Hudschr ibn ʿAdī

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The grave shrine of Hudschr ibn ʿAdī in the place of ʿAdrā near Damascus

Abū ʿAbd al-Rahmān Hudschr ibn ʿAdī al-Kindī ( Arabic أبو عبد الرحمن حجر بن عدي الكندي, DMG Abū ʿAbd ar-Raḥmān Ḥuǧr ibn ʿAdī al-Kindī , d. 671 in Marj al-ʿAdhrā 'near Damascus ) was an Arab military leader from the Kinda tribe who was one of the commanders and most important supporters of the fourth caliph ʿAlī ibn Abī Tālib (ruled 656-661) belonged and after his death in Kufa led the Shiite opposition to the Umaiyad caliph Muʿāwiya ibn Sufyān (ruled 661-80). After he repeatedly protested against the policies of Muʿāwiya's governor Ziyād ibn Abī Sufyān and threatened his deputy with his supporters, he was captured by Ziyād and handed over to Muʿāwiya, who had him executed along with five of his supporters. The incident aroused great outrage in the various areas of the Islamic Empire and is still considered one of Mu schwerāwiya's most serious misconduct. The accounts of Hujr ibn ʿAdī and the events that led to his execution occupy a large space in Islamic historiography . Hudschr is considered one of the most important Shiite martyrs. His grave in al-ʿAdrā near Damascus, which has been a regional pilgrimage destination since the Middle Ages and is worshiped mainly by Shiites today, was desecrated by fighters of the Free Syrian Army in May 2013 . They exhumed his remains and took them to an undisclosed location to prevent further worship.

Parentage and name

Hudschr belonged to the Kinda nobility. His nasab was after Ibn ʿAsākir Hudschr ibn ʿAdī ibn Jabala ibn ʿAdī ibn Rabīʿa ibn Muʿāwiya ibn Thaur ibn Murtiʿ ibn Thaur, Thaur being another name for Kinda. Ibn Hajar al-ʿAsqalānī adds the name Muʿāwiya in the chain between the hudjr father and Jabal. Like al-Ashʿath ibn Qais , Hudschr belonged to the descendants of al-Harath ibn ʿAmr Ākil al-Murār.

While the Kinda tribe had a general reputation for wickedness, in Arabic historiography Hudschr is described as a particularly good Kindit and called Hudschr al-Chair ("Hudschr, the good"). BeinAlī ibn Abī Tālib is said to have given him this nickname for his loyalty.

Another name that was used for him was Hudschr ibn al-Adbar ("Hudschr, the son of the wounded in the back"). It goes back to the fact that his father ʿAdī was once stabbed from behind while fleeing. However, there are other traditions according to which the nickname al-Adbar did not refer to his father, but to himself or another ancestor.

Life and activities up to the Muʿāwiyas caliphate

Meeting with Mohammed and the controversial membership of the Sahāba

Many Muslim scholars consider Hudr ibn ʿAdī to be companions of the Prophets . This goes back to the tradition, according to which Hudschr traveled together with his brother Hāni 'as a delegate of his tribe to Mohammed and on the occasion accepted Islam. This tradition is mentioned both by Ibn al-Kalbī (d. 821) and by Muhammad ibn Saʿd .

From Ibrāhīm ibn Yaʿqūb al-Juzdschānī (d. 873) the statement is handed down that Hudr ibn ʿAdī experienced the time of the Jāhilīya and then became the companion of the Prophet. Ibn al-Kalbī therefore occupies Hudschr with the two adjectives “Jahilitic” ( ǧāhilī ) and “Islamic” ( islāmī ). Other Muslim scholars, such as al-Buchari , were of the opinion that he belonged only to the Tābiʿūn, i.e. the Muslims of the second generation.

Military and political activities under the first three caliphs

During the caliphate of Abū Bakr (ruled 632-34) Hudschr 634 took part under the leadership of Chālid ibn al-Walīd in the campaigns to conquer Syria and the attacks on the Ghūta . The caliph Umar ibn al-Chattāb (r. 634-44) rewarded him with a salary of 2500 dirhams and sent him with most of the Kinda to Iraq to fight there under the command of Saʿd ibn Abī Waqqās . After Muhammad ibn Saʿd he also took part in the battle of Qādisīya (c. 636).

At the Battle of Jalūlā '(637), Hudschr commanded the right or left wing of the Muslim army. After the camp town of Kufa was founded in 638 , he settled there and became one of the prominent personalities ( afāḍil ) of the city. According to a statement quoted by Saʿd ibn Abī Waqqās, he made a special contribution to the capture of the Iranian city of Hulwān, which took place in 640.

During the caliphate of ʿUthmān ibn ʿAffān (ruled 644-656), Hudschr belonged to the Qurrā ', a political opposition movement in Kufa, which protested in a letter to caliphs against the behavior of the Umayyad Saʿīd ibn ʿĀs, who was ʿUthmān's governor until 653 Kufa acted. Hudschr seems to have had a close relationship with the Qurrā '. According to a report quoted by Ibn ʿAsākir, it was they who later supported him in the revolt against ʿAmr ibn Huraith.

According to a tradition given by Ibn Hajar al-ʿAsqalānī , he was also present when Abu Dharr al-Ghifārī died in ar-Rabadha in 652/53.

As a commander in ʿAlī's service

At the camel fight

After ʿAlī ibn Abī Tālib was elevated to caliphate in 656, hudrr played an important role in mobilizing the people of Kufa to support the caliph in suppressing the Basrian uprising of ʿĀ'isha bint Abī Bakr , Talha ibn ʿUbaidallāh and Zubair ibn al -ʿAuwām . When al-Hasan ibn ʿAlī and ʿAmmār ibn Yāsir came to Kufa and asked for ʿAlī's support in the mosque, it was Hudr who convinced the crowd to join ʿAlī. In the camel battle (656) he commanded a seventh part ( subʿ ) of the Kufi army. According to al-Balādhurī and ad-Dīnawarī , his part of the army included the Kinda, Hadramaut, Qudāʿa and Mahra tribes , according to a tradition quoted at-Tabarī, the Madhhij and the Ash Aarūn.

Behavior before and after Siffīn

There are several reports in the history of the Shiite historiographer Nasr ibn al-Muzāhim about Hudschr's behavior in the period before and after the Battle of Siffin (657). According to this, during the preparations for the campaign against Muʿāwiya, who had taken a position with his supporters in Syria, Hudschr went together with ʿAmr ibn al-Hamiq al-Chuzāʿī through Kufa and proclaimed the defection of the Syrians and their curse. However, ʿAlī is said to have stopped them and recommended that they instead describe the wrongdoings of their opponents and pray that God would lead them on the right path and prevent bloodshed between the parties. On this occasion, Hudschr guaranteed dieAlī the unconditional loyalty of his tribal association, for which ʿAlī ibn Abī Tālib called him “the good one” ( al-Ḫair ). During the military encounter with the Syrians, he gave Hudschr again command of the seventh part with the Kinda and the other Yemeni tribes.

During the days of the battle, Hudschr was one of the prominent fighters whom ʿAlī sent to fight with prominent fighters from the Muʿāwiyas camp. So on 7 Safar 37 (= 25 July 657) he also had a duel with his kufic tribal brother Hudschr ibn al-Yazīd al-Kindī, who had switched to Muʿāwiya's side before the battle. Conversely, the Shiites call him Hudschr asch-Scharr ("Hudschr, the Evil One"). When after the Battle of Siffīn an arbitration tribunal was established between ʿAlī and Muʿāwiya, Hudschr was among those who signed the relevant document on ʿAlī's side.

In action against ad-Dahhāk ibn Qais and the Kharijites

After the arbitral tribunal had met and Muʿāwiya had interpreted the award in such a way that he was right, he sent the commander al-Dahhāk ibn Qais with a number of Syrian fighters to Iraq to ambush the supporters of ʿAlīs. ʿAlī had great difficulties in organizing the resistance because his fighters lacked the courage to fight. Eventually he sent hudjr with a troop of 4,000 horsemen against ad-Dahhāk. Hudschr was able to push him back from Iraq with his people. At Tadmur , a battle broke out that ended in the defeat of ad-Dahhāk. He lost a total of 19 fighters, while only two men of Hudschr's men were killed.

