Jump to content

Hojr Ibn Adi

From Wikivahdat
Revision as of 15:19, 13 July 2025 by Rahmani (talk | contribs) (Created page with " '''Hojr Ibn Adi''' Ibn Moawiyyah Ibn Jabalah al-Kendi, from Kufah, nicknamed Abu Abd al-Rahman, known as Hojr al-Khayr, was a companion of the Prophet Muhammad (peace be upon him and his family), a special companion and Shia of Imam Ali (peace be upon him), and one of the great men and nobles of Kufah. He was one of the commanders of the Imam's army in the Battle of Jamal, the Battle of Seffeyyn, and the Battle of Nahrawan. "Hojr" defended the Amir al-momenin,Ali (pea...")
(diff) ← Older revision | Latest revision (diff) | Newer revision → (diff)


Hojr Ibn Adi Ibn Moawiyyah Ibn Jabalah al-Kendi, from Kufah, nicknamed Abu Abd al-Rahman, known as Hojr al-Khayr, was a companion of the Prophet Muhammad (peace be upon him and his family), a special companion and Shia of Imam Ali (peace be upon him), and one of the great men and nobles of Kufah.

He was one of the commanders of the Imam's army in the Battle of Jamal, the Battle of Seffeyyn, and the Battle of Nahrawan. "Hojr" defended the Amir al-momenin,Ali (peace be upon him) and criticized Moawiyyah, who was eventually martyred on his orders in the Marj-e-Ozra region along with a number of his companions.

Who is Hojr Ibn Adi?

His name and lineage are Abu Abd al-Rahman Hojr Ibn Adi al-Adbar , In Osodol-Ghabah it is stated: In a battle, a sword struck one of his limbs and wounded him. That is why he was nicknamed by this title.

In Osodol-Ghabah it is stated: In a battle, a sword struck one of his limbs and wounded him. That is why he was nicknamed by this title.Ibn Athir al-Jazari, Ali ibn Muhammad.(1988). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 1, Beirut: Dar al-Fekir; Ibn Abdul-Barr, Yusuf bin Abdullah.(1991). Al-Isti'aab fi Ma'rifat al-Ashab, first edition, researched by Al-Bajawi, Ali Muhammad, vol. 1, Beirut: Dar Al-Jil.

Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 12, Beirut, Dar al-Fakr; Al- Amin, Al-Seyyed  Mohsen.(2000).Ayan al-Shi'a,vol.4,Beirut:Dar altaarof.[1][1]

1In Osodol-Ghabah it is stated: In a battle, a sword struck one of his limbs and wounded him. That is why he was nicknamed by this title.

Ibn Athir al-Jazari, Ali ibn Muhammad.(1988). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 1, Beirut: Dar al-Fekir; Ibn Abdul-Barr, Yusuf bin Abdullah.(1991). Al-Isti'aab fi Ma'rifat al-Ashab, first edition, researched by Al-Bajawi, Ali Muhammad, vol. 1, Beirut: Dar Al-Jil.

Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 12, Beirut, Dar al-Fakr; Al- Amin, Al-Seyyed  Mohsen.(2000).Ayan al-Shi'a,vol.4,Beirut:Dar altaarof.

Moawiyyah Ibn Kandah, Ibn Saad, Muhammad, in Al-Tabaqat al-Kubra states: “Mart’a ibn Moawiyyah ibn al-Kindi”;

Ibn Asaker says: His lineage goes back to Kahlan ibn Saba. Ibn Asakr, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 12, Beirut, Dar al-Faki r.[2][2

2. Ibn Saad, Muhammad, in Al-Tabaqat al-Kubra states: “Mart’a ibn Moawiyyah ibn al-Kindi”;

Ibn Asaker says: His lineage goes back to Kahlan ibn Saba. Ibn Asakr, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 12, Beirut, Dar al-Faki r.

al-Kendi al-Kufi, known as Hojar al-Khayr Ibn Athir al-Jazari, Ali ibn Muhammad.(1988). Osodol-Ghabah fi Ma’rafah Al-Sahabah, vol. 1, Beirut: Dar al-Fekir; Ibn Abdul-Barr, Yusuf bin Abdullah.(1991). Al-Isti'aab fi Ma'rifat al-Ashab, first edition, researched by Al-Bajawi, Ali Muhammad, vol. 1, Beirut: Dar Al-Jil.; Ibn Hajar,Al-asaqlani .(1995)Al-Esabah, vol.2,Beirut: Dar-alkotob Alelmyyah;Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 12, Beirut: Dar al-Fakir; Hakem Neyshaboori.(2001). Al-Mustadrak, vol.3,Beirut: Dar  Al-fekir;Al- Amin, Al-Seyyed  Mohsen.(2000).Ayan al-Shi'a,vol,4Beirut:Dar altaarof.

