ʿAmmār ibn Yāsir

عمار بن ياسر

Abū al-Yaqẓān

ʿAmmār ibn Yāsir was one of the earliest Companions of Prophet Muhammad ﷺ. His family endured severe persecution in Mecca, and later tafsir and biographical tradition connect Qur’an 16:106 with his coercion under torture while his heart remained firm in faith. Sahih al-Bukhari preserves his work in building the Prophet’s mosque and the prophecy that a rebellious faction would kill him. He also transmitted the prophetic ruling on tayammum, served as governor of Kufa under ʿUmar, supported ʿAli during the first civil war, and was killed at Ṣiffīn in 37 AH / 657 CE.

? — 657

Names and variants

ʿAmmār ibn Yāsir· canonicalʿAmmār ibn Yāsir· canonicalعمار بن ياسر· canonicalʿAmmār b. Yāsir· transliterationʿAmmār b. Yāsir· transliterationAmmar ibn Yasir· variantAmmar ibn Yasir· variantAbū al-Yaqẓān· kunyaAbū al-Yaqẓān· kunyaأبو اليقظان· kunyaal-ʿAnsī· nisbaal-ʿAnsī· nisbaالعنسي· nisba

ʿAmmār ibn Yāsir

ʿAmmār ibn Yāsir was one of the earliest Companions of Prophet Muhammad ﷺ. His life stretches from persecution in Mecca through the Medinan community and the Rashidun period to his death at Ṣiffīn in 37 AH / 657 CE.

Sources: [6] General biographical dossier, [30] General biographical dossier

Name and identity

His name is transmitted as ʿAmmār ibn Yāsir, with the kunya Abū al-Yaqẓān. Classical biographical literature also identifies him by the nisba al-ʿAnsī through his father’s tribal origin.

Sources: [6] General biographical dossier, [30] General biographical dossier

The ʿAnsī lineage

Yāsir belonged to the Yām branch of the ʿAns tribe and came from Yemen to Mecca. The family’s position in Mecca depended on alliance and protection rather than membership in a powerful Quraysh clan.

Sources: [3] Classical narrative/biographical transmission, [4] Classical narrative/biographical transmission, [5] Classical narrative/biographical transmission, [6] General biographical dossier, [28] Classical narrative/biographical transmission, [30] General biographical dossier

His father Yāsir

Classical sources identify Yāsir ibn ʿĀmir as ʿAmmār’s father. He settled in Mecca after coming from Yemen and married Sumayya, through whom ʿAmmār was born.

His mother Sumayya

ʿAmmār’s mother was Sumayya bint Khayyāṭ. Muslim biographical tradition remembers her as one of the earliest believers and as the first martyr of Islam after she was killed during persecution in Mecca.

Birth chronology

No exact civil birth year for ʿAmmār is securely established. Reports that he was about ninety-three at Ṣiffīn imply a birth around the mid-sixth century only by retrospective calculation, so no exact year is preferred.

Sources: [6] General biographical dossier, [30] General biographical dossier

Early conversion

Biographical sources count ʿAmmār among the earliest Muslims. The exact numerical ranking among the first converts varies across reports and is less secure than the broad fact of his very early adherence.

A witness to the earliest Muslim community

In Sahih al-Bukhari, ʿAmmār recalls seeing Prophet Muhammad ﷺ when only a very small group of believers was openly around him. The report provides direct canonical evidence for ʿAmmār’s presence in the earliest phase of Islam.

Sources: [6] General biographical dossier, [16] ʿAmmār recalls the very small earliest Muslim group, [30] General biographical dossier

The Dār al-Arqam period

Classical biography places ʿAmmār’s conversion during the period when Prophet Muhammad ﷺ was meeting believers at Dār al-Arqam. Precise sequencing belongs to sīra chronology rather than to a direct canonical report.

Persecution of the family

The family of Yāsir lacked strong tribal protection in Mecca and was subjected to severe persecution. The broad persecution is deeply embedded in early biographical memory, although individual scenes vary in detail.

