A man deliberately killed his slave, so the Prophet ﷺ flogged him one hundred lashes, banished him for a year, struck his name from the register of the Muslims, did not exact retaliation against him for the killing, and ordered him to free a slave.
أن رجلا قتل عبده متعمدا، فجلده النبي ﷺ مائة جلدة، ونفاه سنة، ومحا سهمه من المسلمين، ولم يقده به، وأمره أن يعتق رقبة.
Daraqutni (3/143–144) narrated it, and from him Bayhaqi (8/36) and Tahawi in his commentary (3/137–138), all of them from the hadith of Muhammad bin Abdul-Aziz Ramli, who said, Ismail bin Ayyash told us, from Uzai, from Amr bin Shuayb, from his father, from his grandfather, and he related it.Ismail bin Ayyash is daif, but he narrated this from Uzai, and his narration from the Syrians is strong. In the chain is Muhammad bin Abdul-Aziz Ramli, about whom there is disagreement, though his hadith is hasan when he does not contradict others. Moreover, Ibn Tabbaa corroborated him, saying, Ismail bin Ayyash told us, from Ishaq bin Abdullah bin Abu Farwa, from Ibrahim bin Abdullah bin Hunain, from Ali bin Abu Talib and Amr bin Shuayb, and they both related it similarly.Ibn Majah (2664) narrated it from Muhammad bin Yahya, who said, Ibn Tabbaa told us with his chain. Ibn Tabbaa is Ishaq bin Isa, but this chain is very daif. Ishaq bin Abu Farwa is discarded as a narrator, and from his route it was narrated by Ibn Abu Shayba (9/304), Daraqutni (3/144), and Bayhaqi (8/36). Ismail bin Ayyash is daif in his narration from those outside his own homeland of Syria, and this is one of those cases.Furthermore, Ibrahim bin Abdullah bin Hunain did not hear directly from Ali bin Abu Talib, so the mainstay is the first chain.Bayhaqi then said, "The chains of these hadiths are daif, none of them can establish a proof, except that most scholars hold that a man is not killed for killing his slave." End of quote.