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Will the killer of Ammar ibn Yasir go to hell?

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Is the killer of Ammar ibn Yasir going to hell?
GENERAL

 NOVEMBER 12, This article is adapted from an article written by Shaykh Irshadul Athari and published in the magazine "I'tisam" n 10 march 2007
2015
It is attributed to the Prophet (saw) that he said about Ammar ibn Yasir: 'The killer of Ammar and the one who will take his materials (sword, shiel

It is also narrated that Ammar was martyred at the battle of Siffin and his killer was Abu Ghadiyah (“Musnad Ahmad” and “Isabah” v 4 p 14, and o

   Facebook Abu Ghadiyah is not only a Sahabi, but he is among those who gave pledge of allegiance at the peace treaty of Hudaybiyah, as mentioned by M
Baghdadi in his 'Muhbir' (p296-296). Hafiz Az-Zahabi also said: 'It is said that he witnessed Al-Hudaybiyah.' ('Sayr' v 2 p 544)
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And the Prophet (saw) said about those who witnessed Badr and Hudaybiyah that the fire will not touch them, in Muslim v 2 p 303 and Ahmad v
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'None of the people who gave allegiance under the tree will enter the fire if Allah wills (Insha Allah)'
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Also he (saw) said in Ahmad v 3 p 396-362:
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'None of those present at Badr and Hudaybiyah will enter the fire'

Allamah Albani mentioned this narration in his 'As-Silsilah As-Sahihah' n 216, v 5 p 191. This narration opposes the narration: 'The killer of Amma
take his materials will be in fire' that Shaykh Albani also put in his 'Sahihah' n 2008, v 5 p 18.

Hafiz ibn Hajar said that the battles between the Sahabah are based on Ijtihad and Ta'weel and the one who is right will have two rewards (and t
single reward), when this is the case of normal Mujtahid, then Sahabah deserve this more. ('Isabah' v 4 p 148)

But Shaykh Albani believes that this rule is general and when there is a Qat'i (certain) proof, then it will be an exception to this general rule.

But this is a clear mistake from Shaykh Albani because the narration telling that none of those present at Badr and Hudaybiyah will go to hell is Q
authenticity of the Hadith: 'The killer of Ammar…' is questionable.

Shaykh Albani mentioned this narration with three Isnads:

1) Reported by Imam Abu Muhammad Al-Makhlad in his 'Thalatu Majalis minal Amali' with Layth from Mujahid from Abdullah ibn 'Amr. Shaykh Al
this Hadith is weak because of Layth ibn Abi Sulaym: “There is inqita’ (disconnection) in it”. The Sanad is disconnected. Ibn Abi ‘Asim also report
way of Layth ibn Abi Sulaym in his “Al-Ahad wal Mathani” (v 2 p 102, Tabarani in his “Kabeer”, ibn ‘Asakir)

2) This is also narrated by Hakim with Sanad: ‘AbdurRahman ibnul Mubarak narrated to us: Al-Mu’tamar ibn Sulayman from his father from Muja
387). Imam Hakim wrote: “’AbdurRahman ibnul Mubarak is alone in narrating this and he is Thiqah Mamun (trustworthy integer). If that Sanad is
then it will be upon the conditions of the two Shaykhs (Al-Bukhari and Muslim)”.

Only Al-Bukhari narrated from ’AbdurRahman ibnul Mubarak, and not Imam Muslim, so it is upon conditions of Al-Bukhari only. Without doubts, ’A
Mubarak is Thiqah but he opposed a group and Imam Hakim pointed to this: “People only narrated this from Mu’tamar from Layth from Mujahid”

Among other narrators who narrated contrary to ’AbdurRahman ibnul Mubarak, there is ‘Abbas ibn Waleed Al-Namrosi as in “Al-Ahad wal Matha
the Muhaqiq of this book declared the Layth of this Sanad to be Layth ibn Sa’d, and this is wrong as he is Layth ibn Abi Sulaym.

Also among this group opposing ’AbdurRahman ibnul Mubarak, we have Imam Al-Musaddad as reported by Hafiz ibn Hajar in his “Al-Matalib Al-
4415) who quoted from Al-Musaddad’s Musnad.

Also we have Salih ibn Hatim and ‘Amr ibn ‘Ali as reported by ibn ‘Asakir (v 43 p 426-474)

So the narration of these four is Rajih (preponderant) and that of ’AbdurRahman ibnul Mubarak is Marjuh. Moreover there is in this narration Sula
a Mudallis and he reported with “’An” (from). An-Nasa’i, ibn Ma’in and others have declared him to be a Mudallis (“Tarikh ibn Ma’in” from narratio
“Tabaqat Al-Mudallisin” 22), Hafiz ibn Hajar placed him in second category.