The martyrdom of Sumayya

Classical Muslim sources report that Sumayya was killed by Abū Jahl during the persecution and became the first martyr of Islam. Her death is part of the central memory of the suffering endured by ʿAmmār’s family.

The death of Yāsir

Yāsir is likewise reported to have died under persecution, conventionally around 615 CE. The exact civil date is approximate, but his death is consistently associated with the ordeal of the early Meccan believers.

Coercion under torture

Biographical and tafsir reports say that unbearable torture forced ʿAmmār to utter words demanded by his persecutors while his heart remained secure in faith. The episode is transmitted as a case of coercion, not voluntary abandonment of belief.

Sources: [3] Classical narrative/biographical transmission, [4] Classical narrative/biographical transmission, [5] Classical narrative/biographical transmission, [6] General biographical dossier, [9] Qur’an 16:106; association with ʿAmmār comes from tafsir/biographical tradition, [28] Classical narrative/biographical transmission, [30] General biographical dossier

Qur’an 16:106 and coercion

Qur’an 16:106 exempts a person who is compelled while the heart remains firm in faith. The verse itself does not name ʿAmmār, but classical tafsir and biographical tradition prominently connect his ordeal with its context.

Sources: [6] General biographical dossier, [9] Qur’an 16:106; association with ʿAmmār comes from tafsir/biographical tradition, [30] General biographical dossier

Steadfastness in faith

The memory of ʿAmmār’s Meccan ordeal centers on perseverance despite extreme vulnerability. The distinction between compelled speech and settled conviction became an enduring ethical and legal lesson attached to his story.

Sources: [3] Classical narrative/biographical transmission, [4] Classical narrative/biographical transmission, [5] Classical narrative/biographical transmission, [6] General biographical dossier, [9] Qur’an 16:106; association with ʿAmmār comes from tafsir/biographical tradition, [28] Classical narrative/biographical transmission, [30] General biographical dossier

Migration to Medina

ʿAmmār joined the migration to Medina. Canonical reports place him among the early Companions arriving there before Prophet Muhammad ﷺ completed his own arrival.

Sources: [6] General biographical dossier, [7] ʿAmmār among early arrivals in Medina, [30] General biographical dossier

Among the early arrivals

Sahih al-Bukhari names ʿAmmār among the early emigrants who reached Medina, after Musʿab ibn ʿUmayr and Ibn Umm Maktūm and before the Prophet’s arrival. This anchors his Hijra in canonical evidence.

Sources: [6] General biographical dossier, [8] Canonical Medina arrival sequence, [30] General biographical dossier

Brotherhood with Hudhayfa

Classical biographical sources report that Prophet Muhammad ﷺ established a bond of brotherhood between ʿAmmār and Hudhayfa ibn al-Yamān after the Hijra. This was a social-religious bond, not a blood relationship.

Building the Prophet’s mosque

Sahih al-Bukhari preserves ʿAmmār’s prominent work during construction of the Prophet’s mosque in Medina. His participation became the setting for one of the most consequential prophetic statements about his later death.

Sources: [6] General biographical dossier, [12] Construction of the Prophet’s mosque, [30] General biographical dossier

Carrying two bricks

While others carried one adobe brick at a time, ʿAmmār carried two. Prophet Muhammad ﷺ noticed his effort and removed dust from him, preserving an unusually vivid canonical scene of communal labor.

Sources: [6] General biographical dossier, [13] ʿAmmār carries two bricks, [30] General biographical dossier

The prophecy of the rebellious faction

Sahih al-Bukhari records Prophet Muhammad ﷺ saying that a rebellious faction would kill ʿAmmār, while he would call them toward Paradise and they would call him toward the Fire. Sahih Muslim preserves parallel wording that a rebellious group would kill him.

Sources: [6] General biographical dossier, [12] Rebellious faction prophecy, [23] Canonical parallel prophecy, [30] General biographical dossier

Service during the prophetic period

Classical biographies state that ʿAmmār participated in the major campaigns of Prophet Muhammad ﷺ. Individual campaign details are stronger when independently attested than a blanket reconstruction of every movement.

