killing of Kinana bin Al-Rabi bin Abi Al-Haqiq

 They cited as evidence what was narrated by al-Tabari in his history (1). He said:

Ibn Humayd told us, he said: Salamah told us, on the authority of Ibn Ishaq, he said: And Kinanah ibn al-Rabi’ ibn Abi al-Huqayq was brought to the Messenger of God, may God bless him and grant him peace - and he had the treasure of Banu al-Nadir - so he asked him, but he denied that he knew its location, so a Jewish man was brought to the Messenger of God, may God bless him and grant him peace, and he said to the Messenger of God: I have seen Kinanah circling this ruin every morning.
The Messenger of God said to Kinana: Tell me, if we find him with you, should I kill you? He said: Yes, so the Messenger of God, may God bless him and grant him peace, ordered the ruin to be dug up, and some of their treasure was taken out of it. Then he asked him what was left, but he refused to give it. So the Messenger of God, may God bless him and grant him peace, ordered Az-Zubayr ibn Al-Awwam to do it, and he said: Torture him until you have taken away what he has. So Az-Zubayr kept striking his chest with his flint until he almost died, then the Messenger of God pushed him away. To Muhammad ibn Maslamah, so he struck his neck with his brother Mahmoud ibn Maslamah. The Messenger of God, may God bless him and grant him peace, besieged the people of Khaybar in their two fortresses, al-Watih and al-Salaam, until when they were certain of their destruction, they asked him to send them forth and spare their blood, so he did. The Messenger of God had acquired all the wealth: al-Shiqq, Nata’ah, al-Katibah, and all of the Their fortresses, except for those two fortresses .”

In response to this slander, I say:

First : The narration is incorrect:
This narration is not correct and cannot be used as evidence because in its chain of transmission is a narrator whose hadith is rejected, namely Muhammad ibn Hamid al-Razi, and also in its chain of transmission there is an interruption.
Muslims do not accept in their religion anything but an authentic hadith unless five conditions are met:

1- The chain of transmission is continuous.
2- The narrators are just.
3- The narrators are accurate .
4- The absence of anomalies.
5- The absence of defects. Abu Amr ibn al-Salah
(2)
said : As for the authentic hadith: it is the hadith with a chain of transmission that is connected by the transmission of a just and accurate narrator from a just and accurate narrator to the end, and it is not anomalous or defective.

If we look at this chain of transmission through which this narration was narrated, we will find that it contradicts the first and third conditions, which are:
1- The connection of the chain of transmission.
2- The accuracy of the narrators.

As for the connection of the chain of transmission, it is not available due to the interruption between the Messenger of Allah, may Allah bless him and grant him peace, and Ibn Ishaq.
The accuracy of the narrators is also not available in Muhammad ibn Hamid al-Razi because he is accused of lying.

Accordingly, the narration is not authentic and cannot be used as evidence against us.

1- As for Muhammad bin Humayd al-Razi :
Al-Dhahabi said in Al-Seer (3) :
“ In addition to his leadership, he is a denier of hadith and a writer of strange things.
” As for Al-Bukhari, he said: “There is some doubt about his hadith.
” Someone might argue with us and say that Ahmad bin Hanbal praised Muhammad bin Humayd!

I say that Al-Dhahabi mentioned a nice response to this issue and said (4) :
Abu Ali al-Naysaburi said: “I said to Ibn Khuzaymah:
If the professor narrated from Muhammad bin Humayd, then Ahmad bin Hanbal praised him well.”
He said: He did not know him, and if he had known him as we did, he would not have praised him at all. And I
say that the people who know the most about a man are the people of his country, and the people of his country said about him that he is a liar . Ibn Hibban
(5)
said :
Abu Zur’ah al-Razi and Muhammad ibn Muslim ibn Warah said : It is confirmed to us that he is a liar.

