Kitab Al-Mihnah - Hanbal Ibn Ishaq

All rights for this book are exclusively reserved for Al-Aqeedah.
We do not allow for anyone to reproduce this material in any form

for resale.
© 1444h / 2023 www.Al-Aqeedah.com
ISBN: 9798379333553
Translated by:
Abū Hājar
Published by:
Al-Aqeedah in association with Dar Al-Hady Al-Auwal
Contact:
[email protected]
[email protected]
Contents
Translator’s note ................................................................................... 4
A biography of the author................................................................... 8
The narrations that Hanbal was alone in narrating in “Kitāb Al-
Mihnah” ............................................................................................... 12
The translated text of the book ........................................................ 18
The mention of when Abū ‘Abdillāh was brought to Al-Mamūn
............................................................................................................ 28
The mention of when Abū ‘Abdillāh was brought from the
prison to Al-Mu’tasim ..................................................................... 33
The mention of the affliction of ‘Affān, Bishr ibn Al-Walīd, Al-
Qawārīrī and others than them ..................................................... 78
The story of Abū ‘Abdillāh during the time of Hārūn Al-Wāthiq
ibn Al-Mu’tasim ............................................................................... 82
The story of Abū ‘Abdillāh with Al-Mutawakkil ....................... 88
The mention of the death of Abū ‘Abdillāh rahimahullāh ........ 115
Appendice 1: The tawbah of Al-Mu’tasim ...................................... 120
Appendice 2: The tawbah of Al-Wāthiq .......................................... 130

Translator’s note
﷽
In the name of Allāh, the Most Merciful the Most Beneficent. And
may the abundant peace and blessings of Allāh be upon the final
messenger Muhammad ibn ‘Abdillāh, his family, his companions
and whoever follows them in goodness until the Day of
Resurrection.
Thereafter:
In front of you is a translation of the book:
‫اب ال ِْم ْحنَ ِة‬ ِ

ُ َ‫كت‬
“Kitāb Al-Mihnah”
The title can be translated as “The book (about) the affliction”, and
is the narration of the author Hanbal ibn Ishāq – rahimahullāh – the
cousin of Imām Ahmad ibn Hanbal, in which he narrated the
incidents and what occurred when the Imām of Ahlus-Sunnah Abū
‘Abdillāh Ahmad ibn Hanbal was tested and afflicted for refusing
to say that the Qurān is created.
The tahqīq is the one of Mustafa ibn Muhammad ibn Salāh Ad-Dīn
ibn Mansī Al-Qabbānī, Abū Jannah Al-Hanbalī. All footnotes and
comments are directly translated from his words, and if there are
comments from me to aid in the understanding of the context, then
these have been marked by the words “Translator”.
Unfortunately I have not been able to add the Arabic text in the
book, since I was not able to find it anywhere on a satisfactory level.
The majority of it is narrated in the book “Al-Jāmi’ li-Ulūm Al-
Imām Ahmad” which is written electronically, but it was not from
the tahqīq of Abū Jannah and therefore adding it would result in too
4
many discrepancies between the inserted Arabic text and the source
of translation and thus also the translation itself.
The appendices at the end of the book is something that I have

added myself due to its relevance to the subject of the book.
This book does not only contain the story about what happened
with Imām Ahmad – rahimahullāh – during the time when the
Jahmiyyah had the upper hand and tested and afflicted the people
in order for them to say that the Qurān is created. It also contains
clarification of issues in the religion pertaining to what Imām
Ahmad – and other people who lived in that time – went through,
such Imām Ahmad’s clarification of what the accepted ikrāh
(compulsion) is, his attitude towards repelling against the leader,
praying behind an imām that is led by a caller to misguidance and
other issues that are very relevant for us today.
At last but not at least, the book takes the reader through the story
of an Imām who remained steadfast upon the truth and did not fear
the blame of the blamers, even when he was looking death in the
eyes and felt the pain of the whip upon his own body. This indeed,
is a real life lesson for every Muslim to stand firm upon the religion
of Allāh, and not compromise in his religion for whatever may
befall him in this cause.
May the mercy of Allāh be upon our Imām, Abū ‘Abdillāh Ahmad
ibn Muhammad ibn Hanbal Ash-Shaybānī.
Note: Even though it has been thoroughly clarified in the

introduction of the muhaqqiq, and also in the footnotes during the
book, I would like to bring to the reader’s attention that there is a
narration from Hanbal – rahimahullāh – in this book which is not
correct and not accepted from him. And this is when he narrated
from Imām Ahmad – rahimahullāh – that he explained the meaning
of the Majī (Coming) of Allāh on the Day of Resurrection as being
the Qudrah (Power) of Allāh that comes on the Day of Resurrection
5
and not Allāh Himself that comes. And this is opposite of what is
known from Imām Ahmad rahimahullāh.
Abū Ya’lā Al-Farrā said:
:‫وقد قال أمحد ىف رواية أىب طالب‬
“And verily did Ahmad say in the narration of Abū Tālib (regarding the
verses):
َُ َ ْ ْ َ ُ ‫ون إ اَّل أ َ ْن يَأْت َِي ُه ُم ا‬
ِ ‫اَّلل ِِف ُظل ٍل م َِن ال َغ َم‬
﴾ ‫ام َوال َمَلئِكة‬
َ َُْ َْ
ِ ‫﴿ هل ينظ ُر‬
“Are they waiting for Allāh come to them in a shade of the

clouds, and the angels.” (Al-Baqarah 2:210)
ًّ ًّ ُ َ ْ َ َ َ َ
﴾ ‫اء َر ُّبك َوال َملك َصفا َصفا‬‫﴿ وج‬
“And your Lord comes, and the angels in rows.” (Al-Fajr 89:22)
.‫اّلل ال يرى فقد كفر‬

‫ إن ه‬:‫فمن قال‬
‘So whoever say: Verily Allāh is not seen (in the ākhirah), he has verily
committed kufr.’
‫وظاهر هذا أن أمحد أثبت جمىء ذاته ألنه احتج بذلك على جواز رؤيته وإمنا حيتج بذلك على جواز‬
‫رؤيته إذا كان اإلتيان واجملىء مضافا إىل الذات‬
And the apparent from this is, that Ahmad established the Coming of His
Dhāt (Being), because he used this as an evidence for the possibility of
seeing Him. And verily is this used as an evidence for the possibility of
seeing Him, if the arrival and the coming is ascribed to His Dhāt.”
(Ibtāl At-Tawīlāt p. 78)
Hanbal – rahimahullāh – was furthermore known for sometimes

narrating some strange or odd things from Imām Ahmad
rahimahullāh.
6
Abū Bakr Al-Khallāl said:
‫ وإذا نظرت يف مسائله شبهتها‬،‫ وأغرب بغري شيء‬،‫قد جاء حنبل عن أمحد مبسائل أجاد فيها الرواية‬
.‫يف حسنها وإشباعها وجودهتا مبسائل األثرم‬
“Hanbal verily brought some masāil (issues) from Ahmad in which he

perfected the narration (or conveyance), and he (narrated something)
strange in more than one issue. And if you look into his masāil you will
compare them – in their goodness, completeness and high quality – with
the masāil of Al-Athram.”
(Tabaqāt Al-Hanābilah 1/143)
But all of this is clear; first of all for everyone who knows the
madhhab of Imām Ahmad, and second of all, it will also become clear
through the explanation of the muhaqqiq and the footnotes in the
book.
I ask Allāh to make this work beneficial for author, the reader and
the translator, and whoever aids in spreading the religion of Allāh
the Exalted. Āmīn.
Abū Hājar (1444/2023)
7
A biography of the author
His name: Hanbal ibn Ishāq ibn Hanbal ibn Hilāl ibn Asad.
His kunyā: Abū ‘Alī Ash-Shaybānī.
His birth: Before year 200 after hijrah. (Siyar A’lām An-Nubalā
13/51)
His family:
His father: Ishāq ibn Hanbal ibn Hilal.
His children: ‘Ubaydullāh. Al-Khallāl narrated from him in “As-

Sunnah” in number (753) and (870) from his father. And Al-Khatīb
named him ‘Abdullāh in “Tārīkh Al-Baghdād” (11/116) and said:
“And I saw in another place a narration from Al-Khallāl from this son of
Hanbal, except that he named him ‘Ubaydullāh, so Allāh knows best.”
And Al-Khatīb mentioned him in another biography on him (12/63)
in his book, where he named him ‘Abdullāh.
His uncles: Muhammad, ‘Abdullāh and Sālih.
The sons of his uncles: Imām Ahmad ibn Muhammad and Ahmad
ibn ‘Abdillāh.
His shuyūkh: The environment surrounding Abū ‘Alī, Hanbal –

rahimahullāh – helped in making him distinguished in the number
of mashāyikh whom he took the knowledge from. Because he lived
in ‘Irāq generally, and specifically in Baghdād, which was the land
of knowledge and scholars in that time. And not only that. Rather,
his scholars were leaders of the time in different types of
knowledge. And Hanbal – rahimahullāh – was verily described as
one having many mashāyikh and having heard from them in
abundance.
And these are his mashāyikh that have been mentioned in this book:
1. Ibrāhīm ibn Mahdī Al-Baghdadi (d. 224h).

2. Ahmad ibn Muhammad ibn Hanbal, Abū ‘Abdillāh Ash-
Shaybānī (d. 241h).
8
3. Ishāq ibn Hanbal ibn Hilāl, Abū Ya’qūb Ash-Shaybānī
(d. 253h).
4. Hajjāj ibn Al-Minhāl Al-Anmātī, Abū Muhammad Al-Basrī
(d. 216h)
5. Sa’īd ibn Mansūr Al-Khurasānī, Abū ‘Uthmān Al-Marwazī
(d. 227h)
6. Sulaymān ibn Dāwūd Al-Hāshimī, Abū Ayyūb Al-
Baghdādī (d. 219h)
7. ‘Ārim Muhammad ibn Al-Fadl, Abū An-Nu’mān Al-Basrī
(d. 224h).
8. ‘Āsim ibn ‘Alī ibn ‘Āsim Al-Wāsitī (d. 221h)
9. ‘Abdullāh ibn ‘Amr, Abū Ma’mar Al-Muq’ad Al-Basrī
(d. 224h).
10. Al-Fadl ibn Dukayn ‘Amr, Abū Nu’aym Al-Kūfī (d.219h).
11. Qabīsah ibn ‘Uqbah ibn Muhammad, Abū ‘Amir Al-Kūfī
(d. 213h).
12. Musaddad ibn Musarhad Al-Asadī, Abū Al-Hasan Al-Basrī
(d. 228h).
13. Hārūn ibn Ma’rūf, Abū ‘Alī Al-Marwazī (d. 231).
14. Hishām ibn ‘Abdil-Malik Al-Bāhilī, Abū Al-Walīd At-
Tiyālisī (d. 227h).
And whoever wants a comprehensive list of his mashāyikh can look

in the introduction of Dr. ‘Āmir As-Sabrī in the book “Al-Fitan” by
Hanbal (p. 18-48), for he verily mentioned all of them.
His students: As it has become clear from the previous, then

Hanbal – rahimahullāh – was distinguished in having many shuyūkh
and high status in his lineage and domain. And this is the best of
what the students of knowledge needed and searched for in that
time, and this made the students of knowledge strive in seeking
him out and listening to him. And it was not enough for Hanbal –
rahimahullāh – that the students of knowledge would come to him,
rather, he would travel to the (different) countries in order to let
people hear his narrations and what he had heard of the hadīth and
issues in religion from Abū ‘Abdillāh. Abū Bakr Al-Khallāl said in
“Tabaqāt Ashāb Al-Imām Ahmad”: “And Hanbal was a poor man. He
9
travelled out to ‘Ukbarā and read his masāil for them. And they treated
him good and they acknowledged his status and place with Abū ‘Abdillāh.
And he also travelled to Wāsit. I met him in Wāsit and I heard a few masāil
from him. Then I heard his masāil in ‘Ukbarā from our companions from
‘Ukbarā (who narrated) from him.”
And the fact that the students (of knowledge) travelled to him and
that he also went out to them had a great impact upon creating a
large group of people who were his students.
And in the following some of the most prominent and well-known

of his students are mentioned:
1. Ahmad ibn Muhammad ibn Hārūn, Abū Bakr Al-Khallāl

(d. 311h).
2. Al-Hasan ibn Ahmad ibn Yazīd, Abū Sa’īd Al-Istakhrī
(d. 328h).
3. Hamzah ibn Al-Qāsim ibn ‘Abdil-‘Azīz, Abū ‘Umar Al-
Hāshimī (d. 335h).
4. ‘Abdullāh ibn Muhammad ibn ‘Abdil-‘Azīz, Abū Al-Qāsim
Al-Baghawī (d. 317h).
5. ‘Ubaydullāh ibn Hanbal ibn Ishāq – his son.
6. ‘Uthmān ibn Ahmad ibn ‘Abdillāh, Ibn As-Sammāk Ad-
Daqqāq (d. 344h).
7. Muhammad ibn ‘Amr, Abū Ja’far ibn Al-Bukhtarī (d. 330h)
8. Muhammad ibn Makhlad ibn Hafs, Abū ‘Abdillāh Ad-Dūrī
(d. 331h).
9. Yahyā ibn Muhammad ibn Sa’īd, Abū Muhammad Al-
Baghdādī (d. 318h).
His books: The natural result – most of the times – for any scholar
who is on a high level in his knowledge, and who is well established
in his field of expertise is that he writes books by which he
preserves his knowledge from perishing, due to īmān from him in
conveying the religion of Allāh ‘azza wa jalla. And Hanbal –
rahimahullāh – was verily known for traversing this path.
10
And in the following there is a list of the books which I found was
ascribed to him:
1. “Juz fī Ahādīth”, and this is the ninth (part) of “Fawāid Ibn

As-Sammāk”.
2. “Kitāb As-Sunnah”.
3. “Kitāb Al-Fitan”.
4. “Al-Fawāid”.
5. “Kitāb Al-Farāid”.
6. “Kitāb fi At-Tārīkh”.
7. “Al-‘Asharah Ahādīth”.
8. “Kitāb Al-Mihnah”, and this is this book of ours.
9. “Al-Masāil ‘an Abī ‘Abdillāh”.
10. “Kitab Al-Manāsik”.
His death: He died in Wāsit in the month of Jumādā Al-Ūlā, in the

year two hundred and seventy three after hijrah.
11
The narrations that Hanbal was alone in narrating in “Kitāb
Al-Mihnah”
There is no doubt that Hanbal – rahimahullāh – was alone in
narrating some ahādīth and information in his narration of “Al-
Mihnah”, that no-one but him narrated. And this is due to him
living through its occurrence, and that Imām Ahmad depended
upon him in some issues that were specific to him and that
sometimes only he would do.
The things that Hanbal was alone in narrating from the

information about the mihnah (affliction) of Imām Ahmad
(radiAllāhu ‘anhu):
1. Incidents that he was alone in mentioning:
From this is: The mention of the affliction of ‘Affān.
And from this is: What happened between his father (i.e. Ishāq) and
Imām Ahmad.
And from this is: The mention of, that Fadl Al-Anmātī verily
forgave Al-Mu’tasim. And he narrated this from Sālih, and this is
in opposition to what Sālih established in his narration of the
Mihnah.
And from this is: The fact that the mother of Al-Mutawakkil wanted
to see Imām Ahmad.
And from this is: The fact that ‘Abdullāh ibn Tāhir adorned himself
in front of Al-Mutawakkil by praying (the funeral prayer) upon the
Imām, and that he wrote a letter to him stating this.
And from this is: The number of whips Imām Ahmad was whipped
with.
2. The names that he was alone in declaring, that was unclear

(or not declared) in other narrations:
From this is: The name of the man who was looking at the wounds
(of Imām Ahmad).
12
And from this is: The names of the scholars who came to the Imām
during the time of Al-Wāthiq.
And from this is: The name of the owner of the mule that the Imām
rode on to Al-Mu’tazz.
And from this is: The declaring of the name of the discipliner (or
teacher) of Al-Mu’tazz.
And from it is: He was alone in mentioning one of the companions

of the Imām, and the one who used to ask him about incidents of
the mihnah, and that is Abū Bakr ibn ‘Ubaydillāh.
3. The narrations which he was alone in hearing:
From this is: He was alone in narrating from his uncle ‘Abdullāh
ibn Hanbal, from the Imām.
And from this is: He was alone in mentioning the prayer of the
Imām with the people in the prison, and how he did this.
And from this is: Hanbal expounded in the talk about the prayer
behind the one who says that the Qurān is created.
4. The ahādīth that he was alone in hearing from Imām Ahmad

(radiAllāhu ‘anhu): And they are nine ahādīth in the book.
5. The issues in ‘aqīdah that he conveyed from Imām Ahmad
(radiAllāhu ‘anhu):
From this is: The tafsīr (explanation) of the Majī (Coming of Allāh)
with the Qudrah (Power).
Note: In the footnote in the Arabic version there was a commentary

by Ibn Al-Muhibb As-Sāmit about this narration that was only
narrated by Hanbal, and the summary of it is:
That this exclusive narration from Imām Ahmad (radiAllāhu ‘anhu)

is not correct, and this is due to several reasons:
The first: That Hanbal did not convey this conveyance in his book
“As-Sunnah”.
13
The second: That Hanbal mentioned the opposite of this in the
book “As-Sunnah” when he established the Majī (Coming) of Allāh
– subhānahu wa ta’ālā – and said: “And His Descent is not like the
coming of the created beings and their descent. And verily is the hukm
(judgment) of His Attributes the same as the hukm of His Dhāt (Being).
Nothing is similar to Him; not in His Dhāt, not is His Attributes and not
in His Deeds. And verily, His Qudrah (Power) is not like the power of the
(created) bodies.”
The third: The fact that Hanbal – rahimahullāh – was alone in

narrating this, and not anyone else among the narrators of the
incidents of the Mihnah, such as Sālih, ‘Abdullāh and Al-Marrūdhī.
The fourth: That this is opposite of everything besides it that has

been narrated from Imām Ahmad (radiAllāhu ‘anhu).
The fifth: That it is possible that there occurred a mistake in the

recitation (of the book from one narrator to the other) or an
exchange of the verse that was actually intended with the
mentioned verse. And perhaps the intended verse was:
ََْ َ ُ ُ َََ
ُ ‫اه ُم ا‬
ِ ‫اَّلل م ِْن َحيْث ل ْم َيت‬
﴾ ‫س ُبوا‬ ‫﴿ فأت‬
“So Allāh came to them from where they did not expect it.”
(Al-Hashr 59:2)
I (i.e. the muhaqqiq) say: And there are many things in the
narration of Hanbal of the incidents of Al-Mihnah that testify to
this:
The first thing testifying to this is: That there are many mistakes
in “Kitāb Al-Mihnah” in the reference to the verses:
Example 1:
﴾ ‫﴿ يا موىس ﴾ ﴿ إين أنا اَّلل َّل إهل إَّل أنا‬
“O Mūsā. Verily, I am Allāh, there is no-one worthy of worship

besides Me.”
14
And the correct is:
ََ ‫ا ََ اُ َ َ ا‬
﴾ ‫اَّلل َّل إ ِ َهل إَِّل أنا‬ ‫﴿ إِن ِِن أنا‬
“Verily, I am Allāh, there is no-one worthy of worship besides

Me, so worship Me” (Tā-Hā 20:14)
Example 2:
ْ ْ ْ ْ ‫﴿ إنما أمرنا‬
﴾ ‫كن فيكون‬ ‫ليشء إذا أردناه أن نقول هل‬
“Verily Our Command to something when We want it (to occur or

be) is that We say to it ‘Be’, and then it is.”
And the correct is:
ُ ُ َ ُ َ َ َُ ْ َ َْ َ َ ْ َ ََُْ َ ‫ا‬
﴾ ‫ِيش ٍء إِذا أ َردناهُ أن نقول ُهل ك ْن ف َيكون‬ ‫﴿ إِنما قوُلا ل‬
“Verily Our Word to something when We want it (to occur or be)

is that We say to it ‘Be’, and then it is.” (An-Nahl 16:40)1
Then if someone says: “These mistakes are perhaps from the written
down copies or from those who narrated (the book) from Hanbal
rahimahullāh.”
Then I say: These mistakes have verily occurred in many narrations

from Hanbal – rahimahullāh – which points out that the mistake was
established in the original of Hanbal rahimahullāh. And in the
following there are some examples of this:
Example 1:
َ َ ُ
ُ ِ ْ‫ت ل َِم َت ْع ُب ُد َما ََّل ي َ ْس َم ُع َو ََّل ُيب‬
﴾ ‫ِص‬ ِ َ‫ِيم ِِلبِيهِ ﴾ ﴿ يَا أب‬
َ َ ْ
‫﴿ ِإَوذ قال إِبْ َراه‬
“And when Ibrāhīm said to his father: ‘O My father, why do you

worship that which cannot hear and cannot see.’”
And the correct is:
1 Translator: Only the correct version of verses has been included in the
translation.
15
َ َ َ َ ْ
﴾ ‫ِص‬ ِ َ‫﴿ إِذ قال ِِلبِيهِ يَا أب‬
“When he said to his father: ‘O My father, why do you worship

that which cannot hear and cannot see.’” (Maryam 19:42)
Ibn Battah mentioned it with this mistake in “Al-Ibānah” (6/253) by
way of Hamzah ibn Al-Qāsim, from Hanbal.
And ‘Abdul-Ghanī Al-Maqdisī mentioned it in “Al-Mihnah” (85/a)

by way of Al-‘Abbās ibn Al-Mughīrah, from Hanbal.
So this mistake was narrated by three narrators from Hanbal, and

they are Ibn As-Sammāk, Hamzah ibn Al-Qāsim and Al-‘Abbās ibn
Al-Mughīrah.
Example 2:
َ َ َ َ ْ َ َ ََ ِ ََْ َ َ ُ َ
﴾ ‫وىس َّل َتف ﴾ ﴿ إ ِ ِين أنا َر ُّبك فاخل ْع ن ْعليْك‬ ‫﴿ يا م‬
“O Mūsā, do not be afraid. I am verily your Lord so take off your

sandals.”
And the correct is:
َ َ َ َ ْ َ َ ََ ِ َ ََ ‫ََا‬
َ ‫اها نُود َِي يَا ُم‬
﴾ ‫ إ ِ ِين أنا َر ُّبك فاخل ْع ن ْعليْك‬١١ ‫وىس‬ ‫﴿ فلما أت‬
“Then when he arrived at it, he was called: ‘O Mūsā, I am verily

your Lord so take off your sandals.’” (Tā-Hā 20:11-12)
Ibn Battah narrated it with this mistake in “Al-Ibānah” (2/303) by

way of Hamzah ibn Al-Qāsim, from Hanbal.
So this mistake was narrated by two narrators from Hanbal, and

they are: Ibn As-Sammāk and Hamzah ibn Al-Qāsim.
The second thing testifying to this is: The occurrence of the

exchanging (of verses) in the book:
Example: He said: And I heard Abū ‘Abdillāh say: “And they argued
against me on that day, and they said:
16
ْ ِ ْ ُْ َ
﴾ ‫آن ذِي الِك ِر‬
ِ ‫﴿ ص والقر‬
“Sād. By the Qurān which is full of reminders.” (Sād 38:1)”
And the correct is: That it is not correct that they used this verse as
an argument (or evidence), because it is the opposite of what they
wanted, and (the correct is) that the verse they used as an argument
is:
ُْ ْ ْ
﴾ ‫﴿ َما يَأتِي ِه ْم م ِْن ذِك ٍر م ِْن َر ِب ِ ِه ْم ُم َد ٍث‬
“No muhdath (new or recent) reminder comes to them from their

Lord (except that they listen to it while joking).” (Al-Anbiyā 21:2)
6. Places where the incidents of Al-Mihnah took place:
From this is: The mention of “Al-Mukharram”, and this is a place

in the home of Al-Mu’tasim.
And from this is: The mention of “Al-Hayr”, and this is the castle
of Al-Mu’tasim.
17
The translated text of the book
The narration of Abū ‘Amr ‘Uthmān ibn Ahmad ibn Ad-Daqqāq,
who is known as Ibn As-Sammāk, from him.
The narration of Abū Al-Hasan Muhammad ibn Ahmad ibn

Muhammad ibn Rizqawayh Al-Bazzār, from him.
The narration of Abū Al-Ghanāim Muhammad ibn ‘Alī ibn Al-

Hasan ibn Muhammad ibn ‘Amr ibn Abī ‘Uthmān Ad-Daqqāq Al-
Hijāzī, from Ibn Rizqawayh.
And likewise his brother Abū Muhammad Ahmad ibn ‘Alī.
The narration of the Shaykh, the Imām Abū Bakr Muhammad ibn
‘Ubaydillāh ibn Nadr ibn ‘Ubaydillāh ibn As-Sirrī Az-Zāghūnī,
from them both, with permission (to narrate it) from both of them.
And it is authentic.
The permission of Ibrāhīm ibn Mahmud ibn Nadr ibn Hammād ibn
Sadaqah ibn Al-Husayn Ash-Sha’ār, may Allāh benefit him with
knowledge and acting upon it. Āmīn.
And the narration of the Shaykh Abū Al-Qāsim Sa’īd ibn Ahmad
ibn Al-Bannā, from Ibn Abī ‘Uthmān and with the permission of
Ibrāhīm ibn As-Sha’ār.
18
﷽
In the Name of Allāh, the Most Merciful, the Most Beneficent.
The Shaykh, the Hāfidh Abū Al-Qāsim Ismā’īl ibn Ahmad ibn ‘Umar
As-Samarqandī narrated to us2 and said: The Shaykh Abū
Muhammad Ahmad ibn ‘Alī ibn Al-Hasan ibn Muhammad ibn
‘Amr Al-Hijāzī informed us about the whole book – and his brother
Abū Al-Ghanāim some of it – while it was read for them while I
was listening. They both said: Abū Al-Hasan Muhammad ibn
Ahmad ibn Muhammad ibn Ahmad ibn Rizqaway Al-Bazzār
informed us – while it was read for him in (the month of) Jumādah
Al-Ūlā, in the year four hundred and twenty one – and said: Abū
‘Amr ‘Uthmān ibn Ahmad ibn Ad-Daqqāq informed us – while it
was read for him while I was listening, and some of it was read for
us with his own words – and said:
Abū ‘Alī Hanbal ibn Ishāq ibn Hanbal – the cousin of Ahmad ibn
Hanbal – narrated to us and said: I heard Abū ‘Abdillāh
(radiAllāhu ‘anhu) when he mentioned Al-Mihnah (the affliction)
and said: “I saw ‘Alī ibn ‘Āsim3 in a dream, and so I interpreted it as:
‘Alī (meaning) ‘uluw (upliftedness) and ‘Āsim (meaning) ‘ismah
(protection) from Allāh. And all praise is due to Allāh for that.”
2 The speaker is perhaps Ibrāhīm ibn Ash-Sha’ār, for verily is As-Samarqandī

from his shuyūkh.
3 He is ‘Alī ibn ‘Āsim ibn Suhayb At-Taymī, Abū Al-Hasan Al-Qurashī. The
shaykh of the narrators of hadīth – the musnad of ‘Irāq. He is from the younger of
the Atbā’ At-Tābi’īn. He narrated from Husayn ibn ‘Abdir-Rahmān, Bahz ibn
Hakīm, Khālid Al-Hadhdhā and others. And Imām Ahmad ibn Hanbal, ‘Alī ibn
Al-Madīnī, ‘Alī ibn Al-Ja’d and others narrated from him. He died in year 201
after hijrah. See his biography in “Siyar A’lām An-Nubalā” (9/649).
19
He said: And I heard Abū ‘Abdillāh when he mentioned those
who were taken to (the city of) Raqqah to Al-Mamūn4, and they
answered5. And they are seven6. Then he mentioned them and said:
“These, if they had been patient and stood up for Allāh – ‘azza wa jalla –
then the affair had been cut off, and the man – i.e. Al-Mamūn – had
(merely) warned them. But when they answered (his call), while they are
the eye (i.e. most important part) of the city, then he took liberties (or
became bold with) others than them.”
So Abū ‘Abdillāh used to grieve over this when he would mention

them, and he would say: “They are the first ones to cut open this hole
and to ruin this affair.”
Abū ‘Alī said: And the first ones who were taken to be afflicted (or
tested) were these seven, when the letter of Al-Mamūn came
regarding them7; that they should be brought to him. And at this
point they had not been afflicted (with any harm). He verily
brought them out to him, and they answered him in Raqqah when
they were over there. And I was present when they went out due
to being brought out:
4 He is ‘Abdullāh ibn Hārūn Ar-Rashid ibn Muhammad ibn Al-Mahdī ibn Abī
Ja’far Al-Mansūr. He read the knowledge, the manners, the reports, the
knowledge of logic and the knowledge of the first generations, and he ordered
that their books should be translated into Arabic. He was the first to inflict (the
people) with the affliction of (saying) that the Qurān is created. May he get from
Allāh what he deserves. See his biography in “Siyar A’lām An-Nubalā” (10/676).
5 Translator: ‘Answering’ here means, to acknowledge and say that the Qurān is
created. And it should be understood as such throughout the book, unless the
context of the words say otherwise.
6 Their names will come soon.
7 This was in year 218 after hijrah.
20
Yahyā ibn Ma’in8, Abū Khaythamah9, Ahmad ibn Ad-Dawraqī10,
Ismā’īl Al-Jūrī11, Muhammad ibn Sa’d12 – the writer of Al-Wāqidī –
Abū Muslim Al-Mustamlī ‘Abdur-Rahmān ibn Yūnus13 and Ibn
Abī Mas’ūd.14 And I was present with them – when they were
brought out to Raqqah – in the hotel in Bāb Al-Anbār15. They were
8 He is Yahyā ibn Ma’in ibn ‘Awn, Abū Zakariyyā Al-Murrī. The Shaykh of the
narrators of hadīth. He heard from Ibn Al-Mubārak, Sufyān ibn ‘Uyaynah, Yahyā
Al-Qattān and others. And Imām Ahmad, Abū Khaythamah, Al-Bukhārī,
Muslim and others narrated from him. He died in year 233 after hijrah. See his
biography in “Siyar A’lām An-Nubalā” (11/71).
9 He is Zuhar ibn Harb ibn Shidād Al-Harashī, Abū Khaythamah An-Nasāī. He
narrated from Hushaym, Al-Walīd ibn Muslim, Sufyān ibn ‘Uyaynah, Wakī’ and
others. And Al-Bukhārī, Muslim, Abū Dāwūd, Ibn Mājah and others narrated
from him. He died in year 234 after hijrah. See his biography in “Siyar A’lām An-
Nubalā” (11/489).
10 He is Ahmad ibn Ibrāhīm ibn Kathīr Ad-Dawraqī, Abū ‘Abdillāh Al-‘Abdi. He
heard from Wakī’, Ibn ‘Ulayyah, Yazīd ibn Hārūn and others. And Muslim, Abū
Dāwūd, At-Tirmidhī, Ibn Mājah and others narrated from him. And he was an
attentive memorizer with good books. He died in year 264 after hijrah. See his
11 Perhaps this is Ismā’īl ibn Dāwūd Al-Jawzī Al-Baghdādī. He narrated from a
story from Mālik ibn Anas. See his biography in “Tārīkh Baghdad” (7/221) and
“Bughyah At-Talab fī Tārīkh Halab” (4/1636).
12 He is Muhammad ibn Sa’d ibn Manī’, Abū ‘Abdillāh Al-Baghdādī, the author
of “At-Tabaqāt Al-Kubrā” and “As-Sughrā”. He heard from Wakī’, Ibn ‘Ulayyah,

Al-Walīd ibn Muslim. And Ibn Abī Ad-Dunyā, Abū Al-Qāsim Al-Baghawī, Ibn
Abī Usāmah and others narrated from him. He died in year 230 after hijrah. See
his biography in “Siyar A’lām An-Nubalā” (10/664).
13 He is ‘Abdur-Rahmān ibn Yūnus ibn Hāshim, Abū Muslim Ar-Rūmī Al-
Mustamlī. The mawlā of Abū Ja’far Al-Mansūr. He used to ask Sufyān ibn
‘Uyaynah to read for him so he could write down. He narrated from him (i.e. Ibn
‘Uyaynah), Ma’an ibn ‘Īsā and Hātim ibn Ismā’īl. And Al-Bukhārī, ‘Abbās Ad-
Dawrī and Ibn Abī Ad-Dunyā narrated from him. He died in year 224 after
hijrah. See his biography in “Tārīkh Baghdād” (11/537).
14 He is Ismā’īl ibn Abī Mas’ūd, Abū Ishāq – the writer of Al-Wāqidī. He narrated
from ‘Abbād ibn Al-‘Awwām and Khalaf ibn Khalīfah. And ‘Abbās Ad-Dawrī
and ‘Abdul-Karim ibn Al-Haytham Al-‘Āqūlī narrated from him. See his
biography in “Tārīkh Baghdād” (7/225).
15 A place on the street to Anbār. And Anbār is a city at the Furāt in the west of
Baghdād.
21
all brought out (i.e. to see Al-Mamūn), and they all answered and
then they were set free.
Abū ‘Alī Hanbal said: Then I went out to Kūfah to Abū Nu’aym.16
Then my father17 narrated to me and said: Then the letter of Al-