Badr

ʿAmmār is counted in the biographical tradition among the Companions who fought at Badr. His presence belongs to the established outline of his Medinan service, although the most distinctive canonical reports about him concern other events.

Uhud

Biographical works include ʿAmmār among the participants at Uhud. Later remembrance of his own martyrdom at Ṣiffīn should not be confused with the martyrs who died at Uhud.

The Trench

ʿAmmār also appears in the tradition of the Battle of the Trench. Sahih Muslim preserves the prophecy about his future killing in a report that places Prophet Muhammad ﷺ wiping his head while ʿAmmār was digging.

Sources: [6] General biographical dossier, [22] Prophecy reported while ʿAmmār was digging, [30] General biographical dossier

The tayammum incident

ʿAmmār recalled becoming ritually impure on a journey when no water was available. He rolled in the dust and later told Prophet Muhammad ﷺ what he had done.

Sources: [6] General biographical dossier, [10] Journey without water and rolling in dust, [20] Canonical parallel, [30] General biographical dossier

The prophetic instruction on tayammum

Prophet Muhammad ﷺ explained that a much simpler action was sufficient: striking clean earth and wiping the face and hands. Sahih al-Bukhari and Sahih Muslim preserve this teaching through ʿAmmār.

Sources: [6] General biographical dossier, [11] Prophetic demonstration of tayammum, [20] Canonical parallel, [30] General biographical dossier

A juristic legacy of tayammum

ʿAmmār’s report became a major piece of evidence in Islamic law concerning purification when water is unavailable. Canonical hadith also preserves later discussion of his report among senior Companions.

Sources: [6] General biographical dossier, [10] ʿAmmār’s tayammum report, [20] Later Companion discussion of the report, [30] General biographical dossier

Protected from Satan

Sahih al-Bukhari preserves Abū al-Dardāʾ identifying ʿAmmār as the man to whom Allah granted protection from Satan through the tongue of Prophet Muhammad ﷺ. The praise appears in more than one Bukhari narration.

Sources: [6] General biographical dossier, [14] Protected from Satan through prophetic invocation, [15] Canonical parallel, [30] General biographical dossier

“The pure one, the purified”

Jamiʿ al-Tirmidhi preserves a Hasan report in which Prophet Muhammad ﷺ welcomes ʿAmmār as “the pure one, the purified.” This is a graded praise and should be distinguished from weaker reports found in the broader virtues literature.

Sources: [6] General biographical dossier, [24] Hasan praise: pure and purified, [30] General biographical dossier

Following ʿAmmār’s guidance

A Hasan report in Jamiʿ al-Tirmidhi instructs the community to act upon the guidance of ʿAmmār. It contributes to the early hadith portrait of him as a trusted Companion.

Sources: [6] General biographical dossier, [25] Hasan instruction to follow ʿAmmār’s guidance, [30] General biographical dossier

Hadith transmission

Specialist literature credits ʿAmmār with transmitting dozens of reports. His best-known canonical material includes tayammum, sermons, fasting practice and memories of the earliest Muslim community.

Sources: [6] General biographical dossier, [30] General biographical dossier

A short and eloquent sermon

Sahih Muslim records ʿAmmār delivering a short, eloquent sermon and explaining that he had heard Prophet Muhammad ﷺ commend longer prayer and shorter sermons as a sign of understanding.

Sources: [6] General biographical dossier, [21] ʿAmmār’s short eloquent sermon and prophetic teaching, [30] General biographical dossier

An ethical saying on complete faith

Sahih al-Bukhari preserves a statement attributed to ʿAmmār linking completeness of faith with fairness even against oneself, offering peace to people and giving despite poverty. It is a Companion statement rather than a direct prophetic hadith.

Sources: [6] General biographical dossier, [30] General biographical dossier

The Battle of Yamāma

Classical histories portray ʿAmmār fighting vigorously at Yamāma during the caliphate of Abū Bakr and helping rally Muslims when the battle became severe.

