his brother was a polytheist. When the Messenger of God - may God bless him and grant him peace - arrived, the polytheists and Jews of Medina were harming the Messenger of God - may God bless him and grant him peace - and his companions with the most severe harm.So Allah ordered His Messenger and the Muslims to be patient with that and to forgive them. Regarding them, Allah, the Most High, revealed: {And you will surely hear from those who were given the Scripture before you and from those who associate others with Allah, much abuse}...to the end of the verse. Regarding them, Allah, the Most High, revealed: {And many of the People of the Scripture wish they could turn you back to disbelief after you have believed, out of envy from themselves [after the truth has become clear to them]. So pardon and overlook}. When Ka`b ibn al-Ashraf refused to stop harming the Messenger of Allah, may Allah bless him and grant him peace, and the Muslims, the Messenger of Allah, may Allah bless him and grant him peace, ordered Sa`d ibn Mu`adh, may Allah be pleased with him, to send a group to kill him. So Sa`d ibn Mu`adh sent to him Muhammad ibn Maslamah al-Ansari, Abu `Abs al-Ansari, and al-Harith, the nephew of Sa`d ibn Mu`adh, with five men. He mentioned the hadith about his killing. He said: When they killed him, the Jews and those who were with them from the polytheists were terrified. So they went to the Messenger of Allah (may Allah's peace and blessings be upon him) in the morning and said: Our companion, a master of our masters, was killed last night. The Messenger of Allah (may Allah's peace and blessings be upon him) mentioned to them what he used to say in his poems and forbid them from doing. The Messenger of Allah (may Allah's peace and blessings be upon him) called upon them to write a document between him, them, and the Muslims in which they would abide by what was in it. So the Prophet (may Allah's peace and blessings be upon him ) wrote a document between him, them, and the Muslims for a year, which the Messenger of Allah (may Allah's peace and blessings be upon him) wrote under the palm branch in the house of Bint Al-Harith. That document remained after the Messenger of Allah (may Allah's peace and blessings be upon him) with Ali bin Abi Talib (may Allah be pleased with him).
These two narrations clarify several matters for us:
1. That Ka'b bin Al-Ashraf was a master of the masters of the Jews and he incited against the Prophet (may Allah's peace and blessings be upon him) and broke the covenant
. 2. That the Jews and the hypocrites used to harm the Prophet (may Allah's peace and blessings be upon him) and the believers, and there is no doubt that some of them were followers of Ka'b bin Al-Ashraf from among the Jews.
3. That the Jews appeared to deny the killing of Ka'b bin 4. The Prophet, peace and blessings be upon him,
argued with those who brought him what Ka’b said in his poems, as he considered it a breach of covenant
. 5. The Prophet, peace and blessings be upon him, called upon them to write another book or another covenant between the Muslims and the Jews
, and this last point is evidence that the covenant between the Prophet, peace and blessings be upon him, and them has been breached, so there is no blame at that time for what was narrated from the Prophet, peace and blessings be upon him, of his order to kill those Jewish men whom the Muslims captured, because at that time they would have been considered covenant breakers, and there is also no blame on Muhaysa killing Ibn Sunayna, and it is not reasonable for the Prophet, peace and blessings be upon him, to write another covenant if the covenant before it had not been breached .
All of this is assuming the authenticity of the hadith (If you capture a Jewish man, kill him), and the hadith is not authentic in principle, as we explained above, so there is no argument for
Note:
Ibn Hajar, may God have mercy on him, mentioned in his book Al-Mataleb Al-Aliyah in the book Al-Seer wa Al-Maghazi, the chapter on the killing of Ka’b bin Al-Ashraf, quoting from Musnad Ishaq bin Rahawayh the narration:
((4373 Ishaq said: I am Wahb ibn Jarir ibn Hazim, he said: My father told us, he said: I heard Muhammad ibn Ishaq, he said: Thawr ibn Yazid told me, on the authority of Ikrimah, on the authority of Ibn Abbas, he said: They gathered at the Messenger of Allah, may Allah bless him and grant him peace, so he walked with them until he reached Baqi’ al-Gharqad on a moonlit night, so he said: Go on In the name of Allah, O Allah, help them. And the Messenger of Allah, may Allah bless him and grant him peace, returned to his house. He said: So they came until they reached his fortress, meaning Ka`b ibn al-Ashraf. Abu Na`ilah called out to him, so he came down to him while he was newly married. His wife said to him: You are a warrior, and a warrior does not come down at a time like this. He said to her: He is Abu Nailah, and by God, if he had found me asleep, he would not have woken me. She said: By God, I know evil in his voice. He said to her: If the young man were called to a stab wound, he would respond. So he came down to them, and they talked for an hour, then they said: If we walked to the valley of the old woman and talked tonight, for we have no record of that. He said: Yes, so they went out walking, then... Sham put his hand in the water of