The origin of this tribe is from Yemeni tribes and, due to historical reasons which there is not  opportunity to  mention it, they migrated to Iraq and settled there.[3][3]. 3

Ibn Athir al-Jazari, Ali ibn Muhammad.(1988). Osodol-Ghabah fi Ma’rafah Al-Sahabah, vol. 1, Beirut: Dar al-Fekir; Ibn Abdul-Barr, Yusuf bin Abdullah.(1991). Al-Isti'aab fi Ma'rifat al-Ashab, first edition, researched by Al-Bajawi, Ali Muhammad, vol. 1, Beirut: Dar Al-Jil.; Ibn Hajar,Al-asaqlani .(1995)Al-Esabah, vol.2,Beirut: Dar-alkotob Alelmyyah;Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 12, Beirut: Dar al-Fakir; Hakem Neyshaboori.(2001). Al-Mustadrak, vol.3,Beirut: Dar  Al-fekir;Al- Amin, Al-Seyyed  Mohsen.(2000).Ayan al-Shi'a,vol,4Beirut:Dar altaarof.

The origin of this tribe is from Yemeni tribes and, due to historical reasons which there is not  opportunity to  mention it, they migrated to Iraq and settled there.

He was born in the Kandeh tribe before Islam and, along with his brother Hani Ibn Adi, embraced Islam in the presence of the Holy Prophet (peace and blessings of Allah be upon him). It is not mentioned anything about  birth or time of this noble companion's conversion to Islam in the books of history and biographyIbn Sa'ad writes:The delegation of Kindah: It was narrated from Zohari that he said: Ash'ath ibn Qays came to the Messenger of God (peace and blessings of Allah be upon him) from Kindah with a few dozen horsemen, so they went to  meet the Prophet.Maybe he (Hojr)was among  this group.

Mohamad ibn Sa’ad .(1990).Tabaqat al-Kubra,vol.1,Beirut: Dar-alkotob alelmyyah[4] [4].


4 Ibn Sa'ad writes:The delegation of Kindah: It was narrated from Zohari that he said: Ash'ath ibn Qays came to the Messenger of God (peace and blessings of Allah be upon him) from Kindah with a few dozen horsemen, so they went to  meet the Prophet.Maybe he (Hojr)was among  this group.

Mohamad ibn Sa’ad .(1990).Tabaqat al-Kubra,vol.1,Beirut: Dar-alkotob alelmyyah

Hojr ibn Adi al-Kendi was one of the prominent figures in the Islamic world and a special lover of the family of the Prophet of God (peace and blessings of Allah be upon him). Historical and biography books have narrated descriptions of him that demonstrate the greatness of this glorious companion.

He was a pious ascetic and a devoted fighter, whose story of praying a thousand rak'ats  a day is famous among biography writers and historiansIbn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 12, Beirut, Dar al-Fakr and, Muhaddith Qomi.(1995). Safinat al-Behar,vol. 1,Mashhad:Astan-e-  Qods-e- Razavi.[5] [5].

Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 12, Beirut, Dar al-Fakr and, Muhaddith Qomi.(1995). Safinat al-Behar,vol. 1,Mashhad:Astan-e-  Qods-e- Razavi.

Ibn Abdul Barr  writes: Despite his young age, Hojr Ibn Adi was considered one of the great and noble companions of the Messenger of God (peace and blessings of Allah be upon him and his family)Ibn Abdul-Barr, Yusuf bin Abdullah.(1991). Al-Isti'aab fi Ma'rifat al-Ashab, first edition, researched by Al-Bajawi, Ali Muhammad, vol. 1, Beirut, Dar Al-Jil;andIbn Athir al-Jazari, Ali ibn Muhammad.(1988). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 1, Beirut: Dar al-Fekir[6][6]. 6

Ibn Abdul-Barr, Yusuf bin Abdullah.(1991). Al-Isti'aab fi Ma'rifat al-Ashab, first edition, researched by Al-Bajawi, Ali Muhammad, vol. 1, Beirut, Dar Al-Jil;andIbn Athir al-Jazari, Ali ibn Muhammad.(1988). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 1, Beirut: Dar al-Fekir

He writes in Osod al-Ghabah that Hojr Ibn Adi received 2,500 dirhams as a giftbn Athir al-Jazari, Ali ibn Muhammad.(1988). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 1, Beirut: Dar al-Fekir[7] [7].

