Sayyid Saeed Akhtar Rizvi: "Ammar and his parents were amongst the first converts to Islam. His father Yasir was from the tribe of Qahtan in Yemen. He, together with his two brothers, came to Mecca in search of a lost brother. His brothers returned to their homeland; but Yasir stayed in Mecca where he entered into a covenant with Abu Hudhayfah (from the tribe of Bani Makhzum), and married his slave-girl, Sumayyah bint Khayyat. Yasir and Sumayyah begot two sons, 'Abdullah and 'Ammar, who according to the custom of Arabia, were considered the slaves of Abu Hudhayfah." Slavery - Ammar bin Yasir , Al-islam. org, by Sayyid Saeed Akhtar Rizvi retrieved on 15 Dec. 2014
"'Ammar ibn Yasir belonged to the camp of Ali, and when Uthman was chosen as the Caliph 'Ammar offered him his allegiance like the other Muslims, but he was not happy with the caliphate of Uthman. In course of time 'Ammar's opposition to Uthman increased" www.alim.org, Khalifa Uthman bin Affan - 'Ammar bin YasirАрхивирано на сајту Wayback Machine (6. мај 2019), retrieved on 26 January 2017
”'Ammar took part in all of the battles that occurred during the Prophet's lifetime. And even after the Prophet's death, 'Ammar continued to fight in the way of Allah until the very end; after all, the Prophet foretold that he was to die during battle, at the hands of a transgressing faction. Al-Fia'atul-Baghiyyah, or "the transgressing faction", refers to a specific meaning; when two Muslim groups fight against each other, the group that is in the wrong is referred to as being "the transgressing faction". Whenever there was a call to fight the enemies of Islam, 'Ammar bin Yasir did not tarry, but instead hurried to join the ranks of the Muslim army - and so it was for him during the battles of the apostates, which occurred during the caliphate of abu bakr. 'Ammar left with the army of Khalid bin Al-Walid. They were to fight the army of Musailamah bin Habib, who was known by the title, "the Liar." Musailamah apostatized by claiming to be a prophet, and his people followed him, not so much because they believed him, but more from a sense of tribal pride. During the early stages of the battle, the Muslims were losing, and when the situation looked grim, 'Ammar bin Yasir stood on top of a stone and called out as loudly as he could: "O Muslims, is it from Paradise that you are fleeing? I am 'Ammar bin Yasir ... gather around me." He then rushed with his horse into the heart of the enemy's army, advancing with no intention of retreating. 'Abdullah bin 'Umar later said, "I saw 'Ammar bin Yasir on the Day of Al-Yamamah (the said battle) fighting intrepidly and skillfully. And I saw his ear; it had been cut off and was making a sound (perhaps as it was dangling)." After the Muslims were victorious in the battles of the apostates, 'Ammar did not return home to safety, but instead marched to the front lines of Ash-Sham, remaining a dependable and brave fighter,” Abdul Aziz As-Shanawi, وزراء حول الرسول. Darussalam. 2004. стр. 123. ISBN9789960899862.. „The Ministers around the Prophet - Page 123”. Приступљено 17. 2. 2015.[мртва веза], Dar-us-Salam (2004),
”So high a ranking did 'Ammar have among the Companions, that the Prophet Mohammad said: 'Follow the example of those two who come after me, Abu Bakr and Umar. And follow the guidance of 'Ammar” Abdul Aziz As-Shanawi, وزراء حول الرسول. Darussalam. 2004. стр. 122. ISBN9789960899862.. „The Ministers around the Prophet - Page 122”. Приступљено 6. 2. 2017.[мртва веза], Dar-us-Salam (2004),
brillonline.com
referenceworks.brillonline.com
Reckendorf, H. (24. 4. 2012). „ʿAmmār b. Yāsir”. Encyclopaedia of Islam, Second Edition. Brill. Приступљено 7. 4. 2012. Reckendorf writes he was killed "at an extremely advanced age" (requires subscription for access)
Reckendorf, H. (24. 4. 2012). „ʿAmmār b. Yāsir”. Encyclopaedia of Islam, Second Edition. Brill. Приступљено 7. 4. 2012.(requires subscription for access)
doi.org
Kohlberg, Etan (July—September 1975). „Some Imami-shi'i Views on Taqiyya.”. Journal of the American Oriental Society. 95 (3): 395—402. JSTOR599351. doi:10.2307/599351.Проверите вредност парамет(а)ра за датум: |date= (помоћ)
Tayob, Abdelkader I. (1999). „Ṭabarī on the Companions of the Prophet: Moral and Political Contours in Islamic Historical Writing”. Journal of the American Oriental Society. 119 (2): 203—210. JSTOR606105. doi:10.2307/606105.. Tayob suggests that al-Tabari's history was very carefully compiled in order to bring into question several of the companions motives for their actions.
Swayd, Samy. The A to Z of the Druzes. Page xxiii, retrieved on 6 January 2019. "610-632 Druze ancestors are Islamized; influential figures in Druze spirituality include Prophet Muhammad's companions Salman al-Farisi, al-Muqdad Ibn al-Aswad, and 'Ammar Ibn Yasir."
google.com
Syed A. A. Razwy, A Restatement of the History of Islam & Muslims C.E. 570 to 661, page 504, „World Federation; 1st edition (1997)”. Приступљено 10. 3. 2014.,
Kohlberg, Etan (July—September 1975). „Some Imami-shi'i Views on Taqiyya.”. Journal of the American Oriental Society. 95 (3): 395—402. JSTOR599351. doi:10.2307/599351.Проверите вредност парамет(а)ра за датум: |date= (помоћ)
Tayob, Abdelkader I. (1999). „Ṭabarī on the Companions of the Prophet: Moral and Political Contours in Islamic Historical Writing”. Journal of the American Oriental Society. 119 (2): 203—210. JSTOR606105. doi:10.2307/606105.. Tayob suggests that al-Tabari's history was very carefully compiled in order to bring into question several of the companions motives for their actions.