The loss of an ear

Biographical tradition reports that ʿAmmār lost an ear at Yamāma. The detail is widely transmitted in the historical literature but does not rest on the same canonical footing as the tayammum or Ṣiffīn prophecies.

During the caliphate of ʿUmar

ʿAmmār remained active during ʿUmar’s caliphate. His most important administrative appointment in this period was the governorship of Kufa.

Sources: [6] General biographical dossier, [30] General biographical dossier

Governor of Kufa

Sahih al-Bukhari records that ʿUmar appointed ʿAmmār over Kufa after removing Saʿd ibn Abī Waqqāṣ from the post. Specialist histories place this appointment around 21 AH / 641–642 CE.

Sources: [2] ʿUmar appoints ʿAmmār over Kufa, [6] General biographical dossier, [30] General biographical dossier

Administration in Kufa

The Kufa appointment placed ʿAmmār inside the rapidly expanding administration of the early caliphate. Later narratives about the precise scope and duration of his governorship should be read against the stronger fact of the appointment itself.

Nihāwand and Khuzistan

Classical historical sources associate ʿAmmār with campaigning during the conquests of the ʿUmar period, including events connected with Nihāwand and Khuzistan. These details belong mainly to historical chronicles rather than canonical hadith.

Tensions during ʿUthmān’s caliphate

Sources describe political tensions between ʿAmmār and the administration of Caliph ʿUthmān. The reports are numerous but politically charged, and individual accusations or confrontations require source-by-source caution.

Support for ʿAli

After the death of ʿUthmān, ʿAmmār supported the caliphate of ʿAli ibn Abī Ṭālib. Canonical hadith confirms his active role on ʿAli’s side during the ensuing civil conflict.

Sources: [1] ʿAmmār acting on ʿAli’s side, [6] General biographical dossier, [30] General biographical dossier

Mission to Kufa

Sahih al-Bukhari records ʿAli sending ʿAmmār and al-Hasan ibn ʿAli to Kufa to mobilize support. The report directly establishes ʿAmmār’s public political and military role before the Battle of the Camel.

Sources: [6] General biographical dossier, [17] ʿAli sends ʿAmmār and al-Hasan to Kufa, [30] General biographical dossier

Respect for ʿĀʾisha amid disagreement

While opposing her political course, ʿAmmār publicly stated that ʿĀʾisha was the wife of Prophet Muhammad ﷺ in this world and the Hereafter. Bukhari and Tirmidhi preserve this distinction between political disagreement and religious respect.

Sources: [6] General biographical dossier, [18] ʿĀʾisha affirmed as Prophet Muhammad ﷺ’s wife in both worlds, [27] Sahih graded parallel, [30] General biographical dossier

The Battle of the Camel

ʿAmmār fought on ʿAli’s side in the conflict that culminated in the Battle of the Camel. His mission to Kufa before the battle is canonically attested; broader battle details come from historical narratives.

Ṣiffīn

ʿAmmār later fought in ʿAli’s army at Ṣiffīn against the forces aligned with Muʿāwiya. Sahih Muslim preserves ʿAmmār discussing his choice to fight on ʿAli’s side, while the canonical prophecy gave his presence unusual significance.

Sources: [6] General biographical dossier, [19] ʿAmmār discusses his siding with ʿAli, [30] General biographical dossier

Advanced age at Ṣiffīn

Biographical sources commonly report that ʿAmmār was around ninety-three years old at Ṣiffīn. Because his exact birth year is not independently secure, the age is best treated as a transmitted approximation rather than a precise chronological fact.

Death at Ṣiffīn

ʿAmmār was killed at Ṣiffīn in 37 AH / 657 CE while fighting on ʿAli’s side. His death is one of the best-known individual events of the battle because of the earlier prophetic prediction.