Even during the uprising and the apostasy of the Kharijites , Hudr'Alī served well. So he put down the Harijite revolt under the leadership of al-Ashhab ibn Bashīr al-ʿUranī. And at the battle of an-Nahrawān (658), in which the Kharijites were overthrown, Alī put him at the head of his right wing.

In the service of Muhammad ibn Abī Bakr?

It is possible that Hudschr went to Egypt for a time. The Egyptian historian al-Kindī mentions that Muhammad, the son of Abū Bakr , who administered this province in the name of ʿAlīs, sent hudr as a messenger with a security guarantee to Muʿāwiya ibn Hudaij al-Sakūnī.

After the killing of Muhammad ibn Abī Bakr and ʿAlī's loss of Egypt to Muʿāwiya, which took place around 658, the hudrr was definitely back in Iraq. According to Shiite tradition, he went to ʿAlī, who was distressed and sad about these incidents, together with ʿAmr ibn al-Hamiq, ʿAbdallāh ibn Saba ' and two other companions and asked him for his opinion on Abū Bakr and ʿUmar. ʿAlī is said to have reprimanded them first with the words: “You have time for that after Egypt was conquered and my party was killed?”, But then handed them a lengthy letter in which he explained his view of things. The incident is also mentioned in a slightly modified form in al-Balādhurī .

The relationship with al-Ashʿath ibn Qais

Already after the camel battle, īAlī had proposed in Kufa that Hudschr be appointed head of the Kinda in place of al-Ashʿath ibn Qais , who was then governor of Azerbaijan and only half-heartedly supported ʿAlī. But Hudrr had refused out of respect for al-Ash Aath. There are reports that Hudschr acted as a muezzin or imam in the mosque of al-Ashʿath .

The relationship between the two does not seem to have been completely free of tension. According to various reports, Hudschr held his tribal comrade al-Ashʿath to be actually responsible for the murder of ʿAlī, because he had seen him the night before with the murderer Ibn Muljam and in the morning he had heard him say: “Get up, morning has come for you ( qum, fa-qad faḍaḥa-ka aṣ-ṣubḥ ) ”.

Hugh N. Kennedy suggests that there was a rivalry between al-Ashʿath and Hushhr for leadership within the Kinda, and the encouragement that Hushh received from Alī was the reason why al-Ashath was rather hostile to ʿAlī.

Support for al-Hasan and reprimand after his abdication

After the assassination of ʿAlī in 661, Hudschr supported the succession of his son al-Hasan and gathered Iraqi troops to resist the invasion of Muʿāwiyas. When al-Hasan surrendered to Muʿāwiya and reached a settlement with him, he is said to have been the first to reprimand al-Hasan for abdicating in favor of Muʿāwiya. According to al-Balādhurī, Hujr accused him of having embarrassed the believers. They went from a state of righteousness to a state of injustice, whereas the followers of Muʿāwiya achieved something with which they could be satisfied. Al-Hasan is said to have replied: “Not everyone loves what you love. I've checked people. If they had the same determination and insight as you, I would have gone into battle. "

According to a tradition that is traced back to the Kufic historian Abū Michnaf (d. 774), Hudschr al-Hasan alleged that he had given up the fight, although 40,000 determined and discreet men were available to fight the enemy. He later made it a habit to reprimand al-Hasan for his behavior towards Muʿāwiya.

According to another narration, quoting al-Dīnawarī, hudrr was the first to make al-Hasan repent of what he had done and to call him back to war. Hudschr is supposed to have literally said: "I wish I had died before I see how you lead us from justice into injustice." Al-Hasan felt very burdened by Hudschr's words and justified his actions with the argument that he saw that the majority of the people sought a compromise and loathed war.

Al-Madā'inī (d. 843) is quoted as saying that Hudschr once said to al-Hasan: “I wish you had already died and what did not have happened. Because now we are forced to do what we hate again, and they are happy with what they love. ” Al-Husain ibn ʿAlī is said to have signified hudsh with signs that he should be silent.

The Muʿāwiya caliphate and the circumstances leading up to the hudshr execution

Hudschr's activity as an opponent under al-Mughīra ibn Shuʿba

When Muʿāwiya withdrew from Kufa in 661, he installed al-Mughīra ibn Shuʿba from the Thaqīf tribe there as his deputy, and Hudr ibn ʿAdī went with the ʿAlīs party ( šīʿat ʿAlī ) into the opposition. Although one of the terms of the agreement between al-Hasan and Muʿāwiya guaranteed the protection of the Shia ʿAlīs and the Ahl al-bait from verbal and military attacks, the governors of Kufa and Basra had the Muʿāwiyas curse ʿAlī in the mosques. Al-Yaʿqūbī (d. 897) reports that Hudr ibn ʿAdī, ʿAmr ibn al-Hamiq al-Chuzāʿī and their followers rose from the Shia when they heard al-Mughīra ibn Shuʿba and other ʿAlī cursing on the minbar and responding to the curse and brought the conversation to it. When al-Mughīra once judged ʿAlī and his followers disparagingly in the mosque while he was justifying Uthmān, Hudjr is said to have stood up and held out Quran verse 4: 135 against him: “O you who believe! As a witness for God, stand up for justice, even if it is against yourselves. ” At-Tabarī explains that he wanted to express that he thought ʿAlī was better than ʿUthman. Al-Mughīra is said to have exhorted him to fear the anger and power of the regime because it could destroy him.

On another occasion, in the mosque of Kufa al-Mughīra, Hudschr accused the people of withholding their maintenance and wages and demanded their payment. More than thirty men or - according to another tradition - two thirds of the visitors to the mosque stood up and supported him in this demand. Modern Arab historians suspect that the Umaiyad state deliberately withheld their pay from Hudschr and other opposition activists in order to make them lawful and to force them to give up their opposition stance. After this incident, when al-Mughīra was urged by the members of his tribe to take action against the hudjr and restore his authority, he allegedly appeased them by saying that another governor would come after him, who would certainly kill the hudjr if he opened up meet the same way; he himself has grown old and has no interest in bloodshed, which strengthens Muʿāwiya's power in this world, but worsens his position on the day of resurrection.

According to a report given by Ibn ʿAsākir, Muʿāwiya disagreed with Mughīra's gentleness towards hudr, so he dismissed him because of that. According to the said report, Hudschr and his people once robbed a caravan with assets that Mughīra had sent on its way to Syria to help out Muʿāwiya financially. Hudschr, who had found out about this, held the caravan and refused to let it go until Mughīra "gave his right to everyone who has a legal claim." The young men from the Thaqīf tribe then offered al-Mughīra to bring him hudjr's head, but al-Mughīra refused. When Muʿāwiya heard this, he dismissed al-Mughīra and installed Ziyād as the new governor. However, the report contradicts other reports, according to which al-Mughīra was governor of Kufa until his death in 50 (= 670 AD).

Confrontation with Ziyād ibn Abīhi and imprisonment

Ziyād's offer to Hudschr

In 670 at the latest, Ziyād ibn Abīhi , who was already governor of Basra, was also appointed governor of Kufa. According to a tradition that goes back to ʿAwāna ibn Harb al-Kalbī (d. 764), the relationship between Ziyād and Hudschr was tense from the start. When he took office, Ziyād gave a speech in which he praised ʿUthmān and his companions and cursed his murderers, against which Hudschr protested in the usual way. According to most other traditions, on the other hand, when Ziyād moved into Kufa, Hudschr was at first amicable because he had previously been in the service of ʿAlī as governor in the province of Fars and had been loyal to him. During a conversation Ziyād made it clear to Hudschr that his love for ʿAlī had turned into hate and that he was now devoted to Muʿāwiya. According to these reports, Ziyād Hudschr offered a special preferential relationship in the event that he turned to him, but, conversely, threatened him with annihilation if he continued his oppositional behavior. According to Muhammad ibn Saʿd, Ziyād advised him to stay away from the "lower people" ( sifla ) who wanted to dissuade him from his understanding .