his head and said: I have never seen a perfume better than tonight. Then he walked for an hour, then returned for a similar time until he was calm. Then he put his hand in the water of his head and took hold of his hair, then he said: Strike the enemy of Allah. He said: Their swords clashed against him. He said: The enemy of Allah shouted a shout and there was no fortress left that was not lit. On him is a fire. He said: And Al-Harith’s leg was injured. Muhammad bin Maslamah said: When I saw that the swords did not mean anything, I remembered the hilt of my sword, so I took it and placed it on his navel and pushed him until it reached his groin and he fell. Then we went out and went to Banu Umayyah, then to Banu Qurayzah, then to Bu’ath, then we were taken prisoner in Harrat Al-Urayd. Al-Harith was slow and bleeding profusely, so we stopped for him, then we carried him until we brought him to the Messenger of Allah, may Allah bless him and grant him peace, at the end of the night while he was praying. He came out to us and we informed him of the killing of the enemy of Allah. He said: The Messenger of Allah, may Allah bless him and grant him peace, spat on Al-Harith’s wound, so we returned with him to his house, and the people dispersed to their camps. When morning came, The Jews were afraid of our attack on the enemy of Allah, so the Messenger of Allah, may Allah bless him and grant him peace, said: “Whoever you find among the Jewish men, kill him.” Then Muhaysah ibn Mas`ud attacked Ibn Sunaynah, a Jewish merchant who used to trade with them and associate with them, and killed him. He said: Then Huwaysah ibn Mas`ud, who was a polytheist at that time and was older than him, began to beat him. And he said: Which enemy of God did you kill? By God, there is a lot of fat in your stomach from his money. So he said:By Allah, a man ordered me to kill him. If he had ordered me to kill you, I would have beheaded you. He said: By Allah, if Muhammad had ordered you to kill me, would you have killed me? He said: Yes, by Allah. He said: By Allah, a religion that has reached this level is an amazing religion. So the first conversion to Islam of Huwayysah was because of what his brother had said, so Muhayyisah said this poem about that.
The response:
The chain of transmission of the narration appears to be sound, except that it contains some interpolations.
Ibn Hajar, may God have mercy on him, commented after he mentioned this narration, saying:
(A good, connected chain of transmission. Imam Ahmad included some of it up to his saying: “O God, help them” only. This is the connected, elevated version of it. The rest is interpolated, and it has a corroborating evidence in Sahih from the hadith of Amr ibn Jabir.)
This means that the part following his saying, peace and blessings be upon him: “O God, help them” is one of the interpolations of Ibn Ishaf, so it is not correct to trace it back to the Prophet, peace and blessings be upon him, nor to Ibn Abbas, may God be pleased with him, nor to Ikrimah, nor to Thawr ibn Yazid, may God have mercy on them both .
This is indicated by the fact that when Imam Ahmad and others narrated the narration, they narrated it in an abbreviated form to “O Allah, help them.”
We read from Musnad Ahmad, Part Four
1 - Ya’qub narrated to us, my father narrated to us, on the authority of Ibn Ishaq, Thawr ibn Zayd narrated to me, (1) on the authority of Ikrimah, on the authority of Ibn Abbas, who said: The Messenger of Allah, may Allah bless him and grant him peace, walked with them to Baqi’ al-Gharqad, then he directed them and said: “Go forth in the name of Allah,” and he said: “O Allah, help them - meaning the group.” Those who directed them to Ka’b ibn al-Ashraf
, and this means that all of the following is considered to be transmitted by Ibn Ishaq and is not connected to what is included in the story of Muhaysa’s killing of Ibn Sunayna :
((And the Messenger of Allah, may Allah bless him and grant him peace, returned to his house. He said: So they came until they reached his fortress, meaning Ka`b ibn al-Ashraf. Abu Na`ilah called out to him, so he came down to him while he was newly married. His wife said to him: You are a warrior, and a warrior does not come down at such an hour. So he said to her: He is Abu Nailah said: By God, if he had found me asleep, he would not have woken me. She said: By God, I know evil in his voice. He said to her: If the young man were called to a stab wound, he would respond. So he came down to them, and they talked for an hour, then they said: If we walk to the valley of the old woman and talk tonight, for we have no covenant with that. He said: Yes. So they went out walking, then Indeed, . . . . Sham put his hand in the water of his head and said: I have never seen a perfume better than tonight. Then he walked for an hour, then returned for a similar time until he was calm. Then he put his hand in the water of his head and took hold of his hair, then he said: Strike the enemy of Allah. He said: Their swords clashed against him. He said: The enemy of Allah shouted a shout and there was no fortress left except A fire was lit on him. He said: And Al-Harith’s leg was injured. Muhammad bin Maslamah said: When I saw that the swords did not mean anything, I remembered the hilt of my sword, so I took it and placed it on his navel and pushed him until