Ibn Athir al-Jazari, Ali ibn Muhammad.(1988). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 1, Beirut: Dar al-Fekir

Fadl Ibn Shadhan considers him one of the leaders of asceticismKashshi, Muhammad bin Omar bin Abdulaziz. (1969). Rijal-e-Kashshi, Mashhad: University of Mashhad, Faculty of Theology and Islamic Studies, Research and Studies Center[8] [8]. 8

Kashshi, Muhammad bin Omar bin Abdulaziz. (1969). Rijal-e-Kashshi, Mashhad: University of Mashhad, Faculty of Theology and Islamic Studies, Research and Studies Center

He has been considered one of the Abdals(The  righteous) Sheikh Tusi.(1994). Rajal al-Tusi,Qom:Islamic Publications Institute.

Al- Amin, Al-Seyyed  Mohsen.(2000).Ayan al-Shi'a,vol.4,Beirut:Dar altaarof; Muhaddith Qummi .(1995).Safinat al-Behar,vol. 1,Mashhad:Astan-e-  Qods-e- Razavi;

And Shoshtari,Mohammad Taqi.( 1989). Qamoos al-Rijal ,vol.3,Qom: Islamic Publications Institute.[9][9].

Sheikh Tusi.(1994). Rajal al-Tusi,Qom:Islamic Publications Institute.Al- Amin, Al-Seyyed  Mohsen.(2000).Ayan al-Shi'a,vol.4,Beirut:Dar altaarof;

Muhaddith Qummi .(1995).Safinat al-Behar,vol. 1,Mashhad:Astan-e-  Qods-e- Razavi;And Shoshtari,Mohammad Taqi.( 1989). Qamoos al-Rijal ,vol.3,Qom: Islamic Publications Institute.

He accompanied Imam Ali (a.s.) in the Battle of Jamal, and in the Battle of Seffeyyn, he was the commander of the Kandeh tribe, and in Nahrawan, he commanded the right wing of Imam Ali's (a.s.) army. He held a very honorable position and was a brave and courageous man, especially since he would endure any suffering and calamity in the path of religion and was not afraid of any danger or reproach in this path.

Finally, in  the year 51 AH, he was martyred on the orders of Moawiyyah in Marj-e-Ozra, which he had conquered personally There is a slight difference in the year of martyrdom of this companion of the Holy Prophet (peace and blessings of Allah be upon him), which will be mentioned at the end.[10] .[10] 10There is a slight difference in the year of martyrdom of this companion of the Holy Prophet (peace and blessings of Allah be upon him), which will be mentioned at the end.

Hojr was a man who responded to the call(Mostajaboddavah= means a person whose supplications are answered by God Almighty. This refers to a person who, when he supplicates to God for something, God answers him or her and fulfills his or her need. ). It is narrated that on the way to Sham(Syria), he had no water for ablution and prayer. He asked the guards for water, but they refused. Hojr began to pray, and suddenly a cloud appeared from which water was pouringIbn Hajar,Alasaqlani .(1995)Al-Esabah, vol.2,Beirut: Dar-alkotob Alelmyyah

(Narrated by Ibrahim ibn al-Junaid in his book Al-Oliya, quoting: He said:

Hojr Ibn Adi became impure, so he said to the person who was with him, “Give me water so that I can perform ablution with it, and do not give me anything tomorrow.” He said, “I am afraid that you will die of thirst and that Moawiyyah will kill me.” He said, “So he called upon Allah and a cloud of water fell for him, and from that water he took what he needed.”

Ibn Abdul-Barr, Yusuf bin Abdullah.(1991). Al-Isti'aab fi Ma'rifat al-Ashab, first edition, researched by Al-Bajawi, Ali Muhammad, vol. 1, Beirut, Dar Al-Jil[11] .[11] 11.