There are different accounts of Hudschr's reaction to Ziyād's offer. According to a tradition quoted by Abū l-Faraj al-Isfahānī, Hudrh promised the governor that he would only see what he loved and accepted his advice. In the following years he was in awe of Ziyād, while conversely the latter did him honor, without this preventing the Shia from visiting Hudschr and listening to him. After Muhammad ibn Saʿd , Hudrh took Ziyād's advice briefly and went home, where his "brothers of the Shia" ( iḫwānu-hū min as-šīʿa ) met and urged him to lead the opposition to Ziyād as their sheikh . According to a tradition quoted by al-Balādhurī , on the other hand, Hushhr rebuked Ziyād during the conversation for his love for worldly goods and rejected his offer with the statement that he did not want to have anything to do with it.

Expressions of discontent by Hudschr against Ziyād

According to various reports, a confrontation between the two took place while Ziyād was in Kufa. For example, a report traced back to the Basrian scholar Muhammad Ibn Sīrīn (d. 728) says that when Ziyād was once stretching the Chutba , he was admonished by the hudschr to go over to ritual prayer . As Ziyād continued with the chutba, Hudrh began throwing pebbles at him and admonished him again. As others followed suit, Ziyād was eventually forced to descend from the minbar and offer the prayer.

According to other reports, Hudschr protested against the fact that Ziyād refused to allow Qisās to be practiced in a case of negligent killing of an Aramaic who converted to Islam ( nabaṭī ) by a Muslim Arab from the Banū Asad tribe . In this case, Ziyād only wanted to oblige the manslayer to pay the diya on the grounds that an Aramaic ( Nabaṭī ) and an Arab ( ʿArabī ) were not on the same level. When the relatives of the victim refused to accept this and pointed out that they had been told that the blood of all Muslims was equal and that Arabs were not above other Muslims, Hudschr stood up and sided with them. He referred to the Koran word in sura 5:45 “Life for life”, accused Ziyād of offending against it, and threatened him with the sword if he did not obey it. According to a report quoted by Ibn ʿAsākir, he castigated the unequal treatment of non-Arabs planned by Ziyād as "an override of the Book of God and transgression of the Sunnah of his Prophet".

Ziyād finally had the Arab killed, but afterwards wrote a letter to Muʿāwiya complaining that Hudschr and his followers rejected his decisions and judgments and asked for permission to kill him. Muʿāwiya replied that he should treat him mildly until he had evidence against him.

Hudschr's "revolt" against ʿAmr ibn Huraith

According to a report quoted by al-Balādhurī, Ziyād planned to regularly spend the six winter months in Basra and the six summer months in Kufa. During his first absences in Kufa he set ʿAmr ibn Huraith al-Machzūmī as his deputy there. During this time, the situation escalated. According to the report of al-Isfahānī, ʿUthmān's half-brother ʿUmāra ibn ʿUqba Ziyād is said to have predicted that Hudschr would instigate a rebellion in his absence. Ziyād then called hudjr and admonished him. Another tradition reports that Ziyād asked Hudschr to accompany him to Basra, but Hudschr apologized with an illness and did not come with him.

There are various accounts of what happened after Ziyād's departure. According to Muhammad ibn Saʿd (d. 845), Hudschr was accompanied by the Shia, i.e. the derAlīs party, when he came to the mosque. ʿAmr ibn Huraith sent a messenger to Hujr warning that this behavior was against the promise that he had made to Ziyād. When Hudschr replied that this was only the beginning, ʿAmr informed Ziyād and advised him to hurry back to Kufa. Ad-Dīnawarī reports that ʿAmr ibn Huraith climbed the minbar on a Friday to give the Friday sermon and that Hudschr and his companions sat down in front of him and pelted him with pebbles. He then got off the minbar, withdrew to the palace and wrote a letter to Ziyād in which he informed him of the conduct of Hudschr and his companions. According to the account of Abū l-Faraj al-Isfahānī , the Shia continued to go in and out of Hushr during Ziyād's absence. During services, he writes, the Shiites filled a third or half of the mosque of Kufa, shouting, abusing Muāwiya and disparaging Ziyād. Even after this report, Hudschr's followers threw pebbles at ʿAmr, and he notified ʿAmr.

Hudschr's insubordination went considerably further, according to a report quoted by Balādhurī after Haitham ibn ʿAdī (d. 822). According to this, ʿAmr once asked Hudschr what kind of groups it was that were gathering at his place, whereupon Hudschr replied: “A group that rejects what you do.” When ʿAmr then sent people to them, they were abandoned Hudschr's followers attacked, so they had to flee to the seat of government ( dār al-imāra ). Thereupon ʿAmr wrote a letter to Ziyād, in which he informed him that the city was under Hudjr's control and that only the seat of government was in his hand. If he cares about Kufa, hurry.

Ibn ʿAsākir cites a report according to which Hudschr was accused of having gathered in the mosque with 3,000 armed men from Kufa. According to an oral report referred to by adh-Dhahabī , Hudschr had set up camp outside of Kufa with 3,000 armed men. Then he changed his mind and laid down his arms. This behavior of Hudschr in the oral report also justifies Ziyād's subsequent harshness towards him. Ziyād feared that hudschr might revolt again and therefore sent him with his supporters to Muʿāwiya.

Ziyād's return and the involvement of the Kufic notables

The various traditions unanimously report that Ziyād hurried back to Kufa after being informed by ʿAmr. After Muhammad ibn Sa'd, he then asked a number of respected individuals ( Ashraf ) from Kufa, including'Adī ibn Haatim at-Ta'i, Jarir ibn al-'Abdallāh Badschalī and Khalid ibn al-'Urtufa'Udhrī, the sojourners ( Halif ) of Banu Zuhra to go to Hushhr to persuade him to cut off his contacts with the Shiites and to be careful not to say anything like him. Hudschr did not listen to the group, so the men left without having achieved anything. They went to Ziyād and told him of Hudschr's reaction and asked him to be lenient for him.

According to a report quoted by at-Tabarī, Ziyād rushed to the Ashrāf of Kufa and said to them, “O people of Kufa. Do you hit with one hand and treat with the other? Your bodies are with me, but your affection is for Hudschr, that fool surrounded by flies. You are with me, but your brothers, sons and clans are with hajr. ”The Ashrāf then rushed to Ziyād and assured him and the caliph of their loyalty. He then ordered them to go to the hudjr community and individually call on their relatives to turn away from it. The Ashraf followed his instruction and managed to induce most of their relatives to break away from the hajr. Only a minority still stood by him. According to a report quoted by Ibn ʿAsākir, only 30 men stayed with him.

Escape and capture

According to the report by Abū Michnaf , quoted by at-Tabarī, Ziyād then instructed his police chief Shaddād ibn Haitham al-Hilālī to fetch hudr with his men. In the event that he refused, his men should attack the hudjr supporters with sticks until they turned him over. Since almost all of Hudschr's followers were unarmed, they recommended that he flee to his family so that his people could defend him. Two men from the Azd took him to their neighborhood, where he hid for a while. Hudschr later reached his house in the Kinda district. Qais ibn Qahdān called on the Kinda to support hajr, but few responded to his call. Meanwhile, Ziyād was able to mobilize the Madhhij and Hamdān tribes and various Yemeni tribes against the hudr. When Hudschr saw this, he fired his people in order to save them from a crushing defeat.

Hudschr then fled through the neighborhoods of Kufa, sometimes using private passages ( ḫauḫāt ) that connect the houses at the back without touching public streets. His escape took several days and nights, and he was taken into several houses of people belonging to different tribes. Abū Michnaf's account, quoted by at-Tabarī, contains numerous details about the tribes who gave him shelter or not, as well as the tribes who support or oppose Ziyād.

Since Ziyād Hudschr could not get hold of, he now put his tribal comrade Muhammad, the son of al-Ash Aath ibn Qais , under pressure. He threatened to cut him up if he did not bring him hudshr within three days. Hudschr then sent a youth named Rashīd, who came from Isfahan , to Muhammad ibn al-Ashʿath and asked him to go to Ziyād with a number of men and ask for a guarantee of security ( amān ) for him . This security guarantee should include that Ziyād would not do anything against Hudschr, but would send him to Muʿāwiya so that he could pass judgment on him. Muhammad ibn al-Ashʿath then went to Ziyād with his tribal comrades Hudschr ibn Yazīd, Jarīr ibn ʿAbdallāh and ʿAbdallāh ibn Hārith and asked him for the desired security guarantee. Ziyād agreed, whereupon Hudschr surrendered.

