Al-Bidayah wa an-NihayahIbn Kathir

but he refused; rather he dispatched the shurṭ (police units) and the bukhāriyya⦗1⦘. They seized him and his companions and brought them in. Ziyād said to him, “Woe to you—what are you up to?” He replied, “I remain upon my pledge to Muʿāwiyah.” Ziyād then assembled seventy of Kūfah’s leading men and said, “Write down your testimonies against Ḥujr and his companions.” They did so, after which he sent them to Muʿāwiyah.

When the news reached ʿĀʾishah, she dispatched ʿAbd al-Raḥmān ibn al-Ḥārith ibn Hishām to Muʿāwiyah, requesting that he release them. By the time he arrived, seven of them had already been killed and the remaining seven set free; Ḥujr was among those executed. He had asked to perform two rakʿahs before they killed him. He lengthened the prayer and then said, “This is the lightest prayer I have ever prayed.”

The envoy of ʿĀʾishah arrived only after the affair had been concluded. Later, when Muʿāwiyah came for the pilgrimage, ʿĀʾishah said to him, “Where did your forbearance go⦗2⦘ when you killed Ḥujr?” He answered, “It vanished when there was no longer among my people anyone like you.”

It is narrated that ʿAbd al-Raḥmān ibn al-Ḥārith said to Muʿāwiyah, “Did you kill Ḥujr ibn al-Adbar?” Muʿāwiyah replied, “Killing him was dearer to me than having to kill a hundred thousand along with him.”

Ibn Jarīr and others report that Ḥujr ibn ʿAdī and his companions used to speak ill of ʿUthmān, accusing him of injustice, openly faulting the governors, hastening to censure them and taking it to extremes. They aligned themselves with the partisans of ʿAlī and were stringent in religious matters.

It is also related that when he was shackled and being led from Kūfah to Syria, his daughters met him on the road, weeping. He turned toward them, remained silent for a moment, and then said, “It is Allah—living, everlasting, never to die—who feeds you, gives you drink, and clothes you; He will remain for you after I am gone. So fear Allah, worship Him, be patient in seeking His Face, and rely upon Him. I hope from my Lord—exalted is He—for one of two excellent outcomes on this journey: either martyrdom, which is the supreme felicity, or returning to you in well-being. I ask Allah, who has always spared me the burden of providing for you, not to forsake you and to preserve me in regard to you.”

He then went on his way. As he passed by his tribe, they prayed to Allah for his safety. He and his companions were brought to Marj ʿAdhrāʾ, where they were killed and buried facing the qiblah. (May Allah be pleased with them and pardon them.)⦗3⦘

A woman from the pro-ʿAlī faction composed an elegy for Ḥujr—she was Hind bint Zayd ibn Makhramah al-Anṣāriyyah; others say she was Hind, the sister of Ḥujr, and Allah knows best:

Rise high, O shining moon;
Look closely—can you see Ḥujr on the move?
He marches to Muʿāwiyah son of Ḥarb,
For the commander claims he will put him to death.

(1) This is how it appears in manuscripts A, B, and in Ibn Saʿd’s Tabaqāt; in manuscript T it reads al-muhāraba (the fighting). (2) The form ‘azb’ should read ghāb (he was absent). (3) The phrase ma bayna ḥāsiratayn (between two sieges) is found in manuscript A; the readings in B and T convey the same meaning, though they differ in word order and in some words and phrases.
بعث إليه الشُّرَطَ والبخاريّة (١) ، فأتي به وبأصحابه، فقال له زياد: ويلك مالك؟ فقال: إني على بيعتي لمعاوية. فجمع زياد سبعين من وجوه أهل الكوفة فقال: اكتبوا شهاداتكم على حُجر وأصحابه، ففعلوا، ثم أوفدهم على معاوية. وبلغ الخبر عائشة، فأرسلت عبد الرحمن بن الحارث بن هشام إلى معاوية تسأله أن يخلي سبيلهم، فوجدهم قد قتلوا منهم سبعة وأطلقوا السبعة الباقين، ولكن كان حُجر فيمن قُتل، وكان قد سألهم أن يصلِّي ركعتين قبل أن يقتلوه، فصلَّى ركعتين طوَّلهما وقال: إنها لأخفُّ صلاة صلَّيتها. وجاء رسول عائشة بعد ما فُرغ من شأنهم، فلما حجَّ معاويةُ قالت له عائشة: أين عَزَبَ (٢) عنك حلمُكَ حين قتلتَ حُجرًا؟ فقال: حين غاب عنِّي مثلُكِ من قومي. ويروى أن عبد الرحمن بن الحارث قال لمعاوية: أقتلتَ حُجر بن الأَدبر؟ فقال معاوية: قتلُه أحبُّ إليَّ من أن أقتل معه مئة ألف. وقد ذكر ابن جرير وغيره عن حُجر بن عدي وأصحابه أنهم كانوا ينالون من عثمان، ويطلقون فيه مقالة الجَوْر، وينتقدون على الأمراء، ويسارعون في الإنكار عليهم، ويبالغون في ذلك، ويتولَّون شيعة علي، ويتشدَّدون في الدين. ويروى أنه لما أُخذ في قيوده سائرًا من الكوفة إلى الشام تلقته بناتُه في الطريق وهن يبكين، فمال نحوهنّ، فسكت ساعة ثم قال: إن الذي يُطعمكنَّ ويَسْقيكنَّ ويكسيكنَّ هو الله، وهو حيٌّ باقٍ لا يموت، وهو لكُنَّ بعدي، فعليكنَّ بتقوى الله وعبادته، والصبر ابتغاء وجهه، والتوكل عليه [وإني لأرجو من ربي – Exalté soit-Il – في وجهي هذا إحدى الحسنَيَيْن: إما الشهادة وهي السعادة الكبرى، وإما الانصراف إليكنَّ في عافية، وإني لأرجو من الله الذي كان يكفيني مؤنتكنَّ ألَّا يضيعَكنَّ، وأن يحفظني فيكنّ. ثم انصرف، فمرَّ بقومه، فجعلوا يدعون اللّه له بالعافية، فأتوا به وبأصحابه مرج عَذْراء، فقُتلوا ودفنوهم مستقبلي القِبلة، (رضي الله عنهم) وعفا عنهم] (٣) . وقد قالت امرأة من المتشيِّعات تَرثي حُجرًا - وهي هند بنت زيد بن مَخْرمة الأنصارية - ويقال: إنها لهند أخت حُجر، فاللّه أعلم: ترفَّعْ أَيُّها القمرُ المُنيرُ … تَبَصَّرْ هَلْ تَرى حُجْرًا يَسِيرُ يَسِيرُ إلى معاويةَ بنِ حَرْبٍ … ليقتُلَهُ كما زَعَمَ الأَمِيرُ
(١) هكذا في أ، ب وطبقات ابن سعد. ووقعت في ط: المحاربة. (٢) "عزب": غاب. (٣) ما بين حاصرتين لفظُه من النسخة أ، وما جاء في ب، ط في المعنى نفسه، إلا أن فيه تقديمًا وتأخيرًا وتبديلًا في بعض الألفاظ والجمل.

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