Sources: [6] General biographical dossier, [12] Prophecy whose historical fulfillment is at Ṣiffīn, [23] Rebellious group prophecy, [30] General biographical dossier

The prophecy and its fulfillment

The hadith that a rebellious faction would kill ʿAmmār predates the civil war in its narrative setting and is preserved in major canonical collections. His death at Ṣiffīn therefore became a major point of interpretation in later Muslim discussions of the conflict.

Sources: [6] General biographical dossier, [13] Canonical prophecy, [26] Sahih graded transgressing-party report, [30] General biographical dossier

Reactions to his death

Historical sources report serious concern within Muʿāwiya’s camp when ʿAmmār’s death recalled the prophetic hadith. Accounts of the arguments used to interpret responsibility belong to the historical reception of the event and should not replace the wording of the hadith itself.

Burial at Ṣiffīn

Biographical and historical sources report that ʿAmmār was buried at Ṣiffīn after ʿAli led the funeral prayer. Later shrines and commemorative sites should be distinguished from direct proof of the original grave.

Age at death

An age of about ninety-three is frequently given in biographical literature. Since the birth chronology is not securely fixed, the figure remains reported rather than an independently established exact age.

Physical description

Classical biographers describe ʿAmmār as tall, dark-complexioned, broad-shouldered and light-brown-eyed. Such descriptions are transmitted biographical material rather than central canonical claims.

A simple life

Muslim biographical memory emphasizes ʿAmmār’s simplicity, dignity and devotion. His canonical reports and attributed ethical sayings also contributed to an image of restraint and seriousness in religious practice.

Commemorative memory

Sites, relic attributions and later devotional memory demonstrate ʿAmmār’s enduring place in Muslim history. A shrine photograph or an attributed sword is evidence of remembrance and attribution, not by itself proof of original provenance or burial.

Sources: [6] General biographical dossier, [29] Public-domain commemorative shrine image; not independent burial evidence, [30] General biographical dossier

Established core and evidentiary limits

Strong evidence establishes ʿAmmār as an early Companion, an emigrant to Medina, a worker on the Prophet’s mosque, a transmitter of tayammum, a governor of Kufa, a supporter of ʿAli and a man killed at Ṣiffīn after a canonical prophecy foretold his death by a rebellious faction. Details of Meccan torture, later political disputes, exact age and individual battle episodes must retain their distinct source levels.

Sources: [2] Kufa appointment, [6] General biographical dossier, [11] Tayammum teaching, [12] Mosque work and death prophecy, [19] Ṣiffīn alignment, [30] General biographical dossier

Source-sensitive points

established

ʿAmmār ibn Yāsir was one of the earliest Companions of Prophet Muhammad ﷺ.

Sources: [6] Biographical assessment, [16] Direct early-community recollection, [30] Biographical assessment

established

Sumayya bint Khayyāṭ was the mother of ʿAmmār ibn Yāsir.

Sources: [6] Biographical assessment, [30] Biographical assessment

established

Early biographical sources consistently report severe persecution of ʿAmmār and the family of Yāsir in Mecca because of their Islam.

Sources: [3] Classical transmission, [4] Classical transmission, [5] Classical transmission, [6] Biographical assessment, [28] Classical transmission, [30] Biographical assessment

established

Muslim biographical tradition identifies Sumayya as the first martyr of Islam after she was killed during the Meccan persecution.

Sources: [3] Classical transmission, [4] Classical transmission, [5] Classical transmission, [6] Biographical assessment, [28] Classical transmission, [30] Biographical assessment

reported

Classical tafsir and biographical tradition connect Qur’an 16:106 with ʿAmmār being coerced into uttering words demanded by persecutors while his heart remained firm in faith; the verse itself does not name him.

Sources: [3] Classical transmission, [4] Classical transmission, [5] Classical transmission, [6] Biographical assessment, [9] Verse permits compelled speech while the heart remains firm; ʿAmmār is not named, [28] Classical transmission, [30] Biographical assessment

established

Sahih al-Bukhari places ʿAmmār among the early Companions who arrived in Medina before Prophet Muhammad ﷺ.