When Hujr came to Ziyād, he was injured because Yazīd ibn Tarīf al-Muslī hit him on the thigh with a stick. According to a report cited by al-Balādhurī , when Ziyād asked why he was at war in peacetime, Hudschr replied that he still stood by his oath of allegiance . In other reports it is specified at this point that Hudrr said that he was still standing by his oath of allegiance to Muʿāwiya. Accordingly, Ibn ʿAbd al-Barr later stated that Hudschr had renounced Ziyād, but not from Muʿāwiya.

Subsequently, Ziyād had Hudschr thrown into prison. According to a report narrated by at-Tabarī, when he was taken away, Hudschr called out in the loudest voice: “I stand by my oath of allegiance. I will neither give notice nor ask for notice. ”According to the report, it was a cold morning and Hudschr was wearing a burnoose . He was detained for ten days, during which time Ziyād sought out his leaders. The followers of Hudschr fled the city, but Ziyād was able to capture several of them; he also had these thrown in prison. One of them, namely Ribʿī ibn Hirāsch al-ʿAbsī, he released at the request of a member of his tribe.

Indictment and witnesses

According to a report quoted by at-Tabarī after Abū Michnaf, Ziyād had the leaders of the four divisions of the Kufi army come and testify of the offenses they had seen from the hudr. They were ʿAmr ibn Huraith, Chālid ibn ʿUrfuta, Qais ibn al-Walīd and Abū Burda, the son of Abū Mūsā al-Ashʿarī . These four men testified in a document on the following points:

  1. Hudschr has gathered the crowd around him and openly insulted the caliph,
  2. He has called to fight the caliph
  3. He has asserted that supreme command of the Muslims could validly only be in the hands of the Abu Tālib family ,
  4. He caused unrest in the city and drove the governor out,
  5. He has openly absolved Abū Turāb (= ʿAlī ibn Abī Tālib) of guilt and implored God's mercy for him,
  6. He has, by the enemies'Alīs and those who have fought it seceded .
  7. Those who are with him are the leaders of his companions and think and act alike.

According to another report, which at-Tabarī also quotes from Abū Michnaf, the indictment also contained the following allegations: Hudschr had given up obedience, left the community ( ǧamāʿa ), cursed the caliph and called for war and fitna , he called out Resignation of the Baiʿa and the removal of the commander of the believers Muʿāwiya and "committed a smooth act of disbelief in God". Ziyād had the accuracy of these allegations confirmed by Abū Burda and the leaders of the three other divisions of the Kufi army. The phrase in the indictment that Hudschr "committed a smooth act of disbelief in God" ( kafara bi-Llāhi kafratan ṣalʿāʾ ) is said to have been an allusion to the fact that Hudschr's disbelief was associated with ʿAlī, who was bald ( aṣlaʿ ) . The prominent role that Abū Burda played in the indictment against hudr is explained by Ibn Abī l-Hadīd (d. 1258) with the fact that he inherited the hatred of ʿAlī from his father.

Ziyād, however, did not consider the four witnesses' documents sufficient and expressed his wish for a larger number of witnesses. In the end he had 70 personalities from Kufa testify to the misconduct of Hudschr and his followers. Of these people who are said to have signed the document, 45 are named in the Arabic sources. From Mukhtar al-Thaqafi and'Urwa ibn al-Mughira is reported to the bearing witness escaped by fleeing. However, Ziyād also had the names of people who were not present under the indictment, such as the Qādī Shuraih ibn al-Harith al-Kindī and the warrior Shuraih ibn Hāni 'al-Hārithī. The latter is said to have reprimanded Ziyād for this and accused him of lying.

Transfer of Hudschr and his supporters to Syria

After ad-Dīnawarī, Ziyād sent Hudschr and his companions with a hundred soldiers to Muʿāwiya. Ibn ʿAbd al-Barr writes that the men were all put in iron chains. An eyewitness claims to have seen Hudschr when he was transferred from Ziyād to Muʿāwiya: he was sitting on the back of a camel with both legs on one side. The procession was led by Wā'il ibn Hudschr al-Hadramī and Kathīr ibn Shihāb al-Hārithī, who also carried the writing for Muʿāwiya with them.

After at-Tabarī, the men were brought to Marj ʿAdhrā '(Arabic: marǧ ʿaḏrāʾ = "maiden meadow "), a place twelve miles away from Damascus . Overall, it was twelve men, namely Hujr himself, al-Arqam ibn'Abdallāh of the Kinda, Sharik ibn Schaddād of the Hadramaut, Saifi ibn Fasil from Shaiban, Qubaisa ibn Dubai'a of the'Abs, Karīm ibn'Afif of the Chath'am ,'Āsim ibn ʿ Auf and Warqā 'ibn Sumaiy of the Badschīla, Kidām ibn Haiyān and ʿAbd ar-Rahmān ibn Hassān of the ʿAnaza, and Muhriz ibn Shihāb and ʿAbdallāh ibn Hawīya of the Tamīm. The list shows that the movement's adherents were drawn from both South Arabian and North Arabian tribes.

Mugehenāwiya's procedure

Reading of the letters of Ziyād and Shuraih

According to Abū Michnaf's report, quoted by at-Tabarī, when the men arrived in Syria, Muʿāwiya only allowed Wā'il ibn Hudschr and Kathīr ibn Shihāb to come to. He let them in, opened the letter from Ziyād and read it aloud to the Syrians. In this letter Ziyād Hudschr was described as the leader of a group of sectarians ( ṭawāġīṭ ) from the circle of the Saba'ite Turābīya who opposed the caliph, had left the Muslim community and were "waging war against us." At the end of the letter the indictment with the witnesses of the notables of Kufa was attached.

Wā'il ibn Hudschr also gave Muʿāwiya a letter from Shuraih ibn Hāni ', which the latter had given him. This letter was also read by Muʿāwiya. According to al-Balādhūrī, this letter did not come from Shuraih ibn Hāni ', but from the Qādī Shuraih ibn al-Hārith al-Kindī. Shuraih informed the caliph that his name had been put on the indictment without his knowledge, and testified that hudrr was a devout Muslim who performed all religious duties, dictating what was right and prohibiting wrong . Since he is completely absorbed in Islam, it is forbidden to shed his blood. When he read the letter, Muʿāwiya is said to have only said: "This one struck himself off the list of witnesses" ( ammā hāḏā fa-qad aḫraǧa nafsa-hū minas-šahāda ).

Correspondence with Ziyād and transfer of further prisoners

While the men were being imprisoned in Marj ʿAdhrā ', Muʿāwiya wrote a letter to Ziyād informing him that he was unsure of their appropriate punishment and that he was vacillating between execution and pardon . Ziyād then wrote back that he was astonished by his doubts in view of the testimony of witnesses and that he did not recommend sending back Hudschr and his companions if he cared about the misr of Kufa. He sent this letter to Muʿāwiya through Yazīd ibn Hujaiya at-Taimī. Yazīd ibn Hudschaiya also transferred two other men to Syria on his trip to Mu weitereāwiya, namely ʿUtba ibn al-Achnas of the Hawāzin and Saʿd ibn Nimrān of Hamdān, so that the number of prisoners in Marj ʿAdhrā 'rose to a total of 14 men.

In Marj ʿAdhrā ', Yazīd had contact with Hudr and his companions and informed them of the content of the letter from Ziyād to Muʿāwiya. Hudschr asked him to inform the caliph that he stood by his oath of allegiance and that he would neither give up nor ask for notice. The testimony against him, he is supposed to have said, came only from enemies and unreliable people. Yazīd brought Ziyād's letter to Muʿāwiya and told him what hudrr had said. The caliph replied that Ziyād was more believable to him than hudr.