Ibn Hajar,Alasaqlani .(1995)Al-Esabah, vol.2,Beirut: Dar-alkotob Alelmyyah(Narrated by Ibrahim ibn al-Junaid in his book Al-Oliya, quoting: He said:

Hojr Ibn Adi became impure, so he said to the person who was with him, “Give me water so that I can perform ablution with it, and do not give me anything tomorrow.” He said, “I am afraid that you will die of thirst and that Moawiyyah will kill me.” He said, “So he called upon Allah and a cloud of water fell for him, and from that water he took what he needed.”Ibn Abdul-Barr, Yusuf bin Abdullah.(1991). Al-Isti'aab fi Ma'rifat al-Ashab, first edition, researched by Al-Bajawi, Ali Muhammad, vol. 1, Beirut, Dar Al-Jil

The Hakem  Neyshaboori referred to him as the monk of the companions of Muhammad (peace be upon him and his family)Hakem Neyshaboori.(2001). Al-Mustadrak, vol.3,Beirut: Dar  Al-fekir[12] [12]. 12

Hakem Neyshaboori.(2001). Al-Mustadrak, vol.3,Beirut: Dar  Al-fekir

The character of Hojar Ibn Adi was so brilliant that after his martyrdom on the direct orders of Moawiyyah, the elders of the Companions and the Prophet's wives criticized Moawiyyah for killing Hojar Ibn Abdul-Barr, Yusuf bin Abdullah.(1991). Al-Isti'aab fi Ma'rifat al-Ashab, first edition, researched by Al-Bajawi, Ali Muhammad, vol. 1, Beirut:Dar Al-Jil.[13].[13]

13. Ibn Abdul-Barr, Yusuf bin Abdullah.(1991). Al-Isti'aab fi Ma'rifat al-Ashab, first edition, researched by Al-Bajawi, Ali Muhammad, vol. 1, Beirut:Dar Al-Jil.

Finally, at the end of his life, Moawiyyah repeatedly said, "Why did I kill  Hojr?" and he kept repeating this sentence Tabari, Muhammad ibn Jarir.(1992). History of Tabari,vol.5,Beirut:Dar al-kotob Al-elmyyah.

When death approached him, he began to lower his voice and say: O Hojr!  My trial day  because of  you it is a long day.Hussein Shakarj.(1997). Al-Alam min al-Sahabah wa al-Taabe'eyn.vol.6,Qom:Setareh Printing House.[14] .[14] 14

Tabari, Muhammad ibn Jarir.(1992). History of Tabari,vol.5,Beirut:Dar al-kotob Al-elmyyah.

When death approached him, he began to lower his voice and say: O Hojr!  My trial day  because of  you it is a long day.Hussein Shakarj.(1997). Al-Alam min al-Sahabah wa al-Taabe'eyn.vol.6,Qom:Setareh Printing House.

Finally, in addition to talking and meeting with the Messenger of God, peace and blessings be upon him and his family, this noble personality also enjoyed the virtue of jihad in the way of God and the true religion and supporting the guardianship(velayat)“Ayan al-Shi'a”cites from “Meraatol-Jinan” as saying about the events of 51 AH that : “the killing of Hojr Ibn Adi al-Kindi and his companions have been done by the order of Moawiyyah,.” It should be noted that the martyrdom of Hojr Ibn Adi on the direct order of Moawiyyah ibn Abi Sofyan is among the certainties and definitive historical issues. Al- Amin, Al-Seyyed  Mohsen.(2000).Ayan al-Shi'a,vol,4,Beirut:Dar altaarof.[15][15]. 15

“Ayan al-Shi'a”cites from “Meraatol-Jinan” as saying about the events of 51 AH that : “the killing of Hojr Ibn Adi al-Kindi and his companions have been done by the order of Moawiyyah,.” It should be noted that the martyrdom of Hojr Ibn Adi on the direct order of Moawiyyah ibn Abi Sofyan is among the certainties and definitive historical issues. Al- Amin, Al-Seyyed  Mohsen.(2000).Ayan al-Shi'a,vol,4,Beirut:Dar altaarof.

Abu Ma'ashar says: "Hojr was a worshipper who would not recite hadith unless he performed ablution and prayed after each ablution, and he would not pour water unless he performed ablution and prayed."bn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 12, Beirut: Dar al-Fakir.

He was never without ablution, and whenever he renewed his ablution, he would pray at least two rak'aats.[16] [16]

Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 12, Beirut: Dar al-Fakir.

He was never without ablution, and whenever he renewed his ablution, he would pray at least two rak'aats.

