- ʿAmmār ibn Yāsir ibn ʿĀmir ibn Mālik al-ʿAnsī (ʿ)
son of Kinānah ibn Qays ibn al-Wadhīm.
Another account adds, between Qays and al-Wadhīm: Ḥuṣayn ibn al-Wadhīm ibn Thaʿlabah ibn ʿAwf ibn Ḥārithah ibn ʿĀmir al-Akbar ibn Yām ibn ʿAns.
As for ʿAns, he is Zayd ibn Mālik ibn Udad ibn Zayd ibn Yashjub ibn ʿArīb ibn Zayd ibn Kahlan ibn Sabaʾ ibn Yashjub ibn Yaʿrub ibn Qaḥṭān.
The descendants of Mālik ibn Udad belong to the tribe of Madhḥij.
I recited this lineage to our shaykh al-Dimyāṭī and copied it from his own handwriting. He said:
“I recited it to Yaḥyā ibn Qumayrah, from Shahdah, from Ibn Ṭalḥah, from Abū ʿUmar ibn Mahdī, from Muḥammad ibn Aḥmad ibn Yaʿqūb ibn Shaybah, who said, ‘My grandfather narrated it to us,’ and he then cited it.”
In that transmission it reads “Qays ibn al-Ḥuṣayn ibn al-Wadhīm,” and he expressed no doubt about it.
With regard to the name ʿAns, he wrote it with the dot on the nūn.
He is the great imam, Abū al-Yaqẓān al-ʿAnsī, a Meccan and a client of Banū Makhzūm—
one of the earliest pioneers of Islam and one of the distinguished participants at Badr.
His mother was Sumayyah, likewise a client of Banū Makhzūm, herself counted among the senior female Companions.
…in bitter misery and grievous affliction: we used to gnaw leather and date-pits out of hunger, dress in animal wool and hair, and worship trees and stones.
While we were in that condition, the Lord of the heavens and the earth—exalted be His mention and tremendous His majesty—sent us a prophet from among ourselves, whose father and mother we knew.
Our Prophet, the messenger of our Lord, ﷺ, ordered us to fight you until you worship Allah alone or pay the jizya. He also conveyed to us from our Lord that whoever among us is killed will go to Paradise, enjoying a bliss never before seen, and whoever remains alive will gain mastery over your necks. This is recorded under hadith no. 7530.
For Ibn Hajar’s commentary, see Fath al-Bari, 6 / 259 ff.
(*) Principal sources: Musnad Ahmad 4 / 262, 319; Ibn Saʿd, Tabaqat 3 / 1 : 176; Khalifa, Tabaqat pp. 21, 75, 126 and Tarikh pp. 144–145, 149, 189, 191; al-Bukhari, al-Tarikh al-Kabir 7 / 25 and al-Tarikh al-Saghir 1 / 79, 84, 85; Ibn Qutayba, al-Maʿarif pp. 256–258; Ibn Abi Hatim, al-Jarh wa-l-Taʿdil 6 / 389; Ibn Hibban, Mashahir ʿUlamaʾ al-Amsar no. 266; Abu Nuʿaym, Hilyat al-Awliyaʾ 1 / 139–143; Ibn ʿAbd al-Barr, al-Istihab 8 / 225; al-Khatīb al-Baghdadi, Tarikh Baghdad 1 / 150, 153; Ibn ʿAsakir, Tarikh Dimashq 12 / 300 / 2; Ibn al-Athir, Usd al-Ghaba 4 / 129; al-Nawawi, Tahdhib al-Asmaʾ wa-l-Lughat 2 / 37–38; al-Mizzi, Tahdhib al-Kamal p. 1000; al-Dhahabi, Duwal al-Islam 1 / 28 and al-ʿIbar 1 / 25, 38, 40; al-Haythami, Majmaʿ al-Zawaʾid 9 / 291–298; al-Fasi, al-ʿIqd al-Thamin 6 / 279–281; Ibn Hajar, Tahdhib al-Tahdhib 7 / 408 and al-Isaba 7 / 64; al-Khazraji, Khulasat Tadhhib al-Kamal p. 279; al-Muttaqi al-Hindi, Kanz al-ʿUmmal 13 / 526; Ibn al-Imad, Shadharat al-Dhahab 1 / 45.