It is possible that Hudschr and his followers were in correspondence with the Kharijites of Basra . According to a report quoted by Ibn ʿAsākir, a letter was found in Marj ʿAdhrā 'to the Kharijite Abū Bilāl Mirdās ibn Udaiya, in which the words: “Mohammed and his companions fought because of revelation ( tanzīl ), you fight because of the interpretation ( taʾwīl )! ”.

Consultation with notables and requests for clemency

Either before or after the correspondence with Ziyād, Muʿāwiya asked Syria's Arab commanders for their opinion on hudr and his followers. The Umaiyad Saʿīd ibn al-ʿĀs recommended that he distribute the men among their tribes in Syria, with each association then vouching for its tribesman. The plagues of Syria ( ṭawāʿīn aš-Šām ) would then take care of the rest. Yazīd ibn Asad of the Badschīla tribe made a similar recommendation. According to another report, some people called for the immediate killing of the hudjr, while ʿAbdallāh ibn Zaid of the Badjīla tribe recommended her pardon, arguing that she was closer to the fear of God . But he found no approval among those present.

Subsequently, various Syrian Arabs interceded with Muʿāwiya on behalf of their captive relatives and asked for their release. In this way, Jarīr ibn ʿAbdallāh and Yazīd ibn Asad obtained the release of the two men from the Badschīla, Wā'il ibn Hudschr the release of al-Arqam ibn ʿAbdallāh, Abū l-Aʿwar the release of ʿUtba ibn al-Achnas, Humra the release of Saʿd ibn Nimrān and Habīb ibn Maslama the release of ʿAbdallāh ibn Hawīya. Those men whom Muʿāwiya pardoned, he had later distributed to different districts, so that no more than one settled in.

According to reports citing at-Tabarī and al-Balādhurī, Muʿāwiya's general Mālik ibn Hubaira as-Sakūnī, who was himself a Kindit, also asked for Hudschr's release in the same way. Muʿāwiya, however, rejected his intercession, arguing that Hudschr was the leader of the group and that if he were released he could be expected to ruin the city of Kufa for him. He was then forced to send Mālik and his people to him in Iraq and have them fight against hudr. Mālik expressed his dissatisfaction with the rejection of his request and accused Muʿāwiya of ingratitude: he had fought for him at Siffīn against ʿAlī, but was now being treated unfairly by him.

the execution

After the unsuccessful intercession of Mālik ibn Hubaira for hudr, Muʿāwiya sent Hudba ibn al-Faiyād of the Qudāʿa , al-Husain ibn ʿAbdallāh of the Kilāb and a third man to join the prisoners in Marj ʿAdhrā '. An envoy from Muʿāwiya informed the prisoners that six of them should be released and the remaining eight killed. He justified the planned execution with the indictment of Ziyād and the testimony of the residents of Kufa. He also promised those who were about to be executed that they would be released if they renounced uchtenAlī and cursed him. Two men, ʿAbd ar-Rahmān ibn Hassān of the ʿAnaza and Karīm ibn ʿAfīf of the Chathʿam , then asked to be sent to the caliph and promised to say what he said about ʿAlī ibn Abī Tālib. They were then brought before the caliphs. The ʿAnazite is said to have praised Hudschr as an excellent “brother of Islam” ( aḫū l-islām ) when he left.

Since Hudschr and the five other men refused to renounce ʿAlī, they were executed. There are different statements about the identity of the man who killed the hudschr : while according to at-Tabarī it was the one-eyed Hudba ibn al-Faiyād, after Ibn al-Kalbī his name was Abū l-Aʿwar and belonged to the tribe of the Banū Sulaim . The men who were executed next to hudr were Sharīk ibn Shaddād al-Hadramī, Saifī ibn Fusail al-ʿAsh-Shaibānī, Qabīsa ibn Dubaiʿa al-ʿAbsī, Muhriz ibn Shihāb at-Tamīmī and Kudām ibn Haiyān al-ʿAnazī. Of the two men who were brought before Muʿāwiya, the Chatʿamit was released through the intercession of a relative, but was not allowed to return to Kufa; the ʿAnazite, on the other hand, was sent back to Ziyād in Iraq because of his refusal to curse ʿAlī and praise ʿUthmān, who walled him in alive .

The mortification of the rejected intercession brought Muʿāwiya's general Mālik ibn Hubaira to the brink of rebellion. He gathered people from the Kinda and other Yemeni tribes around him and went with them to Marj ʿAdhrā 'to free Hushhr and his companions, but when they got there the execution had already been completed. Mālik then returned and retired to his house. According to the report quoted by at-Tabarī, Muʿāwiya sent him an amount of 100,000 dirhams that evening to compensate him for the offense, and Mālik was satisfied with that.

At-Tabarī lists the execution of Hudschr and his companions under the year 51 (= 671 AD). Even Ibn Abd al-Barr they dated to 51. The most accurate time information is found in a returned to Abu Mikhnaf tradition, according Hujr in Sha'ban was executed 51 (= August / September 671). From the fact that there is an account of hudr being brought to Ziyād on a cold morning, it can be concluded that hudr and his companions spent several months in the jail of Marj ʿAdhrā '. However, there are also different dates. Al-Yaʿqūbī dates Hudschr's execution to the year 52 of the Hijra (= 672 AD), al-Masʿūdī to the year 53 (= 673 AD), but also knows that it was carried out in the year 50 (= 670 AD).

Role of his family during the al-Muchtar uprising

The Hudschrs family played an important role during the Shiite uprising of al-Muchtār ibn Abī ʿUbaid in 685. Muʿādh, a son of his brother Hāni ', was one of the 17 men who came to Muhammad ibn al-Hanafīya on behalf of the Shiites from Kufa traveled to Mecca to bring him to Kufa. This nephew of Hudschr fled to Syria after the failure of the uprising. Hudschr's own sons ʿAbdallāh and ʿAbd ar-Rahmān (or according to other tradition ʿUbaidallāh) were executed together with al-Muchtār by Musʿab ibn az-Zubair . Another nephew of Hudschr, Hāni 'ibn Jaʿd ibn ʿAdī, was one of the eminent personalities of Kufa.

reception

Judgment on his execution by contemporaries and posterity

The reaction of isch'ishah

Most Muslim contemporaries were outraged by the execution of the hudjr and his followers. According to Muhammad ibn Saʿd,'ishah had already sent ʿAbd ar-Rahmān ibn al-Hārith al-Machzūmī to Muʿāwiya with a letter when she learned of the planned execution, in which she asked for the men to be released. However, he did not arrive at Muʿāwiya until the men had already been executed. The exchange between ʿĀ'isha's envoy al-Harith and the caliph is well known: when he asked Muʿāwiya where the gentleness ( ḥilm ) of his father Abū Sufyān ibn Harb had gone , he replied that she had been as absent from him as was a man of his own kind was missing among his people. This is interpreted as an expression of repentance. Ibn ʿAbd al-Barr adds that al-Harith is said to have said to Muʿāwiya: “From now on the Arabs will never again regard you as righteous on the basis of mildness ( ḥilm ) or judgment . You killed a group of Muslims who were sent to you as prisoners. ”Muʿāwiya is said to have justified himself by saying that Ziyād had written to him, made her case particularly bad and warned him about its divisive effect.

ʿĀ'isha seems to have been very preoccupied with the killing of the Hudschr. She is reported to have said: "If the subsequent changes in things had not made them worse than before, we would have undone the killing of the hudjhs." According to a tradition quoted by al-Balādhurī, she carried out the execution of hudjr on the weak resistance of the people back from Kufa. Later she put Mu'awiya because the execution Hudschrs and his followers to task when he related to the Hajj to Medina came and visited her. According to a report quoted by Ibn ʿAbd al-Barr , the killing of Hushhrs was the first thing ʿĀ'ishah Muʿāwiya addressed during his visit. According to another account quoted by Ibn ʿAsākir, ʿĀ'ishah initially refused to let Muʿāwiya enter her and only gave in after his insistent plea. According to various traditions, which are traced back to Muʿāwiya's governor Marwān ibn al-Hakam or Saʿīd ibn al-Musaiyab , ʿĀ'isha asked Muʿāwiya whether he was afraid that she had hidden a man in order to kill him. In a version of the report citing at-Tabarī, ʿĀ'ishah also asks him if he is not afraid of God because of the killing of hudr and his men.