In order that  his mother to rest comfortably in bed, he would touch the bed before her and sometimes sleep on it himself so that nothing would harm her body.[17] 17

Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 12, Beirut: Dar al-Fakir

One day, a family came to Ziyad and complained about a person who had killed one of us. The killer's parents said: "Of course, the victim is a Nabataean, and the killer is an Arab, and no Arab is subject to retribution for a Nabataean!" Ziyad said: "Of course, they should pay the blood money."

The relatives of the deceased said: We do not need blood money, we thought that all people were equal! Hojr Ibn Adi stood up and said: With this ruling and statement, you have closed the Book of God and the Sunnah of His Prophet. As long as I live, I will use the sword until I die and Islam becomes dear. By God, I will not rest until the knife is placed under the throat of the killer.[18]

Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 12, Beirut:Dar al-Fakir

Imam Hussein (peace be upon her) wrote in a reprimanding letter to Moawiyyah

ألست قاتل حجر بن عدی اخی کنده و اصحابه الصالحین المطیعین العابدین، کانوا ینکرون الظلم و یستعظمون المنکر و البدع و یؤثرون حکم الکتاب و لا یخافون فی الله لومه لاثم و قتلتهم ظلماً و عدواناً

Are you not the killer and slayer of Hojar Ibn Adi and the companions of the righteous, the obedient and the worshippers, those who opposed injustice and considered innovation great and upheld the rulings of the Book of God and did not fear the blame of any blamer in the way of God, and you killed them with injustice and hostility and...[19] 19 Tabarsi.(1966). Al-Ihtejaj,vol. 2,Najaf:Dar-El-Noamane: and

Majlesi, Mohammad-Baqer .(1983).Behar al-Anwar. vol. 44; Tehran:Dar-Alkotoboleslamyyah.

On the day of Ashura, when Zoheyr ibn Qeyn saw that Imam Hussain's (a.s.) words had no effect on the army of Umar Sa'ad, he asked the Imam (a.s.) for permission to give advice to the  army of Umar Sa'ad. Therefore, he stood in front of the army and said: "O people of Kufah, we call upon you to help the family of the Prophet (s.a.w.a.)."And we call for the destruction and humiliation of tyrants and oppressors like Obeydullah Ibn Ziyad. You will not receive anything from Yazid and Obeydullah except evil and displeasure. The history of their rule is murder, crime, and mutilate. It was they who killed your elders and leaders, and killed people like Hojr Ibn Adi and his companions.[20] 20

Yoosofi  Gharavi,Mohammad Hadi.(1996). Encyclopedia of Islamic History(Al-Masoo'ah al-Tarikh al-Islami), vol. 6

Obeydullah Ibn  Horr Jofi was one of the Ottomans of Kufah. He went to Syria and returned to Kufah with them (after the peace treaty with Imam Hassan (peace be upon him). When Ziyad arrested  Hojr Ibn  Adi and ten people  of his companions, he wished that if he had ten companions, he could have saved them from the hands of Ziyad Ibn Abyh's agents.[21]

Yoosofi  Gharavi,Mohammad Hadi.(1996). Encyclopedia of Islamic History(Al-Masoo'ah al-Tarikh al-Islami), vol. 6

When Ibn Shahr-e-Ashoob mentions the companions of Imam Hassan Mujtaba (a.s.), he writes: Among the special companions of Imam Ali (a.s.) and Imam Hassan (a.s.) is Hojr ibn Adi. [22] Ibn Shahr-e-Ashoob.(1959) . Manaqib al- Abi Talib,vol. 4,Qom:Allameh Publications.

Hojr Ibn  Adi met  the Prophet

Hojr Ibn Adi, along with his brother Hani Ibn  Adi, came to the Messenger of God (peace be upon him and his family) and converted to Islam by the Prophet, but there is no information about his activities during the time of the Prophet (peace be upon him and his family).

Some sources have written: He participated in the Battle of Yarmouk, and we know that the preparations for this battle were made in the last days of Propoet’s life (peace be upon him and his family). The Messenger of God (peace be upon him and his family) prepared an army under the command of Osamah Ibn Zeyd outside Medina to move towards the Roman border, but due to sabotage and false excuses by some prominent companions, the movement of this army was delayed.