Sources: [6] Biographical assessment, [7] Canonical early arrival, [8] Canonical parallel, [30] Biographical assessment

established

ʿAmmār worked prominently in the construction of the Prophet’s mosque and carried two bricks while others carried one.

Sources: [6] Biographical assessment, [12] Mosque construction and prophecy, [13] Two-brick report, [30] Biographical assessment

established

Sahih al-Bukhari and Sahih Muslim preserve Prophet Muhammad ﷺ’s prediction that a rebellious or transgressing faction would kill ʿAmmār.

Sources: [6] Biographical assessment, [12] Direct prophecy, [23] Canonical parallel, [26] Sahih graded parallel, [30] Biographical assessment

established

ʿAmmār transmitted the prophetic instruction for tayammum when water is unavailable, including wiping the face and hands after striking clean earth.

Sources: [6] Biographical assessment, [10] Direct tayammum account, [11] Prophetic demonstration, [20] Canonical parallel, [30] Biographical assessment

established

Sahih al-Bukhari identifies ʿAmmār as a man whom Allah protected from Satan through the tongue of Prophet Muhammad ﷺ.

Sources: [6] Biographical assessment, [14] Canonical praise, [15] Canonical parallel, [30] Biographical assessment

established

A Hasan report in Jamiʿ al-Tirmidhi records Prophet Muhammad ﷺ welcoming ʿAmmār as “the pure one, the purified.”

Sources: [6] Biographical assessment, [24] Hasan graded praise, [30] Biographical assessment

established

A Hasan report in Jamiʿ al-Tirmidhi instructs Muslims to act upon the guidance of ʿAmmār.

Sources: [6] Biographical assessment, [25] Hasan graded guidance report, [30] Biographical assessment

established

ʿUmar appointed ʿAmmār as governor or chief over Kufa, an appointment directly preserved in Sahih al-Bukhari.

Sources: [2] Direct Kufa appointment, [6] Biographical assessment, [30] Biographical assessment

reported

Classical biographical tradition reports that ʿAmmār lost an ear while fighting at Yamāma.

Sources: [3] Classical transmission, [4] Classical transmission, [5] Classical transmission, [6] Biographical assessment, [28] Classical transmission, [30] Biographical assessment

reported

Historical and biographical sources report significant political tensions between ʿAmmār and the administration of Caliph ʿUthmān; individual episodes vary in transmission.

Sources: [3] Classical transmission, [4] Classical transmission, [5] Classical transmission, [6] Biographical assessment, [28] Classical transmission, [30] Biographical assessment

established

Canonical reports establish ʿAmmār as an active supporter of ʿAli ibn Abī Ṭālib during the first civil war.

Sources: [1] ʿAmmār acts for ʿAli, [6] Biographical assessment, [19] ʿAmmār discusses his alignment, [30] Biographical assessment

established

While politically opposing ʿĀʾisha’s course, ʿAmmār affirmed that she was the wife of Prophet Muhammad ﷺ in this world and the Hereafter.

Sources: [6] Biographical assessment, [18] Direct statement, [27] Sahih graded parallel, [30] Biographical assessment

established

ʿAmmār was killed at Ṣiffīn in 37 AH / 657 CE while fighting on ʿAli’s side against the forces aligned with Muʿāwiya.

Sources: [6] Biographical assessment, [12] Prophecy linked historically to Ṣiffīn, [23] Canonical prophecy, [30] Biographical assessment

reported

Biographical sources commonly report that ʿAmmār was about ninety-three years old at Ṣiffīn, but his exact birth year is not securely established.

Sources: [3] Classical transmission, [4] Classical transmission, [5] Classical transmission, [6] Biographical assessment, [28] Classical transmission, [30] Biographical assessment

established

The Qur’an does not name ʿAmmār ibn Yāsir directly.