Mamūn arrived to Ishāq ibn Ibrāhīm18 commanding him to bring
Abū ‘Abdillāh Ahmad (ibn Hanbal), ‘Ubaydullāh ibn ‘Umar Al-
Qawārīrī19, Al-Hasan ibn Hammād who was known as Sajjādah20
16 He is Al-Fadl ibn Dukayn ‘Amr ibn Hammād, Al-Fadl Abū Nu’aym Al-Kūfī.
The great memorizer. He heard from Al-A’mash, Sufyān Ath-Thawrī, Shu’bah
and others. And Imām Ahmad, Al-Bukhārī, Abū Hātim and others narrated from
him. He died in year 219 after hijrah. See his biography in “Siyar A’lām An-
Nubalā” (10/142).
17 He is Ishāq ibn Hanbal ibn Hilāl, Abū Ya’qūb Ash-Shaybānī. And it is said Abū
Yūsuf. The uncle of Imām Ahmad (radiAllāhu ‘anhu). He heard from Yazīd ibn
Hārūn and Al-Hasan ibn Muhmmad Al-Marrūdhī. And Ibn Hanbal and
Muhammad ibn Yūsuf Al-Jawharī narrated from him. He died in year 253 after
18 He is Ishāq ibn Ibrāhīm ibn Mus’ab Al-Khuzā’ī the amīr. He was known as
Sāhib Al-Jisr. He was the governor of Baghdād for a long time; more than thirty
years. Under his hand the scholars were afflicted by the command of Al-Mamūn,
and they were forced to say that the Qurān is created. He was (a man of)
experience, strictness, leadership, strong will, much intelligence, giving much
and often praised. He had a share in the knowledge. He died in year 235 after
hijrah. See his biography in “Tārīkh Al-Islām” (5/789).
19 He is ‘Ubaydullāh ibn ‘Umar ibn Maysarah, Abū Sa’īd Al-Jashmī, who is
known as Al-Qawārīrī. He is a narrator of hadīth in Islām from Basrah who lived

in Baghdād. He narrated from Sufyān ibn ‘Uyaynah, Hushaym ibn Bashīr and
Ghundar. And Al-Bukhārī, Muslim, Abū Dāwūd, Abū Zur’ah and others
narrated from him. He died in year 235 after hijrah. See his biography in “Siyar
A’lām An-Nubalā” (11/442).
20 He is Al-Hasan ibn Hammād ibn Kusayb, Abū ‘Alī Al-Hadramī, who is known
as Sajjādah. He was a narrator of hadīth and narrations. He narrated from Abū

Bakr ibn ‘Ayyāsh, Hafs ibn Ghiyāth and others. And Abū Dāwūd, Ibn Mājah, Al-
Baghawī and others narrated from him. He died in year 241 after hijrah. See his
22
and Muhammad ibn Nuh21, in order to afflict (or test) them. So
Ishāq sought them out and took them while I was in Kūfah at Abū
Nu’aym Al-Fadl. Then Abū Nu’aym informed me about the news
regarding Abū ‘Abdillāh, and that he had been taken and made to
be present (in order for him) to be tested. So I came after that, and
Abū ‘Abdillāh had (already) been brought out (of the city), and I
was not present when he went out to Raqqah.
And my father informed me after I came back from Kūfah: That

the messenger of the responsible of the neighborhood came to Abū
‘Abdillāh at the time of sunset, and he went with him. My father
said: And I went with him. Then the responsible for the
neighborhood said to him: “When tomorrow comes, then attend the
house of the amīr (leader).”
My father said: Then when we left from him I said to Abū ‘Abdillāh:
“If you went into hiding (i.e. perhaps you should go into hiding).”
He said: “How should I go into hiding? If I go into hiding I will not feel
safe for you, my son, your son and the neighbor. And the people will go
through hated things because of me. Rather, I will see what will happen.”
So when the next day came Abū ‘Abdillāh attended, and those
whose names were mentioned along with him. Then they were
entered into (the place) of Ishāq, and he tested them. But Abū
‘Abdillāh and the people (with him) refused to answer.
21 He is Muhammad ibn Nūh ibn Maymūn ibn ‘Abdil-Hamīd ibn Abī Ar-Rijāl Al-
‘Ijlī Al-Jundaysābūrī, whose father is known as Madrūb due to a darbah (mark of
a punch) which was apparent on his face. He was the neighbor of Imām Ahmad.
He was one of those known for the Sunnah, religion and trustworthiness. He was
a scholar, an ascetic and a God-fearing man. He narrated only a little. He died in
year 218 after hijrah. See his biography in “Tārīkh Baghdād” (4/517).
23
And some of them answered: ‘Alī ibn Al-Ja’d22, Abū Ma’mar
Ismā’īl23 and others. They answered and they were set free. And
those who did not answer were all commanded to be imprisoned
among those who did not answer.
He said: Then I heard Abū ‘Abdillāh say after he came out of

imprisonment: “When we entered upon Ishāq ibn Ibrāhīm he read for us
the letter of Al-Mamūn to him – the letter which he wrote to Ishāq – (in
which he mentioned) the names of one man after the other with his lineage
and his nickname. And it said in it: As for Ahmad, then he is (just) a
young boy. And as for Ibn Nūh, then what was for him of slandering. And
as for fulān, then he eats the wealth of the orphans. And as for fulān, then
such and such. And fulān is as such. And he was naming person after
person.”
Abū ‘Abdillāh said: “And in the letter it said: ‘Recite for them:
ْ َ ِ‫﴿ لَيْ َس َك ِمثْلِه‬
﴾ ‫َش ٌء‬
“Nothing is similar (or equal) to Him.” (Ash-Shūrā 42:11)’”
Abū ‘Abdillāh said: “So Ishāq said to me:

ْ َ ِ‫﴿ لَيْ َس َك ِمثْلِه‬
﴾ ‫َش ٌء‬
“Nothing is similar (or equal) to Him.” (Ash-Shūrā 42:11)

So I recited:
22 He is ‘Alī ibn Al-Ja’d ibn ‘Ubayd Al-Jawharī, Abū Al-Husayn Al-Baghdādī. He

heard from Shu’bah, Sufyān Ath-Thawrī, Mālik ibn Anas and others. And Imām
Ahmad, Al-Bukhārī, Abū Dāwūd and others narrated from him. He died in year
230 after hijrah. See his biography in “Siyar A’lām An-Nubalā” (10/459).
23 He is Ismā’īl ibn Ibrāhīm ibn Ma’mar ibn Al-Hasan Al-Hudhalī, Abū Ma’mar
Al-Qatī’ī. The great memorizer and the firm. He took from Sharīk, Hushaym,
Sufyān ibn ‘Uyaynah and others. And Imām Ahmad, Al-Bukhārī, Muslim and
others narrated from him. He died in year 236 after hijrah. See his biography in
“Siyar A’lām An-Nubalā” (11/69).
24
ُ ‫يع ْاْلَ ِص‬
﴾‫ي‬ ْ َ ِ‫﴿ لَيْ َس َك ِمثْلِه‬
‫َش ٌء َو ُه َو ا‬
ُ ‫الس ِم‬
“Nothing is similar (or equal) to Him. And He is the Hearing, the

Seeing.” (Ash-Shūrā 42:11)
So Ishāq ibn Ibrāhīm said to me: ‘What do you intend with this?’
I said: ‘The Book of Allāh. I did not add anything to His Book. Merely as
He described Himself, the Blessed and Exalted.’”
Then he tested Al-Qawārīrī, and he refused to answer him and he

declined. So he commanded for him to be imprisoned and put in
chains. And also the same for Sajjādah.
Then one or two days after this he invited them and they answered
him, so he let them go.
And after this Abū ‘Abdillāh would say: “Were we not imprisoned
and put in chains?! He is verily excused. Allāh – ‘azza wa jalla – said:
ْ ُ ْ َ ‫ا‬
َ ْ ‫كرهَ َوقَلْ ُب ُه ُم ْط َمئ ٌّن ب‬
﴾ ‫ان‬
ِ ‫اْليم‬
ِ ِ ِ ِ ‫﴿ إَِّل من أ‬
“Except the one who is forced, while his heart is firm in īmān.”
(An-Nahl 16:106)”
Then he said: “The chains are compulsion (i.e. ikrāh), the imprisonment
is compulsion and being struck is compulsion. But if he is not afflicted
with anything hated, then he has no excuse.”
Hanbal narrated to us and said: My father, Ishāq ibn Hanbal,

informed me and said: Husayn ibn Muhammad narrated to us and
said: Al-Mas’ūdī narrated to us, from Al-Qāsim, from Shurayh who
said: “Imprisonment is compulsion, chains are compulsion, being struck
is compulsion and threats are compulsion.”24
24It was narrated by ‘Abdur-Razzāq in “Al-Musannaf” (19992) by way of Ath-

Thawrī, from ‘Abdur-Rahmān ibn ‘Abdillāh, from Al-Qāsim. And by Ibn Abī
Shaybah in “Al-Musannaf” (28890) by way of Wakī’, from Al-Mas’ūdī, with his
words: “And being struck is compulsion.”
25
Abū ‘Abdillāh said: “The Prophet (sallAllāhu ‘alayhi wa sallam) said:
‘If they return (to torturing you), then return (to saying what they
want from you).’25 He meant: If they return to you with what is hated of
torture, then return to the word. But as for the one who is not afflicted
with the hated, then I do not believe that he has an excuse. And perhaps is
a threat without any affliction something hated, but if he is afflicted with
something hated from strikes, imprisonment or being put in chains, (then
this is) the meaning of his (sallAllāhu ‘alayhi wa sallam) command in the
hadīth of ‘Ammar: ‘If they return, then return.’ Because the Prophet
(sallAllāhu ‘alayhi wa sallam) did not command him (to give in to what
they want), except if they tortured him, so that they would afflict him with
something hated of strikes or torture.”
And Abū ‘Abdillāh mentioned these words in the time where

‘Abbās ibn ‘Abdil-‘Adhīm26 and ‘Alī ibn Al-Madīnī27 where
afflicted in Basrah. As for ‘Abbās, then he was made to stand and
then struck with the whip, so he answered. And ‘Alī was made to
sit, and he was not afflicted before ‘Abbās was struck while he was
watching. So when he saw what happened to ‘Abbās Al-‘Anbarī
and that ‘Abbās answered, then at that point ‘Alī (also) answered.
And he was not afflicted with anything hated, nor any strikes. And
he was scared due to what he saw happened to ‘Abbās of strikes.
25 It was narrated by Al-Hākim in “Al-Mustadrak” (3400) and Al-Bayhaqī in “As-

Sunan Al-Kubrā” (16896).
26 He is ‘Abbās ibn ‘Abdil-‘Adhīm ibn Ismā’īl ibn Tawbah Al-Basrī, Abū Al-Fadl
Al-‘Anbarī. He narrated from Imām Ahmad, Bishr ibn Al-Hārith, Shabābah ibn
Sawwār and others. And a group of people along with Abū Bakr Al-Athram and
Baqī’ ibn Makhlad narrated from him. He had travelled much and far, and had
much knowledge about the narrations. He was a leader of the Muslims, and
among the most intellectual from the people of his time. He died in year 246 after
hijrah. See his biography in “Tahdhīb Al-Kamal” (14/222).
27 He is ‘Alī ibn ‘Abdillāh ibn Ja’far ibn Najīh, Abū Al-Hasan ibn Al-Madīnī. The
leader of the believers in hadīth, the author of extensive book and the owner of
splendid knowledge. I heard from Sufyān ibn ‘Uyaynah, Al-Walīd ibn Muslim,
Bishr ibn Al-Mufaddal and others. And Imām Ahmad, Al-Bukhārī, Sālih Jazarah
and others narrated from him. He died in year 234 after hijrah. See his biography
in “Siyar A’lām An-Nubalā” (11/41).
26
So Abū ‘Abdillāh excused ‘Abbās, but he did not excuse ‘Alī due to
this.
And I heard Abū ‘Abdillāh when he mentioned the mihnah

(affliction) and said: “This was a fitnah that occurred. Allāh tested the
people by it. May Allāh give us and you refuge from the afflictions and
torture. The people ended up with Allāh (i.e. died). Some people were
seeking dunyā (i.e. when they answered). And some people were greedy
but did not achieve what they wanted. And others (answered) with
taqiyyah28 or due to being tortured. And others upon the religion. So we
ask Allāh for soundness and safety (in the religion), and all praise is due
to Allāh who exposed this for this Ummah. Verily, Allāh will give support
to His religion.”
28Translator: Taqiyyah: Saying something ambiguous that appears to mean one

thing while intending something else with the spoken words.
27
The mention of when Abū ‘Abdillāh was brought to Al-Mamūn
My father said: Then the letter of Al-Mamūn arrived at Ishāq

Ibrāhīm (stating): “Bring Ahmad ibn Hanbal and Muhammad ibn Nūh
to me.” So we went out all of us on one camel. And Muhammad ibn
Nūh was the companion of Abū ‘Abdillāh.
Then it reached me that a man29 asked Abū ‘Abdillāh: “O Abū

‘Abdillāh, if you are presented to the sword, will you then answer?”
He said: So he said to him: “I will not answer.”
He said: After this I heard Abū ‘Abdillāh say: “When we arrived at

the courtyard30 – and that was at early dawn – while we were outside the
courtyard, there was a man asking about me and approaching […]31 to
him: ‘That is Ahmad ibn Hanbal.’ Then he came close to me, greeted me
and said some words to me that strengthened my determination. Then he
said to me: ‘O Ahmad – Or: O you – and what would there be upon you
(of burden) if you were killed here and then would enter Paradise there.’
Then he greeted and left. So I began looking at him in his tracks until he
disappeared. Then I asked about his affair, and it was said to me: ‘A man
from the Arabs from (the tribe of) Rabī’ah. He lives in the desert and has
left the dunyā. He works with wool.’”32
I heard Abū ‘Abdillāh say: “I never saw anyone in such a young age
and with such a small amount of knowledge, who was more upholding of
the command of Allāh than Muhammad ibn Nūh. And I verily wish that
Allāh has sealed (his end) for him upon goodness. He said to me one day
when him and me were alone: ‘O Abū ‘Abdillāh. Allāh, Allāh, Allāh. You
are verily not like me, and I am not like you. Allāh verily tested me, and
so I answered, but do not follow my example for you are verily not like me.
You are a man whose example is followed, and verily have these people
29 He is Muhammad ibn Al-Hakam, Abū Bakr Al-Ahwal.

30 This is the courtyard of Mālik ibn Tawq, and it is a place between Raqqah and
‘Ānah on the shore of the Furāt. (Marāsid Al-Itlā’)
31 The text is missing here. Perhaps it is: “Ibn Nūh and said…”
32 He is Jābir ibn ‘Āmir. Imām Ahmad mentioned his name in the narration of
Sālih of “Al-Mihnah”. And I did not find his biography.
28
stretched out their neck towards you (looking at) what you are going to
do. So fear Allāh, and be firm upon the command of Allāh.’ Or something
similar to these words.”
Abū ‘Abdillāh said: “So I was surprised due to his support (or
strengthening) of me, and his preaching to me.”
Then Abū ‘Abdillāh said: “Look at how his end was. Because Ibn Nūh
continued to be as such, until he became sick at one place on the road, and
then he died. So I prayed upon him and buried him.” I think he said: “In
(the city of) ‘Ānah.”
Abū ‘Abdillāh said: “And I used to invoke Allāh (asking from Him) not
to show me his face (i.e. Al-Mamūn), and this was because it reached me
that he was saying: ‘If my eye befalls Ahmad I will cut him into pieces;
limb after limb.”
Abū ‘Abdillāh said: “So I used to invoke Allāh (asking from Him) not
to show me his face.”
He said: “Then when we entered Tartūs, we stayed there for some days.
Then a man entered upon us and said to me: ‘O Abū ‘Abdillāh, the man
(i.e. Al-Mamūn) has verily died.’ So I praised Allāh and thought that it
was relief. Then a man came in and said: ‘There is now a man with Abū
Ishāq Al-Mu’tasim33,
33He is Muhammad ibn Hārūn Ar-Rashīd ibn Muhammad ibn Al-Mahdī ibn Al-
Mansūr Al-‘Abbāsī, Abū Ishāq Al-Khalīfah. He was given the pledge of
allegiance during the time of Al-Mamūn in year 218 after hijrah. He was a man of
strength, violence, courage and charisma. He tested the people with (the
statement of) the Qurān being created, and he wrote letter to the countries with
this (i.e. the command of testing the people). And with this he took those calling
to the prayer and the scholars of the schools. This continued until Al-Mutawakkil
removed him after fourteen years. He died in year 227 after hijrah. See his
biography in “Siyar A‘lām An-Nubalā” (10/290).
29
who is called Ibn Abī Duād34, and he has verily commanded that you
should be brought to Baghdād.’ So another issue came to me, and I praised
Allāh for that. And I thought that we could relax, until it was said to us:
‘Come to Baghdād’”
Abū ‘Abdillāh said: “Then I was transported in a ship from Raqqah,

along with some of their prisoners, and I was enduring much suffering.”
Then Abū ‘Abdillāh came to Baghdād and this was in the month of
Ramadān. And he was sick. Then he was imprisoned in the house of
‘Umārah35, and he was put in chains. So he was imprisoned there
for a little while. Then he was transferred to the general prison in
Al-Baghiyyīn36, and he remained there for over thirty months.
So me, my father and the companions of Abū ‘Abdillāh used to

come and visit him in the prison. Most of the times we would enter
into where he was, and sometimes we were prohibited and the
prison guard would not allow us (to enter). So my father asked him
(i.e. Imām Ahmad) if he could narrate to me and read for me. And
he said to him: “In here you are unoccupied.”
34 He is the dirty Ahmad ibn Abū Duād Al-Faraj ibn Hazīr, Abū ‘Abdillāh Al-
Iyādī Al-Basrī. He was appointed as a judge for Al-Mu’tasim and Al-Wāthiq. He
openly declared the madhhab of the Jahmiyyah, and he was a caller to the
statement of the Qurān being created. He made the ruler test the people with (the
statement of) the Qurān being created. He was described with generosity, giving
much, good behavior and an abundance of manners. And had it not been for
how he placed himself in the issue of the mihnah, then the tongues had gathered
against him. He died while being paralyzed in one side of his body. See his
35 Hanbal – rahimahullāh – means that he was imprisoned next to the house of
‘Umārah. And “The house of ‘Umārah” is a house in Baghdad that is ascribed to

‘Umārah ibn Hamzah ibn Mālik, the mawlā of Banū Hāshim.
36 Al-Baghiyyīn is a piece of land that Al-Mansūr cut off from a group of people
from Khurasān who were called Al-Baghiyyīn.
30
So he answered him (in the affirmative) and he read for me in the
prison: “Kitāb Al-Irjā”37 and other (books).
So I saw Abū ‘Abdillāh lead the people of the prison in the prayer
while he was imprisoned along with them. And he had the chain
(on his foot). And his chain was wide. So at the time of the prayer,
ablution and sleep, he would take one of the rings of one of his feet,
and he would tighten it upon his shin. Then when he had prayed
he would return it to his foot. And this was without the knowledge
of Ishāq ibn Ibrāhīm.
So I said to him in the prison: “O uncle, I see you leading the people of
the prison in the prayer.”
He said: “Do you not see what I am doing?” Meaning: Taking of the
chain from one of his feet.
I said: “Yes.”
Then Abū ‘Abdillāh mentioned Hujr38 and his companions. Then

he said: “Were they not put in chains?! Did they not pray in jamā’ah
(congregation)? In necessity there is no harm in that.”
Abū ‘Abdillāh said: “And if there is someone free (i.e. not imprisoned)
among them and they are pleased with him, then he leads them in the
prayer.”
I said: The one who has the chain around his foot, he is not able to
sit in the prayer in accordance with how the Messenger of Allāh –
may the peace and blessings of Allāh be upon him and his family –
in the last rak’ah. The chain prohibits him from this.
37 And it is also called “Kitāb Al-Īmān”, and this is the book that Imām Ahmad
(radiAllāhu ‘anhu) would bring out with him to the masjid along with “Kitāb Al-
Ashribah” in order to read it for the people. And it is published with the
narration of Al-Marrūdhī in the book “Kitāb As-Sunnah” by Abū Bakr Al-
Khallāl. And it has several narrations; among them are this narration of Hanbal.
38 He is Hujr ibn ‘Adī ibn Jablah ibn ‘Adī ibn Rabī’ah Al-Kindī Al-Kūfī, Abū
‘Abdir-Rahmān Ash-Shahīd. He is a companion of the Messenger of Allāh

(sallAllāhu ‘alayhi wa sallam). See his story in “Siyar A‘lām An-Nubalā” (3/462).
31
Abū ‘Abdillāh said: “(A person may pray) however it is easy for him
and (according to) what he can endure. But as for me, then I can endure
this, because I take it off from my foot.”
Then he said: “I have thought about our situation, and I saw that the
example of us is like Hujr and his companions when they were expelled
and put in chains. So it is as if we are in the same situation.”
Then Abū ‘Abdillāh said: “These people rejected something, while we

are invited to (utter) disbelief in Allāh.”
So all praise is due to Allāh for His favor and goodness.
And Glorified is Allāh in this affair, by which He tested the slaves.
32
The mention of when Abū ‘Abdillāh was brought from the prison
to Al-Mu’tasim
When the imprisonment of Abū ‘Abdillāh went on for long, my

father – Ishāq ibn Hanbal – would dispute his affair and speak with
the leaders and the companions of the ruler, hoping he would be
released and free to go. But when this went on and he saw that it
would not happen, my father asked permission from Ishāq ibn
Ibrāhīm (to enter and speak with him), and he entered upon him.
Then he said to him: “O leader. Verily between us and the leader there
are pacts. And in one of those pacts there is what the leader maintains: The
protection of Merv. And my father Hanbal39 was with your grandfather40
Al-Husayn ibn Mus’ab41.”
He said: “This (information) has verily reached me.”
He said: So I said: “So if the leader would consider to maintain this for
us and uphold it.”
My father said: So I said to him: “O leader, for what reason is the son
of my brother being held in prison?! He did not reject the revelation. They
verily disagreed about the interpretation. And because of this it was
considered permissible to imprison him for such a long time. O leader,
gather for him the fuqahā (people of understanding) and the ‘ulamā
(scholars).”
My father said: And I did not mention the people of hadīth and āthār
(narrations) for him.
He said: So Ishāq said to me: “Will you then be pleased?”
39 He is Hanbal ibn Hilāl, the governor of Sarkhas. See “Tārīkh Baghdād” (6/90).
40 The correct is that he is his uncle and not his grandfather.
41 He is Al-Husayn ibn Mus’ab ibn Zurayq ibn As’ad ibn Zādān Al-Khuzā’ī, the
mawlā of Talhah ibn ‘Abdillāh Al-Khuzā’ī. He went to Makkah seeking the

protection of Ar-Rashīd from ‘Alī ibn ‘Īsā, the governor of Khurasān, and so he
protected him. And he is the father of Tāhir ibn Al-Husayn. He died while Tāhir
was in Raqqah, and Al-Mamūn attended his funeral. He died in year 199 after
hijrah. And I did not find any biography in the books.
33
I said: “Yes, O leader. Then the one whose argument will be successful,
he will be the winner.”
My father said: Then Ibn Abī Rib’ī42 said to me after that: “What have
you done?! Are you gathering against the son of your brother those who
disagree with him? Then they will establish the argument against him.
And (also) those whom Ibn Abī Duād wants (to attend) from the people of
kalām (philosophy) and opposition (to the truth)?! Have you asked for my
advice in this (before doing it)?!”
I said to him: “What has happened has now happened.”
My father said: When I mentioned to Ishāq ibn Ibrāhīm what

existed between us and him of pre-existing pact, he said to his
gatekeeper Muhammad Al-Bukhārī43: “O Bukhārī, go with him to the
son of his brother. And do not let him say anything to his nephew, except
that you inform me about it.”
My father said: So I entered upon Abū ‘Abdillāh, and his (i.e. Ishāq
ibn Ibrāhīm) gatekeeper was with me. Then I said to him: “O Abū
‘Abdillāh, your companions have verily answered (when they were
afflicted and imprisoned), and you are verily excused in what is between
you and Allāh. And your companions and the people have answered, while
you remain in imprisonment and hardship.”
So he said to me: “O uncle, if the scholar answers with taqiyyah and the
ignorant with ignorance, then when will the truth become evident?”
My father said: So I left him (i.e. I refrained from requesting this

from him).
When a few days had passed after my father’s meeting and his
conversation with him, Ishāq met Al-Mu’tasim and he informed
him about the words of my father and what he had said to him.
After this we went early in the morning (intending to go) to the
42 He is Ishāq ibn Abī Rib’ī, the writer. He travelled with ‘Abdullāh ibn Tāhir
from Raqqah to Egypt. He died two years before Al-Mutawakkil was skilled.
And I did not find his biography in any of the books.
43 I did not find his biography in any of the books.
34
prison, and we wanted to enter upon Abū ‘Abdillāh in accordance
with how we would alternate44. And in the place where we live
there was a man called Hārūn who sometimes would go to Abū
‘Abdillāh with his food from the house and he would fulfill his
needs and serve him. Then it was said to him: “Last night Abū
‘Abdillāh was transferred to the house of Ishāq ibn Ibrāhīm.”
Me, my father and our companions went to the house of Ishāq and
we wanted to enter upon Abū ‘Abdillāh and to (see) him. But we
were prevented from doing this. And Hārūn came with the iftār of
Abū ‘Abdullāh – and this was in Ramadān during the last five days
of Ramadān, in the year two hundred and nineteen. Then Hārūn
gave the iftār of Abū ‘Abdillāh to some of the aids in order for them
to bring it to Abū ‘Abdillāh. So Ishāq sent (someone with the food
to Imām Ahmad, but first) he took the bowl in which his iftār was
and he looked at it. In it there was two loafs of bread and a little
Egyptian cucumber and some salt. So Ishāq was surprised due to
this.
Then the day after Abū ‘Abdillāh was transferred to the house of
Ishāq, and we were at the door of Ishāq, Abū Shu’ayb ibn Al-
Hajjām45 and Muhammad46 ibn Riyāh47 came. They then entered
upon Abū ‘Abdillāh in the house of Ishāq, and along with them
they had a picture of the heavens and the earth48, and other things.
Abū ‘Abdillāh said: “Then they asked me about something which I do

not know what is.”
44 Translator: This means that they would have a schedule for who would visit
Imām Ahmad when, and for what reason.
45 He is Ahmad ibn Yazīd, and I did not find any biography of this dirty man.
46 It is as such in the narration of Hanbal. In the narration of Sālih it is ‘Ahmad’,
and this is correct.

47 He is Abū Al-‘Awwām, the judge of Basrah. I did not find any biography of
him. Imām Ahmad (radiAllāhu ‘anhu) said about him: “He is a known jahmī. And
verily, even if he follows some of the affairs of the Muslims, then there is still great harm
for them in him.” (Al-Manāqib p.601).
48 This is perhaps a drawn image, or maybe it is a book with that name. Allāh –
the Exalted – knows best.
35
Abū ‘Abdillāh said: “So when Ibn Al-Hajjām and Ibn Riyāh asked me,
I said: ‘I do not know what that is?’”
Abū ‘Abdillāh said: “And I am not acquainted with his.”
He said: “Then I said to Ibn Al-Hajjām in a conversation that occurred

between me and him: ‘Woe to you, after you have sought the knowledge
and the hadīth, you have ended up in this (i.e. the belief of the Jahmiyyah)?’
And I asked him about the Knowledge of Allāh; what is it?
So he said: ‘The Knowledge of Allāh is created.’
So I said to him: ‘You have disbelieved in Allāh the Almighty, you kāfir.’
Then the messenger of Ishāq said to me, and he was with him: ‘This is the
messenger of Amīr Al-Muminīn.’
So I said to him: ‘Verily, this (man) has disbelieved in Allāh.’
And I said to his companion Ibn Riyāh who came with him: ‘Verily
this man – I mean Ibn Al-Hajjām – has verily disbelieved. He claimed that
the Knowledge of Allāh is created.’
Then he looked at him and rejected for him what he had said. And he said:
‘Woe to you. What have you said?!’ And then he left.”
Hanbal said: Then it reached me about Abū Shu’ayb Al-Hajjām,

that he said when he went out from Abū ‘Abdillāh: “I have never
seen anyone equal to this (man). I was amazed at a man who is in the
situation that he is in, and his warning to me and his criticism (or
reprimanding) to me.”
And Abū ‘Abdillāh said: “Ishāq said to me, when I entered upon him
in the prison (in his house): ‘O Ahmad, if only you would answer Amīr
Al-Muminīn in what he inviting you towards’”
He said: “So I said some (strong) words to him.
So he said to me: ‘O Ahmad, I am verily worried for you. And verily

between us and you there is a pact. And he has verily made an oath
(stating) that if you do not answer, then he will verily kill you.’
36
So I said to him: ‘I have nothing (else to say) in this (issue), except the
first affair.’
Then Ishāq issued a command regarding me. And I was transported in a

boat to the house of Abū Ishāq49.”
He said: “And there were some elastic in my pants. So when they

transferred me from the prison they increased my chains – and the chains
became heavy for me and I was not able to walk in them – I brought out
the elastic from the pants and I tightened my chains with it. Then I
wrapped the pants around without any elastic or thread.
Then I was taken to the house of Abū Ishāq Al-Mu’tasim, and with me
were Bughā50 and the messenger of Ishāq ibn Ibrāhīm. So when we reached
the place, I was brought out of the boat and carried on a riding animal
while the chains where on me. And I had no-one who could grab hold of
me, so I thought that I would fall on my face on the ground due to the
heaviness of the chains. But Allāh granted safety until I reached the house.
Then I was entered into a house, and the door was locked behind me. And
two guards were placed there (as guards). And there was no light. So I got
up to pray while not knowing where the qiblah was. But I prayed, and
when I woke up in the morning, then I was verily on the qiblah.”
Abū ‘Abdillāh said: “The next day when I was entered upon Abū Ishāq,
he was sitting there and Ibn Abī Duād was present. And he had gathered
his companions. Then when Abū Ishāq looked at me I heard him saying to
them – and I had verily approached them - : ‘Did you not say to me that
he was young?! Is this not a middle aged man?!’ And I do not know what
the dirty man (i.e. Ibn Abī Duad) argued against him with. I did not
understand it. And in the house there were many people. Then when I
approached I greeted.
49Abū Ishāq is Al-Mu’tasim.

50He is Bughā Al-Kabīr, Abū Mūsā At-Turkī. One of the leaders of Al-
Mutawakkil and the biggest of them. He was described with courage and going
forward (in battle), and he was feared by the people. He died in year 284 after
hijrah. See his biography in “Tārīkh Dimashq” (10/325).
37
Then he said to me: ‘Come closer.’ And he continued to bring me closer
until I was very close to him.
Then he said: ‘Sit down.’ So I sat down. And the iron and the chains had
verily made me heavy.
Then when I had sat there for an hour, I said to him: ‘O Amīr Al-
Muminīn, do you allow for me to speak?’
He said: ‘Speak.’
I said to him: ‘What did your cousin the Messenger of Allāh (sallAllāhu
‘alayhi wa sallam) invite to?’
He said: ‘To the testimony of Lā ilāha illa Allāh.’
I said: ‘And I testify to Lā ilāha illa Allāh.’
Then I said to him: ‘Verily, your grandfather Ibn ‘Abbās narrated that
when the delegation of ‘Abdul-Qays came to the Messenger of Allāh
(sallAllāhu ‘alayhi wa sallam), he commanded them to the īmān (belief) in
Allāh.51 – He said: “And I mentioned the whole hadīth” – O Amīr Al-
Muminīn, then why I am called (to be present here) when this is my
testimony and my sincerity for Allāh with Tawhīd?! O Amīr Al-
Muminīn, (is there) a da’wah after the da’wah of Muhammad (sallAllāhu
‘alayhi wa sallam)?!”
He said: “Then he remained silent.”
He said: “Then Ibn Abī Duād said some words that I did not
understand.”
He said: “And this is because I did not examine (i.e. pay attention) to his
words, and I would not turn towards this from him.”
Hanbal narrated to us and said: Musaddad narrated to us and said:

Hammād ibn Zayd narrated to us, from Abū Jamrah, from Ibn
‘Abbās. He said: I heard him (i.e. Ibn ‘Abbās) say: The delegation of
‘Abdul-Qays came to the Messenger of Allāh (sallAllāhu ‘alayhi wa
51 The takhrīj the hadīth will come soon.
38
sallam) and said: “O Messenger of Allāh. This area of Rabī’ah has come
between us and you. So we can only reach you in a sacred month (where
fighting is forbidden). So if you could command us with something which
we could take and convey to those behind us.”
He said: “I command you to four (things) and I forbid you from four
(things). I command to the īmān (belief) in Allāh; the testimony of
Lā ilāha illa Allāh. And establishing the prayer, paying the zakāh
and that you hand over to Allāh a fifth of what you acquire of war
booty. And I forbid you from dubbā (vessels made of dried
pumpkin), hantam (jars that are painted green), naqīr (a piece of
wood in which a hole is made used for making alcoholic drinks),
and muzaffat (vessels smeared with tar)52.”53
Hanbal narrated to us and said: ‘Āsim ibn ‘Alī narrated to us and

said: Al-Layth ibn Sa’d informed us, from Sa’īd ibn Abī Sa’īd, from
Nāfi’ ibn Jubayr, from his father who said: The Messenger of Allāh
(sallAllāhu ‘alayhi wa sallam) went out to his companions while they
were sitting and waiting for him. Then when he went out to them
he sat down with them. Then he said:
“Rejoice. Do you not bear witness that no-one is worthy of

worship besides Allāh alone who has no partner, and you bear
witness that I am the messenger of Allāh, and you bear witness
that this Qurān is from Allāh?”
They said: “Yes, verily. We bear witness to (all of) this.”
He said: “Then rejoice. For verily this Qurān is a mean from Allāh.
One of its ends is in the Hand of Allāh and its (other) end is in your
52 Translator: All these types of vessels would speed up the process of alcoholic
fermentation, so some of it would possibly be drunk with the assumption that it
does not intoxicate while it in reality intoxicates.
53 This hadīth is agreed upon. It was narrated by Al-Bukhārī in his “Sahīh” (3510)
from this way, and by Muslim in his “Sahīh” (27) by way of Khalaf ibn Hishām,
from Hammād. And it was narrated by Imām Ahmad in his “Musnad” (2020) by
way of Yahyā, from Shu’bah, from Abū Jamrah.
39
hands. So hold on to it. After it, you will never go astray and you
will never be destroyed.”54
Abū ‘Abdillāh said: “Then Abū Ishāq said to me: ‘If it had not been for
(the fact) that you were in the hands of the one (i.e. the ruler) who was
before me, then I had not dealt with you.’
Then he said to ‘Abdur-Rahmān ibn Ishāq55: ‘O Abū ‘Abdir-Rahmān.