And after the death of the Prophet (peace be upon him and his family), the aforementioned army set out to carry out its mission on the orders of Abu Bakr. So the only information about Hojr Ibn Adi during the time of the Prophet (peace be upon him and his family) is available from the sources is his presence in the army of Osama. Of course,there is a  narration which  narrated by Hakem Neyshaboori about  Hojr indicates that Hojr accompanied the Prophet (peace and blessings of Allah be upon him and his family) on the Hajj pilgrimage[23]. 23Hakem Neyshaboori.(2001). Al-Mustadrak, vol.3,Beirut: Dar  Al-fekir.

Date of Martyrdom

Finally, this tireless mujahed, lover of the guardianship(Velayat) and devoted to the Imamate, achieved his long-standing dream through the tricks of the cunning and worldly-minded, and in the month of Sha’aban, 51 AH, his blessed head was severed from his body[24]. 24

Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 12, Beirut:Dar al-Fakir.

; Hakem Neyshaboori.(2001). Al-Mustadrak, vol.3,Beirut: Dar  Al-fekir. Of course, Hakim Nishapuri (Al-Mustadrak,vol. 3) and Ibn Asakir (History of Damascus,vol. 12) also mentioned the year 53 AH, and

Masoodi, Abu al-Hasan Ali ibn al-Hussein  in  Muruj al-Dhahab also mentioned the year 50 AH.

Reflections on the martyrdom of Hojar Ibn Adi

The killing of Hojr caused a strange unease among Muslims, and not only were his friends and Shiites upset, but also those who opposed Ali (peace be upon him) expressed their hatred and disgust for the killing of Hojr; among them, Hassan Basri, when he heard that Hojr had been killed, asked: Did they pray for him, shroud him, bury him, and make him lie down facing the Qiblah?

It was said, "Yes, they all carried out these orders." He said, "By the God of the Kaaba, they have condemned themselves." [25] 25.

Tabari, Muhammad ibn Jarir.(1992). History of Tabari,vol.4,Beirut:Dar al-kotob Al-elmyyah;

Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 8, Beirut:Dar al-Fakir; and Ibn Athir al-Jazari, Ali ibn Muhammad.(1988). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 1, Beirut: Dar al-Fekir


In the same year that Hojr was killed, Moawiyyah went on Hajj, met the Imam Hossein (peace be upon him) and said, "Do you know what I did to Hojr and his companions and my father's friends?" The Imam (peace be upon him) said, "

What did you do? He said: We killed them, bathed them, prayed and buried them. The Imam (a.s.) said: You have made them your enemies, but Moawiyyah, if I kill one of your companions, I will neither bathe him, nor pray for him, nor shroud him, nor bury him (i.e. they are infidels and you considered them Muslims and killed them)[26]. 26.

Tabarsi.(1966). Al-Ihtejaj,vol. 2,Najaf:Dar-El-Noamane

and Bahrani,Yoosof. (1984).Al-Hadaeq Al- Nazerah fi Ahkam  Al-Etratet Al-Taherah,vol. 3,Qom:Islamic Publications Institute.

When Ayeshah heard about Hojar, she sent Abdul Rahman Ibn Hareth to Moawiyyah to prevent him from killing Hojar, but Abdul Rahman arrived when Hojar was killed. Abdul Rahman said to Moawiyyah: So what happened to Abu Sofyan's patience?

Moawiyyah said: "Since the meek and tolerant people like you have dispersed from me, I have lost my patience, and this task has been imposed on me too much, and I have accepted it." [27] 27. Amini,Abdulhossein.(1967). Al-Ghadir,vol.11,Beirut:Dar Alketab Alarabi; and

Ebne Al-Athir ,Ezzoddeen.(1987).Al-Kamel fi al-tarikh(The complete history), Vol.3,Beirut:darolkotobolelmyyah

Ayeshah always said: "If it were not for the fact that everything I pursued became worse than the beginning and its corruption exceeded its benefit, I would have pursued the murder and killing of Hojr, because from what I knew of Hojr, he was a man who performed Hajj and Umrah a lot." [28]

28

Tabari, Muhammad ibn Jarir.(1992). History of Tabari,vol.4,Beirut:Dar al-kotob Al-elmyyah;

Ebne Al-Athir ,Ezzoddeen.(1987).Al-Kamel fi al-tarikh(The complete history). Vol.3, Beirut:darolkotobolelmyyah;