maaref-foundation.com
Imam Ali (deeply saddened while and openly weeping in commiserating Ammar Bin Yassir's martyrdom in the Battle of Siffin): "Any Muslim, who doesn't consider the event of ʻAmmār's being killed to be great, and doesn't treat it to be a painful tragedy, won't be recognized to be adult and mature. May Allah bless ʻAmmār on the day on which he embraced Islam, the day on which he was killed and the day on which he will rise from earth once again! I saw ʻAmmār at such a position that if the companions of the Holy Prophet (S) were reckoned to be four he was the fourth and if they were five he was the fifth and none of the companions of the Holy Prophet (S) doubted this. Paradise has become essential for ʻAmmār and his entitlement to Paradise did not depend on one or two instances [only]. (The Imam [then] took Ammar’s head and put it in his lap and recited): O death who does not leave me, relieve me, for you have destroyed all friends! I see that you are aware of those whom I love as if that you walk towards them with a guide!", „The life of Imam Al-Hasan al-Mujtaba by Baqir Shareef al-Qurashi and translated by Jasim al-Rasheed”. Приступљено 31. 5. 2014.CS1 одржавање: Формат датума (веза), Chapter XI - At Siffin,
"Ammar’s parents Yassir and Summaya also accepted Islam on the very same day due to a dream Yassir had the previous night. He dreamed that Ammar and his wife were calling to him from a garden from across a valley divided by fire. The whole family accepted Islam and drew the notice and hatred of one of the chieftains of Quraish, Abu Jahl" www.newmuslims.com, The Companions of Prophet Muhammad: Ammar ibn Yassir, retrieved on 27 January 2017
Kamran Shahid Ansari: "Ammar bin Yasir was one of the early reverts to Islam and belonged to Banu Makhzum tribe. He was born in the year of Elephant in Makkah and was one of the intermediaries in the Messenger of Allah’s (peace and blessings of Allah be to him) marriage to Khadija bint Khuwaylid (may Allah be pleased with her). His father Yasir (may Allah be pleased with him) was from Yemen and migrated to Makkah and settled down there by marrying Sumayya (may Allah be pleased with her), a slave woman. Earlier they were slaves to Abu Huzaifa, but upon his death Abu Jahl, one of the staunchest enemies of Islam took them over as slaves. Ammar, aware of the extraordinary qualities and impeccable character of the Messenger of Allah, did not take much time to revert to Islam" Radiance Viewsweekly, Ammar Bin Yasir (May Allah be pleased with him), by Kamran Shahid Ansari, retrieved on 15 Dec. 2014
Dr. Mohammad Nurul Alam: "Before marching towards Muawiya, Imam Ali (A.S.) tried to settle matters peacefully by sending Jarir, chief of Bani Bajila and the governor of Hamdan, to Syria as an envoy. However, Jarir became so engrossed in the entertainment that Muawiya put his way, that he wasted his time in Syria. He finally returned three months later with the useless message that peace could only be negotiated if the murderers of Uthman were brought to justice. Malik al-Ashtar accused him of having wasted time in effeminate pleasures with Muawiya, who purposely kept him long enough to mature his plans of hostilities. Jarir left Kufa and joined Muawiya", Destruction & Peace, End of Saudi Monarchy with the Arrival of Hazrat Imam Mahdi (A) along with reemergence of Jesus Christ (Nabi Isa A.)Архивирано на сајту Wayback Machine (9. децембар 2014), retrieved on May 30, 2014 (requires subscription for access)
The Washington Times: "As important figures in Islamic history, the attack on the shrines of these figures will likely be viewed as an affront to the Shiite Muslims who typically perform pilgrimages at the memorial. While Sunni Muslims view the two personalities favorably, they typically avoid attending or visiting shrines of any revered figures, believing the practice to be an 'innovation' and thus sinful. Despite this, multiple Sunni groups have expressed anger at the attack", „The Washington Times - HUSAIN: Attack on Shiite shrines in Syria may result in dramatic rise in tensions”. Приступљено 21. 5. 2014.CS1 одржавање: Формат датума (веза),
"'Ammar ibn Yasir belonged to the camp of Ali, and when Uthman was chosen as the Caliph 'Ammar offered him his allegiance like the other Muslims, but he was not happy with the caliphate of Uthman. In course of time 'Ammar's opposition to Uthman increased" www.alim.org, Khalifa Uthman bin Affan - 'Ammar bin YasirАрхивирано на сајту Wayback Machine (6. мај 2019), retrieved on 26 January 2017
Dr. Mohammad Nurul Alam: "Before marching towards Muawiya, Imam Ali (A.S.) tried to settle matters peacefully by sending Jarir, chief of Bani Bajila and the governor of Hamdan, to Syria as an envoy. However, Jarir became so engrossed in the entertainment that Muawiya put his way, that he wasted his time in Syria. He finally returned three months later with the useless message that peace could only be negotiated if the murderers of Uthman were brought to justice. Malik al-Ashtar accused him of having wasted time in effeminate pleasures with Muawiya, who purposely kept him long enough to mature his plans of hostilities. Jarir left Kufa and joined Muawiya", Destruction & Peace, End of Saudi Monarchy with the Arrival of Hazrat Imam Mahdi (A) along with reemergence of Jesus Christ (Nabi Isa A.)Архивирано на сајту Wayback Machine (9. децембар 2014), retrieved on May 30, 2014 (requires subscription for access)