Have I not commanded you to lift (i.e. remove) the mihnah (affliction,
testing)?!’”
Abū ‘Abdillāh said: “So I said in myself: Allāhu Akbar, this is a relief
for the Muslims.
Then he said: ‘Debate him and speak with him. O ‘Abdur-Rahmān, speak
with him.’
So ‘Abdur-Rahmān said: ‘What do you say about the Qurān?’
But I did not answer him,
Then Ibn Abī Duād said to ‘Abdur-Rahmān: ‘Speak with him.’
So Abū Ishāq said to me: ‘Answer him.’
Then I said to him: ‘What do you say about the Knowledge (of Allāh)?’
So he remained silent.
54 It was narrated by Abū Al-Husayn Al-Kilābī in “Juz min Ahādīthihi” (3), Ibn
Abī Hātim mentioned it in “Al-‘Ilal” (1653), Al-Bayhaqī in “Ash-Shu’ab” (1792)
from the hadīth of Nāfi’ ibn Jubayr (radiAllāhu ‘anhu) as mursal, and it was
narrated by Ibn Abī Shaybah in “Al-Musannaf” (30628) from the hadīth of Abū
Shurayh Al-Khuzā’ī (radiAllāhu ‘anhu).
55 He is ‘Abdur-Rahmān ibn Ishāq ibn Ibrāhīm ibn Salamah, the mawlā Banū
Dabbah. And he was from Ashāb Ar-Raī (the people of opinion). A luxurious man
who would gather wealth. And he used to believe in the opinion of Jahm ibn
Safwan. And he was appointed as a judge over the east of Raqqah while he had
no knowledge about anything of fiqh. Then he came to Baghdād and Al-Mamūn
appointed him as a judge in the western part. Al-Wāthiq removed him in year
228 after hijrah. He died on his way to hajj in year 232 after hijrah. See his
biography in “Akhbār Al-Qudāh” (3/282) and “Tārīkh Baghdād” (11/541).
40
So I said to ‘Abdur-Rahmān: ‘The Qurān is the Knowledge of Allāh.
Whoever claims that the Knowledge of Allāh is created, he has verily
disbelieved in Allāh.’”
He said: “Then ‘Abdur-Rahmān remained silent, and he did not answer

me with anything.
Then they said between themselves: ‘O Amīr Al-Muminīn, he declared

takfīr upon you and he declared takfīr upon us.’
But he did not take that into consideration from them.
So I said to him: ‘So (according to you) Allāh was and there was no
Knowledge?’
Then he refrained (from answering). And if he had claimed that Allāh was
and there was no Knowledge, then he had disbelieved in Allāh.”
Then Abū ‘Abdillāh said: “Allāh has always been knowledgeable and
speaking. We worship Allāh with His Attributes. They are not defined or
known, except by what He has described Himself with. And we return the
Qurān to the One who knows about it, the Blessed and Exalted. (We return
it) to Allāh. Because He knows best about it. It began from Him and to
Him it will return.”
Abu ‘Abdillāh said: “Then they began speaking about this and that. So
I said: ‘O Amīr Al-Muminīn. They have not given me anything from the
Book of Allāh, nor from the Sunnah of the Messenger of Allāh (sallAllāhu
‘alayhi wa sallam), so I can say something about it.’”
He said: “Then Ibn Abī Duād said to me: ‘And do you not say anything
other than what is in the Book of Allāh or the Sunnah of His Messenger?!’”
So I said to him: ‘And is Islām established by anything but the Book and
the Sunnah?!’”
Then I said to him: ‘You have come up with an interpretation which you
invite the people to, so you know best about what you have interpreted,
based upon which you imprison and kill people.’
41
Then Ibn Abī Duād said: ‘He, by Allāh, O Amīr Al-Muminīn, is
misguided, a misguider and an innovator. And these are your judges and
your scholars, so ask them.’
So he said to them: ‘What do you say?’
So they said: ‘O Amīr Al-Muminīn, he is misguided, a misguider and an

innovator.’
And they continued to speak to me, and my voice began raising over their
voices, until ‘Abdur-Rahmān ibn Ishāq said to me: ‘Allāh – ‘azza wa jalla
– said:
ُْ ْ ْ

Can the muhdath (recent) by anything but created?!’
So I said to him: ‘Allāh – ‘azza wa jalla – said:

ْ ِ ْ ُْ َ
“Sād. By the Qurān which is full of reminders.” (Sād 38:1)
So the reminder is the Qurān. And there is no alif nor lām in that (i.e. in
the dhikr mentioned in the verse you are using as an argument).’”56
He said: “And Ibn Sammā’ah57 did not understand what I was saying, so
he said: ‘What is he saying?’
56 Translator: Imām Ahmad is saying: In the verse you are mentioning the dhikr is
mentioned in indefinite form (i.e. without alif and lām) which means it can refer
to all types of dhikr (reminders), while in the verse I have mentioned dhikr is
mentioned in definite form and is referring to the Qurān.
57 He is Muhammad ibn Sammā’ah ibn ‘Ubaydillāh ibn Hilāl At-Taymī, Abū
‘Abdillāh Al-Kūfī. The judge of Baghdād and the companion of Abū Yūsuf and
Muhammad ibn Al-Hasan. He was one of the Ashāb Ar-Raī. He was appointed as
a judge until his eyesight became weak. Then Al-Mamūn removed him, and
some say Al-Mu’tasim (removed him). He died in year 233 after hijrah. See his
42
They said: ‘He is saying such and such.’
And a person from them said to me: ‘The hadīth of Khabbāb: “O hanāh58.
Seek nearness to Allāh – ‘azza wa jalla – with what you are capable of.
And verily you will not seek nearness to Allāh – ‘azza wa jalla – with
anything more beloved to Him than His Words.’’59
I said: ‘Yes, it is as such.’”
Abū ‘Abdillāh said: “Then Ibn Abī Duād began looking at him and
observing him, raging with anger against him.”
Abū ‘Abdillāh said: “And some of them argued against me, and
mentioned from Ibn ‘Ar‘arah60 in the hadīth: ‘Verily Allāh – azza wa jalla
– wrote the dhikr (reminder).’ And he said while arguing against me:
‘Verily Allāh created the dhikr.’61
So I said to him: ‘Several people have narrated to us (that the correct is):
'Verily Allāh wrote the dhikr.’’62
58 A word substituting the word ‘man’. Only used when calling someone.
59 It was narrated by Imām Ahmad in “Az-Zuhd” (192) and Al-Hākim in “Al-
Mustadrak” (3692).
60 He is Ibrāhīm ibn Muhammad ibn ‘Ar’arah ibn Al-Barnad, Abū Ishāq As-Sāmī
Al-Basrī. He lived in Baghdād and he narrated from Yahyā ibn Sa’īd Al-Qattān,
‘Abdur-Rahmān ibn Mahdī and Al-Fadl ibn Dukayn. And Muhammad ibn Ishāq
As-Sāghānī, Sālih Jazarah and Muhammad ibn ‘Abdūs ibn Kāmil narrated from
him. He died in year 231 after hijrah. See his biography in “Tārīkh Al-Baghdad”
(7/75).
61 It was narrated by At-Tabarānī in “Al-Mu’jam Al-Kabīr” (499) along with the
clarification of the mistake.

62 It was narrated by Al-Bukhārī in his “Sahīh” (3191) with the wording: “He
wrote in the dhikr.”
43
And he argued against me (with): From Al-Yamānī (i.e. ‘Abdullāh ibn Ar-
Rūmī)63, from Ismā’īl ibn ‘Abdil-Karīm64: The hadīth (about):
ُْ ْ ْ

So I said to them: ‘This (i.e. dhikr) is an indefinite noun, so it (i.e. the
verse) could be about all (types of) dhikr (reminders). And adh-dhikr is a
definite noun, and it is the Qurān.’”
Abū ‘Abdillāh said: “And after they had used (the narrations of) Ibn
‘Ar‘arah and Ibn Ar-Rūmī as arguments against me, he cut me off.”
Abū ‘Abdillāh said: “And there was no-one among the people who was
more kind and more merciful to me than Abū Ishāq. As for the rest, then
they wanted to kill me. And they were (trying to make him) a partner in
this, if he had obeyed them and answered them in (doing) this.”
I said to Abū ‘Abdillāh: “Did Ibn Abī Duād have any knowledge?”
So he said: “He was among the most ignorant of people regarding (both)
the knowledge and the kalām. Verily, the people of Basrah – the Mu’tazilah
– those who help him established his crookedness; if a man among them
would break away (from them), then Ibn Abī Duād would present himself
to speaking, making others believe that he had something (of knowledge),
while he (in reality) did not have any of it.”
63 He is ‘Abdullāh ibn Muhammad, Abū Muhammad Al-Yamānī. He is knows as

Ibn Ar-Rūmī. He lived in Baghdad and he narrated therein from ‘Abdur-Razzāq
ibn Hammām and Abū Mu’āwiyah Ad-Darīr. And Muslim and Abū Hātim Ar-
Rāzī narrated from him. He died in year 236 after hijrah. See his biography in
“Tārīkh Al-Baghdād” (11/267).
64 He is Ismā’īl ibn ‘Abdil-Karīm ibn Ma’qal ibn Munabbih Al-Yamānī, Abū
Hishām As-San’ānī. He narrated from ‘Abdus-Samad ibn Ma’qal and Ibrāhīm

ibn ‘Uqayl. And Imām Ahmad and Ishāq ibn Rāhūyah narrated from him. He
died in year 210 after hijrah. See his biography in “Tahdhīb Al-Kamāl” (3/138).
44
He said: And I heard Abū ‘Abdillāh when Abū Bakr ibn
‘Ubaydillāh said to him: “O Abū ‘Abdillāh, did Ibn Abī Duād debate
and speak?”
He said: “No, he did not have knowledge about anything. He used to

depend on these Mu’tazilah from the people of Basrah; Barghūth65 and his
companions. As for himself, then he is not a possessor of knowledge, kalām
or insight. And he verily said something to me one day during those days,
during something mentioned. So I answered him saying: ‘Do you have
with you regarding this (any evidence from) the Book or the Sunnah?’
So he said: ‘And do you only say what there is in the Book and the
Sunnah?!’
So I said to him: ‘And is Islām established by anything other than the Book
and the Sunnah? You have made up an opinion which you have reached
through (false) interpretation, and you invite the people to it.’”
He said: “Then he refrained (from speaking further).”
Hanbal narrated to us and said: I heard my father say: ‘Abdur-

Rahmān ibn Ishāq said to me after Abū ‘Abdillāh was released and
let go from the prison: “Ibn Abī Duād was filled with hatred against me
on the day where I spoke with Abū ‘Abdillāh because I did not only let him
speak. So due to this he hurried in removing me (from being a judge).”
Then my father said to Abū ‘Abdillāh: “These words are from ‘Abdur-
Rahmān.”
So Abū ‘Abdillāh said: “‘Abdur-Rahmān only spoke with me about the

first issue. Then when he did not answer me, he refrained from the issue.”
Meaning when Abū ‘Abdillāh asked him about the Knowledge of
Allāh.
65 He is Muhammad ibn ‘Īsā the jahmī, Abū ‘Īsā, and some said: Abū ‘Abdillāh.
He is known as Barghūth the leader of innovation. And the sect Al-Barghūtiyyah
is ascribed to him. He died in year 240 after hijrah. He was mentioned in “Siyar
45
He said: I heard Abū ‘Abdillāh say: “When the people did not have
any argument, then Ibn Abī Duād would begin speaking.
Then, when it was the second day, at the end of the day, Abū Ishāq said to
them: ‘Leave.’ And he held back ‘Abdur-Rahmān ibn Ishāq. So he was
alone with me and ‘Abdur-Rahmān.”
Abū ‘Abdillāh said: “And Abū Ishāq used Sālih Ar-Rashīdī as an

argument against me, and he was his teacher of manners (or discipline).
And Sālih was a follower of Sunnah.
So Abū Ishāq said to me: ‘Sālih was sitting in this place – and he pointed
at a place in the house – and he said some words about the Qurān. So I
gave a command regarding him, and he was dragged away and tramped
upon.’”
Abū ‘Abdillāh said: “Then ‘Abdur-Rahmān said to him: ‘O Amīr Al-

Muminin, I have known this Ahmad for thirty years. He believes in (the
obligation of) obeying you, performing hajj with you and participating in
jihād with you. And he is a man who remains much in his home (and does
not go out).’
So Abū Ishāq said: ‘By Allāh, he is verily a faqīh. By Allāh, he is verily a

scholar. And I would verily wish he was with me (so he could) rectify my
affairs. So if he would answer me in what I want (from him), then I would
verily release him.’
Then he said to me: ‘O Ahmad, woe to you. By Allāh, your case has verily
caused me grief, and you have made me stay awake in the night. And if it
had not been that you were in the hands of the one who was before me, then
I would not have dealt with you, and I would not have tested anyone after
you, even if he had been behind this wall of mine.’
Then he turned to me and said: ‘Woe to you, O Ahmad, what do you say?’
So I said to him: ‘O Amīr Al-Muminīn, they did not give me anything

from the Book of Allāh, nor from the Sunnah of the Messenger of Allāh.’
46
So when this went on for long time he got up. Then I was returned to the
place where I was, and he sent two men – Ash-Shāfi’ī66 and Ghassān67 –
who were with me.
Then when the (time of) iftār came, some food was brought. So they both
ate and I only ate to occupy myself. And I only ate what was enough to
keep my last breath of life from running out. And I considered it for myself
to be on the level of someone in necessity.”
The Abū Bakr ibn ‘Ubaydillāh said to him: “O Abū ‘Abdillāh, do you
not fear them regarding yourself (i.e. your safety and life) in a situation
like this?”
He said: “The situation I was in became bigger and bigger. So they did
not pay attention to this from me, and Allāh aided me in this.”
Hanbal said: On the fifteenth night of the month of Ramadān when

we were in our masjid praying the tarāwīh, then the messenger of
Ibrāhīm ibn Ishāq suddenly came to us. He said: “Ishāq ibn Hanbal.”
So my father answered him.
He said: “Answer the amīr.” So he took my father (with him) and

carried him on a riding animal. And we went along with him, while
the people were praying the tarāwīh. We went with him until the
house of Ishāq. Then they continued with him to the house of Abū
66 He is Ahmad ibn Yahyā ibn ‘Abdil-‘Azīz Al-Baghdādī, Abū ‘Abdir-Rahmān

Ash-Shāfi’ī, the blind and the mutakallim (follower of kalām). He narrated from
Al-Walīd ibn Muslim and Ash-Shāfi’ī and he learned fiqh from him. Then
disputing, debating and kalām overcame him and he became from the
companions of Ibn Abī Duād. He was one of the ten whom Al-Mamūn chose for
his gathering, and speaking while he was present. See his biography in “Lisān
Al-Mīzān” (9/113).
67 He is Ghassān ibn Muhammad Al-Marwazī, the judge of Kūfah. He was a
jahmī. ‘Uthmān ibn Abī Shaybah said about him: “Ghassān – may Allāh not show
him mercy – used to test people (regarding the Qurān). Ghassān was from the
companions of Ahmad ibn Abī Duād. And I do not know that he took any knowledge
from him.” Al-Mutawakkil removed him in year 235 after hijrah. See his
biography in “Akhbār Al-Qudāh” (3/191).
47
Ishāq in Al-Mukharram68. So we spent the night (there), and in the
following morning Abū ‘Abdillāh was beaten (or whipped).
So He (i.e. Ishāq ibn Hanbal) said to me: Verily, when I woke up,
Hammād ibn Danaqash69 came to me – and he is the gatekeeper of
Abū Ishāq – and he said to me: “Verily, Amīr Al-Muminīn is sending
you his greetings. And he says to you: ‘The son of your brother, if the
argument is for him, then he flows against them (i.e. mentions all of his
evidences), but when the argument is against him, then he says: ‘I am not
a follower of kalām, I am verily a follower of the narration.’ So speak with
him in order for him to answer me.’”
My father said: So I went to Abū ‘Abdillāh and I said: “O Abū

‘Abdillāh, you are verily aware of the situation, and you have verily
attained an excuse in what is between you and your Lord. And you know
best (what is the best for you to do).”
My father said: Then Abū ‘Abdillāh remained silent with me, and
he did not answer me with anything.
And Ibn Abī Duād came and entered upon us. And Ghassān had
verily said to Abū Ishāq: “O Amīr Al-Muminīn, verily Ahmad is from
my country – meaning: Merv – so if you will allow for me to speak with
him.” So he allowed this for him. So Ghassān and Ash-Shāfi’ī the
blind would speak with him and debate him. Then Ibn Abī Duād
came, sat down and said: “O Ahmad, I am verily worried for you. And
it has caused me grief that I found your name with these people, so answer
me.”
Then Abū ‘Abdillāh said to him: “What should I answer you in? It is
not an issue from the Book of Allāh, nor (from) the Sunnah of the
Messenger of Allāh.”
68 Al-Mukharram is a neighborhood in the eastern part of Baghdād, between

Rasāfah and the river of Mu’allā. There is a house there, that the rulers live in
which is ascribed to Mukharram ibn Yazīd ibn Shurayh. (Marāsid Al-Itlā’)
69 He is Muhammad ibn Hammād ibn Danaqash, the writer. The gatekeeper of
Ar-Rashīd and Al-Mu’tasim. And I did not find any biography for him.
48
Ibn Abī Duād said to him: “And do you only say what is from the
Messenger of Allāh and in the Book of Allāh?!”
Then Ibn Abī Duād said: “O Ahmad, it is not death by the sword, it is
verily strike after strike.”
Then Ibn Abī Duād got up and turned towards me, and he said to
me: “Speak with him.”
So I said to him: “Step aside so I can speak with him.”
He said: “…70, the affair is more severe than that.”
So I said to him: “If it is like that, then that is your issue with him.”
Then he got up and gave a command regarding him, and he was

brought out. And this was on the third day of (their) debating with
him.
Then my father said to me: So I went out with Abū ‘Abdillāh, and
when we reached the house I said to Ibn Abī Duād: “Give a command
to the gatekeeper (saying) that he should not make any trouble for me.” So
Ibn Abī Duād turned to Ibn Danaqash and said: “What do you have
to do with him! Is he imprisoned?! What has he to do with this issue?!”
Then Abū ‘Abdillāh turned to me, and then said to me: “O uncle,
where are you going? Wait until you see what will happen to me.”
So I said to him: “And where will I go?! I will sit right here.”
My father said: And I verily intended that they should not have any
way to reach me (i.e. a reason to harm me), and Abū ‘Abdillāh
intended to say: “Perhaps they will kill me.” In order for me to be
present and carry him. Because he knew that they all agreed on
killing him.
My father said: So I sat at the guard (i.e. outside of where Abū

‘Abdillāh was imprisoned), and ‘Abdur-Rahmān came and sat
70The words in the original are unclear. And perhaps it is: He said: “It is verily, by
Allāh, not the sword.”
49
down next to me. And Abū ‘Abdillāh was brought in. Then ‘Abdur-
Rahmān said to me: “Amir Al-Muminīn asked me yesterday and said to
me: ‘His uncle – meaning the uncle of Abū ‘Abdillāh – among which men
is he?’
I said to him: ‘O Amīr Al-Muminīn, his manners and behavior is such

and such. And they, O Amīr Al-Muminīn, are verily from a household
that has a high position that goes back in time.’ So if Amīr Al-Muminīn
asks you about something, then do not say the opposite (of what I said).’”
My father said: So an affair befell me that made me forget the

situation of my nephew. And I began thinking about my own
situation and what I had been afflicted with. But Allāh gave relief
and I was not entered upon him. And An-Nawfalī71 came and sat
down. Then he said so the companions of Ibn Abī Duād: “This jāhil
– meaning Abū ‘Abdillāh – says: ‘The Knowledge.’ And what is the
Knowledge and the Qurān?”
My father said: Then I remained silent, and I did not answer any of
them.
Hanbal narrated to us and said: I heard Abū ‘Abdillāh say: “When

‘Abdur-Rahmān argued against me with Ibn ‘Ar‘arah and Al-Yamānī, he
cut me off, so I remained silent.
Then Barghūth said: ‘O Amīr Al-Muminīn, (he is) a kāfir whose blood is
permissible. Strike his neck and his blood will be on my neck (i.e. I take
responsibility for his death).’ And Shu’ayb72 said the same as well. So I
said (to myself): They are seeking my blood (i.e. life). But he (i.e. Abū
Ishāq) did not pay attention to what they said.”
He said: And I also heard Abū ‘Abdillāh say: “As for Barghūth and
Shu’ayb, then they verily sought to get me killed. And they said to him:
‘O Amīr Al-Muminīn, strike his neck and his blood will be upon our
71 It was not clear for me who he is. And perhaps he is Sulaymān ibn ‘Abdillāh
An-Nawfalī. He is one of the dirtiest companions of Ibn Abī Duād.
72 It is in fact Abū Shu’ayb ibn Al-Hajjām who has been mentioned before.
50
necks.’ And among the people there were no-one more severe in takfīr, nor
dirtier than them.
As for Ibn Sammā’ah, then he began speaking to me with soft words. And
Ibn Sammā’ah said to him: ‘O Amīr Al-Muminīn, he is verily from a
household of honor and they have an old (status), and perhaps he will end
up with what Amīr Al-Muminīn loves.’ So it was as if he softened up due
to this.
And Abī Ishāq was the softest (of them) with me. He said to me: ‘I am
worried for you, and you have verily kept me awake at night. How was I
tested with you?! Woe to you. Fear Allāh with regard to yourself and your
blood.’”
Abū ‘Abdillāh said: “And when Ibn Abī Duād would speak with me, I
would not answer him and I would not pay attention to his words. But
when Abū Ishāq spoke to me, I would soften my words and speech to him.
So no argument against me was gathered with them.
The Abū Ishāq said to me on the third day: ‘Answer me, O Ahmad, in
what I am inviting you to. It has verily reached me that you love a position
of leadership.’ And this was when they had overburdened his heart and
given him the ‘ushwah (i.e. explained the affair to him in an ambiguous
way).
Then he said to me: ‘If you answer me in what there will be an end for you
in (from this situation), then I will set you free. And I will verily include
you in my entourage and my allies. And I will verily roll out the carpet
for you. And I will verily speak highly of your name. O Ahmad, (fear)
Allāh, Allāh, regarding yourself.’
I said to him: ‘O Amīr Al-Muminīn, this is the Qurān and the ahādīth
of the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) and his
narrations, so whatever argument is presented to me, then I return to
these.’”
He said: “Then one would speak and another would speak. And they were
a large group of people. So I would answer to one of them and speak with
another one of them. And when something would be said from the kalām
51
that is not in the Book of Allāh or the Sunnah of the Messenger, and I did
not have any narration (regarding it), then I would say: ‘I do not know
what this is.’ ‘I do not know this.’ So they would say: ‘O Amīr Al-
Muminīn, if an argument against us presents itself to him, then he jumps
upon us. But when it is against him he says: I do not know what this is.’”
Abū ‘Abdillāh said: “So I argued against them and said: ‘What do you
say about the Words of Allāh ‘azza wa jalla:
ََُْْْ ِ َ ُْ َ ‫ُ ْ ا‬ ََْ ُ‫ُ ُ ا‬ ُ
﴾ ‫ْي‬
ِ ‫﴿ يوصِ يكم اَّلل ِِف أوَّلدِكم ل ِذلكرِ مِثل ح ِظ اِلنثي‬
“Allāh commands you regarding your children. The male will
have the same share as two of the female.” (An-Nisā 4:11)
They said: ‘Allāh specified the believers in this.’
I said: ‘What do you say about this and that?’ And they would not have
any argument nor any knowledge regarding it. So they became quiet. And
this was because they argued against me with the apparent (or clear) of the
Qurān. And they said: ‘You are verily assigning yourself to the hadīth
(and avoiding the Qurān).’”
Abū ‘Abdillāh said: “And they verily argued against me with

something that my heart is not strong enough and my tongue refuses to
utter. And they rejected the ruyah (seeing Allāh) and the narrations. And
I did not think that they believed in this until I heard their statements.
And Barghūth verily began saying to me: ‘The jism (body) and this and
that’, and some words which are disbelief in Allāh the Almighty.
So I began saying: ‘I do not know what this is, except that I know that He
is Ahad (One) Samad (Self-Sufficient). No-one is similar or equal to Him,
and He is as He has described Himself.’ So he stopped speaking with me.”
Abū ‘Abdillāh said: “And I argued against them and said: ‘You have
claimed that you reject the narrations due to the difference in their chains
of narrations, and (due to) what enters upon it of false assumption and
weakness, while we and you agree about (the correctness of) this Qurān.
There is no disagreement about it between the people of the qiblah (i.e. those
who pray), and that is an ijmā’.
52
Allāh said in His book as an affirmation from Him of the statement of
Ibrāhīm, and without negating his words or rejection them. So Allāh spoke
about this and said:
َ ُ َ َ ْ
﴾ ِ‫ِيم ِِلبِيه‬ ‫﴿ ِإَوذ قال إِب ْ َراه‬
“And when Ibrāhīm said to his father.” (Al-An’ām 6:74)

َ
﴾ ‫ِص‬ ِ َ‫﴿ يَا أب‬
“O My father, why do you worship that which cannot hear and

cannot see.” (Maryam 19:42)
So Ibrāhīm criticized his father, because he worshipped that which cannot
hear and cannot see. So is this rejected for you?!’
So they said: ‘He has spoken unclear (or come with a shubah), O Amīr Al-
Muminīn.’
I said: ‘Is this not in the Qurān?! This (for you) is rejected and negated.
And this is the story of Mūsā. Allāh said to Mūsā in His Book. He
informed it about Himself:
ً ‫كل‬ْ َ َ ُ ُ ‫َ َا َ ا‬
﴾ ‫ِيما‬ ‫﴿ وَكم اَّلل موىس ت‬
“And Allāh spoke to Mūsā directly.” (An-Nisā 4:164)

So Allāh established the speech to Mūsā as an honoring from Him to
Mūsā, and then He said after His Speech to him: “taklīman” (i.e. direct
speech and not through revelation), as an affirmation of the speech.
And Allāh said in His Book:

َ ‫﴿ يَا ُم‬
﴾ ‫وىس‬
“O Mūsā.” (Tā-Hā 20:11)

ََ ‫ا ََ اُ َ َ ا‬
﴾ ‫اَّلل َّل إ ِ َهل إَِّل أنا‬ ‫﴿ إِن ِِن أنا‬
“Verily, I am Allāh, there is no-one worthy of worship besides

Me, so worship Me” (Tā-Hā 20:14)
53
So do you reject this? So this (letter) yā which returns (to the one saying
the words), does it return to someone else than Allāh?! And is it someone
created who is claiming Rubūbiyyah (for himself) besides Him ‘azza wa
jalla?!
And Allāh said:

ََْ َ َ ُ َ
﴾ ‫وىس َّل َتف‬ ‫﴿ يا م‬
“O Mūsā, do not be afraid.” (An-Naml 27:10)

َ َ َ َ ْ َ َ ََ ِ
﴾ ‫﴿ إ ِ ِين أنا َر ُّبك فاخل ْع ن ْعليْك‬
“Verily, I am your Lord, so take of your sandals.” (Tā-Hā 20:12)

So this is the Book of Allāh, O Amīr Al-Muminīn. So is it allowed (or
possible) that a created being said to Mūsā: I am your lord, and that Mūsā
was worshipping someone created, and that he went to Fir’awn with the
message of someone created, O Amīr Al-Muminīn?!’
Then they refrained (from speaking). And they said something between
themselves that I did not understand.”
Abū ‘Abdillāh said: “And the people (i.e. those in attendance to test him
and debate with him) would negate and reject this.”
I (i.e. Hanbal) said to him: “And Abū Ishāq?”
He said: “He did not say anything, and they were not able to refute the
Qurān. And they rejected the Speech (of Allāh) and the ruyah (i.e. seeing
Allāh).”
Hanbal narrated to us and said: I heard Abū ‘Abdillāh say: “Ibn

Abī Duād said to him (i.e. Abū Ishāq) when his companions stopped
speaking: ‘By Allāh, besides Whom there is no-one worthy of worship, O
Amīr Al-Muminīn, if he answers you, then this would be more beloved to
me than hundred thousand and hundred thousand (dīnār).’ And he
counted (i.e. said hundred thousand) many times.
And Shu’ayb and Barghūth were the two seeking to get me killed the most.
54
And ‘Abdur-Rahmān was the softest of them in speech, and the one siding
the most with me.”
Abū ‘Abdillāh said: “And on the day when what happened to me

happened (i.e. the third day), Ibn Abī Duād came to me and said: ‘O
Ahmad, he has verily sworn that he will whip you with severe strikes, and
that he will imprison you in the narrowest of prisons.’ So I spoke with a
man, and he found some thread for me. Then I put it in my waistband, and
I feared that my pants would slip because there was no waistband in it.
And when I entered upon him on the day, while Ibn Abī Duād and his
companions were with him, he said: ‘Debate with him and speak with him.’
And then we had a long conversation.
And among that which I argued against them with on that day was that I
said: ‘Allāh said:
َْ ْ َْ ُ َ َ َ
﴾ ‫اْلل ُق َواِل ْم ُر‬ ‫﴿ أَّل هل‬
“Verily the creation and the Command belongs to Him.”