Yoosofi  Gharavi,Mohammad Hadi.(1996). Encyclopedia of Islamic History(Al-Masoo'ah al-Tarikh al-Islami), vol. 6

Abdullah Ibn Umar was in the middle of the market when he heard the news of the murder of Hojr. He threw off his turban and fell to the ground. When he got up, he was crying loudly.[29] 29

Ibn Abdul-Barr, Yusuf bin Abdullah.(1991). Al-Isti'aab fi Ma'rifat al-Ashab, first edition, researched by Al-Bajawi, Ali Muhammad, vol. 1, Beirut:Dar Al-Jil

and Ebrahim ibn Mohammad Thaqafi.(1989). Al-Gharat, vol.2,Qom: Dar Alketab Aleslami.

When Rabi' Ibn Ziyad  Harethi, who was on 's side as the ruler of Khorasan, heard that Hojr had been martyred, he began to pray and said: "O God, if Rabi' has a position with you, take his soul." He did not move from his place and passed away.[30] 30 Sheikh Tusi.(2002). Al-Amalî,Tehran: Dar Alkotob Aleslamyyah.

Moawiyyah also regretted killing Hojr and severely blamed himself; even as he was dying, he repeatedly said: "The day of your trial and me, O Hojr, will be a long and difficult day." [31] 31

Ibn Abdul-Barr, Yusuf bin Abdullah.(1991). Al-Isti'aab fi Ma'rifat al-Ashab, first edition, researched by Al-Bajawi, Ali Muhammad, vol. 1, Beirut:Dar Al-Jil; Ebrahim ibn Mohammad Thaqafi.(1989). Al-Gharat, vol.2,Qom: Dar Alketab Aleslami;Tabari, Muhammad ibn Jarir.(1992). History of Tabari,vol.5,Beirut:Dar al-kotob  Al-elmyyah;and Ebne Al-Athir ,Ezzoddeen.(1987).Al-Kamel fi al-tarikh(The complete history). Vol.3, Beirut:darolkotobolelmyyah.

One day, Moawiyyah 's wife saw that Moawiyyah had prolonged his prayer, so she addressed him and said: "O Amir al-momenin , what a nice prayer you have prayed! If only you had not killed Hojr and his companions."[32] 32Al-Balādhurī, Aḥmad B. Yaḥyā B. Jābir.(1996).Ansāb al-ashrāf, vol. 5.Beirut:Dar  Al-fekir