There are also various reports of Muʿāwiya's reaction. After one of them, he dismissed responsibility for the execution, saying that those who testified against the men killed them. In the account quoted by Ibn ʿAbd al-Barr, Muʿāwiya finally ends the conversation, which has dragged on, by asking ʿĀ'isha to leave the judgment on the matter to God. Another report says that Muʿāwiya justified the execution with the words: “I saw the well-being of men in his killing and I feared their ruin.” ʿĀ'isha is said to have quoted the Prophet as saying: “In ʿAdhrā 'people become be killed, for whom God and the people of heaven stand up ”( sa-yuqtalu bi-ʿAḏrāʾ nās yaġḍab Allah lahum wa-ahl as-samāʾ ).

Reactions from other contemporaries

In the Hejaz other personalities reacted angrily to the execution Hudschrs. According to a report that is traced back to Nāfiʿ through ʿAbdallāh ibn ʿAun , ʿAbdallāh ibn ʿUmar was sitting in the sūq when the death of Hudschr was reported to him; thereupon he jumped up and walked away, and he was heard sobbing loudly as he left. Saʿd ibn Abī Waqqās , who was living on an estate near Medina at the time, is said to have said in response to the news of the Hudjr's execution: "If Muʿāwiya had seen what Hudjr was doing the day he crossed the bridge of Hulwān, if he knew that he had no need to prove his allegiance to Islam. ”Marwān ibn al-Hakam, Muʿāwiya's governor in Medina, is said to have reprimanded the caliph in a letter for the execution of hudjr and his companions. Something similar is narrated about ʿAlī's son al-Husain. According to a tradition that al-Balādhurī anonymously quotes, he accused the caliph in a letter of “killing Hushhr ibn ʿAdī and his followers who pray and worship”, although he had previously given them a security guarantee.

The residents of Kufa were also extremely outraged by the execution of Hudschr and his companions. The Kufic narrator Abū Ishāq al-Shaibānī is quoted as saying that the inhabitants of Kufa used to say that the first shame ( ḏull ) that came upon Kufa was the killing of the hudr. Some of the men who signed the indictment reportedly later apologized.

Great consternation broke the news of Hudschrs execution even when Rabī' ibn Ziyad al-Harithi, Mu'awiya was governor of Khorasan , out. According to a report traced back to al-Hasan al-Basrī , when the news reached him, he said: “Wasn't the time of Fitna without execution ( qatl aṣ-ṣabr )? But now Hudschr and his companions have been executed. Was there no one who stood up, helped or protested? ”According to another report, Rabīʿ was so upset that he wished for his own death. Al-Balādhurī relates that he was so distressed by Hudjr's death that he even died on the same day.

When Muʿāwiyā's military leader Muʿāwiya ibn Hudhaidsch (d. 672), who was also a Kindit and was staying in Ifrīqiya at the time, heard of the killing of Hudrhs, he is said to have given a speech to his comrades in arms in which he said: “Brothers by birth, companions on the journey, and neighbors while staying, we fight for the rule of the Quraish , and when it is established they kill us. "

Muʿāwiya himself is said to have regretted the execution of Hudschrs later. Sufyān ath-Thaurī (d. 778) said that he regretted this measure because it was the only killing of a person that he could not justify for himself.

The killing of the hudschr as one of the four "deadly sins" of Muʿāwiyas

Al-Hasan al-Basrī (d. 728) considered the execution of hudr to be one of the four trespasses of Muʿāwiyas, which had the character of a mortal sin ( mūbiqa ). He is also said to have said: “Woe to him who killed the hajr and his companions.” Al- Jahiz cites the execution of the hajr at the beginning of a longer list of offenses with which Muʿāwiya, in his opinion, violates the established ordinances ( aḥkām manṣūṣa ), the known laws ( šarāʾiʿ mašhūra ) and the established traditions ( sunan manṣūba ). The Abbasid caliph al-Muʿtadid enumerated in 897 in a proclamation to insult Muʿāwiyas the execution of Hudschrs and his companions among the misdeeds of Muʿāwiyas.

One of the few Muslim scholars who judged Muʿāwiya's actions more cautiously was Abū Bakr Ibn al-ʿArabī (d. 1148). He said that there was a disagreement about his killing : some said that it was wrongly done ( dieulman ), while others thought it was right ( ḥaqqan ). The German theologian and orientalist Julius Wellhausen was clearly on Muʿāwiya's side . He ruled that "Hugr was a revolt and would have liked to carry the Kufier away with him." Ziyād, in his opinion, had behaved correctly and Muʿāwiya even provided evidence of leniency by acquitting the greater part of the hudjr supporters.

"First Political Execution in Islam"

From Muʿāwiya's governor Rabīʿ ibn Habīb the statement regarding the hudjr is narrated: “The Arabs will continue to be executed after him. If they had stood up when he was killed, none of them would have been executed. But they kept quiet and were thus despised. ”The Arab historian Al-Masʿūdī continued this idea by saying that hudr was the first person in Islam to be killed in captivity ( huwa auwal man qutila ṣabran fī l-islām ) . The modern historian MA Shaban goes even further in his interpretation. He sees the incident as "the first political execution in Islam".

Hudschr's reputation in posterity

His role as a martyr

Because of his execution by Muʿāwiya, Hudschr is considered a martyr ( šahīd ) and even has a model function in this regard. It is reported that the Basrian legal scholar Muhamad ibn Sīrīn (d. 728) told the story of hudr whenever he was asked about the ablution of the martyr. He then pointed out that before his killing by Muʿāwiya, Hudschr had asked those around him not to wash the blood off his body and to bury him in his clothes.

Muhammad ibn Sīrīn also seems to have started a special tradition which emphasizes the injustice of the execution of the hudjr and thus emphasizes his role as a martyr. This tradition is traced back to him via Hischam ibn Hassan (d. 746). Accordingly, Hudschr ibn ʿAdī met with Muʿāwiya in Syria and greeted him with the words: “Peace be upon you, O commander of the believers”. Thereupon the caliph replied, “Oh, now I am the commander of the believers?” And ordered his killing without further ado. There is no other source that mentions a meeting of the Hudhrs with Muʿāwiya in Syria. In some sources it is even emphasized that hudschr was not brought before Muʿāwiya. Ibn Sīrīn's tradition probably had the purpose of proving the martyrdom of hudjr and also to emphasize the despotic character of Muʿāwiya's rule.

His role as a narrator

Hudschr is also considered a narrator of hadiths . Muhammad ibn Saʿd ruled that as a narrator he was trustworthy ( ṯiqa ). From Ibrāhīm ibn Yaʿqūb al-Juzdschānī the statement is narrated that Hudr ibn ʿAdī heard hadeeth from the Prophet himself. Al-Hākim an-Naisābūrī even traced a hadith about him directly to the Prophet. Adh-Dhahabī , on the other hand, meant that no hadiths about hudr were directly traceable to the Prophet.

According to Ibn ʿAsākir, hudschr narrated exclusively from ʿAlī ibn Abī Tālib, ʿAmmār ibn Yāsir and Sharāhīl ibn Murra. Muhammad ibn Saʿd quotes the report of one of his slaves, according to which this hudjr once announced that his son had gone to the toilet without doing wudoo ' afterwards . Hudschr then instructed him to hand him a roll of parchment ( ṣaḥīfa ) from the window hatch , which Basmala recited and then read out: “This is what I heard ʿAlī ibn Abī Tālib say: Purification is half of faith (a Glaub-ṭahūr niṣf al-īmān ). ”Among those narrated by hudschr were his client Abū Lailā and Abū l-Bachtarī at-Tā'ī.

His worship in the Shia

The Shiites gave Hudschr the nickname Hudschr al-Chair ("Hudschr, the good") in order to positively contrast him with his kufic tribal brother Hudschr ibn al-Yazīd al-Kindī, who had switched to Muʿāwiyas before the Battle of Siffīn. Conversely, he is called Hudschr asch-Scharr ("Hudschr, the Evil One"). The Imamite scholar Abū Jaʿfar at-Tūsī counted Hudr ibn ʿAdī to the Abdāl .