(Al-A’rāf 7:54)
So he differentiated between the creation and the command.’
And this was because they said to me: ‘Is not everything besides Allāh
created?!’
So I said to them: ‘Everything besides Allāh is created, but as for the

Qurān, then it is His Word and not created.’
So Shu’ayb said to me: ‘Allāh said:

ً ُ ْ ‫ا‬
﴾ ‫﴿ إِنا َج َعل َناهُ ق ْرآنا‬
“We have verily made it an Arabic Qurān” (Az-Zukhruf 43:3)
Is not everything made created?!’
So I said to him: ‘Allāh said:
55
ً َ َ َ َ
﴾ ‫ج َعل ُه ْم ُجذاذا‬ ‫﴿ف‬
“So He made them into (broken) pieces.” (Al-Anbiyā 21:58)

ُ َْ َ َ َ َ
﴾ ‫ول‬
ٍ ‫ك‬ ‫ج َعل ُه ْم ك َع ْص ٍف مأ‬‫﴿ف‬
“So We made them to be like eaten straw.” (Al-Fīl 105:5)

Did He create them?! Is everything made created?! How can it be created
when it already existed before He created the making?!’
So he refrained (from speaking).
And they said: ‘In what He said:

ُ ُ َ ُ َ َ َُ ْ َ َْ َ َ ْ َ ََُْ َ ‫ا‬
﴾ ‫ِيش ٍء إِذا أ َردناهُ أن نقول ُهل ك ْن ف َيكون‬ ‫﴿ إِنما قوُلا ل‬
“Verily Our Word to something when We want it (to occur or be)

is that We say to it ‘Be’, and then it is.” (An-Nahl 16:40)’
Then I said to him: ‘The creation is something other than the command.
Allāh said:
‫ا‬ َ ََ
﴾ ِ‫﴿أَت أ ْم ُر اَّلل‬
“The Command of Allāh has come.” (An-Nahl 16:1)

So His Command is His Word and His Capability, and this is not created.
So do not use some of the Book of Allāh as an argument against another
part of it. For we have verily been prohibited from doing that.’
They said: ‘He has committed kufr, O Amīr Al-Muminīn, from several
aspects.’”
He said: And I heard Abū ‘Abdillāh say: “And they argued against
me on that day, so they said:
ْ ِ ْ ُْ َ

So I said to him: ‘O Amīr Al-Muminīn:
56
ُْ ْ ْ

This, O Amīr Al-Muminīn, is applied upon [...]73, and there is no alif or
lām in it. And:
ْ ِ ْ ُْ َ
Then this is the Qurān. O Amīr Al-Muminīn, they have no knowledge
regarding this nor any evidence (for it). So for that which they invite me
to, (there is no evidence) from the Book of Allāh nor from the Sunnah. It is
an interpretation which they have interpreted themselves, and an opinion
which they made up. And the Prophet (sallAllāhu ‘alayhi wa sallam) verily
prohibited the disputing regarding the Qurān. And he said: ‘Disputing
regarding the Qurān is kufr.’74 And I am not a man of dispute nor kalām.
I am verily a follower of narrations and information. So (fear) Allāh, Allāh,
regarding me, and return to Allāh. Because, by Allāh, if I saw any issue
and it is correct for me (after) I have established it with evidences, then I
would verily believe in it.’
Then he refrained (from speaking). And he had softened up after having

heard my words and my conversation with them. He knew, but he did not
leave it. And he was the kindest of them, the most respectful of them and
the one of them with most sympathy for me. Except that they did not leave
him alone. Ishāq and Ibn Abī Duād surrounded him and said to him: ‘It is
not from the arrangement (of a ruler) just to leave him like that, O Amīr
Al-Muminīn. Find an excuse regarding him for yourself (i.e. to kill him),
O Amīr Al-Muminīn, this man has competed with two Khalīfah, this is
the destruction of the ordinary people.’
The text here is unclear. And perhaps it is: “Other than the Qurān.”
73
It was narrated by Imām Ahmad in his “Musnad” (10539) from the hadīth of
74
Abū Hurayrah (radiAllāhu ‘anhu). It is a sahīh hadīth.
57
And the dirty man75 said to him: ‘O Amīr Al-Muminīn, he is verily
misguided and a misguider.’
And the people of Basrah – the Mu’tazilah – spoke and said: ‘O Amīr Al-
Muminīn, (he is) a kāfir. O Amīr Al-Muminīn, he is verily misguided and
a misguider.’
And Ishāq said to him: ‘It is not from the arrangement of the Khilāfah just
to leave him like that. (Then) he would have won over two Khalīfah.’
So at that point he became severe and harsh towards me, and he decided to
beat me. And then what occurred from this affair occurred.”
He said: And I heard Abū ‘Abdillāh say: “And on that day they
argued against me and said: ‘Al-Baqarah76 (i.e. the Sūrah) will come on
the Day of Resurrection, and Tabārak77 will come.’
I said to them: “This is verily the reward (i.e. it is the reward for reciting
that comes and not the chapters themselves). Allāh said:
ًّ ًّ ُ َ ْ َ َ َ َ
﴾ ‫اء َر ُّبك َوال َملك َصفا َصفا‬‫﴿ وج‬
“And your Lord comes, and the angels in rows.” (Al-Fajr 89:22)78
75 Meaning: Ibn Abī Duād.

76 The meaning of the hadīth: “Read the two shining ones; Al-Baqarah and Sūrah
Ālu ‘Imrān, for they will verily come on the Day of Resurrection, as if they are
two clouds (or shades).” It was narrated by Imām Ahmad in his “Musnad”
(22193) and Muslim in his “Sahīh” (804).
77 The meaning of the hadīth: “Know, that (the Sūrah): “Blessed is the One in
Whose Hand the Dominion is”, will argue on behalf of its reciter on the Day of
Resurrection.” It was narrated by Al-Mustaghfirī in “Fadāil Al-Qurān” (952).
78 Ibn Muhibb said in his footnote: “The correct from Imām Ahmad – and others than
him among the aimmah – regarding this verse and what is similar to it from the verses
regarding the Attributes (of Allāh) and the ahādīth (mentioning them) is, not to make
tawīl (interpretation), and accepting these according to their apparent meanings. And
Hanbal is trustworthy, but if he is alone (in narrating something) and others oppose him
in this, then this is not accepted from him. And Allāh knows best.”
58
It is verily His Power79 that comes. The Qurān is verily examples, lessons,
commands and this and that.’
And I said to ‘Abdur-Rahmān: ‘The Qurān is from the Knowledge of

Allāh. And whoever claims that the Knowledge of Allāh is created, he has
verily disbelieved in Allāh.’
Then ‘Abdur-Rahmān remained silent, and he did not answer me with

anything.
Then they said between themselves: ‘O Amīr Al-Muminīn, he declared

takfīr upon you and he declared takfīr upon us.’”
Hanbal narrated to us and said: I heard my uncle – ‘Abdullāh ibn

Hanbal80 who said: I said to Abū ‘Abdillāh: “O Abū ‘Abdillāh, to what
where you invited in the prison?”
He said: “We were invited to disbelief in Allāh.”
Abū ‘Abdillāh said: “Then after all this occurred, and Ibn Abī Duād
and his companions stopped speaking, Abū Ishāq came to me and he was
alone with me and ‘Abdur-Rahmān. Then he said: ‘O Ahmad, I am verily
worried for you, so answer me. By Allāh, I verily would wish that I never
knew you. O Ahmad, (fear) Allāh, (fear) Allāh regarding your blood and
your soul. I am verily worried for you, just like I worry for my son Hārūn,
so answer me.’
I said: ‘O Amīr Al-Muminīn, they did not give me anything from the
Book of Allāh or from the Sunnah of the Messenger of Allāh (sallAllāhu
‘alayhi wa sallam).’
79 Abū Ishāq ibn Shāqalā commentated upon this conveyance and said: “This is a
mistake by Hanbal. There is no doubt about that.” Then Abū Ya’lā said: “And what
Abū Ishāq meant with this is, that his (i.e. Ahmad ibn Hanbal) madhhab is
understanding the verse in accordance with its apparent meaning regarding the Coming
of the Dhāt (of Allāh). This is what is apparent from his words. And Allāh knows best.”
(Ibtāl At-Tawīlāt p. 158).
80 I did not find any biography for him in any of the books that I have.
59
Then at the end of this (conversation) he said to me: ‘May Allāh curse you.
I verily hoped that you would answer me.’ Then he said: ‘Drag him, strip
him of his chains and pull him.’”
He said: “Then I was taken and stripped of my chains. Then he said: ‘The
‘uqābīn81 and the whips.’ Then the ‘uqābīn and the whips were brought.”
Abū ‘Abdillāh said: “While I was looking. And I had with me a hair from
the hairs of the Prophet (sallAllāhu ‘alayhi wa sallam) which was given to
me by Ibn Al-Fadl ibn Ar-Rabī’82, and it was in a pack in my shirt.
Then he said: ‘Take his shirt off from him, and do not rip it.’
Then he said: ‘What is this in his garment?’
So they said to me: ‘What is this is your garment?’
I said: ‘This is a hair from the hairs of the Prophet (sallAllāhu ‘alayhi wa
sallam).’”
He said: “Then I was placed between the ‘uqābīn, so I said: ‘O Amīr Al-
Muminīn, Allāh Allāh. The Messenger of Allāh (sallAllāhu ‘alayhi wa
sallam) said: ‘The blood of a person who testifies to Lā ilāha illa
Allāh and that I am the Messenger of Allāh is not allowed except
in three cases.’83 And I recited the hadīth (in its full length). And the
Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) said: ‘I was
commanded to fight the people until they say Lā ilāha illa Allāh.
Then if they say it, then their blood and their wealth is protected
81 Translator: ‘Uqābīn: Two pieces of wood to which a man’s hands and feet are tied in
order for him to be whipped. (Tāj Al-‘Urūs).
82 He did not mention his name in the sources. And he is from the grandchildren
of Al-Fadl. And Al-Fadl ibn Ar-Rabī’ he is Al-Fadl ibn Ar-Rabī ibn Yūnus, Abū
Al-‘Abbās ibn Abī Fawrah. He was the gatekeeper for Hārūn Ar-Rashīd Al-
Amīn. He died in year 207 after hijrah. See his biography in “Tārīkh Baghdād”
(14/303).
83 It is agreed upon. It was narrated by Al-Bukhārī in his “Sahīh” (6878), Muslim
in his “Sahīh” (1676) and Imām Ahmad in his “Musnad” (3621). All of them from
the hadīth of ‘Abdullāh ibn Mas’ūd (radiAllāhu ‘anhu).
60
from me.’84 So based upon what do you allow my blood when I did not
perform any of this?! O Amīr Al-Muminīn, Allāh Allāh. Do not place
Allāh between me and you as One Whom we ask for our rights. O Amīr
Al-Muminīn, remember your standing in front of Allāh just as my
standing in front of you. O Amīr Al-Muminīn, be aware of Allāh.’
Then it was as if he stopped. But he did not leave it alone.
Then Ibn Abī Duād said – and he was afraid that this (i.e. the hesitation)
was mercy or leniency from him –: ‘O Amīr Al-Muminīn, he is verily
misguided and a misguider. A disbeliever in Allāh.’
I said: ‘O Amīr Al-Muminīn, fear Allāh regarding my blood and my life.’
Then this man said: ‘Kāfir.’
And that man said: ‘Kāfir.’
Then he gave a command regarding me, and I was made to stand between
the ‘uqābīn. Then a chair was brought and placed for him, so he sat down
on it while Ibn Abī Duād and his companions were standing right next to
him.
Then a person said to me: ‘Grab hold of the two pieces of wood with your
hands and squeeze them (in your hands).’
But I did not understand this from him, so my hand was loose (i.e. not
holding on to anything).
Then Abū Ishāq said to the whippers: ‘Show me your whips.’ Then he
looked and said: ‘Bring me other than these.’ So they brought others.
Then he said to them: ‘Come forth.’
And he said to them: ‘Approach, one by one.’
84It is agreed upon. It was narrated by Al-Bukhārī in his “Sahīh” (7684), Muslim
in his “Sahīh” (21) and Imām Ahmad in his “Musnad” (8904). All of them from
the hadīth of Abū Hurayrah (radiAllāhu ‘anhu).
61
Then he said: ‘Cause pain, may Allāh cut off your hand (if you do not).’
So he came forth and whipped me with two lashes. Then he went back.
Then he said to another: ‘Come closer. Strike with strength, may Allāh cut
off your hand.’ Then he whipped me with two lashes.
Then another one came. And this continued like this. Then I passed out
when he had whipped me with many lashes. So I did not understand (what
was going on) until he lowered (the whips) from me. Then he came and
stood while they were staring at him. Then he said: ‘O Ahmad, woe to you.
You are killing yourself. Woe to you, answer me so I can free you.’
And some of them said to me: ‘Woe to you, Amīr Al-Muminīn is standing
up. Woe to you, your ruler is standing at your head.’
And ‘Ujayf85 jolted me with the base of his sword and said to me: ‘Do you
want to win over all of them?’
And Ishāq ibn Ibrāhīm began saying to me: ‘Woe to you, the Khalīfah is
standing at your head.’
And another person said: ‘O Amīr Al-Muminīn, his blood is upon my

neck.’
Then he returned and sat down upon the chair. Then he said to the
whipper: ‘Come closer. Cause pain, may Allāh cut off your hand.’ And he
continued to call them one after one, until each one had whipped me with
two lashes and then stepped aside. (All) while he was saying: ‘Strike with
strength. Cause pain.’”
He said: “Then he got up to me for a third time. And I did not understand
(what was going on). And he began saying: ‘O Ahmad, answer me.’”
He said: “And ‘Abdur-Rahmān began saying to me: ‘Did your

companions, Yahyā, fulān and fulān, not answer?’
85He is ‘Ujayf ibn ‘Anbasah. He is from the highest leaders of Al-Mamūn and Al-
Mu’tasim. He died in year 223 after hijrah. See his biography in “Al-Muntadham”
(11/85).
62
He said to the whipper: ‘Cause pain.’ And I passed out, so I did not
understand, and I slumped.
Then when he thought I was dead, then it was as if this frightened him. So
at that point he commanded that I was left alone, and I did not understand
any of this. And I did not become aware until I was in the room and the
chains had been taken of me.”
He said: And I heard Abū ‘Abdillāh say: “My awareness disappeared

several times. So when they stopped striking me, I returned to myself (i.e.
became aware). And when I slumped and fell down, they stopped striking
me. This occurred to me several times while I was not aware of it.”
He said: And I heard Abū ‘Abdillāh say: “And before I was struck
Ibn Abī Duād would come to me. And he had become worried and was
going to Abū Ishāq, and he would come to me with warnings and threats.
And his gatekeeper Ibn Danaqash would also come to me with the message
of Abū Ishāq (saying): ‘He is saying this to you. He is saying that to you.’
But when they saw that the situation would not unfold in the way that
they wanted, they decided to afflict me with what they afflicted me with.’”
Then Abū Bakr ibn ‘Ubaydillāh said to him: “O Abū ‘Abdillāh, how
did you see him, I mean Abū Ishāq?”
He said: “I saw him sitting in the sun without any shadow (covering
him). He would demand and speak. And perhaps I would understand, and
perhaps I would not understand. Then when the striking returned, I
passed out and I would not know (what was going on). So he would stop
them from striking me. Then I heard him say to Ibn Abī Duād: ‘I have
verily committed (a sin) in the affair of this man.’
So he said to him: ‘O Amīr Al-Muminīn, he is verily, by Allāh, a kāfir

mushrik. He was verily committed shirk from several aspects.’
And he would continue (to pressure) him until he would turn him away
from what he wanted. And he verily wanted to release me without striking
me. But he (i.e. Ibn Abī Duād) and Ishāq ibn Ibrāhīm would not let him,
so at that point he decided to whip me.”
63
Hanbal said: And it reached me that An-Nawfalī said: Abū Ishāq
said to Ibn Abī Duād – after Ahmad was whipped – while asking
him: “How much was the man whipped?”
So Ibn Abī Duād said to him: “With over thirty whips. Thirty three or
(thirty) four whips.”
Abū ‘Abdillāh said: “And a man among those who were present said to
me: ‘We will throw coarse straw on your back, and throw you down upon
your face and trample you.’”
Abū ‘Abdillāh said: “And I was not aware of all of this. Then he ordered
that I should be freed, but I did not know (this) until the chain was removed
from my foot.
And Ibn Abī Duād – after I had been whipped and he commanded that I
should be let go – said to him: ‘O Amīr Al-Muminīn, imprison him, for he
is verily a fitnah (i.e. an affliction) (for the people). O Amīr Al-Muminīn,
he is verily misguided and a misguider. And if you release him, then you
will afflict the people with him.’
Then he said: ‘O Ishāq, release him.’ And Abū Ishāq got up and went
inside.
At that point I became aware that the chain had been removed from me
foot.
And Abū Ishāq got up from this gathering of his, so he (i.e. Ibn Abī Duād)
did not find any escape from letting me go. And had it not been for this,
then he would verily have imprisoned me.”
And Abū Bakr ibn ‘Ubaydillāh said to Abū ‘Abdillāh: “O Abū

‘Abdillāh, and Ibn Sammā’ah?”
So Abū ‘Abdillāh said: “I heard him say to him – when I had taken up
from the beating – while I was (still) between the ‘uqābīn: ‘O Amīr Al-
Muminīn, he is verily an honorable man, and he is a man who is hidden
in himself. And perhaps he will answer Amīr Al-Muminīn in what there
is an alternative to what Amīr Al-Muminīn has invited him to.’
64
Then Ibn Sammā’ah said to me: ‘Woe to you, Amīr Al-Muminīn is
worried for you, and he is right in front of you. So answer him in what he
wants from you.’
So I said to him: ‘I did not see an issue where it became clear to me (that
it was) from the Book or the Sunnah.’
Then Ibn Sammā’ah stepped aside, and he said some words that I did not
understand.”
He said: And I heard Abū ‘Abdillāh say: “When the chains were
released from my foot I became aware. Then I heard Ibn Abī Duād say: ‘O
Amīr Al-Muminīn, he should verily be imprisoned (and kept away) from
the people. For verily, if you leave him he will be a fitnah for the people. O
Amīr Al-Muminīn, he his verily a kāfir, misguided and a misguider.’ And
then there was a lot of noise between them. And I never heard a gathering
of a Khilāfah that were noisier than his gathering. They were very daring
against Abu Ishāq in their words, responds and answers!
And they wanted to imprison me after the whipping. So he got up and

went inside, and commanded that I should be let out and released.”
Abu ‘Abdillāh said: “And they came to me with some sawīq (fine flour).
And they said to me: ‘Drink.’ But I refused, and I said: ‘I will not break
my fast.’”
Abū ‘Alī Hanbal said: And it reached me that Abū ‘Abdillāh said:
“There will be a standing between me and them in front of Allāh ‘azza wa
jalla.”
And letters were written to him (i.e. Abū Ishāq) regarding it, so he
said: “He is to be released right now.”
And it reached me that Abū Al-‘Alā Al-Ahtamī86 said: “I have never

seen a man with a more brave heart than Ahmad.”
Hanbal narrated to us and said: My father informed me and said:

Some of those who were present on that day said to me: “And
86 I did not find any biography for him in any of the books that I have.
65
Ahmad in his time was like the companion of Banū Isrāīl in his time. These
people would argue against him, and those people would argue against
him. So he would refute these, and he would refute those with a firm heart
and understanding. Nothing rejected occurred (from him).
And Abū Ishāq said to them: ‘This man is not as you have described him
to me as.’ And this was because they lowered his status in front of him,
and they belittled and made him small (in worth) in front of him (by all
their false testimonies about him). So when he witnessed him and he saw
how he was, he recognized his goodness.”
Abū ‘Abdillāh said: “And Ibn Abī Duād wanted to imprison me after
the whipping, but Abū Ishāq said to him: ‘He is released.’ Then they
repeated (their request) to him, but Abu Ishāq became angry. And he said:
‘He is let go.’ So I did not know (what was going on), until (suddenly) the
chains were taken off me.
And Abū Ishāq said to me on the third day – when he commanded that I
should be whipped –: ‘Answer me in something in which there for me will
be some relief, so I can set you free, and step upon your neck (i.e. follow
you), and bring my family, my children and my entourage to you.’ And
with this he wanted to hold on to something which could be an excuse for
him.
So I said: “They did not bring me an evidence from the Book of Allāh, nor
from the Sunnah of the Messenger of Allāh (sallAllāhu ‘alayhi wa
sallam).”
Abū ‘Abdillāh said: “And Abū Ishāq was softer towards me than all of
them. As for Ibn Abī Duād, then we was not capable of arguing (with any
evidences), nor to be guided to anything. He was verily relying upon these
Mu’tazilah from Basrah, such as Barghūth and his companion.”
And when Abū Ishāq commanded that Abū ‘Abdillāh should be

released, Abū Ishāq gave him an overcoat, a shirt, a shawl, footwear
and a cap. Then when we were at the door of Abū Ishāq in the foyer
– and the people at that time were gathered in the town square, on
the roads and other places, and the markets had been closed and
the people had gathered – then when we were as such, Abū
66
‘Abdillāh came out from the house of Abū Ishāq upon a riding
animal, and he had been clothed with that (mentioned) clothes.
And Ibn Abī Duād was to his right, and Ishāq ibn Ibrāhīm was to
his left.
Then when he was in the foyer of Abū Ishāq – before he would go

out on the road – Ibn Abī Duād said to them: “Uncover his head.” So
they uncovered it, and they began taking him to the corner of the
town square, toward the way of Al-Jisr.
The Ishāq said to them: “Bring him over here.” He meant Dijlah
(Tigris). Then he was taken to the boat, and he was brought to the
house of Ishāq while Ghassān and Ash-Shāfi’ī were with him. So he
was brought to the house of Ishāq and he let him stay there until
the noon prayer had been prayed. Then he sent for my father, our
neighbors and the elders of our neighborhood. So they were
gathered and entered upon him. Then he said to them: “This is
Ahmad ibn Hanbal. If there is anyone among you who knows him, or else,
then let him know him.”87 And Ibn Sammā’ah came and entered.
Abū ‘Abdillāh said: “Then Ibn Sammā’ah said when he entered upon
the gathering: ‘This is Ahmad ibn Hanbal. Amīr Al-Muminīn verily
debated him regarding an issue, and he has verily been released now. And
that is it.’”
Then he was brought out upon the riding animal of Ishāq ibn
Ibrāhīm at the time of sunset, and he arrived at his home, while the
leader and the people were with him.
Then when he arrived at the door I heard ‘Ayyāsh88, Sāhib Al-Jisr,

when he saw that Abū ‘Abdillāh was approaching, then ‘Ayyāsh
87 He – may he receive from Allāh what he deserves – meant with this, that he is
innocent from (and cannot be held accountable for) anything that happens to
Imām Ahmad (radiAllāhu ‘anhu) after he was whipped.
88 He is ‘Ayyāsh ibn Al-Qāsim At-Tamīmī Al-Marwarrūdhī. He is from the
companions of Ishāq ibn Ibrāhīm, and I did not find any biography for him.
67
said to the companions of Ishāq – while the people were standing
there –: “Tāzīh, tāzīh.” Meaning: Arab, Arab (in persian).
Then Abū ‘Abdillāh entered, and I entered along with him from the
door in the alley. And he was curved (or bent or twisted) at the
strike that penetrated the skin (and made an open wound). But by
the praise of Allāh it was not infected. And he was curved due to it.
Then when he arrived at the door of the house, he proceeded to

enter and I wanted to carry (or support) him. And I did not know
(about his wound), so my hand landed on the place of the strike, so
he screamed and it was painful for him. And I did not know. So I
removed my hand. So he entered while supporting himself upon
me, and the door was closed and we entered with him.
Then Abū ‘Abdillāh threw himself down upon his face. He was not
able to move in any way, except with great effort. And he took off
what was given to him (of clothing), and he commanded that it
should be sold. Then he took the price from it and gave it away as
sadaqah.
And Abū Ishāq had commanded Ishāq ibn Ibrāhīm not to stop
providing him with information about him. And this was because
that he left him – according to what was told to us – when he had
lost hope in him.
And it reached us that Abū Ishāq regretted after this, and that he
felt remorse until he healed (i.e. Imām Ahmad from the whipping)
And the informant of Ishāq ibn Ibrāhīm would come to us every

day and acquiring information about him (i.e. Imām Ahmad) until
he became healthy and healed up after the treatment, and he went
out to the prayer. And all praise is due to Allāh, the Lord of all the
worlds.
And his hand and two thumbs89 continued to be dislocated, and

they would cause him pain when he would become cold, so that
89 It is as such in the original text, and perhaps the correct is: “… and his thumb.”
68
water would be heated up for him (to put them in). And one of the
whips hit him on his flank90 and they thought that it had been
pierced. But Allāh saved him from that and provided him with
good health (after being harmed).
Abū ‘Alī Hanbal said: A man from the people of the prison –
among those who witnessed the beating and the wounds – who
was called Abū As-Subh91 came, and he said: “I verily saw who struck
the mighty strike. I did not see any strike similar to it or worse than it.
And it was a strike of destruction (or death). And he verily brought
whippers towards him – may Allāh cut off their hands – from his front and
from his back. And his death was wanted. And then he measured it (i.e.
the whip that hit him on his flank) with the mayl (i.e. a measuring
instrument), out of fear that it had pierced him, but it did not pierce him.”
He said: And I verily saw Abū ‘Abdillāh, and his ear had verily
been hit by a strike so the skin was cut, and his ear decayed. And
several strikes befell his face, from the disorderly (strikes).
And Abū ‘Abdillāh said: “Some of them said to me: ‘O Abū ‘Abdillāh,
do not move and stand up straight.’”
Hanbal said: And when we wanted to treat him we feared that Ibn
Abī Duād would show up at the place of treatment and put poison
in his medicine and (thereby) kill him. So we made the medicine
and the ointment in our home, and it would be in a container with
us. So when the doctor came to treat him, we would all be present
with him when he would treat him from it, and when it became
empty we would take it away (so no-one would put anything in it).
And in his wounds there was some flesh that had died, so he cut it
off with a knife. So the scar (or mark) of the strikes remained on his
back, and when he would become cold, it would cause him pain.
And when his blood would cause him harm (or pain) he would
send for a cupper, no matter what time it was, who then would take
90 Translator: The place of a human below the ribs and above the hip.
91 I did not find any mention of him in the books that I am in possession of.
69
out blood (by cupping) until the pain from the strikes on his two
shoulders would wear off. And hot water would (frequently) be
heated up for him for (heating up) his body.
He said: I heard Abū ‘Abdillāh say after this: “I believed that I had
verily given from myself the (required) effort, and Allāh knows best.”
Abū ‘Abdillāh said: “Allāh – ‘azza wa jalla – said:

﴾ ‫ان‬
ِ ‫اْليم‬
“Except the one who is forced, while his heart is calm (and
steadfast) in īmān.” (An-Nahl 16:106)
So force (or compulsion) for me is being afflicted by torture, strikes and
chains (i.e. being put in chains and imprisoned). So if he is afflicted by
torture, then this is compulsion. As for the warning, then they verily said:
‘This is force (or compulsion)’, but I do not consider it to be (compulsion)
before he is afflicted with torture of (either) strikes or chains.”
I said to him: “So imprisonment is compulsion?”
He said: “Being struck is compulsion and chains are compulsion. But

that he is threatened and that it is said to him: ‘We will do this and that’,
then this is not. Until he is struck and that (i.e. what they say they will
do) befalls him. And the companions of the Prophet (sallAllāhu ‘alayhi wa
sallam) – ‘Ammār, Bilāl and those who were with them – would be afflicted
with torture, strikes, hunger and they would be placed for longer periods
under the sun, and then the Prophet (sallAllāhu ‘alayhi wa sallam)
allowed this for them; that they gave them what they wanted when they
afflicted them with torture. As for other things than this, then it does not
please me, and I do not believe (that compulsion is) anything other than
this.”
Hanbal said: And then Abū ‘Abdillāh dictated these ahādīth for me,
regarding those who were forced:
Hanbal narrated to us and said: Abū ‘Abdillāh narrated to me and

said: Jarīr narrated to us, from Mansūr, from Mujāhid who said:
“The first to publicly show their Islām was seven (persons): The
70
Messenger of Allāh (sallAllāhu ‘alayhi wa sallam), Abū Bakr, Bilāl,
Khabbāb, Suhayb, ‘Ammār and Sumayyah the mother of ‘Ammār. As for
the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam), then his uncle
protected him. And as for Abū Bakr, then his people protected him. But
the others were taken, and they were given armors of iron to wear. Then
they would place them in the sun until they would give their utmost effort
(in enduring the pain and torment), and (first) then they would give them
what they asked for. And the people of each man among them would come
to him with joined leather mats filled up with water, and then they would
throw them therein and hold up its sides. Except Bilāl (i.e. he would not
give them what they want). Then when it was evening Abū Jahl came and
he began cursing Sumayyah and behave obscenely. Then he speared her
and killed her. So she is the first martyr in Islām. And as for Bilāl, then he
verily belittled his life for the sake of Allāh – azza wa jalla – until they had
enough of him. So they placed a rope around his neck, and they ordered
their young boys who dragged him around in the areas of Makkah. Then
he began saying: ‘Ahadun Ahad.’”92
Hanbal narrated to us and said: Abū ‘Abdillāh93 narrated to me

and said: Jarīr narrated to us and said: Al-Mughīrah said (while
narrating from) from Ash-Sha’bī: “They gave them what they asked for,
except Khabbāb. So they began placing a burning stone upon his back until
the water of his backbone would disappear.”94

and said: Rawh narrated to us and said: Hishām narrated to us,
from Muhammad that the mushrikūn took ‘Ammār ibn Yāsir and
they wanted him to (utter words of) shirk, so he gave them (what
they wanted). Then he went to the Prophet (sallAllāhu ‘alayhi wa
sallam) while he was crying. So he began wiping away his tears and
said:
92 Narrated by Ibn Abī Shaybah in “Al-Musannaf” (34570) by way of Jarīr.

93 I did not find it in the books of Imām Ahmad rahimahullāh.
94 Narrated by Ibn Abī Shaybah in “Al-Musannaf” (34571) by way of Jarīr.
71
“The mushrikūn took you, and they put you under the water, and
they commanded you to commit shirk to Allāh, so you did. And if
they take you one more time, then do the same with them.”96

and said: Rawh narrated to us and said: Al-Mubārak narrated to us,
from Al-Hasan (Al-Basrī): (Regarding) His Words:
﴾ ‫ان‬
ِ ‫اْليم‬
He said: “Except the one who is forced to (commit) kufr while his heart is
a believer.”98

and said: Yahyā ibn Abī Bukayr narrated to me and said: Zāidah
narrated to us, from ‘Āsim ibn Abī An-Najūd, from Zirr, from
‘Abdullāh (ibn Mas’ūd) who said: “The first to publicly show their
Islam was seven: The Messenger of Allāh (sallAllāhu ‘alayhi wa sallam),
Abū Bakr, ‘Ammar and his mother Sumayyah, Suhayb, Bilāl and Al-
Miqdād. As for the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) then
Allāh protected him by his uncle Abū Tālib. And as for Abū Bakr, then
Allāh protected him by his people. And as for the rest of them, then the
mushrikūn took them and clothed them with armors of iron, and they
placed them in the (burning) sun. So there was no human among them
except that he satisfied them in what they wanted, except Bilāl. Because he
verily belittled his own life for the sake of Allāh. And he was unimportant
to his people, so they gave him to the young boys who would walk around
96 I did not find it with this wording in any of the newer sources. And Al-Hākim
narrated it in “Al-Mustadrak” (3400) with a different wording.
98 I did not find it with this wording in any of the newer sources.
99 He (radiAllāhu ‘anhu) narrated it in “Al-Musnad” (3836) and in “Fadāil As-
Sahābah” (191).
72
with him on the mountain paths of Makkah, while he would say: ‘Ahadun
Ahad.’”100

and said: Wakī’ narrated to us and said: Isrāīl narrated to us, from
Jābir, from Al-Hakam (ibn ‘Utaybah):
﴾ ‫ان‬
ِ ‫اْليم‬
He said: “This was revealed regarding ‘Ammār ibn Yāsir.”102

and said: Hushaym narrated to us and said: Husayn informed us,
from Abū Mālik (i.e. Ghazwān Al-Ghifārī) (regarding) His Words:
﴾ ‫ان‬
ِ ‫اْليم‬
He said: “This was revealed regarding ‘Ammār ibn Yāsir.”104
Abū ‘Alī Hanbal said: I was present with Abū ‘Abdillāh when a
man came to him while he was in our masjid. And the man was of
good appearance as if he was with an associate of the ruler. He then
sat down and those who were with Abū ‘Abdillāh departed. Then
he approached him and Abū ‘Abdillāh brought him close (to him)
due to what he saw of his appearance. He then said to him: “O Abū
‘Abdillāh, forgive me.”
So he said: “For what?”
100 Narrated by Ibn Abī Shaybah in “Al-Musannaf” (32999) by way of Yahyā ibn
Abī Bukayr.
102 Narrated by Ibn Abī Shaybah in “Al-Musannaf” (32922) by way of Wakī’.
104 Narrated by Ibn Abī Shaybah in “Al-Musannaf” (32920) by way of Hushaym.
73
He said: “I was present on the day you were whipped. And I did not help,
nor did I speak out even though I was present at the time.”
Then Abū ‘Abdillāh bowed his head in silence. Then he raised his
head towards him and said: “Repent to Allāh for that, and do not
return to a stance like that again.”
So he said to him: “O Abū ‘Abdillāh, I repent to Allāh from the ruler.”
Abū ‘Abdillāh said to him: “Then you are forgiven, and so is everyone
who mentioned me, except an innovator.”
And Abū ‘Abdillāh said: “And I verily forgave Abū Ishāq, and I saw
that Allāh says:
ُ َ ُ ‫َ ْ َ ْ ُ َ ْ َ ْ َ ُ َ َ ُ ُّ َ َ ْ َ ْ َ ا‬
﴾ ‫اَّلل لك ْم‬ ‫﴿ وْلعفوا وْلصفحوا أَّل ُتِبون أن يغفِر‬
“And let them pardon and forgive. Would you not love that Allāh
forgives you?” (An-Nūr 24:22)
And the Prophet (sallAllāhu ‘alayhi wa sallam) commanded Abū Bakr to
forgive in the story of Mistah.”105
Abū ‘Abdillāh said: “Pardoning is better, and it does not benefit you to
punish your Muslim brother for the sake of yourself. Rather, you pardon
and forgive him, and so Allāh will forgive you just as He has promised
you.”
Abū ‘Abdillāh said: “And Allāh – ‘azza wa jalla – said:

‫َ َ ْ َ َ ََ ْ َ َ ََ ْ ََ ا‬
﴾ ِ‫ج ُرهُ لَع اَّلل‬ ‫﴿ فمن عفا وأصلح فأ‬
“But whoever pardons and seeks reconciliation, then his reward

is with Allāh.” (Ash-Shūrā 42:40)”
Imām Ahmad narrated the story in “Al-Musnad” (24316).