2- As for Ibn Ishaq :
As for Ibn Ishaq, he did not meet the Prophet (peace and blessings of Allaah be upon him), and his hadeeth from him is weak.
A hadeeth with a weak chain of transmission is weaker than a mursal hadeeth,
for Ibn Ishaq died in the year 150 AH, and he was born in the year 80 AH
, and our Master Muhammad (peace and blessings of Allaah be upon him) died in the eleventh year of AH
, and this means that there was an interruption of approximately 70 years between them!
The interruption in the chain of transmission is a defect that prevents us from accepting the narration.

Second : The researcher of the book ruled that the narration is weak:
In every science and every art, we refer to its scholars and masters,
and if we return to them to rule on this narration, we find that they rule that it is weak.
Sheikh Muhammad Subhi Hasan Hallaq (6)
said : Its chain of transmission to Ibn Ishaq is weak, and Ibn Ishaq mentioned it as a report.

Another chain of transmission for the narration :
Ibn Saad said in Al-Tabaqat (7) :
Bakr ibn Abd al-Rahman, the judge of Kufa, told us: Isa ibn al-Mukhtar ibn Abd Allah ibn Abi Laila al-Ansari told me, on the authority of Muhammad ibn Abd al-Rahman ibn Abi Laila al-Ansari, on the authority of al-Hakam, on the authority of Miqsam, on the authority of Ibn Abbas, who said: When the Prophet, may God bless him and grant him peace, gained control of Khaybar, he made peace with them on the condition that they would leave on their own. Their families had neither white nor yellow clothes. So Kinana and Ar-Rabi’ were brought. Kinana was Safiyya’s husband, and Ar-Rabi’ was his brother and cousin. The Messenger of God, may God bless him and grant him peace, said to them: “Where are your vessels that you used to lend to the people of Mecca?” They said: We fled, and one land kept on lowering us and another raising us up. So we went and spent everything. Then he said to them: “If you conceal anything from me and I find out about it, I will make your blood and the blood of your children permissible.” They said: “Yes.” So he called a man from the Ansar and said: “Go to such-and-such a place, then go to the palm trees and look at a palm tree from “To your right or to your left, and look for a raised palm tree and bring me what is in it.” He said: So he went and brought him the vessels and the wealth, and he struck their necks and took their families captive, and he sent a man who brought Safiyyah and passed by her at their place of death. The Prophet of Allah, may Allah bless him and grant him peace, said to him: “Why did you do that?” He said: O Messenger of Allah, I wanted to anger her. He said: “So he gave it to Bilal and to a man from the Ansar, and it was with him .”

This is a weak chain of transmission due to the weakness of Muhammad ibn Abd al-Rahman ibn Abi Layla al-Ansari .

Ibn Hajar al-Asqalani (8) said about him : He is truthful but has a very poor memory.

Third : The narration contradicts the authentic Sunnah:
This narration contradicts the authentic biography and Sunnah of the Chosen One, may God bless him and grant him peace, as he is the one who strongly forbade torture and mutilation.

Muslim narrated in his Sahih (9) : Buraydah said: Whenever the Messenger of God, may God bless him and grant him peace, appointed a leader over an army or a military expedition, he would advise him in private to fear God and to treat those Muslims with him well. Then he would say: “ Fight in the name of God in the way of God. Fight those who disbelieve in God. Fight, but do not commit treason, do not mutilate , and do not kill a child.”

Ahmad narrated in his Musnad (10) : On the authority of Imran bin Husayn, who said: “ The Messenger of God, may God bless him and grant him peace, never gave us a sermon without ordering us to give charity and forbidding us from mutilation .”