3) The third Sanad of this narration is: “’Afan ibn Muslim, he said: Hammad ibn Salamah informed us, he said: Abu Hafs and Kulthum ibn Jibr fro
Reported in “Musnad Ahmad” (v 4 194) Ibn Sa’d (v 3 p 260).

Shaykh Albani said about this Hadith in his “Sahihah” (v 5 p 19): “The Sanad is authentic, its men are Thiqah from men of Muslim.” The Muhaqiq
said similarly but this is not correct. Hafiz Az-Zahabi said about this narration: “There is Inqita’ in its Isnad” (“Sayr” v 2 p 544)

This saying of Allamah Az-Zahabi is correct because Kukthum ibn Jibr narrated from Abu Ghadiyah the details of the martyrdom of ‘Ammar ibn Y
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“Amr ibnul ‘As was informed about this and he said: I heard the Messenger of Allah (saw) that the killer of Ammar and the one who will take his m

Who narrated this to ‘Amr ibnul ‘As and reported this from him, and it is clear that it is neither Abu Ghadiyah nor Kulthum ibn Jibr. Kulthum narrat
Abdullah ibn Zubayr and Anas but not from ‘Amr ibnul ‘As. There is difference about ‘Amr ibn ‘As’ death. Hakim and ibn Abdil Barr said that the m
also the saying of ibn Yunus (“Tahzib” v 8 p 57). People of knowledge know that ibn Yunus’ saying is more correct about the people of Egypt. Ku
 0. So if he died being more than 87 years old, then hearing this from ‘Amr is possible, else not. This is probably the reason why Az-Zahabi declared its Isnad to be Mun

his is also narrated through another Sanad from ‘Amr ibnul ‘As by ibn ‘Asakir (v 43 p 473), but there are unknown and criticized narrators in it.

so this opposes the narration of “Sahih Muslim”: 'None of the people who gave allegiance under the tree will enter the fire if Allah wills (Insha Allah)'. So this is why the n

The status of witnessing narrations

here are some Shawahid to this Hadith, but they are all weak and Shaykh Albani did not mention them:

rst Shahid: From ‘Abdullah ibn ‘Amr ibnul ‘As: The Prophet (saw) said to ‘Ammar: “The transgressor group (Al-Fiatul Baghiyah) will kill you and your killer will be in the f
173 n 4419, ibn Asakir v 43 p 774). This is extremely weak as Amr ibn Malik Ar-Rasibi is weak and his teacher Yusuf ibn Atiyah is Matruk (“Taqrib” p 396-568)

econd Shahid: Hafiz Az-Zahabi mentioned in “Sayr” (v 1 p 42) from Hadith via ‘Uthman: “Abu ‘Awannah with his Isnad and Abu Ya’la from Hadith: Ahmad ibn Muhamma
n ‘Isa narrated to us, Al-‘Amash narrated to us, Zayd ibn Wahb…” with words: “The transgressor group will kill you and his killer will be in the fire”

z-Zahabi did not mention the Sanad of Abu ‘Awanah, but the Sanad of Abu Ya’la is mentioned. It is in “Musnad Kabeer” and “Mu’jam” n 283 of Imam Abu Ya’la. Hafiz ibn
atalib” (n 4423, v 35 p 183) from “Musnad Kabeer” only.

rst, the Sanad in Musnad Abu Ya’la is as such: “Al-Fadl ibn Sikin narrated to us: Ahmad ibn Muhammad Ar-Ramli narrated to us: Yahya ibn ‘Isa Ar-Ramli narrated to us,

am Ibn Ma’in declared Al-Fadl ibn Sikin to be a liar (“Lisan” v 4 p 441). Shaykh Irshadul Haqq could not find Tawthiq for Ahmad ibn Muhammad Ar-Ramli that Az-Zahab

-Tabarani in his “Sagheer” (v 1 p 187) mentioned a follower (Mutabi’) for Ahmad ibn Muhammad, and he is Ahmad ibn Budayl, and he is Saduq. His teacher Yahya ibn ‘
Mutakalam fihi).

econdly, the words: “his killer will be in the fire” are not present in words of Abu Ya’la and At-Tabarani. Allamah Al-Haythami also quoted this narration in his “Majma’ Az-Z
a’la and At-Tabarani and these words are not present in it, so Az-Zahabi erred in adding these words in this narration.

o in conclusion, this narration is weak, and Shaykh Irshad ul Haqq Al-Athari detailed in his book “Mushajarat As-Sahabah or Salaf ka Mawqif” that we should restrain fro
ncerning their disputes, and their fights were based on Ijtihad.

ay Allah send Salah and Salam on the Prophet (saw), his family, companions and those who follow them

ompiled by Ali Hassan Khan

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