105
Translator: Mistah ibn Athāthah was one of those who spread the false rumor
about ‘Āishah (radiAllāhu ‘anhā) in the story of Al-Ifk.
74
and said: Hāshim ibn Al-Qāsim narrated to us and said: Al-
Mubārak narrated to us and said: Someone who heard Al-Hasan
(Al-Basrī) narrated to me (that he heard him) say: “When the nations
kneel in front of Allāh, the Lord of all the worlds, on the Day of
Resurrection, they will be called: ‘Let those whose award is with Allāh
rise’, and no-one but those who pardoned (others) in dunyā will get up.”107
Hanbal narrated to us and said: Abū Nu’aym narrated to us and

said: Abū Isrāīl narrated to us, from Yūnus ibn Khabbāb, from Abū
Kabshah Al-Anmārī – he ascribed the hadīth to the Prophet
(sallAllāhu ‘alayhi wa sallam) – who said: “Money does not decrease
due to sadaqah, so give sadaqah. And a man does not pardon an
injustice (done to him), except that Allāh increases him in honor
due to this. So pardon and Allāh will honor you. And a man will
not open the door of begging (i.e. asking people for money and his
needs), except that Allāh opens the door to poverty for him.”108
Hanbal narrated to us and said: Hārūn ibn Ma’rūf narrated to us

and said: Sufyān narrated to us, from Umayy who said: Jibrīl came
to him with:
َ ْ
َ ْ ‫﴿ ُخ ِذ الْ َع ْف َو َوأ ُم ْر بالْ ُع ْر ِف َوأ ْعر ْض َعن‬
َ ‫اْلاهِل‬
﴾ ‫ِْي‬ ِ ِ ِ
“Take (the way of) pardoning, enjoin what is good and turn away
from the ignorant.” (Al-A’rāf 7:199)
So he said to him: “O Jibrīl, what is this (i.e. what does this

mean)?” He said: “I do not know until I ask the Knowledgeable.” Then
he remained (absent) for as long as Allāh willed. Then he came to
him and said: “O Muhammad, Allāh verily commands you to establish
106 It was narrated by Al-Kharāitī in “Makārim Al-Akhlāq” (379) from Sālih ibn
Ahmad ibn Hanbal, from his father (i.e. Imām Ahmad).
107 It was narrated by Asad ibn Mūsā in “Az-Zuhd” (80) and Al-Kharāitī in
“Makārim Al-Akhlāq” (379). Both of them by way of Al-Mubārak ibn Fadālah.

108 It was narrated by Al-Bazzār with this wording in “Al-Musnad” (1032) by way
of Yūnus ibn Khabbāb, from Abū Salamah ibn ‘Abdir-Rahmān, from his father,
from the Prophet (sallAllāhu ‘alayhi wa sallam).
75
contact to those who cut you off, to give to those who withheld from you
and to pardon those who were unjust to you.”109
Hanbal narrated to us and said: I heard Abū ‘Abdillāh when his

son Sālih said to him: “O father, verily Fadl Al-Anmātī has forgiven
Abū Ishāq Al-Mu’tasim for what he has done to him and him beating
him.”
So Abū ‘Abdillāh said and recited:

ُ َ ُ ‫َ ْ َ ْ ُ َ ْ َ ْ َ ُ َ َ ُ ُّ َ َ ْ َ ْ َ ا‬
﴾ ‫اَّلل لك ْم‬ ‫﴿ وْلعفوا وْلصفحوا أَّل ُتِبون أن يغفِر‬
“And let them pardon and forgive. Would you not love that Allāh
forgives you?” (An-Nūr 24:22)
Then Abū ‘Abdillāh said: “When it is the Day of Resurrection Allāh

will say: ‘No-one but those who pardoned will enter Paradise.’110 Then the
people of pardoning will get up and they will enter Paradise due to their
pardoning (of others). And it is not upon a man to pardon his brother, but
Allāh pardons him (if he does) and He does not punish him due to this.”
Then he said: “And I have forgiven Al-Mu’tasim for what he has

afflicted me with of beating (or whipping), imprisonment and chains.
Allāh will perhaps pardon me due to my pardoning.”
Hanbal narrated to us and said: Ibrāhīm ibn Mahdī narrated to us

and said: Sufyān narrated to us, from Mis’ar, from ‘Awn ibn
‘Abdillāh who said: “He informed him about the pardoning before the
punishment, so He said:
109 It was narrated by ‘Abdur-Razzāq in “At-Tafsīr” (974) and Ibn Abī Ad-Dunyā
in “Makārim Al-Akhlāq” (25) (both) by way of Ishāq from Sufyān. And Ibn Abī
Hātim narrated it in “At-Tafsīr” (8682) by way of Yūnus from Sufyān.
110 This is the meaning of the hadīth of Al-Hasan Al-Basrī that has gone forth on
page 75.
76
َ َ ْ َ َ َ َْ ُ‫ََ ا‬
﴾ ‫ت ل ُه ْم‬ ‫﴿ عفا اَّلل عنك ل ِم أذِن‬
“May Allāh pardon you. Why did you allow them?”

(At-Tawbah 9:43)”111

said: Abū Uways narrated to us, from ‘Abdullāh ibn Dīnār, from
Ibn Dīnār, from the Prophet (sallAllāhu ‘alayhi wa sallam) who said:
“It is (obligatory) upon the Muslim to listen and obey in what he
loves and hates, except if he is commanded to (perform)
disobedience to Allāh. For it is for no-one to be obeyed in the
disobedience of Allāh ‘azza wa jalla.”112
Hanbal narrated to us and said: My father – Ishāq – narrated to me

and said: Yazīd (ibn Hārūn) narrated to us and said: Shu’bah
informed us, from Qatādah, from Abū Murāyah, from ‘Imrān ibn
Husayn who said: I heard the Prophet (sallAllāhu ‘alayhi wa sallam)
say: “There is no obedience to a created being in the disobedience of
the Creator.”113
111 It was narrated by Abū Hafs Al-Murā’ī in “Al-Mashīkhah” (p. 39) by way of
Hanbal – rahimahullāh – with his wording.
112 It is agreed upon. It was narrated by Al-Bukhārī in “As-Sahīh” (7144), Muslim
in “As-Sahīh” (1839) and Imām Ahmad in “Al-Musnad” (4668). All of them by

way of Yahyā ibn ‘Ubaydillāh, from Nāfi’, from Ibn ‘Umar, with different
wordings.
113 It was narrated by Al-Hārith in “Al-Musnad” (602) by way of Yazīd ibn
Hārūn. And it was narrated by Imām Ahmad in “Al-Musnad” (20656) by way of

Yazīd, from Hishām, from Muhammad, from ‘Imrān.
77
The mention of the affliction of ‘Affān, Bishr ibn Al-Walīd, Al-
Qawārīrī114 and others than them115
Abū ‘Alī Hanbal said: I was present with Abū ‘Abdillāh Ahmad
and Yahyā ibn Ma’īn at ‘Affān116 (‘s place) after Ishāq ibn Ibrāhīm
had called him to the mihnah (affliction or test). And the first among
the people who was tested was ‘Affān. Then Yahyā ibn Ma’īn asked
him the day after he had been tested, while Abū ‘Abdillāh was
present and we were with him. So Yahyā said to him: “O Abū
‘Uthmān, inform us about what Ishāq ibn Ibrāhīm said to you, and what
you answered back to him?”
So ‘Affān said to Yahyā: “O Abū Zakariyyā, I will not blacken your face
nor the faces of your companions.” And with this he meant: “I will
verily not answer.”
So he said to him: “Then what happened?”
He said: “Abū Ishāq invited me. Then when I entered upon him he read
the letter for me which Al-Mamūn had sent to him, from the land of Al-
Jazīrah from Raqqah. And it said in it: ‘Test ‘Affān, and invite him to say
that the Qurān is such and such. Then if he says this then acknowledge
him in his affair. And if he does not answer you in what I have written to
you, then cut off from him that which is given to him.’”
And Al-Mamūn used to give ‘Affān five hundred dirham every

month.
‘Affān said: “Then when he had read the letter to me, Ishāq ibn Ibrāhīm
said: ‘What do you say?’”
114 Hanbal did not mention Al-Qawārīrī in this chapter, rather he mentioned him
earlier on page 25.
115 Such as Ibrāhīm ibn Mahdī, ‘Abbās Al-Anbarī and Yahyā ibn Ma’īn.
116 He is ‘Affān ibn Muslim Al-Basrī, Abū ‘Uthmān As-Saffār. He heard from
Shu’bah and Hammām Ad-Dastawāī. And Ahmad, Ibn Ma’īn and Al-Bukhārī
narrated from him. He died in year 220 after hijrah. See his biography in “Siyar
78
‘Affān said: “So I recited for him:
ُ ‫ ا‬١ ‫اَّلل أ َ َح ٌد‬
‫اَّلل ا‬
﴾ ‫الص َم ُد‬ ُ ‫﴿ قُ ْل ُه َو ا‬
“Say: He is Allāh Al-Ahad. Allāh is As-Samad.” (Al-Ikhlās 112:1-2)

And I said: ‘Is this created?!’
Then Ishāq ibn Ibrāhīm said to me: ‘O shaykh, verily Amīr Al-Muminīn
says that if you do not answer him in what he is inviting you towards,
then he will cut off that which is given to you. And if Amīr Al-Muminīn
cuts you off, then we will also cut you off.’
So I said to him: ‘Allāh – ‘azza wa jalla – says:

َ َ ُ َ َ ْ ُ ُْ
﴾ ‫وع ُدون‬ ‫﴿ َوِف ا‬
‫الس َماءِ رِزقكم وما ت‬ ِ
“And in the heaven is your provision, and that which you are
promised.” (Adh-Dhāriyāt 51:22)’”
He said: “Then Ishāq did not say anything further to me and I left.”117
So Abū ‘Abdillāh, Yahyā and those who were present from our
companions became happy due to (hearing) this.
Hanbal narrated to us and said: And I heard Abū ‘Abdillāh say

after this: “There are two shaykhs that the people would speak about and
they would mention. And we used to find (abuse) from the people
regarding these two, (to an extent) that only Allāh knows about. They
stood up for Allāh in an issue that no-one or only very few would stand
up like they did; ‘Affān and Abū Nu’aym.”
Hanbal narrated to us and said: I heard Abū ‘Abdillāh say: “Allāh

has always been speaking. The Qurān is the Word of Allāh and not created
117Adh-Dhahabī said in “As-Siyar” (10/245): “This story points out the greatness of
‘Affān and his high status with the state. Because others than him were tested and put in
chains and imprisoned. But (as for) ‘Affān, then they only cut off the darāhim (that they
were paying him) from him.”
79
and (it is His Word) from every aspect. And Allāh is not described with
anything more than what He described Himself with.”
Hanbal said: And I saw Bishr ibn Al-Walīd118 come to Abū

‘Abdillāh after the Maghrib prayer, after Abū ‘Abdillāh healed up
from the whipping. And he would be alone with him on the rooftop
of the masjid several times while they would speak with each other.
Until Bishr became sick and he stopped coming. And Bishr had
been tested; him and Ibrāhīm ibn Al-Mahdī119. But both he and
Ibrāhīm refused to answer. Then the letter (carrying this
information) went to Al-Mamūn and they were both imprisoned.
Then the letter carrying his order returned: “If they did not answer,
then they should be presented to the sword.” So when they heard this
they both answered.
And Abū ‘Abdillāh would excuse Bishr when he was imprisoned,

and he would consider this to be taqiyyah from them when they
answered and they were put in chains and imprisoned, even if they
were not beaten (or whipped).
Hanbal said: And everything that I have narrated in this book from
Abū ‘Abdillāh is from where I have been present, and from that
which I have heard from my father but I was not present, then it is
the meaning of it. And perhaps did something come before (its
actual chronological order) or something came later, but the
meaning of it still remains.
118 He is Bishr ibn Al-Walīd, the judge of ‘Irāq. He heard from Mālik ibn Anas
and Hammād ibn Zayd. He learned fiqh with Abū Yūsuf. Abū Ya’lā Al-Mūsilī
and Abū Al-Qāsim Al-Baghawī narrated from him. He died in year 238 after
hijrah. See his biography in “Siyar A’lām An-Nubalā” (10/673).
119 He is Ibrāhīm ibn Muhammad ibn Al-Mahdī ibn ‘Abdillāh Al-Mansūr, who
has the nickname Al-Mubārak. He is known as Ibn Shaklah and he is known as

the tanīn (dragon or monster) due to his great size. He was given the pledge of
allegiance for the Khilāfah in Baghdād during the time of Al-Mamūn. Then Al-
Mamūn defeated him and pardoned him. He narrated from Al-Mubārak ibn
Fadālah and Hammād Al-Abahh. Humayd ibn Farwah and Ahmad ibn Al-
Haytham narrated from him. He died in year 224 after hijrah. See his biography
in “Siyar A’lām An-Nubalā” (10/557).
80
We ask Allāh for success in (achieving) that which He loves and is
pleased with.
And may Allāh have mercy upon Abū ‘Abdillāh.
And Abū ‘Abdillāh used to excuse ‘Abbās Al-‘Anbarī when he was

beaten and afflicted with whipping and chains.
And he would mention ‘Alī ibn Al-Madīnī and he would grieve

over him and over how he ended up. And he would say: “He
provided them with the book of Yahyā, so they knew from the hadīth what
they did not know (before).” Meaning: (They came to know) about the
information of the hadīth and what was in it of wahm.120 And he used
to grieve over this.
120 Translator: Al-Khatīb Al-Baghdādī narrated in “Tārīkh Baghdād” (11/469):

Abū Tālib ‘Umar ibn Ibrāhīm Al-Faqīh narrated to us (and said): ‘Īsā ibn Hāmid
Al-Qādī informed us (and said): Abū Bakr Ahmad ibn Muhammad As-Saydalānī
narrated to us (and said): Abū Bakr Al-Marrūdhī narrated to us and said: I said
to Abū ‘Abdillāh Ahmad ibn Hanbal: “Verily, ‘Alī ibn Al-Madīnī narrates from Al-
Walīd ibn Muslim, from Al-Awzā’ī, from Az-Zuhrī, from Anas, from ‘Umar: ‘Leave it
(i.e. the meaning of what you do not understand) to its Creator.’” So Abū ‘Abdillāh
said: “He has lied. Al-Walīd ibn Muslim narrated it to us two times, and it is not like
that. It is verily: ‘Leave it to its Knower (i.e. the One who knows its meaning).’”
I said to Abū ‘Abdillāh: Verily, ‘Abbās Al-‘Anbarī said that when he narrated it
in Al-‘Askar (a place in ‘Irāq) I (i.e. ‘Abbās) said to ‘Alī ibn Al-Madīnī: “They are
verily rejecting it (i.e. this wording) from you?” So he said: “I narrated it to you in
Basrah.” And he mentioned that Al-Walīd made a mistake therein. So Abū
‘Abdillāh became angry and said: “Yes, he (i.e. ‘Alī ibn Al-Madīnī) verily knew that
Al-Walīd made a mistake therein. So why would he narrate it to them? (Why would) he
give them the faulty version?” And Abū ‘Abdillāh called him a liar (in his narration
of this narration). Abū Bakr said: And I heard a man from the people in Al-
‘Askar say to Abū ‘Abdillāh: “‘Alī ibn Al-Madīnī is giving you salām.” But he
remained silent.
And Abū Bakr said: I said to Abū ‘Abdillāh: ‘Abbās Al-Anbarī said to me: ‘Alī
ibn Al-Madīnī said (something) to me and he mentioned a man about whom he
said something. So I said to him: “Verily, they do not accept from you, they verily
accept from Ahmad ibn Hanbal.” He said: “Ahmad was strong enough to endure the
whip, while I was not strong enough.”
And similar narrations can be found in “Al-Jāmi’ li-‘Ulūm Al-Imām Ahmad” and
other places.
81
The story of Abū ‘Abdillāh during the time of Hārūn121 Al-
Wāthiq ibn Al-Mu’tasim
Abū ‘Alī Hanbal said: Abū ‘Abdillāh Ahmad ibn Hanbal – after
Al-Mu’tasim freed him, the affair of the mihnah ended and he
healed from his wounds – continued to attend the Jumu’ah and
Jamā’ah (prayers), give fatwā and narrate hadīth to his companions
until Abū Ishāq died and his son Hārūn took over the power. And
he is the one who is called Al-Wāthiq. He then showed what he
showed from the mihnah (affliction), and leaning towards (the
opinion and person of) Ibn Abī Duād and his companions. And
Fadl Al-Anmātī and his wife were separated from each other, and
also Abū Sālih122 and his wife (were separated from each other).
Abū ‘Abdillāh used to attend the Jumu’ah prayer, and then repeat
the prayer when he came back, and say: “One attends the Jumu’ah
prayer due to its virtue, and it is repeated (if it is performed) behind
whoever says this statement.”
He said: And I heard Abū ‘Abdillāh say: “If an imām leads you in
prayer on the day of Jumu’ah, and he has an opinion (of innovation), then
answer (i.e. attend) the Jumu’ah. If the one who commands him –
meaning the inviter – invites to an opinion, then if you answer the
Jumu’ah and then repeats the prayer (afterwards), then there is no harm
in that.”
So Abū ‘Abdillāh would attend the Jumu’ah (prayer) during the

time of Al-Wāthiq until he was removed (from power), and then he
would return and repeat the prayer.
121 He is Hārūn Al-Wāthiq Billāh ibn Al-Mu’tasim Billāh, Muhammad ibn Hārūn
Ar-Rashīd ibn Muhammad Al-Mahdī ibn Al-Mansūr Al-‘Abbāsī, Abū Ja’far Al-
Khalīfah. The dirty Ibn Abī Duād assumed power over him and made him
become stricter in the mihnah and inviting towards the Qurān being created. He
died in year 232 after hijrah. See his biography in “Siyar A’lām An-Nubalā”
(10/306).
122 He is Muhammad ibn Mu’āwiyah ibn Yazīd, Ibn Malaj Al-Anmātī. He used to
stop regarding the Qurān (i.e. not say created or not created).
82
Then during the days of Al-Mutawakkil, he would attend the
Jumu’ah and not repeat it (afterwards).
Hanbal narrated to us and said: I heard Abū ‘Abdillāh when

Ya’qub ibn Ad-Dawraqī123 asked him and said to him: “What do you
believe regarding the prayer behind the one who says these words?”
Meaning: Among those who say that the Qurān is created.
So Abū ‘Abdillāh said: “If the one who commands the prayer (i.e. the
leader or the ruler) does not say these words, then I do not repeat the
prayer. As for the prayer, then it is a must to attend it. Then if he (i.e. the
imām) is from those who say this, then I repeat the prayer. And we do not
leave the Jumu’ah under any circumstances.”
And Abū ‘Abdillāh would come to the Jumu’ah during the days of
Al-Wāthiq, and a man from the children of ‘Īsā ibn Ja’far124 would
lead us in the prayer.
Then it was said to Abū ‘Abdillāh: “He verily says these words.”
So Abū ‘Abdillāh would repeat the prayer.
Then another one assumed power who had a nickname.125 And he

used to repeat the prayer until Al-Mutawakkil assumed power. He
removed these words, so he (i.e. Imām Ahmad) would not repeat
the prayer after that.
And sometimes I would perhaps have gone with him to the Jumu’ah
prayer, and I would walk behind him. And he would walk in the
center of the footprints (i.e. walk in the middle of a group of people)
123 He is Ya’qūb ibn Ibrāhīm ibn Kathīr, Abū Yūsuf Ad-Dawraqī. He narrated
from Hushaym, Sufyān ibn ‘Uyaynah, Ibn ‘Ulayyah and Wakī’. And the group of
six all narrated from him. He died in year 252 after hijrah. See his biography in
“Tārīkh Baghdād” (16/404).
124 He is ‘Īsā ibn Ja’far ibn Abī Ja’far Al-Mansūr. He was the governor over
Basrah. He went out from Baghdād intending to meet Hārūn Ar-Rashīd while he
was in Khurasān, but then he died in Ad-Daskarah in year 196 after hijrah. See
his biography in “Tārīkh Baghdād” (12/479).
125 I did not find what his name was.
83
in order for him not to be recognized. So he would go, pray and
then return back.
Then when Al-Wāthiq openly showed this statement, and he beat

(or whipped) and imprisoned (people) due to it, a group of people
from the scholars of the people of Baghdād came to Abū ‘Abdillāh.
Among them were: Bakr ibn ‘Abdillāh, Ibrahim ibn ‘Alī Al-
Matbakhī, Fadl ibn ‘Āsim126 and others. So they came to Abū
‘Abdillāh and I entered upon him and asked for permission for
them (to enter), and so they entered upon him.
Then they said to him: “O Abū ‘Abdillāh, this affair has verily spread
and worsened, and this man does and does. And he was verily publicly
shown what he has shown, and we verily fear him in more than this (i.e.
that he will do even worse things).”
And they mentioned to him that Ibn Abī Duād is working for, that
he should order the teachers to teach the children in the schools of
the Qurān, that the Qurān is such and such.
Then Abū ‘Abdillāh said to them: “And what do you want?”
They said: “We came to you in order to ask for your advice regarding
what we want.”
He said: “And what is it that you want?”
They said: “We are not pleased with his leadership nor with this
authority.”
Then Abū ‘Abdillāh debated them for an hour (or for a while). Until
he said to them while I was present among them: “Imagine if you do
not succeed in this affair (i.e. removing him), have you then not ended up
in a hated (or evil) situation?! It is upon you to reject (this affair) in your
hearts. Do not remove your hands from obedience, do not disintegrate the
unity of the Muslims and do not spill your own blood and the blood of the
Muslims along with you. Look to the end of your affair and do not be hasty.
I did not find any biography for any of the three in the books that I am in
126
possession of.
84
And have patience until the righteous can relax or that one can rest due to
(the riddance of) a wicked person.”
And there was much talk between them which I did not memorize.
And Abū ‘Abdillāh argued against them with this. Then some of
them said to him: “We verily fear for our children. If this spreads, then
they will not know anything other than it. And Islām will be erased and
disappear.”
So Abū ‘Abdillāh said: “No! Verily, Allāh – ‘azza wa jalla – will give
victory (or support) His religion. And verily this affair has a Lord that will
support it. And verily, Islām is mighty and invincible.”
Then they went out from Abū ‘Abdillāh and he did not answer
them in anything of that which they had intentions to do, with more
than (merely) prohibiting them from it, and the argumentation
against them with listening and obeying until Allāh gives relief to
the Ummah, but they did not accept it from him.
So when they went out some of them said to me: “Go with us to the
house of fulān – a man whom they named – in order for us to inform
him about something that we want (to do).”
So I mentioned this to my father, so my father said to me: “Do not

go and liberate yourself from them, for I verily do not feel safe from them
submerging you along with them (in this issue), and then there will be a
mention of Abū ‘Abdillāh in this (as well).”
So I liberated myself from them and I did not go with them.
So when they left, my father and I entered upon Abū ‘Abdillāh.

Then Abū ‘Abdillāh said to my father: “O Abū Yūsuf, those are a
people whose hearts have been filled up with an affair, and I do not think
that it will exit from there. So we ask Allāh for safety for us and for this
Ummah. And I do not love for anyone to do that.”
So my father said to him: “O Abū ‘Abdillāh, and is this (i.e. rebelling)

correct for you?”
85
He said: “No, this is opposite of the narrations in which we have been
commanded to have patience.”
Then Abū ‘Abdillāh said: “The Prophet (sallAllāhu ‘alayhi wa sallam)

said: ‘If he beats you then be patient. And if he withholds from you
then be patient. And if… And if…’127 So he commanded him to be
patient. And ‘Abdullāh ibn Mas’ūd said such.”
And Abū ‘Abdillāh mentioned some words that I did not

memorize.
Abū ‘Alī Hanbal said: Then the people left. And from their affair
was that they were not praised and they did not achieve what they
wanted. And they hid from the ruler and they fled. And some of
them were taken, and they were imprisoned and died in the prison.
So whilst we were (living) during the time of Al-Wāthiq, in this

severity and what befell the people from him, Ya’qūb ibn Bahr128
came in the middle of the night with a letter from Ishāq ibn Ibrāhīm
to Abū ‘Abdillāh. Then he entered upon Abū ‘Abdillāh and said to
him: “The amīr Ishāq ibn Ibrāhīm says to you: ‘Verily, Amīr Al-Muminīn
has mentioned you. So absolutely no-one should gather with you, and
absolutely no-one should come to you, and do not live close to me in any
land or in any city that I am in. So go wherever you want on the earth of
Allāh.’”
So Abū ‘Abdillāh went into hiding for the remaining of Al-Wāthiq’s

life and rule. And this was the hatred and it was the fitnah.
127 I did not find it as marfū’ (i.e. ascribed to the Prophet (sallAllāhu ‘alayhi wa
sallam)) in the newer sources. It is verily mawqūf from the hadīth of ‘Umar ibn Al-
Khattāb (radiAllāhu ‘anhu). Ibn Abī Shaybah narrated it in “Al-Musannaf”
(34400).
128 The name is unclear in the Arabic text and perhaps is it as I have written. And
I did not find any biography of him in the sources that I am in possession of.
86
And Ahmad ibn Nasr ibn Mālik129 was killed. So Abū ‘Abdillāh
remained in hiding in another house than his own close by –
meaning: in the house of Abū Muhammad Fūrān130 – and then he
returned to his own house after months or a year, after the news
regarding him died out. And he remained in hiding in his house
and he would not go out to the prayer or for any other purpose,
until Al-Wāthiq died.
129 He is Abū ‘Abdillāh Al-Khuzā’ī, the Imām and shahīd. He used to command to
the good and speak the truth a lot. He heard from Malik, Hushaym, Ibn
‘Uyaynah and others. ‘Abdullāh ibn Ad-Dawraqī and others narrated from him.
He was tested and remained firm, so Al-Wāthiq killed him in year 231 after
hijrah. And his head remained erected in Baghdād and his body crucified in
Sāmarā for six years, until it was taken down and gathered in year 237 after
hijrah. And some correct karāmāt for him was narrated. See his biography in
“Siyar A’lām An-Nubalā” (11/166).
130 He is ‘Abdullāh ibn Muhammad ibn Al-Muhājir, Abū Muhammad Al-
Baghdādī Al-Faqīh who is known as Fūrān. He was from the companions of

Imām Ahmad whom he would prefer, befriend, be alone with and borrow from.
And the Imām died while owing him fifty dīnār which he had pledged to give
him from his income. But Fūrān did not take it after his death and he forgave
him for it. He died in year 256 after hijrah. See his biography in “Tabaqāt Al-
Hanābilah” (2/24).
87
The story of Abū ‘Abdillāh with Al-Mutawakkil
‘Abū ’Ali Hanbal said: Then Ja’far Al-Mutawakkil became the

ruler, and when he became the ruler this (i.e. the mihnah) was
removed from the Muslims, and Allāh manifested the Sunnah and
relieved the people. So Abū ’Abdillāh would narrate (ahādīth) to us
and he would narrate to his companions in the first days of (the rule
of) Al-Mutawakkil.
And I heard him saying: “There is no people who is more in need of the
hadīth and knowledge than these (people) in this time of ours.”
Then Al-Mutawakkil mentioned him (i.e. Imām Ahmad), and he

wrote to Ishāq ibn Ibrāhīm to bring him out to him. So the
messenger of Ishāq ibn Ibrāhīm came to Abū ‘Abdillāh with the
command that he should attend. So Abū ‘Abdillāh went after the
‘Asr prayer and we went along with him. Then he entered upon
him and we sat down by the door. Then when Abū ‘Abdillāh came
out we returned along with him. Then my father spoke with him
and asked him about the reason he was invited.
So Abū ‘Abdillāh said: “He read the letter of Ja’far for me (in which)
he commands me to go out to Al-‘Askar131.”
Abū ‘Abdillāh said: “And Ishāq ibn Ibrāhīm said to me: ‘What do you
say about the Qurān?’
So I said: ‘Verily, Amīr Al-Muminīn has prohibited this.’
Then he said: ‘Do not inform anyone (or no-one knows) about what has
occurred between me and you regarding this.’
So I said to Ishāq: ‘Is this the question of someone asking for guidance
or the question of a compeller?’
Al-‘Askar is a place in Sāmarā (in ‘Irāq) that Al-Mu’tasim built when his army
131
became larger and Baghdād became too small for him and the people were
harmed (or annoyed due to this). And he moved there along with his army, and
thus it was named Al-‘Askar (the army or the place of the army). This was in
year 221 after hijrah. (Al-Mutalaf wal-Mukhtalaf)
88
He said: ‘Rather, the question of someone asking for advice.’
So I said to him: ‘The Qurān is the Word of Allāh – ‘azza wa jalla – it is

not created in any form, and verily did Amīr Al-Muminīn prohibit this
(i.e. speaking about this).’”
And Ishāq went out to Al-‘Askar and his son Muhammad

succeeded him (as amīr) in Baghdād.
And Abū ‘Abdillāh did not have any money to rely upon or to
spend, so my father said to me – and those days I used to go to the
market (and trade): “Verily, your uncle does not have any (riding
animal) to carry him or money to spend.”
And I had hundred dirham, so I brought it to my father and he took

it to Abū ‘Abdillāh and said to him: “O Abū ‘Abdillāh, these darāhim
are from Abū ‘Alī, so rely upon them (i.e. take them and use them for your
needs).”
So Abū ‘Abdillāh took them and fulfilled the needs he had with it,
and he rented132 with it, and he left without ever meeting
Muhammad ibn Ishāq and he did not greet him.
So Muhammad wrote this in a letter to his father in Al-‘Askar, and

Ishāq held a grudge against him due to this, along with what has
gone forth of what occurred between them when he asked him
about the Qurān.
So Ishāq ibn Ibrāhīm said to Al-Mutawakkil: “O Amīr Al-Muminīn,

verily Ahmad ibn Hanbal went out from Baghdād, and he did not visit
your ally Muhammad and he did not greet him.”
So Al-Mutawakkil said: “He is returned, even if he has stepped on my

floor.”
Translator: This could perhaps mean that he rented a riding animal or

132
something else.
89
And Abū ‘Abdillāh had (already) reached Busrā133 when a
messenger was sent to him – and he was spending the night in
Busrā – commanding him to return.
So Abū ‘Abdillāh returned and he was prohibited from (narrating)

the hadīth, except to his son and to us. And sometimes he would
read for me in our house.
Abu ‘Alī Hanbal said: Then someone raised a case against Abū
’Abdillāh to Al-Mutawakkil (that said): “Verily, Ahmad ibn Hanbal
has given shelter to an ‘alawī in his house, and he verily wants to bring
him out (as a candidate for being the ruler) and pledge allegiance to him.”
And the one who plotted against him was a man from the people
of Baghdād134 and the one who raised the case was from the people
of Jabal, and Abū ‘Abdillāh had no knowledge about this and
neither did we. And we first got to know about this afterwards.
Then one night while we were sleeping – and this was during the
summer – and we were upon the roofs, we heard some noise and
we saw fire in the house of Abū ‘Abdillāh.
Then my father said to me: “What is this in the house of Abū