Abu Dawud narrated in his Sunan (11) : On the authority of Abdullah bin Mughaffal, that the Messenger of God, may God bless him and grant him peace, said: “Indeed, God is gentle and loves gentleness, and He gives for it whatIt is not given to violence . Sheikh Al-Islam Ibn Taymiyyah
(12)
said :
As for mutilation in murder, it is not permissible except in the form of retaliation. Imran bin Husayn, may God be pleased with them both, said: “The Messenger of God, may God bless him and grant him peace, never gave us a sermon except that he commanded us to give charity and forbade us from mutilation, even the disbelievers, when we kill them. We do not mutilate them after killing, nor do we cut off their ears.” And their noses, nor do we slit open their bellies unless they have done that to us, in which case we will do to them as they did.} And leaving it is better, as Allah the Most High said: {And if you punish, then punish with the equivalent of that with which you were afflicted. But if you are patient, it is better for the patient.} So
if the Messenger, may Allah bless him and grant him peace, had disobeyed what the Companions commanded him to do, they would have denounced him and disobeyed him, and they were the ones who always described him as being merciful and kind (13).

Rather, the polytheists themselves would have denounced his action, and they were the ones who were lying in wait for him.

Fourth : The killing of Kinanah ibn al-Rabi’ was retaliation:
I also say that assuming the narration is correct, the narration says that the killing of Kinanah ibn al-Rabi’ was retaliation because he killed Mahmud ibn Maslama and was killed as a result.

Thus, the falsehood of this slander is clear to us with argument, evidence and proof.

References for the research:
(1) History of the Messengers and Kings by Imam al-Tabari, Vol. 3 , p. 14 , Dar al-Ma’arif edition, Cairo, ed. Muhammad Abu al-Fadl Ibrahim.
(2) Sciences of Hadith by Imam Abu Amr ibn al-Salah, p. 11 , Dar al-Fikr al-Mu’aser edition, Lebanon and Dar al-Fikr, Syria, ed. Nur al-Din Antar.
(3) Seerah A’lam al-Nubala’ by Imam al-Dhahabi, Vol. 11, p. 503 , Dar al-Risala’s Foundation edition, Beirut, ed. Sheikh Shu’ayb al-Arna’ut.
(4) Seerah A’lam al-Nubala’ by Imam al-Dhahabi, Vol. 11, p. 504 , Dar al-Risala’s Foundation edition, Beirut, ed. Sheikh Shu’ayb al-Arna’ut.
(5) Al-Majruhin min Al-Muhaddithin by Imam Ibn Hibban, Vol. 2, p. 321 , Dar Al-Sumaie, Riyadh, ed. Sheikh Hamdi Abdul Majeed Al-Salafi.
(6) Da’if Tarikh Al-Tabari, Dr. Muhammad Subhi Hasan Hallaq, Vol. 7, p. 186 , Dar Ibn Katheer, Damascus, Beirut.
(7) Al-Tabaqat Al-Kubra by Imam Ibn Sa’d, Vol. 2, p. 106 , Maktabat Al-Khanji, Cairo, ed. Dr. Ali Muhammad Umar.
(8) Taqrib Al-Tahdhib by Imam Ibn Hajar Al-Asqalani, p. 427 , Al-Risalah, Beirut, ed. Adel Murshid.
(9) Sahih Muslim by Imam Muslim Ibn Al-Hajjaj, p. 828 , Hadith 3/1731 , Dar Taybah, Riyadh, ed. Nazar Muhammad Al-Fariabi.
(10) Musnad Ahmad by Imam Ahmad Ibn Hanbal, Vol. 33, p. 91
(11) Sunan Abi Dawood by Imam Abu Dawood al-Sijistani, Vol. 7, p. 185 , Dar al-Risalah al-Alamiyah, T: Sheikh Shuaib al-Arna’ut. (
12) Majmu’ al-Fatawa by Sheikh al-Islam Ibn Taymiyyah, Vol. 28, p. 314 , Custodian of the Two Holy Mosques, T: Abd al-Rahman Muhammad Qasim.
(13) Sahih al-Bukhari by Imam Muhammad ibn Ismail al-Bukhari, p. 159 , Hadith 631 , Dar Ibn Kathir, Beirut.