it reached his groin and he fell. Then we went out and went to Banu Umayyah, then to Banu Qurayzah, then to Bu’ath, then we were taken prisoner in Harrat al- Al-Uraydh, and Al-Harith was slow and the blood started to flow, so we stopped for him, then we carried him until we brought him to the Messenger of Allah, may Allah bless him and grant him peace, at the end of the night while he was praying. He came out to us and we informed him of the killing of the enemy of Allah. He said: So the Messenger of Allah, may Allah bless him and grant him peace, spat on Al-Harith’s wound, so we returned with him to his house, and the people dispersed to their camps. When We woke up and the Jews were afraid of our attack on the enemy of Allah. So the Messenger of Allah, may Allah bless him and grant him peace, said: “Whoever you find among the Jewish men, kill him.” Then Muhaysah ibn Mas`ud attacked Ibn Sunaynah, a Jewish merchant who used to trade with them and associate with them, and killed him. He said: Then Huwaysah ibn Mas`ud, who was still a polytheist at that time, and he was older than them, From him he strikes him and says: O enemy of Allah, you killed him, by Allah, there is a lot of fat in your stomach from his money. He said: By Allah, a man ordered me to kill him. If he had ordered me to kill you, I would have struck your neck. He said: By Allah, if Muhammad had ordered you to kill me, would you have killed me? He said: Yes, by God. He said: By God, a religion that has reached this is an amazing religion. The first conversion to Islam of Huwaysa was due to the words of his brother, so Muhaysa said this poem about that.
Ibn Hajar, may God have mercy on him, mentioned in his book Al-Mataleb Al-Aliyah in the book Al-Seer wa Al-Maghazi, the chapter on the killing of Ka’b bin Al-Ashraf, quoting from Musnad Ishaq bin Rahawayh the narration:
((4373 Ishaq said: I am Wahb ibn Jarir ibn Hazim, he said: My father told us, he said: I heard Muhammad ibn Ishaq, he said: Thawr ibn Yazid told me, on the authority of Ikrimah, on the authority of Ibn Abbas, he said: They gathered at the Messenger of Allah, may Allah bless him and grant him peace, so he walked with them until he reached Baqi’ al-Gharqad on a moonlit night, so he said: Go on In the name of Allah, O Allah, help them. And the Messenger of Allah, may Allah bless him and grant him peace, returned to his house. He said: So they came until they reached his fortress, meaning Ka`b ibn al-Ashraf. Abu Na`ilah called out to him, so he came down to him while he was newly married. His wife said to him: You are a warrior, and a warrior does not come down at a time like this. He said to her: He is Abu Nailah, and by God, if he had found me asleep, he would not have woken me. She said: By God, I know evil in his voice. He said to her: If the young man were called to a stab wound, he would respond. So he came down to them, and they talked for an hour, then they said: If we walked to the valley of the old woman and talked tonight, for we have no record of that. He said: Yes, so they went out walking, then... Sham put his hand in the water of his head and said: I have never seen a perfume better than tonight. Then he walked for an hour, then returned for a similar time until he was calm. Then he put his hand in the water of his head and took hold of his hair, then he said: Strike the enemy of Allah. He said: Their swords clashed against him. He said: The enemy of Allah shouted a shout and there was no fortress left that was not lit. On him is a fire. He said: And Al-Harith’s leg was injured. Muhammad bin Maslamah said: When I saw that the swords did not mean anything, I remembered the hilt of my sword, so I took it and placed it on his navel and pushed him until it reached his groin and he fell. Then we went out and went to Banu Umayyah, then to Banu Qurayzah, then to Bu’ath, then we were taken prisoner in Harrat Al-Urayd. Al-Harith was slow and bleeding profusely, so we stopped for him, then we carried him until we brought him to the Messenger of Allah, may Allah bless him and grant him peace, at the end of the night while he was praying. He came out to us and we informed him of the killing of the enemy of Allah. He said: The Messenger of Allah, may Allah bless him and grant him peace, spat on Al-Harith’s wound, so we returned with him to his house, and the people dispersed to their camps. When morning came, The Jews were afraid of our attack on the enemy of Allah, so the Messenger of Allah, may Allah bless him and grant him peace, said: “Whoever you find among the Jewish men, kill him.” Then Muhaysah ibn Mas`ud attacked Ibn Sunaynah, a Jewish merchant who used to trade with them and associate with them, and killed him. He said: Then Huwaysah ibn Mas`ud, who was a polytheist at that time and was older than him, began to beat him. And he said: Which enemy of God did you kill? By God, there is a lot of fat in your stomach from his money. So he said:By Allah, a man ordered me to kill him. If he had ordered me to kill you, I would have beheaded you. He said: By Allah, if Muhammad had ordered you to kill me, would you have killed me? He said: Yes, by Allah. He said: By Allah, a religion that has reached this level is an amazing religion. So the first conversion to Islam of Huwayysah was because of what his brother had said, so Muhayyisah said this poem about that.