References

  1. In Osodol-Ghabah it is stated: In a battle, a sword struck one of his limbs and wounded him. That is why he was nicknamed by this title. Ibn Athir al-Jazari, Ali ibn Muhammad.(1988). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 1, Beirut: Dar al-Fekir; Ibn Abdul-Barr, Yusuf bin Abdullah.(1991). Al-Isti'aab fi Ma'rifat al-Ashab, first edition, researched by Al-Bajawi, Ali Muhammad, vol. 1, Beirut: Dar Al-Jil. Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 12, Beirut, Dar al-Fakr; Al- Amin, Al-Seyyed  Mohsen.(2000).Ayan al-Shi'a,vol.4,Beirut:Dar altaarof.
  2. Ibn Saad, Muhammad, in Al-Tabaqat al-Kubra states: “Mart’a ibn Moawiyyah ibn al-Kindi”; Ibn Asaker says: His lineage goes back to Kahlan ibn Saba. Ibn Asakr, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 12, Beirut, Dar al-Faki r.
  3. Ibn Athir al-Jazari, Ali ibn Muhammad.(1988). Osodol-Ghabah fi Ma’rafah Al-Sahabah, vol. 1, Beirut: Dar al-Fekir; Ibn Abdul-Barr, Yusuf bin Abdullah.(1991). Al-Isti'aab fi Ma'rifat al-Ashab, first edition, researched by Al-Bajawi, Ali Muhammad, vol. 1, Beirut: Dar Al-Jil.; Ibn Hajar,Al-asaqlani .(1995)Al-Esabah, vol.2,Beirut: Dar-alkotob Alelmyyah;Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 12, Beirut: Dar al-Fakir; Hakem Neyshaboori.(2001). Al-Mustadrak, vol.3,Beirut: Dar  Al-fekir;Al- Amin, Al-Seyyed  Mohsen.(2000).Ayan al-Shi'a,vol,4Beirut:Dar altaarof. The origin of this tribe is from Yemeni tribes and, due to historical reasons which there is not  opportunity to  mention it, they migrated to Iraq and settled there.
  4. Ibn Sa'ad writes:The delegation of Kindah: It was narrated from Zohari that he said: Ash'ath ibn Qays came to the Messenger of God (peace and blessings of Allah be upon him) from Kindah with a few dozen horsemen, so they went to  meet the Prophet.Maybe he (Hojr)was among  this group. Mohamad ibn Sa’ad .(1990).Tabaqat al-Kubra,vol.1,Beirut: Dar-alkotob alelmyyah
  5. Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 12, Beirut, Dar al-Fakr and, Muhaddith Qomi.(1995). Safinat al-Behar,vol. 1,Mashhad:Astan-e-  Qods-e- Razavi.
  6. Ibn Abdul-Barr, Yusuf bin Abdullah.(1991). Al-Isti'aab fi Ma'rifat al-Ashab, first edition, researched by Al-Bajawi, Ali Muhammad, vol. 1, Beirut, Dar Al-Jil;andIbn Athir al-Jazari, Ali ibn Muhammad.(1988). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 1, Beirut: Dar al-Fekir
  7. bn Athir al-Jazari, Ali ibn Muhammad.(1988). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 1, Beirut: Dar al-Fekir
  8. Kashshi, Muhammad bin Omar bin Abdulaziz. (1969). Rijal-e-Kashshi, Mashhad: University of Mashhad, Faculty of Theology and Islamic Studies, Research and Studies Center
  9. Sheikh Tusi.(1994). Rajal al-Tusi,Qom:Islamic Publications Institute. Al- Amin, Al-Seyyed  Mohsen.(2000).Ayan al-Shi'a,vol.4,Beirut:Dar altaarof; Muhaddith Qummi .(1995).Safinat al-Behar,vol. 1,Mashhad:Astan-e-  Qods-e- Razavi; And Shoshtari,Mohammad Taqi.( 1989). Qamoos al-Rijal ,vol.3,Qom: Islamic Publications Institute.
  10. There is a slight difference in the year of martyrdom of this companion of the Holy Prophet (peace and blessings of Allah be upon him), which will be mentioned at the end.
  11. Ibn Hajar,Alasaqlani .(1995)Al-Esabah, vol.2,Beirut: Dar-alkotob Alelmyyah (Narrated by Ibrahim ibn al-Junaid in his book Al-Oliya, quoting: He said: Hojr Ibn Adi became impure, so he said to the person who was with him, “Give me water so that I can perform ablution with it, and do not give me anything tomorrow.” He said, “I am afraid that you will die of thirst and that Moawiyyah will kill me.” He said, “So he called upon Allah and a cloud of water fell for him, and from that water he took what he needed.” Ibn Abdul-Barr, Yusuf bin Abdullah.(1991). Al-Isti'aab fi Ma'rifat al-Ashab, first edition, researched by Al-Bajawi, Ali Muhammad, vol. 1, Beirut, Dar Al-Jil
  12. Hakem Neyshaboori.(2001). Al-Mustadrak, vol.3,Beirut: Dar  Al-fekir
  13. Ibn Abdul-Barr, Yusuf bin Abdullah.(1991). Al-Isti'aab fi Ma'rifat al-Ashab, first edition, researched by Al-Bajawi, Ali Muhammad, vol. 1, Beirut:Dar Al-Jil.
  14. Tabari, Muhammad ibn Jarir.(1992). History of Tabari,vol.5,Beirut:Dar al-kotob Al-elmyyah. When death approached him, he began to lower his voice and say: O Hojr!  My trial day  because of  you it is a long day.Hussein Shakarj.(1997). Al-Alam min al-Sahabah wa al-Taabe'eyn.vol.6,Qom:Setareh Printing House.
  15. “Ayan al-Shi'a”cites from “Meraatol-Jinan” as saying about the events of 51 AH that : “the killing of Hojr Ibn Adi al-Kindi and his companions have been done by the order of Moawiyyah,.” It should be noted that the martyrdom of Hojr Ibn Adi on the direct order of Moawiyyah ibn Abi Sofyan is among the certainties and definitive historical issues. Al- Amin, Al-Seyyed  Mohsen.(2000).Ayan al-Shi'a,vol,4,Beirut:Dar altaarof.
  16. bn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 12, Beirut: Dar al-Fakir. He was never without ablution, and whenever he renewed his ablution, he would pray at least two rak'aats.