As can be seen from the Fihrist of Ibn an-Nadīm , the Shiite historians Abū Michnaf (d. 774), Nasr ibn Muzāhim (d. 827) and Ibn ʿAmmār ath-Thaqafī (d. 926) even dedicated their own books to Hudschr. The two books by Abū Michnaf and Nasr were titled Kitāb Maqtal Ḥuǧr ibn ʿAdī ("The book on the killing of the Hudschr ibn ʿAdīs"), the book by Ibn ʿAmmār was called Kitāb Aḫbār Ḥuǧr ibn ʿAdīAd ("The book on the news ").

Hudschr ibn ʿAdī also plays an important role in modern Shiite popular culture . In 2002, for example, a twelve-part television series about the life of Hudr ibn ʿAdī was shot in Iran . Each episode is about 40 minutes long. Tajbachsch Fanā'iyān directed the film.

Its reputation in Sunni Islam

Hudschr is also highly regarded in Sunni Islam. The tradition scholar al-Haakim (d. 1014) an-Naisābūrī praised him as "the monk among the Prophet's companions" ( Rahib al-Ashab ) The Maliki scholar Ibn Abd al-Barr (d. 1071) narrated the view that Hudschrs prayers answered and he was one of the most excellent companions of the prophets. The basis for the idea that Hudschr's supplications are answered is a report according to which he once asked his guardian for water during his imprisonment in order to be able to perform the ghusl . Since the guard did not give him the water, he said a supplication, whereupon a cloud came and rained down on him, so that he could get the water he needed. Ibn Hajar al-ʿAsqalānī (d. 1449) quotes this report from an older "book about friends of God" ( Kitāb al-Auliyāʾ ) by a certain Ibrāhīm ibn al-Junaid.

Keeping his bones

The tomb of Hudschr in al-ʿAdrā

The grave of Hudschr and his followers in ʿAdrā (or classical spelling: al-ʿAdhrā ') 25 kilometers northeast of Damascus is mentioned by Arabic authors as early as the Middle Ages. Ibn ʿAsākir (d. 1176) writes that the mosque of Hudschr's tomb in ʿAdhrā 'is known. ʿAlī ibn Abī Bakr al-Harawī (d. 1215) calls Hudschr's grave among the pilgrimage sites in Syria. The Syrian scholar adh-Dhahabī (d. 1348) writes about Hudschr and his companions that their “place of martyrdom” ( mašhad ) is visible in ʿAdhrā 'and is visited. The Syrian scholar al-Muhibbī (d. 1699) quotes Ibn Kathīr as saying that it is desirable to visit the graves of the martyrs in the village of Adhrā, and lists the names of hudr and his followers, albeit not in full match the names given in the classical sources. All seven are buried in a shrine in the village mosque.

The tomb in al-ʿAdhrā 'has grown in importance over the past few decades. While Janine Sourdel-Thomine, who visited the place in the early 1950s, only found a crumbling grave building there, which was called šaiḫ ʿUdī by the local population , this building was later provided with a golden dome.

Today the tomb of Hudschr is one of the most important pilgrimage sites for Shiite Muslims in the Damascus area. However, the grave was attacked during the Syrian Civil War . On May 3, 2013, the Syrian Revolution Coordinating Council in Damascus Land reported in a statement distributed on Twitter that a number of Free Syrian Army fighters had exhumed the remains of Hushr ibn ʿAdī and transferred them to another undisclosed location. The aim of the action was to prevent people from religious visits to the grave, which in their opinion represented shirk . Pictures released from the incident showed that the sarcophagus had been smashed and a hole was dug in the ground. The incident caused great outrage in the Islamic world. According to a report by the Fars news agency , the Syrian army recaptured the site in September 2014 and drove away the fighters responsible for the desecration of the grave.

The al-Aqsāb mosque in Damascus

Since the 17th century there has been an idea that hudr and his companions are buried in the Al-Aqsāb mosque in Damascus . In the 15th century, Yūsuf Ibn ʿAbd al-Hādī (d. 1503) wrote about this mosque that it contained “the heads of the companions of the Prophets”. The identification of these companions of the Prophets with hudr and his companions seems to go back to the Syrian Qādirīya- Sufi Muhammad al-Marzinātī (d. 1605/06). He is quoted as saying that he saw the names of the companions of the prophets in a dream; their bodies are in the village of Adhrā, their heads in as-Sabʿa, their “tubes” ( aqṣāb ) in the al-Aqsāb mosque and their feet in the mosque of al-Qadam. Today there is a burial chamber on the north side of the mosque, above the door of which there was a marble inscription that identifies it as the resting place of Hudschr and his companions.

Religious historical appreciation

In Western Oriental Studies, Hudschr was viewed primarily in the context of Shiite religious history. Julius Wellhausen stated that his martyrdom was “the prelude to that of the main Shiite martyr, Husain b. Ali ”formed. Henri Lammen ruled that his death opened the "martyrology of the Sh īʿa".

SHM Jafri pointed out that, in the end, Hudschr's only motive was "his religious conviction and unwavering belief in the leadership of the Ahl al-bait ". With him the transition of the Shia from a political to a religious movement took place. Hudschr's interest in the question of who should be the caliph had nothing to do with political or economic considerations. Rather, he believed in special qualities conferred by God on the prophet's family and was ready to die for them.