The response:
The chain of transmission of the narration appears to be sound, except that it contains some interpolations.
Ibn Hajar, may God have mercy on him, commented after he mentioned this narration, saying:
(A good, connected chain of transmission. Imam Ahmad included some of it up to his saying: “O God, help them” only. This is the connected, elevated version of it. The rest is interpolated, and it has a corroborating evidence in Sahih from the hadith of Amr ibn Jabir.)
This means that the part following his saying, peace and blessings be upon him: “O God, help them” is one of the interpolations of Ibn Ishaf, so it is not correct to trace it back to the Prophet, peace and blessings be upon him, nor to Ibn Abbas, may God be pleased with him, nor to Ikrimah, nor to Thawr ibn Yazid, may God have mercy on them both .
This is indicated by the fact that when Imam Ahmad and others narrated the narration, they narrated it in an abbreviated form to “O Allah, help them.”
We read from Musnad Ahmad, Part Four
1 - Ya’qub narrated to us, my father narrated to us, on the authority of Ibn Ishaq, Thawr ibn Zayd narrated to me, (1) on the authority of Ikrimah, on the authority of Ibn Abbas, who said: The Messenger of Allah, may Allah bless him and grant him peace, walked with them to Baqi’ al-Gharqad, then he directed them and said: “Go forth in the name of Allah,” and he said: “O Allah, help them - meaning the group.” Those who directed them to Ka’b ibn al-Ashraf
, and this means that all of the following is considered to be transmitted by Ibn Ishaq and is not connected to what is included in the story of Muhaysa’s killing of Ibn Sunayna :
((And the Messenger of Allah, may Allah bless him and grant him peace, returned to his house. He said: So they came until they reached his fortress, meaning Ka`b ibn al-Ashraf. Abu Na`ilah called out to him, so he came down to him while he was newly married. His wife said to him: You are a warrior, and a warrior does not come down at such an hour. So he said to her: He is Abu Nailah said: By God, if he had found me asleep, he would not have woken me. She said: By God, I know evil in his voice. He said to her: If the young man were called to a stab wound, he would respond. So he came down to them, and they talked for an hour, then they said: If we walk to the valley of the old woman and talk tonight, for we have no covenant with that. He said: Yes. So they went out walking, then Indeed, . . . . Sham put his hand in the water of his head and said: I have never seen a perfume better than tonight. Then he walked for an hour, then returned for a similar time until he was calm. Then he put his hand in the water of his head and took hold of his hair, then he said: Strike the enemy of Allah. He said: Their swords clashed against him. He said: The enemy of Allah shouted a shout and there was no fortress left except A fire was lit on him. He said: And Al-Harith’s leg was injured. Muhammad bin Maslamah said: When I saw that the swords did not mean anything, I remembered the hilt of my sword, so I took it and placed it on his navel and pushed him until it reached his groin and he fell. Then we went out and went to Banu Umayyah, then to Banu Qurayzah, then to Bu’ath, then we were taken prisoner in Harrat al- Al-Uraydh, and Al-Harith was slow and the blood started to flow, so we stopped for him, then we carried him until we brought him to the Messenger of Allah, may Allah bless him and grant him peace, at the end of the night while he was praying. He came out to us and we informed him of the killing of the enemy of Allah. He said: So the Messenger of Allah, may Allah bless him and grant him peace, spat on Al-Harith’s wound, so we returned with him to his house, and the people dispersed to their camps. When We woke up and the Jews were afraid of our attack on the enemy of Allah. So the Messenger of Allah, may Allah bless him and grant him peace, said: “Whoever you find among the Jewish men, kill him.” Then Muhaysah ibn Mas`ud attacked Ibn Sunaynah, a Jewish merchant who used to trade with them and associate with them, and killed him. He said: Then Huwaysah ibn Mas`ud, who was still a polytheist at that time, and he was older than them, From him he strikes him and says: O enemy of Allah, you killed him, by Allah, there is a lot of fat in your stomach from his money. He said: By Allah, a man ordered me to kill him. If he had ordered me to kill you, I would have struck your neck. He said: By Allah, if Muhammad had ordered you to kill me, would you have killed me? He said: Yes, by God. He said: By God, a religion that has reached this is an amazing religion. The first conversion to Islam of Huwaysa was due to the words of his brother, so Muhaysa said this poem about that.
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