‘Abdillāh?”
So I said: “I do not know.”
So I looked over from the roof, and there was fire and wax. So we
descended fast and the messenger of Mudhaffar135 – who was sent
to my father and to us – met us. So we came and entered and asked
about the news.
133 Busrā is a village among the villages of Baghdād, close to ‘Ukbarā. (Mu’jam
Al-Buldān)
134 He is Ibn Ath-Thaljī and he will be mentioned.
135 He is the gatekeeper of Ishāq ibn Ibrāhīm. And perhaps he is Mudhaffar ibn
Ītāj. He was imprisoned with his father and then Al-Muntasir Billāh freed him,
but he did not live more than three months (after that) and then he died.
90
So Abū ‘Abdillāh said: “I did not know (what was going on) and I was
sleeping when someone knocked on the door.
So I said: ‘Who is this?!’
He said: ‘It is me.’
I said: ‘Who are you?’
He said: ‘It is me, open.’
So I went down and opened (the door). Then they attacked me and
entered.”
And Abū ‘Abdillāh was sitting in his house wearing his night
clothes, and Mudhffar, Ibn Al-Kalbi136 – the postman – and a group
of people along with them (were present). Then the postman read
the letter of Al-Mutawakkil: “It has reached Amīr Al-Muminīn that
you have an ‘alawī with you whom you have given shelter in order for you
to give him the pledge of allegiance and make him the ruler.” Along with
long speech and many words.
Then when Ibn Al-Kalbī was finished with reading the letter while
Abu ‘Abdillāh was listening, Mudhaffar said to him: “What do you
say? And what do you answer?”
So Abū ‘Abdillāh said: “I have no knowledge about any of this, and I

verily believe in (the obligation of) listening and obeying him in what is
difficult and easy for me, and in what energizes me (due to it being in
accordance with my desires) and in what I dislike (due to it opposing my
desires), even if he unjustly prioritizes himself (or others) over me. And I
verily invoke Allāh during the night and the day to make him firm and
grant him success.” Along with many other words than these that
Abū ‘Abdillāh said.
So Mudhaffar said to the postman: “Write what you have heard.”
136He is the postman of Baghdād, and he is from the direction of Wāsit. He was
called: Al-Kalbāniyyah. (Tārīkh Ar-Rusul wal-Mulūk 9/19)
91
So the postman said: “What should I write of this?”
Then Mudhaffar said to him: “Then I will write what I have heard, I
will raise it to my companion (i.e. Ishāq ibn Ibrāhīm).”
And among that which Abū ‘Abdillāh said to Mudhaffar was: “I

never withdrew my hand from obedience, and I verily believe in (the
obligation of) obeying him in all of my circumstances, in what is difficult
and easy for me, and in what energizes me and in what I dislike.”
Then they searched the home of Abū ‘Abdillāh, and the houses, the
rooms and the roofs. And they searched the casket of books.
And they had women and spurs with them and they began poking
the earth with them, and the women went down to our house and
the house of Sālih, and they searched the women and the houses.
But they did not find anything and they did not feel anything
(suspicious):
َ َ ‫َ َا اُ ا‬
ً ْ ‫ك َف ُروا ب َغيْ ِظه ْم ل َ ْم َي َنالُوا َخ‬
﴾ ‫يا‬ ِ ِ ‫﴿ ورد اَّلل الِين‬
“And Allāh drove back those who disbelieved in their rage. They
did not achieve any good.” (Al-Ahzāb 33:25)
And this was written to Al-Mutawakkil, and he took a good stance
due to this, and he knew that someone has lied about Abū ‘Abdillāh
to him.
And the one who plotted (and) raised a case against Abū ‘Abdillāh
was a man from the people of innovation and opposition (to the
truth), and he did not die before Allāh made his situation clear for
the Muslims. And he is Ibn Ath-Thaljī137.
137He is Muhammad ibn Shujā’, Abū ‘Abdillāh Ibn Ath-Thaljī. He was the faqīh
of the people of ‘Irāq in his time. He narrated from Yahyā ibn Ādam, Ibn
‘Ulayyah, Wakī’ and others. And Ya’qūb ibn Shaybah and others narrated from
him. He was from the companions of Bishr Al-Marīsī, and he used to stop in the
issue of the Qurān. And he would insult the major scholars, and he used to insult
Imām Ahmad and his companions. He died in sujūd in the ‘Asr prayer in year 266
after hijrah. See his biography in “Tārīkh Al-Islām” (6/405).
92
Hanbal narrated to us and said: Sa’īd ibn Mansūr narrated to us
and said: Ya’qūb ibn ‘Abdir-Rahmān narrated to us, from Abū
Hāzim, from Abū Sālih As-Sammān, from Abū Hurayrah, that the
Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) said: “Listening
and obeying (is obligatory) in what is easy for you, difficult for
you, in what energizes you, in what you dislike and when someone
unjustly is prioritized over you.”138
Hanbal narrated to us and said: Hajjāj ibn Al-Minhāl narrated to

us and said: Hammād narrated to us, from ‘Alī ibn Zayd, from Al-
Hasan, from Dabbah ibn Mihsan, from Umm Salamah, that the
Prophet (sallAllāhu ‘alayhi wa sallam) said: “There will be rulers
where you will approve (some of what they do) and reject (other
things). So whoever rejects it, he is innocent. And whoever hates it
he is safe. But the one who is pleased and follows, then these are
the destroyed ones.”139
Hanbal narrated to us and said: Hajjāj ibn Al-Minhāl narrated to

us and said: Jarīr ibn Hāzim narrated to us, from Al-Hasan who
said: The Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) said:
“There will be rulers (or leaders) over you (which will do things)
that you will approve of and (other things) that you will reject. So
whoever rejects it he is innocent, and whoever hates it he is safe.
But those who are pleased and follows (they are destroyed).”
They said: “O Messenger of Allāh, should we not kill them?”140
138 Narrated by Imām Ahmad in “Al-Musnad” (8953) and Muslim in “As-Sahīh”

(1836). Both of them by way of Sa’īd ibn Mansūr.
139 It was narrated by Ibn Waddāh in “Al-Bida’” (278) with this wording by way
of Asad, from Hammād ibn Salamah. And it was narrated by Imām Ahmad in
“Al-Musnad” (26528) and Muslim in “As-Sahīh” (1854) with a different wording,
by way of Hammād, from Qatādah, from Al-Hasan.
140 It is as such in the Arabic text, and perhaps it is: “Should we not fight against
them.”
93
He said: “No, not as long as they perform the prayers.”141
Hanbal narrated to us and said: Hajjāj narrated to us and said:

Hammād ibn Salamah narrated to us and said: Simāk narrated to
us, from ‘Alqamah ibn Wāil, that Yazīd ibn Salamah got up to the
Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) while he was
delivering a sermon, and he said: “O Messenger of Allāh, what if there
come rulers over us after you who demand their rights but withhold it (i.e.
our rights) from us?” Then Al-Ash’ab ibn Qays pulled on his robe (in
order for him to stop talking). Then he got up and said: “I will
continue to ask him until the sun sets or he informs me.” So he said: “O
Messenger of Allāh, what if there come rulers over us after you who
demand their rights but withhold it (i.e. our rights) from us?”
So the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) said: “Upon

them are what they have been made to carry (of obligations) and
upon you are what you have been made to carry (of obligations),
and listen and obey.”142

Hammād ibn Salamah narrated to us and said: Yahyā ibn Sa’īd
informed us, from ‘Ubādah ibn Al-Walīd ibn ‘Ubādah, from his
grandfather ‘Ubādah ibn As-Sāmit who said: “The Messenger of
Allāh took the pledge of allegiance from us in listening and obeying in
what is easy and difficult, and in what energizes and what is hated, and
that we do not dispute the affair (i.e. leadership) of those who possess it,
and that we stand with the truth no matter where it is. For the sake of
Allāh we do not fear the blame of the blamer.”143
141 It was narrated by Ishāq ibn Rāhūyah in “Al-Musnad” (142) and Ma’mar in
“Al-Jāmi’” (20681) from the hadīth of Al-Hasan with a different wording. And it
was also narrated from the hadīth of Umm Salamah (radiAllāhu ‘anhā) by Imām
Ahmad in “Al-Musnad” (26577) and Muslim in “As-Sahīh” (1854
142 Narrated by Muslim in “As-Sahīh” (1846) and Ibn Abī Shaybah in “Al-
Musannaf” (38416) by way of Abū Al-Ahwas, from Simāk.

in “As-Sahīh” (1709) and Imām Ahmad in “Al-Musnad” (22679).
94
Hammād ibn Salamah narrated to us and said: ‘Alī ibn Zayd
narrated to us, from Anas ibn Mālik who said: I came to Madīnah
and Abū Bakr had verily died, so I said to ‘Umar: “Raise your hand
so that I may pledge allegiance to you in the same as what I pledged
allegiance to your two companions before you in; in listening and obeying
as much as I am capable of.”144

Hammād (ibn Salamah) narrated to us and said: Sa’īd Al-Jarīrī
narrated to us, from Abū Tamīmah Al-Hujaymī, from ‘Amr Al-
Bikālī who said: “If there is an amīr (leader) over you and he commands
you to perform the prayer and pay the zakāh, then it has verily become
permissible for you to pray behind him, and it is forbidden for you to swear
at (or insult) him.”145

Hammād, from Humayd, from Abū As-Siddīq An-Nājī who said:
Abū Sa’īd Al-Khudrī said: “Be aware against the fighting of blindness
and the death upon jāhiliyyah (ignorance).”
I said: “And what is the fighting of blindness?”
He said: “O to Banū Fulān, and O Banū Fulān.”146
I said: “And what is the death upon jāhiliyyah.”
He said: “That you die and there is no amīr (leader) over you.”147

Mahdī ibn Maymūn narrated to us, from Ghaylān ibn Jarīr, from
Ziyād ibn Riyāh, from Abū Hurayrah, that the Messenger of Allāh
144 It was narrated by At-Tiyālisī in “Al-Musnad” (2264) and Tālūt in his

“Nuskhah” (60). Both of them from Hammād.
145 It was narrated by Ibn Zanjuwayh in “Al-Amwāl” (37) by way of Humayd,
from Yahyā ibn Abī Bukayr, from Hammād.

146 Translator: This means nationalism and tribalism.
147 It was narrated by Ibn Abī Shaybah in “Al-Musannaf” (38305) by way of Abū
Khālid Al-Ahmar, from Humayd.
95
(sallAllāhu ‘alayhi wa sallam) said: “Whoever exits from the
obedience and separates from the Jamā’ah and then dies, then he
has died a death upon jāhiliyyah. And whoever is killed under a
banner of blindness while he is fighting for nationalism and he gets
angry for the sake of nationalism, then he is not from my Ummah.
And whoever from my Ummah rebels against my Ummah, striking
the righteous of them and the wicked of them, and does not guard
himself against (or care about) killing its believer, nor stand by the
(pact of the) one who has a pact with it, then he is not from me.”148

Hammād ibn Zayd narrated to us, from Al-Ja’d Abū ‘Uthmān who
said: Abū Rajā Al-‘Utāridī narrated to me and said: I heard Ibn
‘Abbās narrate from the Prophet (sallAllāhu ‘alayhi wa sallam) that
he said: “Whoever sees something from his amīr that he hates (or
dislikes), then let him have patience. For there is verily no-one who
separates from the Jamā’ah with (even a) hand span and then dies,
except that he dies a death upon jāhiliyyah.”149

Salām ibn Miskīn narrated to us, from Yahyā ibn Abī Kathīr who
said: The Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) said:
“Whoever separates from the Jamā’ah the length of a hand span, he
has verily taken of the noose of Islām of from his neck.”150

Hushaym (ibn Bashīr) narrated to us, from Al-‘Awwām ibn
Hawshab, from Abū Sādiq who said: ‘Alī (radiAllāhu ‘anhu) said:
“Islām has three building stones: Īmān, the prayer and the Jamā’ah. The
prayer is not accepted except with īmān. So whoever prays, he has verily
148 It was narrated by Imām Ahmad in “Al-Musnad” (10333) and Muslim in “As-
Sahīh” (1848).

150 It was narrated by Imām Ahmad in “Al-Musnad” (22910) and Al-Hākim in
“Al-Mustadrak” (1546). Both from the hadīth of Al-Hārith Al-Ash’arī (radiAllāhu

‘anhu).
96
believed and joined (the Jamā’ah), and whoever separates from the Jamā’ah
with the length of a hand span, he has verily taken the noose of Islām off
from his neck.”151
He said: And he used to say: “And the fourth is: Whoever dies and he
has no imām, he has died a death upon jāhiliyyah.”152
Hanbal narrated to us (and said): Hajjāj narrated to us and said:

Hammād narrated to us, from Ayyūb, from Qilābah, that ‘Umar
said: “O Mu’ādh, what is the basis of this affair?”
He said: “The ikhlās, and that is the fitrah. The prayer, and that is the
millah (religion). And obedience. And there will be disagreement. And
your years (or time) is better than the years of someone other than you.”153
Hanbal narrated to us and said: Abū Ma’mar ‘Abdullāh ibn ‘Amr

narrated to us and said: ‘Abdul-Wārith narrated to us and said: Al-
Ja’d ibn ‘Uthmān narrated to us, from Abū Rajā Al-‘Utāridī, from
Ibn ‘Abbās who said: The Messenger of Allāh (sallAllāhu ‘alayhi wa
sallam) said: “Whoever hates (or dislikes) some issue from his
leader, then let him have patience. For there is verily no-one from
the people who rebels against the ruler with a hand span and then
dies, except that he dies a death upon jāhiliyyah.”154
Hanbal narrated to us and said: ‘Ārim ibn Al-Fadl narrated to us

and said: Hammād ibn Zayd narrated to us and said: Abū ‘Imrān
Al-Jawnī narrated to us, from Al-Munba’ith ibn Tarīf, from
‘Abdullāh ibn As-Sāmit, from Abū Dharr who said: The Messenger
of Allāh (sallAllāhu ‘alayhi wa sallam) said: “O Abū Dharr.”
151 It was narrated by Ibn Abī Shaybah in “Al-Musannaf” (31066) by way of Yazīd
ibn Al-‘Awwām.
152 I did not find anyone who narrated this addition in the sources that I am in
possession of.
153 It was narrated by Al-Bayhaqī in “Shu’ab Al-Īmān” (6450), Ibn Battah in “Al-
Ibānah Al-Kabīr” (1343) and Ad-Dānī in “As-Sunan Al-Wāridah” (125) with a

different wording.
97
I said: “I am joyfully at your service.”
He said: “How will you be when a (time of) hunger will befall the
people, and you will come to your masjid but you will not be able
to go to your mattress. And you will come to your mattress, but
you will not be able to get up and go to your masjid (due to
hunger)?”
I said: “Allāh and His Messenger know best, or whatever Allāh and His
Messenger choose (or prefer) for me (to do in such a situation).”
He said: “It is upon you to have patience.”
He said: “O Abū Dharr.”
He said: “How will you be when death befalls people, until the
home will have the same price as a servant?”
He said: (With home) he means: The grave.
I said: “Allāh and His Messenger know best, or whatever Allāh and His
Messenger choose (or prefer) for me (to do in such a situation).”
He said: “It is upon you to have patience.” Or he said: “You will

have patience.”
He said: “O Abū Dharr.”
He said: “How will you be when you see Ahjār Az-Zayt155 has been
drowned in blood?”
I said: “Whatever Allāh and His Messenger choose (or prefer) for me (to
do in such a situation).”
155Translator: Ahjār Az-Zayt means: The stones of oil. And this is referring to a
place in Madīnah which was named as such, because the stones there are very
black so they look like they have been painted with oil.
98
He said: “It is upon you (to stay with) those whom you are from
(i.e. stay home with your family and do not participate in the
bloodshed).”
I said: “Should I not take my sword and place it upon my shoulder?”
He said: “Then you would have participated with the people.”
I said: “Then what do you command me (to do)?”
He said: “Stay in your house.”
I said: “And what if someone enters upon me in my house?”
He said: “Then if you fear that you will be blinded by the shining
of the sword, then place your garment over your face, and then he
will return with his sin and your sin.”156

said: ‘Āsim ibn Muhammad narrated to us and said: I heard this
hadīth from my father but I did not memorize it, but then Wāqid
restored it to me from my father. He said: I heard my father say:
‘Abdullāh said: The Messenger of Allāh (sallAllāhu ‘alayhi wa sallam)
said: “How will you be, O ‘Abdullāh ibn ‘Amr, when you will
remain with the waste (or remainders) of the people and there will
be disorder in their covenants and their trusts, and they will be
mixed up so they become like this?” And he intertwined his
fingers.157
He said: “What do you command me to do, O Messenger of Allāh?”
He said: “Take what you know (i.e. the truth), and leave what you
reject (i.e. the falsehood). And occupy yourself with what is specific
156 It was narrated by Abū Dāwūd in “As-Sunan” (4261), Abū Tāhir Al-Mukhlis
in “Al-Fawāid Al-Muntaqāh” (2296) and Ibn Mājah in “As-Sunan” (3958) with a
different wording.
157 Translator: This means that it will not be possible to distinguish between the
good and the bad, and between the believer and the hypocrite.
99
for you (i.e. rectify yourself) and leave them and their ordinary
people.”158
Hanbal narrated to us and said: Abu Al-Walīd At-Tiyālisī narrated

to us and said: Shu’bah narrated to us and said: Yahyā ibn Al-
Husayn informed me and said: I heard my grandmother say: I
heard the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) deliver a
sermon: “Listen and obey, even if a slave who leads by the Book of
Allah is made a leader over you.”159
Hanbal narrated to us and said: Abū Nu’aym Al-Fadl ibn Dukayn

narrated to us and said: Yūnus ibn Abī Ishāq narrated to us, from
Al-‘Ayzar ibn Hurayth who said: I heard Umm Husayn Al-
Ahmasiyyah say: I saw the Messenger of Allāh (sallAllāhu ‘alayhi wa
sallam) at the farewell sermon. He was wearing a garment that was
wrapped around below his armpit, and I was looking at the muscle
of his shin moving while he was saying: “O people, fear Allāh. And
even if a mutilated Ethiopian slave is made a leader over you, then
listen and obey as long as he establishes the Book of Allāh among
you.”160
Hanbal narrated to us and said: Abū ‘Abdillāh Ahmad161 narrated

to us and said: Wakī’ narrated to us and said: Al-A’mash narrated
to us, from Zayd ibn Wahb, from ‘Abdur-Rahmān ibn ‘Abdi Rabbil-
Ka’bah, from ‘Abdullāh ibn ‘Amr. He (i.e. ‘Abdur-Rahmān) said: I
was sitting (with ‘Abdullāh ibn ‘Amr) in the shadow of the Ka’bah
while he was narrating to the people saying: We were travelling
with the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) when we
158 It was mentioned by Al-Humaydī with this wording in “Al-Jam’ bayna As-
Sahīhayn” (1435). And Al-Bukhārī mentioned it in a short version in “As-Sahīh”
(480). And it was narrated by Imām Ahmad in “Al-Musnad” (6508) with a
different wording.
159 It was narrated by At-Tabarānī in “Al-Mu’jam Al-Kabīr” (384), Imām Ahmad
in “Al-Musnad” (16646) and Muslim in “As-Sahīh” 81838). And his grandmother

is Umm Al-Husayn Al-Ahmasiyyah.
160 It was narrated by Imām Ahmad in “Al-Musnad” (16649) by way of Wakī’,
from Isrāīl, from Abū Ishāq, from Yahyā, and Muslim in “As-Sahīh” (1298).
161 “Al-Musnad” (6793).
100
stopped at a place. Some of us would set up his tent and some of us
would take care of his animal. Then the caller of the Messenger of
Allāh (sallAllāhu ‘alayhi wa sallam) called: “The prayer in
congregation.” He said: So I went to him and he was delivering a
sermon to the people and saying: “O people, there has verily been
no prophet before me, except that it was a right of Allāh over him
that he points out to his nation what he knows is good for them
and warns them about what he knows is bad for them. Verily, the
soundness of this Ummah is in the first part of it, and the latter
part of it will be afflicted with trials and tribulations, where some
of it will make the other of it look easy. The fitnah will come and
the believer will say: ‘This will be my destruction’, and then it will
be removed. Then (another) will come and he will say: ‘This one,
this one (will be the end of me)’, and then it will be removed. Then
(another) will come and he will say: ‘This one, this one (will be the
end of me)’, and then it will be removed. So whoever loves to be
removed from Hellfire and enter into Paradise, then let his death
reach him while he believes in Allāh, His Messenger and the Last
Day. He gives the people what he loves to be given for himself. And
whoever pledges allegiance to a leader, and he shakes his hand
upon this and intends this sincerely and truthfully with his heart,
then let him obey him if he is capable of doing so.” And one time
he said: “As much as he is capable of.”162
He (i.e. ‘Abdur-Rahmān) said: So when I heard him I put my head

between two men and said: “Verily, the son of your uncle Mu’āwiyah
is commanding us.” He said: Then he (i.e. ‘Abdullāh ibn ‘Amr)
placed his fist on his forehead and lowered (his head). Then he
raised his head and said: “Obey him in the obedience of Allāh and
disobey him in the disobedience of Allāh.” He said: So I said to him:
“Did you hear this from the Messenger of Allāh (sallAllāhu ‘alayhi wa
sallam)?” He said: “Yes, my two ears heard it and my heart memorized
it.”
162It was narrated by Muslim in “As-Sahīh” (1844) by way of Zuhayr ibn Harb,
from Jarīr, from Al-A’mash.
101
said: Abū Yūnus narrated to us, from ‘Abdullāh ibn Dīnār, from Ibn
‘Umar, that the Prophet (sallAllāhu ‘alayhi wa sallam) said: “It is
upon a Muslim to listen and obey in what he loves or hates, except
if he is commanded to disobey Allāh. For it is not for anyone to be
obeyed in disobeying Allāh.”163
Hanbal narrated to us and said: I heard Abū ‘Abdillāh say to the

messenger of Al-Mutawakkil, when he came to him due to case that
was raised against him regarding the mention of the ‘alawī: “I believe
in listening to him an obeying him, in what is difficult and easy for me,
and in what energizes me and in what I dislike, and when someone
unjustly is prioritized over me. And I verily invoke Allāh for him for
goodness and support, and I consider doing (all of) this for him as an
obligation upon me.”
Hanbal narrated to us and said: Qabīshah ibn ‘Uqbah narrated to

us and said: Sufyān Ath-Thawrī narrated to us, from Ismā’īl ibn
Muslim and Ar-Rabī’ ibn Sabīh, from Al-Hasan who said: The
Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) said: “There will
verily be leaders after me; you will know (and acknowledge some
of what they do) and reject (other things). So whoever rejects it, he
is innocent. And whoever hates it, he is safe. But whoever is pleased
with (the falsehood) and follows it (they are the destroyed ones).”
So it was said to him: “What do you say about fighting the wicked among
them?”
He said: “No, not as long as they perform the prayers. No, not as
long as they perform the prayers. No, not as long as they perform
the prayers.”164
Hanbal narrated to us and said: Qabīsah narrated to us and said:

Sufyān Ath-Thawrī narrated to us, from Habīb ibn Abī Thābit, from

164 It was narrated by Ma’mar in “Al-Jāmi’” (20681) with a different wording, by
way of Qatādah, from Al-Hasan.
102
Abū Al-Bukhtarī who said: A man came to Hudhayfah and said:
“Do you not command to the good and prohibit the evil?”
So he said: “Verily, commanding to the good and prohibiting the evil is

verily good, but it is not from the Sunnah to raise weapons against your
leader.”165
Hanbal narrated to us and said: Qabīsah narrated to us and said:

Sufyān (Ath-Thawrī) narrated to us, from Mu’āwiyah ibn Ishāq,
from Sa’īd ibn Jubayr who said: I said to Ibn ‘Abbās: “Should I
command my leader to the good?”
He said: “If you are afraid that he will kill you, then do not admonish the
leader, and if it is something that you must do, then in what is between
you and him (only).”166
Abū ‘Alī Hanbal said: Then some days after the case that was
raised against Abū ‘Abdillāh regarding the mention of the ‘alawī,
while we were sitting at the door of the house at the time of midday,
Ya’qūb167 who is known as Qawsarah – and he was one of the
gatekeepers of Al-Mutawakkil – verily came. Then he asked for
permission to enter upon Abū ‘Abdillāh, and he entered while I and
my father entered along with him. And some of his boy servants
had a badrah168 with them upon a mule. He then entered upon Abū
‘Abdillāh and he had the letter of Al-Mutawakkil with him. So he
read it for Abū ‘Abdillāh (and it said): “The innocence of your yard
from what was raised against you (of accusations) with Amīr Al-
Muminīn has verily been established as being correct for Amīr Al-
165 It was narrated by Al-Bazzār in “Al-Musnad” (2815) and Ibn Abī Shaybah in
“Al-Musannaf” (38768) by way of Wakī’, from Sufyān.
166 It was narrated by Ibn Abī Shaybah in “Al-Musannaf” (38462) by way of Jarīr,
from Mu’āwiyah, and Ibn Al-Muqri in “Al-Mu’jam” (1230).

167 He is Ya’qūb ibn Ibrāhīm Al-Būshanjī, the mawlā of Al-Hādī, and the
representative of the Egyptian lands from the side of Al-Mutawakkil in year 235
after hijrah. Then he became the gatekeeper of Al-Mutawakkil in Baghdād and he
continued as such until he died in year 241 after hijrah. See his biography in “Al-
A’lām” (8/241).
168 Al-Badrah: A bag in which there are a thousand, seven thousand or ten
thousand dirham. (Taj Al-‘Urūs)
103
Muminīn. And this wealth has verily been directed towards you, in order
for you to support yourself by it in your affairs.” But Abū ‘Abdillāh
refused to accept it, and he said: “I have no need for it.” And some
words similar to this.
So Ya’qūb said to him: “O Abū ‘Abdillāh, accept from Amīr Al-

Muminīn what he has commanded should be for you. For this is verily
good for you with him.”
And my father said to him: “O Abū ‘Abdillāh. Do it (i.e. accept it) and
do not return it. For verily, if you return it I fear that the man will think
badly about you. So accept it, and spend it however you want.”
So at this point he accepted it.
He said: “Lift up that basked.” And there was a basket placed in the
house. So I lifted it up. Then he said: “Put it under it.” So I placed it
under it, and we went out from Abū ‘Abdillāh and he left the
money under the basket for the rest of his day and night.
Then when the night came, the mother of boy belonging to Abū
‘Abdillāh was knocking the wall that was between us and him
towards us. So I said to her: “What do you want?”
Then she said: “My master is calling his uncle.”
So I informed my father, and we all went out. Then we entered

upon him, and this was in the middle of the night.
Then he said: “O uncle, I was not able to sleep this night.”
So my father said to him: “And why is that?”
He said: “Due to this money that I have with me.” And he began
expressing grief for taking it.
And my father began calming him down, speaking with him and
easing the issue for him. And he said to him: “(Wait) until you wake
up and see what your opinion about it is. For this is verily the night, and
the people are in their houses. So when you wake up (in the morning) – in
shā Allāh – then you can look into what you will do.”
104
So he stopped and we went out.
Then in the early morning he dedicated (some money) for ‘Abdūs

ibn Mālik169 and Hasan ibn Al-Bazzār170, so they came. And
(another) group of people also came, among whom were: Hārūn
Al-Hammāl171, Ahmad ibn Manī’172, Ibn Ad-Dawraqī and others.
And I, my father, Sālih, ‘Abdullāh and whoever was present (along
with us) also came. Then we began writing down those whom they
mentioned from the people of sitr173 and righteousness in Baghdād,
Kūfah and other places.
And he dedicated some of it to Abū Sa’īd Al-Ashajj174,
169 He is Abū Muhammad Al-‘Attār, the companion of Imām Ahmad (radiAllāhu

‘anhu). He used to prefer him and befriend him. And he has some issues from
Imām Ahmad that no-one but him has narrated. See his biography in “Tabaqāt
Al-Hanābilah” (2/166).
170 He is Al-Hasan ibn As-Sabbāh ibn Muhammad, Abū ‘Alī Al-Bazzār. Imām
Ahmad (radiAllāhu ‘anhu) used to prefer him, honor him and befriend him. The
Imām narrated many issues from him. He died in year 249 after hijrah. See his
biography in “Tabaqāt Al-Hanābilah” (1/355).
171 He is Hārūn ibn ‘Abdillāh ibn Marwan, Abū Mūsā Al-Bazzār Al-Hammāl.
And he is a man who was old in age (at the time) who had heard narrations from
long back in time. Abū ‘Abdillāh used to honor him, and he would know his
right, his precedence and his high status. And he had a large amount of very
good issues from the Imām. He died in year 243 after hijrah. See his biography in
“Tabaqāt Al-Hanābilah” (2/514).
172 He is Ahmad ibn Manī’ ibn ‘Abdir-Rahmān, Abū Ja’far Al-Baghawī. He heard
from ‘Abdullāh ibn Al-Mubārak, Sufyān ibn ‘Uyaynah and Yazīd ibn Hārūn. Al-
Bukhārī, Muslim and Abū Dāwūd narrated from him. He died in year 244 after
173 Translator: Ahlus-Sitr are those whose sins are covered, meaning they are not
known as sinners.
174 He is ‘Abdullāh ibn Sa’īd ibn Husayn, Abū Sa’īd Al-Kindī Al-Kūfī Al-Ashajj.
The muhaddith of Kūfah and its memorizer in his time. He narrated from
Hushaym, ‘Abdullāh ibn Idrīs, Wakī’ and others. And the group (of six) narrated
from him. He died in year 257 after hijrah. See his biography in “Tahdhīb Al-
Kamāl” (15/27).
105
and to Abū Kurayb175 and to those who were mentioned from the
people of knowledge and sitr, among those whom they knew were
in need. So he divided all of it in (lots) between fifty to hundred and
two hundred (to each person). And there did not remain even one
dirham in the bag. And then he gave a command regarding the bag
(itself) and it was given in sadaqah to a poor person.
Then after this Ishāq ibn Ibrāhīm died, and his son Muhammad176
also died, and ‘Abdullāh ibn Ishāq became the governor of
Baghdād. Then the messenger of ‘Abdullāh ibn Ishāq came to Abū
‘Abdillāh, so he went to him. And he read for him the letter of Al-
Mutawakkil, and he said to him: “He is commanding you to go out
(and join the army).”
So Abū ‘Abdillāh said: “I am an old weak man, and I am sick.”
So he said: “I will write that (in a letter) to Amīr Al-Muminīn.” So

‘Abdullāh ibn Ishāq wrote what Abū ‘Abdillāh had answered.
Then the answer to the letter came: “That Amīr Al-Muminīn is

commanding you to go out.” So ‘Abdullāh ibn Ishāq assigned a group
of horse riders and soldiers who spend the night at our door for
days and nights, until Abū ‘Abdillāh had prepared himself for
going out.
Then Abū ‘Abdillāh went out. And Sālih and ‘Abdullāh also went
out. And my father was his companion. So when we reached Bāb
Ash-Shammāsiyyah (i.e. a desert in Baghdād) he said to me: “Go
back, for there is no man with our family. So you be him.” So I returned.
And my father informed me and said: When we entered Al-‘Askar

and we arrived at a place that was called Al-Hayr177 – and I was
175 He is Muhammad ibn Al-‘Alā ibn Kurayb, Abū Kurayb Al-Hamānī. Narrated
from Hushaym, Ibn Al-Mubārak, Ibn ‘Ulayyah, Ibn ‘Uyaynah and others. And
the group of six, Abū Hātim and Ibn Abī Ad-Dunyā narrated from him. He died
in year 284 after hijrah. See his biography in “Siyar A’lām An-Nubalā” (11/394).
176 He died on the 25 th of Dhul-Hijjah in year 236 after hijrah.
177 Al-Hayr is a castle in Sāmarā which was built by Al-Mutawakkil. (Marāsid Al-
Itlā’)
106
with Abū ‘Abdillāh in the carrier – then when we came close they
said: “That is Wasīf178.” And then a knight179 came and said:
“Ahmad?”
So I said to him: “That (is him).”
Then he said to him: “The leader Wasīf is giving you salām, and he says
to you: ‘Verily Allāh has verily made you capable of reaching your enemy
– meaning Ibn Abī Duād – and Amīr Al-Muminīn will accept from you,
so do not leave anything without speaking about it.’”
My father said: But Abū ‘Abdillāh did not reply with anything to
him, and I began invoking (Allāh) for Amīr Al-Muminīn and I
invoked for Wasīf.
My father said: Then we left, and we were brought to the house of

Ītākh180, but Abū ‘Abdillāh did not know this, so he asked after
this: “To whom does this house belong?”
They said: “This is the house of Ītākh.”
So he said: “Move me (out from here) and rent a house for me.”
They said to him: “This is the house that Amīr Al-Muminīn has decided
you should stay in.”
178 He is Wasīf At-Turkī the commander. He is from the great of leaders, and he
served a group of the Khulafā. He died in year 253 after hijrah. See his biography
in “Al-Muntadham” (12/70).
179 He is Yahyā ibn Harthamah.
180 He is Ītākh ibn ‘Abdillāh At-Turkī Al-‘Abbāsī Al-Amīr. He was a leader of the
armies and a great man with the state and Al-Mutawakkil in (issues of)
punishing, killing and imprisoning. He was the sword of the retaliation of the
Khulafā, and he was a hero, brave and courageous. Al-Mutawakkil used to be
afraid of him, so he arrested him after he returned from hajj, and he chained him
in eighty pounds of iron (chains), he took his wealth and he imprisoned his
children. He died in year 234 after hijrah, and Ishāq ibn Ibrāhīm, the judges and
witnesses all attended and testified that he died a natural death and with no
injuries. And it was said that he died from thirst. See his biography in “Tārīkh
Al-Islām” (5/797).
107
He said: “I will not spend the night here.”
My father said: And he continued until we rented another house

for him, and he left from there.
My father said: And every day a table, which was ordered by Al-
Mutawakkil, would be brought to us, containing all sorts of food,
fruits, ice and other things. But Abū ‘Abdillāh did not (even) look
at it, nor did he taste anything from it. And the cost of the table was
hundred and twenty dirham for every day, but Abū ‘Abdillāh did
not look at it.
Yahyā ibn Khāqān181, ‘Ubaydullāh ibn Yahyā ibn Khāqān182 and ‘Alī
ibn Al-Jahm183 used to come to Abū ‘Abdillāh, and they would
bring the letter of Al-Mutawakkil to him.
And the sickness remained with Abū ‘Abdillāh, and he became

very weak. And he would fast continuously. So he remained in
continuous fast for eight days without eating and drinking.
Then when it was the eighth day my father said: I entered upon him
on the eighth day, and he was just about to doze off, so I said to
him: “O Abū ‘Abdillāh, Ibn Az-Zubayr would fast continuously for seven
days184, and this for you is the eighth day.”
So he said: “I can verily endure it.”
181 The responsible for the register of taxes in the Khilāfah of Al-Mutawakkil.
182 Abū Al-Hasan At-Turkī, one of Al-Mutawakkil’s ministers. He continued to be
a minister until Al-Mutawakkil was killed. Then Al-Musta’īn expelled him to
Baraqah, and then later Al-Mu’tamid appointed him as a minister until he died
in year 263 after hijrah. See his biography in “Tārīkh Al-Islām” (6/367).
183 He is ‘Alī ibn Al-Jahm ibn Badr As-Sāmī the poet. He has some famous poetry,
and he was a good poet. He had a special position with Ja’far Al-Mutawakkil,
but in the end there occurred some issues between him and Al-Mutawakkil
because he mocked him (in his poetry). So he expelled him and he wrote to Ibn
Tāhir who then hung him on a cross for an entire day. He died in year 249 after
hijrah. See his biography in “Tārīkh Al-Islām” (5/1184).
184 This was narrated by At-Tabarī in “Tahdhīb Al-Āthār” (1054).
108
I said: “And the Prophet (sallAllāhu ‘alayhi wa sallam) verily prohibited
the wisāl (continuous fasting).”185
Then I said to him: “By the right that I have over you.”
So he said: “If you swear (i.e. insist) by your right, then I will verily do
so.”
My father said: Then I brought him some sawīq (i.e. a food made
from fine flour and barley), and he drank.
My father said: And Al-Mutawakkil sent a great amount of money

to Abū ‘Abdillāh, but he returned it.
So ‘Ubaydullah ibn Yahyā said to him: “Verily, Amīr Al-Muminīn is

commanding you to give it to your children and your family.”
He said: “They have enough.” And he returned it to him (or refused

to accept it from him).
Then ‘Ubaydullāh took it and divided it between his children and

family.
Then Al-Mutawakkil continuously sent four thousand dirham to his

children and family every month. So Abū ‘Abdillāh sent (a letter)
to him (saying): “They verily have sufficient, and they have no need (for
what you are sending).”
So Al-Mutawakkil sent to him: “This is verily for your children, what

has that got to do with you?!”
So Abū ‘Abdillāh stopped.
And this (money) would continue to come to us, until Al-