Sources: [6] Biographical assessment, [9] Verse permits compelled speech while the heart remains firm; ʿAmmār is not named, [30] Biographical assessment

Relationships

Sumayya bint Khayyat

parent · established

Contributions

Steadfast faith under coercion

ʿAmmār’s Meccan ordeal became a lasting Muslim example of the distinction between compelled speech and inward faith. Classical tafsir connects his experience with Qur’an 16:106 while the verse itself remains general and does not name him.

religious · established

Building the Medinan community

ʿAmmār’s work on the mosque of Prophet Muhammad ﷺ is directly preserved in Sahih al-Bukhari. Carrying two bricks while others carried one made his physical service to the emerging Medinan community part of canonical memory.

institutional · established

Preserving the prophetic ruling on tayammum

Through ʿAmmār, major hadith collections preserve Prophet Muhammad ﷺ’s practical teaching on purification with clean earth when water is unavailable. His transmission became enduring legal evidence in Islamic jurisprudence.

scholarly · established

Public service in Kufa

Sahih al-Bukhari directly records ʿUmar’s appointment of ʿAmmār over Kufa. His governorship represents his participation in the institutional administration of the rapidly expanding early Muslim polity.

political · established

Principled disagreement during civil conflict

Canonical reports show ʿAmmār supporting ʿAli during the first civil war while simultaneously affirming ʿĀʾisha as the wife of Prophet Muhammad ﷺ in this world and the Hereafter. His words preserve an early example of maintaining religious respect amid serious political disagreement.

social · established

Sources

[1]
Sahih al-Bukhari 3772
Sunnah.com
[2]
Sahih al-Bukhari 755
Islam Academy Hadith Corpus
[3]
Al-Sīra al-nabawiyya
Ibn Hisham · Classical sira
[4]
Siyar aʿlām al-nubalāʾ
al-Dhahabī · Classical biographical source
[5]
Al-Ṭabaqāt al-kubrā
Ibn Saʿd · Classical biographical source
[6]
Al-Iṣāba fī tamyīz al-ṣaḥāba
Ibn Hajar al-ʿAsqalānī · Classical companion biographical source
[7]
Sahih al-Bukhari 3924
Islam Academy Hadith Corpus
[8]
Sahih al-Bukhari 3925
Islam Academy Hadith Corpus
[9]
Qur’an 16:106
Islam Academy Qur’an Corpus
[10]
Sahih al-Bukhari 338
Islam Academy Hadith Corpus
[11]
Sahih al-Bukhari 343
Islam Academy Hadith Corpus
[12]
Sahih al-Bukhari 447
Islam Academy Hadith Corpus
[13]
Sahih al-Bukhari 2812
Islam Academy Hadith Corpus
[14]
Sahih al-Bukhari 3287
Islam Academy Hadith Corpus
[15]
Sahih al-Bukhari 3743
Islam Academy Hadith Corpus
[16]
Sahih al-Bukhari 3660
Islam Academy Hadith Corpus
[17]
Sahih al-Bukhari 7100
Islam Academy Hadith Corpus
[18]
Sahih al-Bukhari 7101
Islam Academy Hadith Corpus
[19]
Sahih Muslim 2779 a
Islam Academy Hadith Corpus
[20]
Sahih Muslim 368 a
Islam Academy Hadith Corpus
[21]
Sahih Muslim 869
Islam Academy Hadith Corpus
[22]
Sahih Muslim 2915 a
Islam Academy Hadith Corpus
[23]
Sahih Muslim 2916 a
Islam Academy Hadith Corpus
[24]
Jamiʿ al-Tirmidhi 3798
Islam Academy Hadith Corpus
[25]
Jamiʿ al-Tirmidhi 3805
Islam Academy Hadith Corpus
[26]
Jamiʿ al-Tirmidhi 3800
Islam Academy Hadith Corpus
[27]
Jamiʿ al-Tirmidhi 3889
Islam Academy Hadith Corpus
[28]
Ansāb al-ashrāf
al-Baladhuri · Classical historical-genealogical source
[29]
Shrine of Ammar bin Yasser in Ariqah.jpg
Fadirafie · Wikimedia Commons · 2007
[30]
AMMÂR b. YÂSİR
Mustafa Fayda · TDV İslâm Ansiklopedisi · 1991

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