literature

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Web links

Individual evidence

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  2. ↑ Ibn Ḥaǧar al-ʿAsqalānī: al-Iṣāba fī tamyīz aṣ-ṣaḥāba . 1907, Vol. I, p. 329.
  3. ↑ ad-Dīnawarī: al-Aḫbār aṭ-ṭiwāl . 1888, p. 238.
  4. ↑ Leube: Kinda in early Islamic history . 2017, pp. 130f.
  5. ↑ Nasr ibn Muzāhim: Waqʿat Ṣiffīn . 1962, p. 104.
  6. ↑ Ibn Ḥaǧar al-ʿAsqalānī: al-Iṣāba fī tamyīz aṣ-ṣaḥāba . 1907, Vol. I, p. 329.
  7. ↑ aḏ-Ḏahabī: Siyar aʿlām al-nubalāʾ. 1981, Vol. III, p. 463.
  8. ↑ Ibn al-ʿAdīm: Buġyat aṭ-ṭalab fī taʾrīḫ Ḥalab. 1988, p. 2105.
  9. ↑ Ibn al-Kalbī: Nasab al-Maʿadd al-Yaman al-kabīr . 1988, p. 142.
  10. ↑ Muḥammad ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . 1909, p. 151.
  11. ↑ al-Ḥākim an-Naisābūrī: al-Mustadrak ʿalā ṣ-Ṣaḥīḥain . 1997, Vol. III, p. 576.
  12. ↑ Ibn al-Kalbī: Nasab al-Maʿadd al-Yaman al-kabīr . 1988, p. 142.
  13. ↑ Bahrāmiyān: "Ḥuǧr ibn ʿAdī". 2013, p. 191a.
  14. ↑ Ibn Saʿd: Kitāb al-Ṭabaqāt al-kabīr . 1909, p. 151.
  15. ↑ Leube: Kinda in early Islamic history . 2017, p. 158.
  16. ↑ ad-Dīnawarī: al-Aḫbār aṭ-ṭiwāl . 1888, p. 154.
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  27. ↑ Naṣr ibn Muzāḥim: Waqʿat Ṣiffīn . 1962, pp. 117, 205.
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  29. ↑ Naṣr ibn Muzāḥim: Waqʿat Ṣiffīn . 1962, p. 243.
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  34. ↑ Muḥammad ibn Yūsuf al-Kindī: Kitāb al-Wulāt wa-Kitāb al-Quḍāt . Edited by Rhuvon Guest. Brill, Leiden 1912, p. 28. Digitized
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  49. ↑ al-Yaʿqūbī: Taʾrīḫ . 1883, Vol. II, p. 273.
  50. ↑ aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . Vol. II, p. 112f. - Engl. Transl. Pp. 123f.
  51. ↑ So in al-Iṣfahānī: Kitāb al-Aġānī . 2008, Vol. XVII, 99.
  52. ↑ So with aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . Vol. II, p. 113.
  53. ↑ al-ʿAbdūlī: Qabīlat Kinda fī ṣadr al-islām . 2010, p. 208.
  54. ↑ aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . Vol. II, pp. 113f. - Engl. Transl. Pp. 124f.
  55. ↑ Ibn ʿAsākir: Taʾrīḫ madīnat Dimašq . 1995, Vol. XII, p. 213.
  56. ↑ al-Balāḏurī: Ansāb al-ašrāf . Vol. IV / 1, p. 244.
  57. ↑ aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . 1881, Vol. II, pp. 114f. - English translation p. 125.
  58. ↑ al-Balāḏurī: Ansāb al-ašrāf . 1979, Vol. IV / 1, p. 245.
  59. ↑ al-Yaʿqūbī: Taʾrīḫ . 1883, Vol. II, pp. 273f.
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  62. ↑ Ibn Saʿd: Kitāb al-Ṭabaqāt al-kabīr . 1909, p. 152.
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  80. ↑ With the flies the followers of Hudschr were meant, cf. Jafri: Origins and early development of Shiʿa Islam . 1979, p. 161.
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  83. ↑ aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . 1881, Vol. II, p. 118. - Engl. Transl. P. 128f.
  84. ↑ aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . 1881, Vol. II, p. 121. - Engl. Transl. P. 131.
  85. ↑ aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . 1881, Vol. II, pp. 122f. - Engl. Transl. P. 133.
  86. ↑ aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . 1881, Vol. II, pp. 123-126. - Engl. Transl. Pp. 133-135.
  87. ↑ Cf. Keshk: “The Historiography of an Execution: The Killing of Ḥujr b. "Adī". 2008, p. 24.
  88. ↑ aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . 1881, Vol. II, p. 126. - Engl. Transl. P. 135f.
  89. ↑ al-Balāḏurī: Ansāb al-ašrāf . 1979, Vol. IV / 1, p. 251.
  90. ↑ aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . 1881, Vol. II, p. 126. - Engl. Transl. P. 136.
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  92. ↑ Ibn Saʿd: Kitāb al-Ṭabaqāt al-kabīr . 1909, p. 152.
  93. ↑ Ibn ʿAbd al-Barr: al-Istīʿāb fī maʿrifat al-aṣḥāb . Vol. I, p. 329.
  94. ↑ aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . 1881, Vol. II, p. 127. - Engl. Transl. 136f.
  95. ↑ aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . 1881, Vol. II, pp. 128-131. - Engl. Transl. 137-140.
  96. ↑ al-Balāḏurī: Ansāb al-ašrāf . 1979, Vol. IV / 1, pp. 251, 263.
  97. ↑ aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . 1881, Vol. II, p. 131. - Engl. Transl. P. 140f.
  98. ↑ aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . 1881, Vol. II, p. 132. - Engl. Transl. P. 141.
  99. ↑ aṯ-Ṯaqafī: al-Ġārāt . 1975, p. 565f.
  100. ↑ Cf. Keshk: “The Historiography of an Execution: The Killing of Ḥujr b. "Adī". 2008, p. 25.
  101. ↑ aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . 1881, Vol. II, p. 131. - Engl. Transl. P. 141.
  102. ↑ Ibn Saʿd: Kitāb al-Ṭabaqāt al-kabīr . 1909, p. 152f.
  103. ↑ Jafri: Origins and early development of Shiʿa Islam . 1979, p. 164.
  104. ↑ al-Balāḏurī: Ansāb al-ašrāf . 1979, Vol IV / 1, p. 255.
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  106. ↑ aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . 1881, Vol. II, p. 134. - Engl. Transl. P. 143.
  107. ↑ ad-Dīnawarī: al-Aḫbār aṭ-ṭiwāl . 1888, p. 237.
  108. ↑ Ibn ʿAbd al-Barr: al-Istīʿāb fī maʿrifat al-aṣḥāb . Vol. I, p. 329.
  109. ↑ al-Ḥākim an-Naisābūrī: al-Mustadrak ʿalā ṣ-Ṣaḥīḥain . 1997, Vol. III, p. 574.
  110. ↑ aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . 1881, Vol. II, p. 134. - Engl. Transl. P. 143.
  111. ↑ aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . 1881, Vol. II, p. 136. - Engl. Transl. P. 144f.
  112. ↑ Jafri: Origins and early development of Shiʿa Islam . 1979, p. 162.
  113. ↑ aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . 1881, Vol. II, pp. 136f. - Engl. Transl. P. 145.
  114. ↑ aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . 1881, Vol. II, p. 137. - Engl. Transl. P. 145f.
  115. ↑ al-Balāḏurī: Ansāb al-ašrāf . 1979, Vol. IV / 1, pp. 255f.
  116. ↑ aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . 1881, Vol. II, p. 137. - Engl. Transl. P. 146.
  117. ↑ al-Balāḏurī: Ansāb al-ašrāf . 1979, Vol IV / 1, p. 259.
  118. ↑ aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . 1881, Vol. II, p. 136. - Engl. Transl. P. 144f.
  119. ↑ aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . 1881, Vol. II, p. 138. - Engl. Transl. P. 146f.
  120. ↑ Ibn ʿAsākir: Taʾrīḫ madīnat Dimašq . 1995, Vol. XII, p. 220.
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  122. ↑ aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . 1881, Vol. II, pp. 136f. - Engl. Transl. P. 145.
  123. ↑ al-Ḥākim an-Naisābūrī: al-Mustadrak ʿalā ṣ-Ṣaḥīḥain . 1997, Vol. III, p. 575.
  124. ↑ aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . 1881, Vol. II, p. 139. - Engl. Transl. P. 147f.
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  126. ↑ Cf. Keshk: “The Historiography of an Execution: The Killing of Ḥujr b. "Adī". 2008, p. 27.
  127. ↑ aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . 1881, Vol. II, pp. 139f. - Engl. Transl. P. 148.
  128. ↑ aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . 1881, Vol. II, p. 140. - Engl. Transl. P. 148f.
  129. ↑ aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . 1881, Vol. II, pp. 140f. - Engl. Transl. Pp. 149f.
  130. ↑ aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . 1881, Vol. II, pp. 141-143. - Engl. Transl. Pp. 150f.
  131. ↑ aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . 1881, Vol. II, p. 141. - Engl. Transl. P. 150.
  132. ↑ Ibn al-Kalbī: Nasab al-Maʿadd al-Yaman al-kabīr . 1988, p. 142.
  133. ↑ al-Yaʿqūbī: Taʾrīḫ . 1883, Vol. II, p. 274.
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  178. ↑ al-Masʿūdī: Murūǧ aḏ-ḏahab wa-maʿādin al-ǧauhar . 1869, Vol. V, p. 15.
  179. ↑ MA Shaban: Islamic History: A new Interpretation . Cambridge University Press, Cambridge, 1971. Vol. I, p. 89.
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  183. ↑ Keshk: "The Historiography of an Execution: The Killing of Ḥujr b. "Adī". 2008, p. 10f.
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  187. ↑ Keshk: "The Historiography of an Execution: The Killing of Ḥujr b. "Adī". 2008, p. 11.
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  199. ↑ The Arabic version of the film series is available here . Individual episodes, namely the 7th , 8th , 9th and 11th , are also available on YouTube.
  200. ↑ al-Ḥākim an-Naisābūrī: al-Mustadrak ʿalā ṣ-Ṣaḥīḥain . 1997, Vol. III, p. 574.
  201. ↑ Ibn ʿAbd al-Barr: al-Istīʿāb fī maʿrifat al-aṣḥāb . Vol. I, p. 331.
  202. ↑ Ibn Ḥaǧar al-ʿAsqalānī: al-Iṣāba fī tamyīz aṣ-ṣaḥāba . 1909, Vol. I, p. 329.
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  217. ↑ Jafri: Origins and early development of Shiʿa Islam . 1979, p. 160.
  218. ↑ Jafri: Origins and early development of Shiʿa Islam . 1979, p. 165.
personal data
SURNAME Hudschr ibn ʿAdī
BRIEF DESCRIPTION Arab military leader
DATE OF BIRTH 6th century or 7th century
DATE OF DEATH 671
Place of death Marj al-ʿAdhrā '