Mutawakkil died.186
And there was much talk about this between Abū ‘Abdillāh and my
father. And Abū ‘Abdillāh said to him in Al-‘Askar – in what my
185 It was narrated by Imām Ahmad in “Al-Musnad” (11251) from the hadīth of
Abū Sa’īd Al-Khudrī (radiAllāhu ‘anhu).
186 Meaning until after the death of Imām Ahmad (radiAllāhu ‘anhu).
109
father informed me about – : “O uncle, what is left of our lives?! It is
as if you (are pleased) with this affair that has befallen us. So (beware of)
Allāh, Allāh. For verily, our children will verily become corrupt due to us.
And it (i.e. this life) is verily only a few days. If that which the slave has
been veiled from is revealed to him, then he will know what he is upon of
good or bad. A little patience and a long lasting reward. This is verily a
fitnah.”
My father said: So I said to him: “O Abū ‘Abdillāh, I verily wish (or

hope) that Allāh will protect you from what you are on guard against.”
He said: “And how?! When you are not leaving their food – meaning
the table – nor their payments. If you had left it, then they would have
left you (i.e. stopped sending it).”
Then he said: “This is not what we are waiting for. It is verily death (we
are waiting for). Then either to Paradise or to Hellfire. So glad tidings to
those who proceed to good.”
My father said: So I said to him: “Were you not commanded regarding

what came to you of this money – without asking for it and without looking
to (the desires of) your soul – to take it?”
So he said to me: “You verily took it one time without looking to (the
desires of) your soul, but what about the second time and the third time?!
Then what is the situation of your soul, are you not observing it?”
I said: “Did Ibn ‘Umar and Ibn ‘Abbās not take the payments of the
ruler?”187
So he said: “What has this got to do with that?”
And he said: “If I knew that this wealth had been taken from its (allowed)
way and that there was no injustice or oppression in it, then I would not
care.”
Abū ‘Alī Hanbal said: When the sickness of Abū ‘Abdillāh had
lasted for a long time, Al-Mutawakkil would send Ibn Māsawayh
187 It was narrated about them by Ibn Abī Shaybah in “Al-Musannaf” (20703).
110
Al-Mutatabbib188 to him. So he would describe the medications to
him, but he would not treat himself (with what he described)189. So
one day Ibn Māsawayh entered upon Al-Mutawakkil, so Al-
Mutawakkil said to him: “Woe to you, is there no medicine that works
for Ibn Hanbal?” He said: So he said to him: “O Amīr Al-Muminīn,
verily Ahmad ibn Hanbal does not have a sickness in his body. This is
verily due to the little amount of food, fasting and worship.” So Al-
Mutawakkil became quiet.
And the news about Abū ‘Abdillāh reached the mother of Al-
Mutawakkil, so she said to her son: “I would like to see this man.”
Meaning Abū ‘Abdillāh. So her son answered her in this. After that
Al-Mutawakkil sent (a message) to Abū ‘Abdillāh asking him to
enter upon his son Al-Mu’tazz, greet him and invoke (Allāh) for
him. And Al-Mutawakkil (really) wanted that Abū ‘Abdillāh
would enter upon Al-Mu’tazz, and invoke (Allāh) for him and
place him in his lap.
But Abū ‘Abdillāh did not do this, and it was difficult for him to
enter upon them. But then he answered him out of hope that he
would be set free and could return to Baghdād.
So Al-Mutawakkal sent a gift (or a robe) to him, and they brought

him a riding animal he could ride to Al-Mu’tazz, but he avoided it.
And it (i.e. the riding animal) had a saddlecloth of tiger’s skin on it.
188 He is Yūhannā ibn Māsawayh. He was a smart doctor who had much
knowledge about medicine, and he has some good words and famous books. He
was respected by the Khulafā and the kings. He served Ar-Rashīd, Al-Amīn, Al-
Mamūn and Al-Mutawakkil. He died in year 243 after hijrah. See his biography
in “Al-Wāfī bil-Wafayāt” (29/30).
189 The reason for this could be: Either that the doctor is a Christian, or because he
fears that the doctor would put something that is not allowed in the medicine, or
that it is from the aspect of tawakkul upon Allāh and leaving the medicine, or in
order for Al-Mutawakkil to free him so that he could go home. And Allāh knows
best.
111
Then a mule belonging to one of the traders who was called Ibn
Khabbāb Al-Jawharī190 was given to him, so he rode on it.
And Al-Mutawakkil was sitting with his mother in a gathering in a

place that was close to where Al-Mu’tazz had been placed, and
there was a thin curtain around the gathering through which one
could see from the inside who would pass by it.
Then Abū ‘Abdillāh entered upon Al-Mu’tazz, and Al-Mutawakkil

and his mother looked at him. Then when she saw him, his mother
said to him: “O my son, (fear) Allāh, Allāh regarding this man. Because
he is not from those who want what you have (of wealth and power), nor
is it correct to prevent him from his home – or something similar to
these words – so allow for him (to leave) so he can go to his home, and do
not imprison him with you.”
And Abū ‘Abdillāh entered upon Al-Mu’tazz, and he said: “As-

Salāmu ‘Alaykum.” Then he sat down. And he did not greet him
with (the titles of his) authority.
So it reached me that Ishāq ibn Ibrāhīm said: “I verily intended to

strike him with my sword out of rage against him, when he did not greet
Al-Mu’tazz with (the titles of his) authority.”
And – after that in Baghdād – I heard Abū ‘Abdillāh say: “When I

entered upon him – meaning: Al-Mu’tazz – and I sat down, his
discipliner (or teacher) Ad-Dabbī191 said to him: ‘May Allāh rectify the
Amīr. Is this the one whom Amīr Al-Muminīn has commanded should
discipline you and teach you?’”
190 I did not find any biography on him in the books of history that I am in
possession of.
191 He is Muhammad ibn ‘Imrān ibn Ziyād, Abū Ja’far Ad-Dabbī Al-Kūfī An-
Nahawī. He narrated from Imām Ahmad, Al-Fadl ibn Dukayn and Ibn Abī
Shaybah. And ‘Abdullāh ibn Abī Sa’d Al-Warrāq, Abū Al-‘Abbās ibn Masrūq At-
Tūsī and others narrated from him. He died in year 255 after hijrah. See his
112
Abū ‘Abdillāh said: “Then the young boy answered him back (saying):
‘If he teaches me something, then I have (at least) learned that.’”
Abū ‘Abdillāh said: “So I was amazed by his intelligence and answer
compared with his young age.” And he was very young.
And Abū ‘Abdillāh had verily made a promise to Allāh at the time
of when he went out from Baghdād, that he would not narrate any
hadīth to anyone from the people. And it was wanted that he
narrated (ahādīth) to Al-Mu’tazz, but he refused.
And his sickness remained, and the situation he was in reached the
Khalīfah, and Yahyā ibn Khāqān also spoke with him and informed
him that the man does not want dunyā. So he allowed for him to
leave. Then ‘Ubaydullāh ibn Yahyā came to him at the time of ‘Asr
and said: “Verily, Amīr Al-Muminīn has verily allowed for you (to go
home), and he has commanded that a small warship should be furnished
for you which you can return in.”
Then Ibn Harb Al-Hattāb informed me – and he was present (with

the Khalīfah in Al-‘Askar) – that when ‘Ubaydullāh came to Abū
‘Abdillāh with the permission (to go home), he said: “Search for any
ferryboat (or vessel) so that I can return on it right now.”
So we said to him: “Wait until tomorrow.”
He said: “No, right now.”
So we searched for a ferryboat for him, and he returned in it at that

very time, and he did not wait for the small warship, or anything
other than it.
Hanbal said: So we did not know that he was coming, until it was
said to me: “He has verily come suddenly.” So I received him in from
the side of Al-Qatī’ah (i.e. a place in the west of Baghdād) and he
had verily exited the ferryboat. Then I walked with him.
So he said to me: “Go ahead (i.e. walk in front of me), and do not let the
people see you and thus they will know it is me.”
113
So I walked in front of him until he reached his house.
Then when he entered the house, he threw himself upon his back
due to tiredness and exhaustion.
Then we gathering in (the house of) Abū ‘Abdillāh, and it was my

father, me, Sālih and ‘Abdullāh. Then he turned angrily to me192
and said to him: “May Allāh not reward you with good from me, you
have done this and you have done that. And you went out to Al-‘Askar
and you mentioned (or spoke highly of) my name, until the man mentioned
me.” Meaning: Al-Mutawakkil.
And Abū ‘Abdillāh began speaking and reprimanding him, so I

said to him: “O uncle, perhaps he wanted this and that.” With
something I tried to excuse him with in the blaming of Abū
‘Abdillāh.
So Abū ‘Abdillāh said to me: “How?! When he is saying this and

that.” About some words that Abū ‘Abdillāh mentioned.
And Abū ‘Abdillāh did not read one single hadīth for anyone from
the people – nothing less and nothing more – from the time he went
out to Al-‘Askar until he died.
And after that he would allow that someone would read for him,
so ‘Abdullāh would read for him.
So whoever claims that he heard one single hadīth from him after
he made a promise to Allāh, he has verily lied, and he has invented
a statement of lie and falsehood about Abū ‘Abdillāh.
We ask Allāh for safety in dunyā and ākhirah.
192 It says “me” in the Arabic text, and perhaps it is “my father”, and so the correct
is: “He turned angrily towards my father.” Or it could be that it is: “to him”, and
then it would be referring to ‘Abdullāh. And Allāh – the Exalted – knows best.
114
The mention of the death of Abū ‘Abdillāh rahimahullāh
Abu ‘Alī Hanbal said: After he came back from Al-‘Askar Abū
‘Abdillāh continued to go out to the Jumu’ah and the Jamā’ah, and
answering questions and giving fatwā, while (still) refraining from
(narrating) hadīth, until the year two hundred and forty one.
Then Abū ‘Abdillāh became sick on the day of Arbi’ā (Wednesday)

in the month of Rabī’ Al-Awwal, in the year two hundred and forty
one.
And before this he would pray (a part) of the night. And I would
hear his recitation from above the roof. Then he was afflicted with
fever, and two days after this I did not hear his recitation, nor his
movement. So I entered upon him and said to him: “O uncle, I did
not hear your recitation today, nor your movement.”
So he said: “I did not go up on the roof, and something occurred that

prevented me from this.”
And some days before this I had been sick, so Abū ‘Abdillāh
entered upon me visiting me while I was sick, and he invoked
(Allāh) for me.
So I said to him: “O uncle, are you not pleased with me?”
So he said: “And why would I not be pleased with you, when you have
never harmed me?””
Then he invoked (Allāh) for me and he exited from my room. And

then he became sick some days after this.
So I entered upon him after three days, and one of his children had
been born around fifty days before his death. So he named him
Sa’īd193. And he had a son before him whom he named Muhammad.
193He narrated from Abū Mujālid Ahmad ibn Al-Husayn Ad-Darīr. And Al-Qādī
Abū ‘Imrān Mūsā ibn Al-Qāsim ibn Al-Ashyab narrated from him. He was
placed in authority over the judgement in Kūfah, and he died a long time before
the death of his brother ‘Abdullāh.
115
And during the time of the sickness of Abū ‘Abdillāh, Muhammad
started walking. So Abū ‘Abdillāh called him, and he hugged and
kissed him.
Then he said to me: “Why would I have a child in this old age?”
So I said to him: “O uncle, offspring that will remain after you who will
invoke Allāh for you.”
So he said: “And that (as well).” And he began praising Allāh.
Then his sickness continued until the day of Jumu’ah, and that was
the tenth day of his sickness, and on it (i.e. that day) he died.
I entered upon him in the beginning of the day while he was

overcome by weakness in his joints. So I saw him pointing with his
hand, just as he would lift them in the prayer. He would lift them
and then lift them (again). So I knew that he was praying without
making rukū’ and sujūd.
Then when it became midday on the day of Jumu’ah he was taken.
So when we had prayed the Jumu’ah the people gathered, and Ibn
Al-Kurdiyyah Al-Hāshimī194, Abū Al-‘Abbās ibn Mūsā Al-
Hāshimī, the imām and their equals from the Hashimiyyūn, and
others came. And Fūrān was present along with those from the
companions of Abū ‘Abdillāh who were also present. And his
family and children.
Then Ibn Al-Kurdiyyah, the imām – who used to pray with the
people – Sālih and ‘Abdullāh washed him, and we were giving
them what they needed and we were pouring the water for them.
And we enshrouded him in three garments from the yarn of his

slave girl, and she had prepared it for him. So he was enshrouded
in those garments, and he was rolled up in them.
He is Muhammad ibn Ibrāhīm Al-Hāshimī. Al-Khallāl mentioned him in

194
“Kitāb As-Sunnah”, and Ibn Abī Ya’lā did not mention him in “At-Tabaqāt”.
116
And we brought him out to the graveyard in Qutrabbul195.
And Muhammad ibn ‘Abdillāh ibn Tāhir196, the Amīr of Baghdād,

at the time of his death gave us a cover containing garments for
enshrouding and other things, and he said: “I will enshroud him and
perfume him.” But we refused this and we said: “He already has his
garments for enshrouding and perfumes.” So we returned it to him.
Then when the janāzah (funeral prayer) was placed in the city center
in order for the prayer to be performed, Sālih wanted to go forward
and lead the prayer. But the companions of Ibn Tāhir gave him a
sign and some of them197 took hold of his hand and spoke with him
asking him to let Ibn Tāhir pray upon him. And Muhammad ibn
Nasr198 began saying to him: “The Amīr, the Amīr.” Then Ibn Tāhir
suddenly rushed and went forth and he gave the takbīr and prayed
upon him. And most of the people thought that Sālih should have
prayed upon him.
And with this (deed) Ibn Tāhir wanted to adorn himself for Al-
Mutawakkil, so he wrote a letter to Al-Mutawakkil informing about
it.
And he (radiAllāhu ‘anhu) was buried in the last part of the day, on
the day of Jumu’ah.
May Allāh gather us and him in His pleasure and mercy.199
195 Qutrabbul: A village between Baghdād and Al-Marzaqah. (Marāsid Al-Itlā’)

196 He is Muhammad ibn ‘Abdillāh ibn Tāhir ibn Al-Husayn ibn Mus’ab Al-
Khuzā’ī, the Amīr Abū Al-‘Abbās. He was a modest, generous, praised, well-
mannered leader and poet. He was from a house of leadership and precedence.
And he verily wrote down the hadīth with its chain of narration. Al-Mutawakkil
assigned as a leader in Baghdād, and his authority became larger in the state of
Al-Mu’tazz Billāh, until he died in year 253 after hijrah. See his biography in
“Tārīkh Baghdād” (3/421).
197 He is Al-Hasan ibn Muhammad ibn Tālūt. And he was a friend of Ibn Tāhir.
He died in year 249 after hijrah. I did not find a biography on him.
198 He is Muhammad ibn Nasr ibn Hamzah ibn Mālik Al-Khuzā’ī. I did not find a
biography on him.
199 Allahumma āmīn, āmīn, āmīn, yā Rabb Al-‘Ālamīn.
117
Abū ‘Alī said: And Al-Fath ibn Sahl200 came during the sickness of
Abū ‘Abdillāh asking for permission to enter upon him and visit
him. But he sent him back and he refused to allow him to enter. So
he exited the alley while he was saying: “We know about his virtue
and his sitr, and this is a day that the family of the sick is more entitled
to.”
And ‘Abdur-Rahmān201 (the doctor) and also a Muslim doctor who

used to come to him from Al-Madīnah (both) described a
description (of some medicine) that contained almond oil. So when
we brought it to him, he said: “What is this?”
We said: “Almond oil.”
So he refused to taste it, and he said: “Ash-Shayraj (sesame oil).”
Then when his sickness became heavy and severe, we brought him
almond oil (once more). But when he realized it was almond oil he
disliked it and pushed it away. So we left him and we did not try
again.
And during his life Abū ‘Abdillāh sometimes would borrow

something from our house, or from the house of his children, from
that which he could benefit from. But when we received the money
from the ruler that we received, he stopped doing this. During his
sickness a pumpkin was described to him which would be cooked
and then its water would be taken (and used as medicine). So when
they came with the pumpkin, some of those who were present said:
“Place it in the oven in the house of Sālih, for they have verily been
cooking.”
200 He is a well-known jahmī from the companions of Bishr Al-Marīsī. I did not
find any biography on him.
201 He is the doctor of the Sunnah, and the doctor of Ahmad ibn Hanbal and Bishr
ibn Al-Hārith. His name is Abū Al-Fadl ‘Abdur-Rahmān Al-Mutatayyib. And it

was said: Abū ‘Abdillāh Al-Baghdādī. The Imām (radiAllāhu ‘anhu) praised him
and he used to befriend him. And he had some good issues from him. See his
biography in “Tabaqāt Al-Hanābilah” (2/79).
118
So he said with his hand: “No.” And he refused that it should be
placed in the house of Sālih.
And there is much more like this.
May Allāh have mercy upon him.
Kitāb Al-Mihnah is completed.
All praise is due to Allāh.
And may His peace and blessings be upon our master

Muhammad the Prophet, and upon his family.
119
Appendice 1: The tawbah of Al-Mu’tasim
Ibn Abī Ya’lā said:
‫َخ ََبََن‬
ْ ‫ أ‬:‫ال‬
َ َ‫اّلل ق‬
َّ ‫َمحَد بْن عبيد‬ ْ ‫ُسلَْي َمان بن عبد هللا السجزى نقل َعن إمامنا أَ ْشيَاء ِمْن َها احملنة َحدَّثَنَا أ‬
:‫ال‬ َ َ‫َخ ََبََن أَبُو احلسن َعلِ هي بْن ُع َمَر الدارقن ي ق‬ ْ ‫ أ‬:‫ال‬ َ َ‫أَبُو احلسني ُُمَ َّمد بْن أمحد بن حسنون النوسي ق‬
: ‫ال‬ َ َ‫اّلل السجزي ق‬ َِّ ‫حدَّثَنا علِي بن صالِ ٍح املصري حدَّثَنا سليمان بن عب ِد‬
َْ ْ َ َ َ ْ‫َ َ َ ه‬
Sulaymān ibn ‘Abdillāh As-Sijzī conveyed some things from our
Imām (i.e. Imām Ahmad). Among that is Al-Mihnah. Ahmad ibn
‘Ubaydillāh narrated to us and said: Abū Al-Husayn Muhammad
ibn Ahmad ibn Hasnūn An-Nūsī informed us and said: Abū Al-
Hasan ‘Alī ibn ‘Umar Ad-Dāraqutnī informed us and said: ‘Alī ibn
Sālih Al-Misrī narrated to us (and said): Sulaymān ibn ‘Abdillāh
As-Sijzī narrated to us and said:
‫أتيت ََبب املعتصم َوإِذا النَّاس قد ازدمحوا على ََببه َكيَ ْوم الْعِيد فَدخلت الدَّار فَ َرأَيْت بساطا َمْب ُسوطا‬
‫س على الكرسى َونزع‬ ِ ِ ِ ِِ
َ َ‫وكرسيا منروحا فوقفت ِب َزاء الكرسى فَبينا أََن قَائم فَإذا املعتصم قد أقبل فَ َجل‬
‫َمحد بن َحْن بَل فأحضر فَلَ َّما وقف بَني يَ َديْ ِه‬ْ ‫ال احضروا أ‬ َ َ‫نَعله من رجله َووضع رجال على رجل مثَّ ق‬
. ‫َمحد تكلم َوَال ختف‬ َ َ‫سلم َعلَْي ِه وق‬
ْ ‫ال لَهُ ََي أ‬
I came to the door of Al-Mu’tasim, and the people had verily
become crowded at his door similar to on the day of ‘Īd. Then I
entered the house and I saw a rolled out carpet and a chair that had
been put forth, so I stood so I was facing the chair. Then while I was
standing there Al-Mu’tasim came and sat down upon the chair and
he took his sandals of his feet and placed one leg over the other.
Then he said: “Bring Ahmad ibn Hanbal.” So he came. Then when he
was standing in front of him he greeted him and said to him: “O
Ahmad, speak and do not be afraid.”
.‫ني لقد دخلت َعلَْيك َوَما يف قليب ِمثْ َقال َحبَّة من الْ َفزع‬ِ ِ
َ ‫َمحد َوهللا ََي أَمري الْ ُمؤمن‬
ْ ‫ال أ‬
َ ‫فَ َق‬
Then Ahmad said: “O Amīr Al-Muminīn, I have verily entered upon
you while there in my heart is not even a mustard seed of fear in my heart.”
120
‫قران؟‬
َ ْ‫ال لَهُ املعتصم َما تَقول يف ال‬
َ ‫فَ َق‬
So Al-Mu’tasim said to him: “What do you say about the Qurān.”
:‫اىل‬
َ ‫ال هللا تَ َع‬
َ َ‫ال َك َالم هللا قدمي غري َمَْلُوق ق‬
َ ‫فَ َق‬
So he said: “It is the Word of Allāh Qadīm (eternal, i.e. that it is not new
or recent or originated by someone else than Allāh) and not created. Allāh
– the Exalted – said:
‫ا‬ ََ ََ َ َ َ َ ْ َ ْ ُْ َ ٌ َ َ ْ
﴾ ِ‫ج ْرهُ َح اَّت ي َ ْس َم َع لَك َم اَّلل‬
ِ ‫ْشك ِْي استجارك فأ‬
ِ ‫﴿ ِإَون أحد مِن الم‬
“And if anyone of the mushrikūn (those who commit shirk) seeks
your protection then grant him protection, so that he may hear
the Word of Allāh (i.e. the Qurān).”(At-Tawbah 9:6)
‫حجة غري َه َذا؟‬

َّ ‫ال لَهُ عْندك‬
َ ‫فَ َق‬
Then he said to him: “Do you have another argument (or evidence) than
this?”
:‫اىل‬
َ ‫ني قَ ْوله تَ َع‬ِ ِ
َ ‫َمحد نعم ََي أَمري الْ ُمؤمن‬
ْ ‫ال أ‬
َ ‫فَ َق‬
So Ahmad said: “Yes, O Amīr Al-Muminīn. His – the Exalted – Words:
َ ُْ ‫ا‬ َ ْ ‫الر‬
﴾ ‫ َعل َم الق ْرآن‬١ ‫ْح ُن‬ ‫﴿ ا‬
“Ar-Rahmān. He taught the Qurān.” (Ar-Rahmān 55:1-2)
:‫اىل‬
َ ‫َوقَوله تَ َع‬
And His – the Exalted – Words:
َ ْ ‫آن‬
﴾ ‫اْلكِي ِم‬ ْ ُْ َ
ِ ‫ والقر‬١ ‫﴿ يس‬
“Yā-Sīn. By the Wise Qurān.” (Yā-Sīn 36:1-2)
.‫قران الْ َم ْخلُوق‬

َ ْ‫َومل يقل يس َوال‬
And He did not say: ‘By the created Qurān.’”
121
‫احبِ ُسوهُ فحبس وتفرق النَّاس‬
ْ ‫ال املعتصم‬
َ ‫فَ َق‬
Then Al-Mu’tasim said: “Imprison him.” So he was imprisoned and
the people left.
‫فَلَ َّما أَصبَحت قال اإلسكاف ُسلَْي َمان بن عبد هللا السجزى قصدت الْبَاب فَ ْأدخل النَّاس فَدخلت‬
‫َمحد بن َحْن بَل فَلَ َّما جيء بِِه وقف بَني يَ َديْ ِه‬
ْ ‫ال هاتوا أ‬
َ ‫جلس على الكرسي فَ َق‬ َ ‫َم َعهم فَأقبل املعتصم َو‬
‫َمحد يف ُمبسك البارحة‬ ْ ‫يف كنت ََي أ‬
َ ‫ال لَهُ املعتصم َك‬
َ ‫فَ َق‬
Then when the morning came – the cobbler Sulaymān ibn ‘Abdillāh
As-Sijzī said – I went to the door, and the people were brought
inside so I entered along with them. Then Al-Mu’tasim came and
sat down upon the chair. Then he said: “Bring Ahmad ibn Hanbal.”
Then when he was brought, he stood in front of him and Al-
Mu’tasim said to him: “How were you, O Ahmad, during your
imprisonment yesterday?”
ِ ِ ْ ‫ال ِِبَري َو‬
َ ‫احلَ ْمد هلل إَِّال إين َرأَيْت ََي أَمري الْ ُمؤمن‬
.‫ني يف ُمبسك أمرا عجبا‬ َ ‫فَ َق‬
So he said: “I was good, and all praise is due to Allāh. Except that I saw,
O Amīr Al-Muminīn, something strange in your prison.”
‫ال لَهُ َما َرأَيْت؟‬

َ ‫فَ َق‬
So he said to him: “What did you see?”
ِ ْ َ‫للص َالة وصليت رْك َعت‬

‫(احلَمد هلل) و (قل أعوذ‬ ْ ‫ني فَ َقَرأت يف َرْك َعة‬ َ َ َّ ‫ال قُ ْمت من نصف اللَّْيل فَتَ َوضَّأت‬ َ َ‫ق‬
‫ب الفلق) مثَّ َجلَست وتشهدت وسلمت مثَّ قُ ْمت‬ ‫(احلَمد هلل) و (قل أعوذ بَِر ه‬ ْ ‫ب النَّاس) وىف الثَّانِيَة‬
‫بَِر ه‬
‫َقرأ غري ذَلِك‬ َ ‫َقرأ (قل ُه َو هللا أحد) فَلم أقدر مثَّ اجتهدت أَن أ‬ َ ‫(احلَمد هلل) َوأ ََرْدت أَن أ‬
ْ ‫فكبت وقرأت‬
.‫قران مسجى َميتا فغسلته وكفنته َوصليت َعلَْي ِه ودفنته‬ ِ ْ ‫من الْقران فمددت عي ي يف َزا ِوية‬
َ ْ‫السجن فَإذا ال‬ َ َ
He said: “I got up in the middle of the night. Then I performed ablution
for the prayer and I prayed two rak’ah. In the (first) rak’ah I recited
‘Alhamdulillāh’ (i.e. Sūrah Al-Fātihah) and ‘Qul A’ūdhu bi Rabb An-
Nās’ (i.e. Sūrah An-Nās). And in the second (rak’ah) ‘Alhamdulillah’ (i.e.
Sūrah Al-Fātihah) and ‘Qul A’ūdhu bi Rabb Al-Falaq’ (i.e. Sūrah Al-
Falaq). Then I sat down and I recited the tashahhud and I gave salām. Then
122
I got up (again) and said ‘Allāhu Akbar’ (initiating the prayer) and I
recited ‘Alhamdulillāh’, and I wanted to recite ‘Qul Huwa Allāhu Ahad’
but I was not capable. Then I strived in reciting something other than it
from the Qurān. And I stretched my eye to a corner in the prison, and
there was the Qurān laid out and dead. So I washed it, enshrouded it,
prayed upon it and buried it.”
‫قران َيَُوت؟‬
َ ْ‫َمحد ال‬
ْ ‫ال لَهُ َويلك ََي أ‬
َ ‫فَ َق‬
Then he said: “Woe to you, O Ahmad. The Qurān dies?”
.‫َمحد فَأَنت َك َذا تَقول إِنَّه َمَْلُوق وكل َمَْلُوق َيَُوت‬

ْ ‫ال لَهُ أ‬
َ ‫فَ َق‬
So Ahmad said to him: “This is what you are saying; that it is created,
while every created thing will die.”
‫َمحد‬
ْ ‫َمحد قهرَن أ‬
ْ ‫ال املعتصم قهرَن أ‬
َ ‫فَ َق‬
So Al-Mu’tasim said: “Ahmad has won over us, Ahmad has won over
us.”
ِ
ُ‫ال ابْن أَىب دؤاد َوبشر املريسي اقتله َح ََّّت نسرتيح مْنه‬
َ ‫فَ َق‬
Then Ibn Abī Duād and Bishr Al-Marīsī said: “Kill him so we can be
free from him.”
‫اهدت هللا أَن ال أقتله بِسيف َوَال ْامر بقْتله بِسيف‬

َ ‫ال إين َع‬
َ ‫فَ َق‬
So he said: “I have verily promised Allāh that I will not kill him with the
sword, and that I will not command that he is killed with a sword.”
‫ال لَهُ اضربه َبلسياط‬

َ ‫فَ َق‬
So he said to him: “Strike him with the whip.”
‫ال احضروا اجلالدين فأحضروا‬

َ ‫فَ َق‬
Then he said: “Bring the whippers.” So they came.
123
َ َ‫احد ِمْن ُهم بكم َسوط تقتله ق‬
‫ال بِع ْشَرة‬ ِ ‫ال املعتصم لو‬
َ َ ‫فَ َق‬
Then Al-Mu’tasim said to one of them: “With how many strikes can
you kill him?” He said: “With ten.”
‫ال ُخ ْذهُ إِلَْيك‬

َ َ‫ق‬
He said: “Take him to you.”
‫الصوف َوشد من يَ َديْ ِه حبالن جديدان‬

ُّ ‫َمحد بن َحْن بَل من ثِيَابه واتزر مبئزر من‬ْ ‫أخرج أ‬
ْ َ‫ال ُسلَْي َمان ف‬
َ َ‫ق‬
‫ني؟‬ ِ ِ
َ ‫ال أضربه ََي أَمري الْ ُمؤمن‬
َ َ‫الس ْوط يف يَده َوق‬
َّ ‫َوأخذ‬
Sulaymān said: Then Ahmad was stripped of his clothes and he was
made to wear a waistcloth of wool, and his hands were tied in two
new ropes. Then he (i.e. the whipper) took the whip in his hand and
said: “Shall I strike him, O Amīr Al-Muminīn?”
.‫احلَمد هلل‬
ْ ‫َمحد‬
ْ ‫ال أ‬ َ َ‫اض ِرب ف‬
َ ‫ضربهُ َس ْوطًا فَ َق‬ ْ ‫ال املعتصم‬
َ ‫فَ َق‬
So Al-Mu’tasim said: “Strike.” Then he whipped him once, and
Ahmad said: “All praise is due to Allāh.”
َ ‫مثَّ ضربه ََثنِيًا فَ َق‬

.‫ال َما َشاءَ هللا َكا َن‬
Then he whipped him a second time, and Ahmad said: “Whatever

Allāh wills happens.”
َ َ‫ال َال حول َوَال قُ َّوة إَِّال َِب َّّلل الْ َع ِظيم ونظر املعتصم إِ َىل َذلِك ق‬
.‫ال خلوه‬ َ ‫ضربهُ ََثلِثا فَ َق‬
َ َ‫ف‬
Then he whipped him a third time, so he said: “There is no power or
might except in Allāh the Almighty.” And Al-Mu’tasim was looking
at this, so he said: “Leave him.”
‫الَلِي َفة‬
ْ ‫قران َمَْلُوق َح ََّّت أخلصك من يَد‬ ِ
َ ‫َمحد قل يف أذين إن اْل‬ َ َ‫فَتقدم إِلَْي ِه ابْن أَىب دؤاد َوق‬
ْ ‫ال لَهُ قل ََي أ‬
Then Ibn Abī Duād went forth to him and said: “O Ahmad, say in
my ear that the Qurān is created, in order for me to save you from the hand
of the Khalīfah.”
124
‫قران َك َالم هللا غري َمَْلُوق َح ََّّت أخلصك من َع َذاب هللا عز‬ ِ
َ ْ‫َمحد ََي ابْن أَىب دؤاد قل يف أذين إن ال‬
ْ ‫ال أ‬
َ ‫فَ َق‬
. ‫َوجل‬
So Ahmad said: “O Ibn Abī Duād, say in my ear that the Qurān is the
Word of Allāh and not created, in order for me to save you from the
punishment of Allāh ‘azza wa jalla.”
. ‫صرف النَّاس وانصرفت َم َعهم‬ ْ ‫َمحد إِ َىل‬

َ ْ‫احلَْبس َوان‬ ْ ‫احلَْبس فَحمل أ‬
ْ ‫ال املعتصم ادخلوه‬
َ ‫فَ َق‬
Then Al-Mu’tasim said: “Put him in prison.” So Ahmad was carried
to the prison, and the people left and I left along with them.
‫جلس على الكرسي‬ ِ ِِ

َ ‫فَلَ َّما َكا َن من الْغَد أقبل النَّاس َوأَقْ بَلت َم َعهم فوقفت ِب َزاء الكرسي فَخرج املعتصم َو‬
‫يف كنت يف ُمبسك‬ َ َ‫ فجىيء بِِه فَلَ َّما إِن وقف بَني يَ َديْ ِه ق‬.‫َمحد بن َحْن بَل‬
َ ‫ال لَهُ املعتصم َك‬ ْ ‫ال هاتوا أ‬
َ َ‫َوق‬
‫اللَّْي لَة ََي ابْن َحْن بَل؟‬
Then the next day the people came and I came along with them.
And I stood facing the chair. Then Al-Mu’tasim came out and sat
upon the chair and said: “Bring Ahmad ibn Hanbal.” So he was
brought. Then when he stood in front of him, Al-Mu’tasim said to
him: “How were you in your imprisonment last night, O Ibn Hanbal?”
ْ ‫ال كنت ِِبَري َو‬

.‫احلَ ْمد هلل‬ َ َ‫ق‬
He said: “I was good, and all praise is due to Allāh.”
‫َمحد إين َرأَيْت البارحة ُرْؤَي‬

ْ ‫ال ََي أ‬
َ ‫فَ َق‬
So he said: “O Ahmad, yesterday I verily had a dream.”
‫ني؟‬ِ ِ
َ ‫ال َوَما َرأَيْت ََي أَمري الْ ُمؤمن‬
َ َ‫ق‬
He said: “And what did you dream, O Amīr Al-Muminīn?”
125
‫َقبال إِ َىل وأرادا أَن يفرتساين َوإِذا ملكان قد أ َ‬
‫َقبال ودفعامها َعىن‬ ‫ال َرأَيْت يف منامي َكأَن أسدين قد أ َ‬ ‫قَ َ‬
‫ودفعا إِ َىل كتاَب َوقَاال يل َه َذا الْ َمكْتُوب يف َه َذا الْكتاب ُرْؤَي راها أ ْ‬
‫َمحد بن َحْن بَل يف ُمبسه فَ َما الذى‬
‫َرأَيْت ََي ابْن َحْن بَل‬
‫‪He said: “I saw in my dream as if there were two lions approaching me‬‬
‫‪and they wanted to tear me apart and kill me, and then two angels came‬‬
‫‪and repelled them from me. And they gave me a letter and they said to me:‬‬
‫‪‘What is written in this letter is a dream that Ahmad ibn Hanbal had in‬‬
‫”?‪his imprisonment.’ So what did you see (in your dream), O Ibn Hanbal‬‬
‫ني فالكتاب َم َعك‬‫ِ‬ ‫ِ‬

‫ال لَهُ ََي أَمري الْ ُمؤمن َ‬
‫فَأقبل على املعتصم فَ َق َ‬
‫‪So he approached Al-Mu’tasim and said to him: “O Amīr Al-‬‬
‫”?‪Muminīn, do you have the letter with you‬‬
‫ال نعم وقرأته ملا أَصبَحت وفهمت َما فِ ِيه‬

‫قَ َ‬
‫‪He said: “Yes, and I read when I woke up and I understood what was in‬‬
‫”‪it.‬‬
‫احد‬‫َمحد رأَيت اللَّي لَة َكأَن الْ ِقيامة قد قَامت وَكأن هللا مجع ْاأل ََّولني واالخرين يف صعِيد و ِ‬
‫َ َ‬ ‫َ َ‬ ‫ََ‬ ‫ال لَهُ أ ْ َ ْ ْ‬ ‫ال فَ َق َ‬ ‫قَ َ‬
‫َمحد‬‫ال يل ََي أ ْ‬ ‫َوُه َو حياسبهم فَبينا أََن قَائِم إِ ْذ نودى يب فَقدمت َح ََّّت وقفت بَني يدى هللا عز َوجل فَ َق َ‬
‫ال يل من أَيْن قلت‬ ‫ال َوَما الْ ُق ْرآن فَقلت كالمك اللَّ ُه َّم لَك فَ َق َ‬ ‫فَبِ َم ضربت فَقلت من ِج َهة الْ ُق ْرآن فَ َق َ‬
‫ال‬ ‫الرزَّاق فجىيء بِِه َح ََّّت أقيم بَني يدى هللا تَ َع َ‬
‫اىل فَ َق َ‬ ‫الرزَّاق فنودى بِ َعْبد َّ‬ ‫َه َذا فَقلت ََي رب حدث ي عبد َّ‬
‫ال‬
‫ال هللا من أَيْن لَك َه َذا فَ َق َ‬ ‫ال كالمك اللَّ ُه َّم لَك فَ َق َ‬ ‫الرزَّاق فَ َق َ‬
‫اىل َما تَقول يف الْ ُق ْرآن ََي عبد َّ‬ ‫هللا تَ َع َ‬
‫اىل َما تَقول يف‬ ‫ال هللا تَ َع َ‬‫حدث ي معمر فنودى ِمبَْع َمر فجىيء بِِه َح ََّّت وقف بَني يدى هللا عز َوجل ‪ .‬فَ َق َ‬
‫ال حدث ي الزهري ‪.‬فنودى َبلزهري‬ ‫ال لَهُ من أَيْن لَك َه َذا فَ َق َ‬ ‫ال معمر كالمك اللَّ ُه َّم لَك فَ َق َ‬ ‫قران فَ َق َ‬ ‫الْ َ‬
‫ال كالمك اللَّ ُه َّم لَك ‪.‬‬ ‫ال ََي زهري َما تَقول يف الْ ُق ْرآن فَ َق َ‬ ‫فجىيء بِِه َح ََّّت وقف بَني يدى هللا تَ َع َ‬
‫اىل فَ َق َ‬
‫ال َما‬‫اىل ‪ .‬فَ َق َ‬ ‫ال حدث ي ُع ْرَوة فجىيء بِِه َح ََّّت وقف بَني يدى هللا تَ َع َ‬ ‫ال ََي زهري من أَيْن لَك ذَلِك قَ َ‬ ‫فَ َق َ‬
‫ال حدثت ي َعائِ َشة بنت أَىب بكر‬ ‫ال من أَيْن قلت َه َذا قَ َ‬ ‫ال كالمك اللَّ ُه َّم لَك فَ َق َ‬ ‫قران فَ َق َ‬
‫تَقول يف الْ َ‬
‫ال هللا ََي َعائِ َشة َما تقويل يف الْ ُق ْرآن فَ َقالَت كالمك اللَّ ُه َّم لَك ‪.‬فَ َق َ‬
‫ال‬ ‫‪.‬فنوديت َعائِ َشة فجىء هبَا ‪ .‬فَ َق َ‬
‫ال فنودى ِمبُ َحمد فجىيء بِِه َح ََّّت وقف بَني يدى هللا‬ ‫هللا من أَيْن لَك َه َذا قَالَت حدث ي نبيك ُُمَ َّمد ‪.‬قَ َ‬
‫ال حدث ي‬ ‫ال هللا من أَيْن لَك َه َذا فَ َق َ‬ ‫ال كالمك اللَّ ُه َّم لَك ‪.‬فَ َق َ‬ ‫قران فَ َق َ‬ ‫ال َما تَقول يف الْ َ‬‫اىل‪ .‬فَ َق َ‬ ‫تَ َع َ‬
‫‪126‬‬
َ َ‫ق‬. ‫ال كالمك اللَّ ُه َّم لَك‬
‫ال من أَيْن‬ َ ‫قران فَ َق‬ َ ْ‫ال َما تَقول يف ال‬ َ ‫ فنودى ِج ِْبيل َح ََّّت جيء بِِه فَ َق‬.‫ِج ِْبيل‬
‫ال َما تَقول‬
َ ‫فَ َق‬. ‫اىل‬ َ ‫ فنودى ِبسرافيل فجىيء بِِه َح ََّّت وقف بَني يدى هللا تَ َع‬. ‫إسَرافيل‬ ْ ‫لَك َه َذا حدث ي‬
‫ال َرأَيْت َذلِك ِيف اللَّ ْوح الْ َم ْح ُفو فجىيء‬ َ َ‫ال من أَيْن لَك َه َذا ق‬َ ‫ فَ َق‬. ‫ال كالمك اللَّ ُه َّم لَك‬
َ ‫قران فَ َق‬
َ ْ‫يف ال‬
َ َ‫ق‬. ‫ال كالمك اللَّ ُه َّم لَك‬
‫ال‬ َ ‫َيها اللَّ ْوح َما تَقول ِيف الْ ُق ْرآن فَ َق‬
َ ‫ال أ‬
َ ‫ فَ َق‬.‫اىل‬
َ ‫َبللوح فَوقف بَني يدى هللا تَ َع‬
‫ال هللا‬ َ ‫اىل فَ َق‬
َ ‫ال جرى الْ َقلَم على فَأتى َبلقلم َح ََّّت وقف بَني يدى هللا تَ َع‬ َ َ‫اىل من أَيْن لَك َه َذا ق‬َ ‫هللا تَ َع‬
‫ال الْ َقلَم أَنْت ننقت‬ َ ‫ فَ َق‬. ‫ال كالمك اللَّ ُه َّم لَك‬
َ َ‫ال هللا من أَيْن لَك َه َذا ق‬ َ ‫قران فَ َق‬
َ ْ‫اىل َما تَقول يف ال‬َ ‫تَ َع‬
‫إسَرافيل َوصدق ِج ِْبيل َوصدق ُُمَ َّمد‬ ْ ‫ال هللا صدق الْ َقلَم َوصدق اللَّ ْوح َوصدق‬ َ ‫ فَ َق‬. ‫َوأََن جريت‬
‫َمحد بن َحْن بَل‬ ْ ‫الرزَّاق َوصدق أ‬ َّ ‫وصدقت َعائِ َشة َوصدق ُع ْرَوة َوصدق الزهري َوصدق معمر َوصدق عبد‬
‫قران كالمي غري َمَْلُوق‬ َ ْ‫ال‬
He said: So Ahmad said to him: “Last night I saw (in a dream) as if the
Qiyāmah had been established, and as if Allāh had gathered the early and
the later generations in one plane, and He was holding them to account.
Then while I was standing, I was called. So I went forth and I stood in
front of Allāh – ‘azza wa jalla – and He said to me: ‘O Ahmad, why were
you beaten (or whipped)?’ So I said: ‘Due to the Qurān.’ So He said: ‘And
what is the Qurān?’ So I said: ‘(It is) Your Word (or Speech), O Allāh,
belonging to You.’ So He said to me: ‘From where do you say this?’ So I
said: ‘O Lord, ‘Abdur-Razzāq narrated it to me.’ Then ‘Abdur-Razzāq was
called, so he was brought until he was made to stand in front of Allāh the
Exalted. Then Allāh – the Exalted – said: ‘What do you say about the
Qurān, O ‘Abdur-Razzāq?’ So he said: ‘Your Word (or Speech), O Allāh,
belonging to You.’ Then Allāh said: ‘Where do you have this from?’ So he
said: ‘Ma’mar narrated it to me.’ Then Ma’mar was called, and he was
brought until he stood in front of Allāh ‘azza wa jalla. Then Allāh – the
Exalted – said: ‘What do you say about the Qurān?’ So he said: ‘Your
Word (or Speech), O Allāh, belonging to You.’ Then He said to him:
‘Where do you have this from?’ So he said: ‘Az-Zuhrī narrated it to me.’
Then Az-Zuhrī was called, and he was brought until he stood in front of
Allāh the Exalted. Then He said: ‘O Zuhrī, what do you say about the
Qurān?’ So he said: ‘Your Word (or Speech), O Allāh, belonging to You.’
Then He said: ‘O Zuhrī, where do you have that from?’ He said: ‘‘Urwah
narrated it to me.’ Then he (i.e. ‘Urwah) was brought until he stood in
127
front of Allāh the Exalted. Then He said: ‘What do you say about the
Qurān?’ So he said: ‘Your Word (or Speech), O Allāh, belonging to You.’
So He said: ‘From where do you say this?’ He said: ‘‘Āishah bint Abī Bakr
narrated it to me.’ Then ‘Āishah was called and she was brought. Then
Allāh said: ‘O ‘Āishah, what do you say about the Qurān?’ So she said:
‘Your Word (or Speech), O Allāh, belonging to You.’ Then Allāh said:
‘Where do you have this from?’ She said: ‘Your Prophet Muhammad
narrated it to me.’ He said: Then Muhammad was called, and he was
brought until he stood in front of Allāh the Exalted. Then He said: ‘What
do you say about the Qurān?’ So he said: ‘Your Word (or Speech), O
Allāh, belonging to You.’ Then Allāh said: ‘Where do you have this from?’
So he said: ‘Jibrīl narrated it to me.’ Then Jibrīl was called until he was
brought. Then He said: ‘What do you say about the Qurān?’ So he said:
‘Your Word (or Speech), O Allāh, belonging to You.’ He said: ‘Where do
you have this from?’ (So he said:) ‘Isrāfīl narrated it to me.’ Then Isrāfīl
was called and he was brought until he stood in front of Allāh the Exalted.
Then He said: ‘What do you say about the Qurān?’ So he said: ‘Your Word
(or Speech), O Allāh, belonging to You.’ Then he said: ‘Where do you have
this from?’ He said: ‘I saw this in Al-Lawh Al-Mahfūdh (The Preserved
Tablet).’ Then Al-Lawh Al-Mahfūdh was brought and it stood in front of
Allāh the Exalted. So He said: ‘O Tablet, what do you say about the
Qurān?’ So it said: ‘Your Word (or Speech), O Allāh, belonging to You.’
Allāh – the Exalted – said: ‘Where do you have this from?’ It said: ‘The
pen wrote (this) upon me.’ Then the pen was brought until it stood in front
of Allāh the Exalted. Then Allāh – the Exalted – said: ‘What do you say
about the Qurān?’ So it said: ‘Your Word (or Speech), O Allāh, belonging
to You.’ Then Allāh said: ‘Where do you have this from?’ The pen said:
‘You uttered it and I wrote it.’ Then Allāh said: ‘The pen has spoken the
truth, the Tablet has spoken the truth, Isrāfīl has spoken the truth, Jibrīl
has spoken the truth, Muhammad has spoken the truth, ‘Āishah has spoken
the truth, ‘Urwah has spoken the truth, Az-Zuhrī has spoken the truth,
Ma’mar has spoken the truth, ‘Abdur-Razzāq has spoken the truth, and
Ahmad ibn Hanbal has spoken the truth. The Qurān is My Word and not
created.’”
128
‫ض ْرب‬ َ ِ‫ب املعتصم َوأمر ب‬
َ ‫ال صدقت ََي ابْن َحْن بَل َو ََت‬ َ َ‫ب ِعْند َذلِك املعتصم َوق‬ َ َ‫ال ُسلَْي َمان السجزى فَ َوث‬
َ َ‫ق‬
‫تنع من َذلِك فَأمر بِِه فَحمل إِ َىل‬ ِ
َ ‫َمحد بن َحْن بَل وخلع َعلَْيه فَ ْام‬
ْ ‫َرقَبَة بشر املريسى َوابْن أَىب دؤاد َوأ ْكرم أ‬
‫بَيته‬
Sulaymān As-Sijzī said: At that point Al-Mu’tasim jumped up and

said: “You have spoken the truth, O Ibn Hanbal.” And Al-Mu’tasim
repented, and he commanded for Ibn Abī Duād and Bishr Al-
Marīsī to be beheaded. And he honored Ahmad ibn Hanbal and
bestowed gifts upon him, but Ahmad refrained from (accepting)
them. Then he ordered that he should be brought to his home.
(Tabaqāt Al-Hanābilah 1/163-167)
129
Appendice 2: The tawbah of Al-Wāthiq
Al-Ājurrī said:
َّ ‫َمحَ ُد بْ ُن الْ ُم ْمتَنِ ِع بْ ِن ُعبَ ْي ِد‬

ِ‫اّلل‬ ْ ‫ َحدَّثَنَا أ‬:‫ال‬ ُّ ِ ‫يس الْ َق ْزِو‬
َ َ‫ي ي ق‬ ِِ َِّ ‫ حدَّثَنا أَبو عب ِد‬- 193
َ ‫اّلل َج ْع َفُر بْ ُن إ ْدر‬ َْ ُ َ َ
ِ‫اِي وَكا َن ِمن وجوه‬ ِ
ِ ِ ‫ض ِل صالِح بن علِ ِي ب ِن ي ع ُقوب ب ِن الْمْن‬ َ َ‫الْ ُقَرِش ُّي الت َّْي ِم ُّي ق‬
ُُ ْ َ ُّ َ‫صور ا ْل‬ ُ َ ْ َ ْ َ ْ ‫ أَن أَبُو الْ َف ْ َ ُ ْ ُ َ ه‬:‫ال‬
َ َ‫الشأْ ِن ِمْن ُه ْم ق‬
:‫ال‬ َّ ‫ َو‬، ‫اجلََاللَِة‬
ْ ‫اش ٍم َوأ َْه ِل‬ ِ ‫ب ِ ي ه‬
َ َ
193. Abū ‘Abdillāh Ja’far ibn Idrīs Al-Qazwīnī narrated to us and
said: Ahmad ibn Al-Mumtani’ ibn ‘Ubaydillāh Al-Qurashī At-
Taymī narrated to us and said: Abū Al-Fadl Sālih ibn ‘Alī ibn
Ya’qūb ibn Al-Mansūr Al-Hāshimī narrated to us – and he was
from the (prominent) faces of Banū Hāshim and from the people of
high status and rank – and said:
ِ ِِ ِِ ِ ِ ِ
‫ت‬ُ ‫ فَنَظَْر‬، ‫ني ِيف َدا ِر الْ َع َّامة‬ َ ‫س يَْنظُُر ِيف أ ُُموِر الْ ُم ْسلم‬ َ َ‫ َوقَ ْد َجل‬، ‫ني‬ َ ‫ي َِب َّّلل أَم َري الْ ُم ْؤمن‬
َ ‫ت الْ ُم ْهتَد‬
ُ ‫ض ْر‬
َ ‫َح‬
‫ َوََْتِ ُم‬، ‫َص َح ِاهبَا‬ ِ
ِ ِ ‫آخ ِرها فَيأْمر َِبلتَّوقِي ِع فِيها وإِنْشاء الْ ُكت‬ ِ ِ ِ ِِ ِ
ْ ‫ب أل‬ ُ َ َ َ ْ ُ ُ َ َ ‫َّاس تُ ْقَرأُ َعلَْيه م ْن أ ََّولَا إ َىل‬ ِ ‫ص الن‬ ِ ‫ص‬َ ‫إِ َىل ق‬
ََّ ِ‫ فَ َف ِن َن َونَظََر إ‬، ‫ت أَنْظُُر إِلَْي ِه‬ ِ
َ ‫ فَ َسَّرِين َذل‬، ‫ني يَ َديْ ِه‬
ِ ِ ‫وي ْدفَع إِ َىل‬
ُ‫ت َعْنه‬ ُ‫ض‬ْ‫ض‬ َ َ‫ فَغ‬، ‫يل‬ ُ ‫ َو َج َع ْل‬، ‫ك‬ َ َْ‫ ب‬، ‫صاحبِه‬ َ ُ ََ
ِ ِ ِ ِ ِ
،‫صال ُح‬ َ ‫ ََي‬: ‫ال ِيل‬ َ ‫ فَ َق‬، ‫ت‬ ُ ‫ َوإِ َذا ا ْشتَ غَ َل نَظَْر‬، ‫ت‬ ُ‫ض‬ْ‫ض‬ َ ‫ َوإِ َذا نَظََر َغ‬، ‫ك م ِه ي َومْنهُ مَر ًارا ثََال ًَث‬ َ ‫َح ََّّت َكا َن َذل‬
I was present with Al-Muhtadī Billāh202 Amīr Al-Muminīn when he
was sitting and looking into the affairs of the Muslims in the
government building. So I saw how the stories of the people were
read to him, from the beginning of it to the end of it. And he would
order for it to be signed and for letters to be written to the people
(of these stories), and he would stamp it and give it to his
companion who was in front of him. This pleased me, so I began
looking at him and he noticed and looked back at me. Then I looked
away from him until this occurred between me and him three times.
When he looked (at me) I looked away, and when he was occupied
(with his work) I would look (at him). Then he said to me: “O Sālih.”
202Translator: He is Al-Muhtadī Billāh, Abū Ishāq Muhammad ibn Al-Wāthiq

Billāh, the successor of Al-Wāthiq.
130
، ‫ت قَائِ ًما‬
ُ ‫ فَ ُق ْم‬، ‫ني‬
ِِ ِ
َ ‫ك ََي أَم َري الْ ُم ْؤمن‬
َ ‫ لَبَّ ْي‬: ‫ت‬
ُ ‫فَ ُق ْل‬
So I said: “I am at your service, O Amīr Al-Muminīn.” And I stood up.
ُ ‫ تُِر‬: ‫ال‬
‫يد أَ ْن تَ ُقولَهُ ؟‬ َ َ‫ب أَ ْن تَ ُقولَهُ ؟ أ َْو ق‬ ِ ِ ‫ ِيف نَ ْف ِس‬: ‫ال‬
ُ ‫ك منَّا َش ْيءٌ ََي‬
َ َ ‫فَ َق‬
Then he said: “Do you have something in yourself regarding us, that you
must say?” Or he said: “That you wish to say?”
ِِ ِ ِ
َ ‫ ََي َسيهِدي ََي أَم َري الْ ُم ْؤمن‬، ‫ نَ َع ْم‬: ‫ت‬
.‫ني‬ ُ ‫فَ ُق ْل‬
So I said: “Yes, O my master, O Amīr Al-Muminīn.”
‫صالِ ٌح‬
َ ‫ َال يَْ َب ُح‬: ‫ب‬
ِ ‫ال لِْلح‬
ِ ‫اج‬ ِ
َ َ َ‫ َح ََّّت إذَا قَ َام ق‬، ‫ َو َع َاد ِيف النَّظَ ِر‬، ‫ت‬ ُ ‫ فَ ُع ْد‬، ‫ك‬
ِ
َ ‫ ُع ْد إِ َىل َم ْو ِضع‬: ‫ال ِيل‬َ َ‫ق‬
‫ت‬ ِ : ‫ فَ َقا َل ِيل‬، ‫ وقَ ْد أ ََمهَّْت ِ ي نَ ْف ِسي فَدخ ْلت فَدعوت لَه‬، ‫ف النَّاس ُمثَّ أ َِذ َن ِيل‬
ُ ‫ فَ َجلَ ْس‬، ‫س‬ ْ ‫اجل‬ْ ُ ُ َْ َ ُ َ َ َ ُ َ ‫صَر‬ َ ْ‫ فَان‬،
‫ َما َد َار ِيف نَ ْف ِسي أَنَّهُ َد َار ِيف‬: ‫ول أ َََن‬ َ ‫ َما َد َار ِيف نَ ْف ِس‬، ‫ول ِيل‬
ُ ُ‫ أ َْو أَق‬، ‫ك‬ ُ ‫ تَ ُق‬، ‫صالِ ُح‬
َ ‫ ََي‬: ‫ال‬ َ ‫ فَ َق‬،
َ ‫نَ ْف ِس‬
‫ك؟‬
He said to me: “Return to your place.” So I returned, and he went

back to looking (in the affairs of the Muslims). Until when he got
up he said to the gatekeeper: “Sālih shall not leave.” Then the people
left and he allowed for me (to enter upon him). And I was verily
worried for myself, so I entered upon him and invoked (Allāh) for
him. Then he said to me: “Sit down.” So I sat down. Then he said:
“O Sālih, will you say to me what you are thinking in yourself, or should
I say what I think in myself that you are thinking in yourself?”
.‫ َوَما ََتْ ُمُر بِِه‬، ‫ َما تَ ْع ِزُم َعلَْي ِه‬، ‫ني‬ِِ ِ

َ ‫ ََي أَم َري الْ ُم ْؤمن‬: ‫ت‬
ُ ‫قُ ْل‬
I said: “O Amīr Al-Muminīn, whatever you decide and what you
command.”
، ‫ت ِمنَّا‬ ِ
َ ْ‫ت َما َرأَي‬
َ ‫استَ ْح َسْن‬ َ ِ‫َين ب‬
ْ ‫ك َوقَد‬ ‫ َكأِه‬: ‫ول‬
ُ ُ‫ َوأَق‬: ‫ال‬
َ ‫فَ َق‬
Then he said: “And I say, that it was as if I felt from you that you
considered what you saw from us as something good.”
131
‫ َوأ ََمهَّْت ِ ي‬، ‫وق ؟ فَ َوَرَد َعلَى قَ ْلِيب أ َْمٌر َع ِظ ٌيم‬ ُ ‫ إِ ْن َملْ يَ ُك ْن يَ ُق‬، ‫َي َخلِي َف ٍة َخلِي َفتُنَا‬
ٌ ُ‫ الْ ُق ْرآ ُن َمَْل‬: ‫ول‬ ُّ ‫ أ‬: ‫ت‬
ُ ‫فَ ُق ْل‬
‫ب ِيف‬ ِ ِ ‫ هل َتَُوتِني إَِّال مَّرًة ؟ وهل َتَُوتِني قَبل أ‬، ‫ َي نَ ْفس‬: ‫ ُمثَّ قُ ْلت‬، ‫نَ ْف ِسي‬
ُ ‫وز الْ َكذ‬ ُ ُ‫ك ؟ َوَه ْل ََي‬ َ ‫َجل‬ َ َ ْ َ ْ ََ َ َ ْ َ ُ َ ُ
ِ ِِ ِ َِّ ‫ و‬: ‫ج هٍد أَو هزٍل ؟ فَ ُق ْلت‬
،‫ت‬ ُ ‫ َوَما َد َار ِيف نَ ْفسي إَِّال َما قُ ْل‬، ‫ني‬َ ‫اّلل ََي أَم َري الْ ُم ْؤمن‬ َ ُ َْ ْ َ
So I said: “Which Khalīfah is our Khalīfah if he does not say that the
Qurān is created? And (when thinking about this) a major issue befell my
heart and I became worried for myself. So I said: ‘O (my) soul, will you die
more than one time? And will you die before your decided time? And is it
allowed to lie, whether when being serious or when joking?’” Then I said:
“By Allāh, O Amīr Al-Muminīn, I was only thinking in myself what I
have said to you (now).”
ْ ‫اّللِ لَتَ ْس َم َع َّن ِم ِه ي‬

، ‫احلَ َّق‬ ُ ُ‫اْسَ ْع ِم ِه ي َما أَق‬
َّ ‫ فَ َو‬، ‫ول‬ َ َ‫ ُمثَّ ق‬، ‫ُمثَّ أَطَْر َق َملِيًّا‬
َ َ‫ َوْحي‬: ‫ال ِيل‬
ْ ،‫ك‬
So he became quiet for some time, and then he said to me: “Woe to
you. Listen to what I am saying. For by Allāh, you will verily hear the
truth from me.”
‫ َوابْ ُن َع ِهم َسيهِ ِد‬، ‫ني‬ ِ ِ

َ ‫ب الْ َعالَم‬
ِ ْ‫ وأَن‬، ‫احل ِق ِمْنك‬ ِ ِ
َ َ َ ‫ ََي َسيهِدي َوَم ْن أ َْوَىل بَِق ْول َْ ه‬: ‫ت‬
‫ت َخلي َفةُ َر ه‬ َ ‫فَ ُسهِر‬
ُ ‫ي َع ِه ي فَ ُق ْل‬
ِ ِ ِ ِ‫الْمرسل‬
.‫ين‬َ ‫ني َو ْاْلخ ِر‬
َ ‫ م َن ْاأل ََّول‬، ‫ني‬ َ َ ُْ
Then I was exposed, so I said to him: “O my master, who is more
entitled to speak the truth than you, while you are the Khalīfah of the Lord
of all the worlds, and the son of the uncle of the leader of all the messengers
from the earlier and later generations.”
، ‫ص ْد ًرا ِم ْن ِخ َالفَِة الْ َواثِ ِق‬ ٌ ُ‫ إِ َّن الْ ُق ْرآ َن َمَْل‬: ‫ول‬
َ ‫وق‬ ُ ْ‫ َما ِزل‬: ‫ال ِيل‬
ُ ُ‫ت أَق‬ َ ‫فَ َق‬
So he said to me: “I continue to say: ‘Verily, the Qurān is created’, since
(the time of) the Khilāfah of Al-Wāthiq.”
ِ ‫َمحَ ُد بْن أَِيب ُد َؤ ٍاد َشْي ًخا ِمن أ َْه ِل الش‬
‫َّام ِم ْن أ َْه ِل أَذَنَةَ فَأ ُْد ِخ َل الشَّْي ُخ َعلَى الْ َواثِ ِق ُم َقيَّ ًدا‬ ْ ُ ْ ‫َح ََّّت أَقْ َد َم َعلَْي نَا أ‬
‫ فَ َما َز َال‬، ُ‫ َوَر َّق لَه‬، ُ‫استَ ْح َىي ِمْنه‬ ِ ِ ِ ِ ِ ِ
ْ ‫ت الْ َواث َق قَد‬ ُ ْ‫ فَ َرأَي‬، ‫ َح َس ُن الشَّْي بَة‬، ‫يل الْ َو ْجه ََت ُّم الْ َق َامة‬
ُ ‫ َوُه َو َمج‬،
ِ ‫ ح ََّّت قَر‬، ‫ي ْدنِيه وي َق ِربه‬
ُ‫ال لَه‬ َ ‫ فَ َق‬، ‫ َوأ َْو َجَز‬، َ‫ُّعاء‬ َ ‫ َوَد َعا فَأَبْلَ َغ الد‬، ‫الس َال َم‬َّ ‫َح َس َن‬ ْ ‫ فَ َسلَّ َم الشَّْي ُخ فَأ‬، ُ‫ب مْنه‬
َ ُ َ ُ ُ‫ُ ُ َ ُ ه‬
ِ ِ ٍ ِ
.‫ ََنظ ِر ابْ َن أَِيب ُد َؤاد َعلَى َما يُنَاظُرَك َعلَْيه‬، ‫ ََي َشْي ُخ‬: ُ‫ال لَه‬ َ َ‫س ُمثَّ ق‬ ِ ‫الْواثِق‬
ْ ‫اجل‬ْ ُ َ
132
Until Ahmad ibn Abī Duād brought an old man to us from the
people of Shām, from the people of Adhanah. Then the old man
was entered upon Al-Wāthiq in chains, and he had a beautiful face,
a complete physique and had aged with grace. So I saw that Al-
Wāthiq was shy of him and he was soft with him. And he continued
to bring him closer and near until he was close to him. Then the old
man greeted, and he perfected his greeting. And he invoked (Allāh
for the Khalīfah) and he was eloquent in his invocation and brief.
Then Al-Wāthiq said to him: “Sit down.” And he said to him: “O old
man, debate with Ibn Abī Duād in what he wants to debate you with.”
ِ‫ف َع ِن الْمنَاظَرة‬ ِ ِ ٍ ِِ ِ
َ ُ ُ ‫ض ُع‬ ُ ‫ ابْ ُن أَِيب ُد َؤاد يَق ُّل َويَض‬، ‫ني‬
ْ َ‫ َوي‬، ‫يق‬ َ ‫ ََي أَم َري الْ ُم ْؤمن‬: ‫ال الشَّْي ُخ‬
َ ‫فَ َق‬
Then the old man said: “O Amīr Al-Muminīn, Ibn Abī Duād is
insufficient and limited, and he is too weak (in knowledge) to debate.”
‫صبُو َويَِق ُّل‬ ٍ َِّ ‫ أَبو عب ِد‬: ‫ال‬

ْ َ‫اّلل بْ ُن أَِيب ُد َؤاد ي‬
ِ ِ َّ ‫ وعاد م َكا َن‬، ‫ضب الْواثِق‬
َ ‫الرأْفَة لَهُ َغ‬
َْ ُ َ ‫ فَ َق‬، ‫ضبًا َعلَْيه‬ َ َ َ َ ُ َ َ َ‫فَغ‬
ِ
‫ت؟‬ َ ِ‫ف َع ْن ُمنَاظََرت‬
َ ْ‫ك أَن‬ ُ ‫ض ُع‬
ْ َ‫َوي‬
So Al-Wāthiq became angry, and he returned from the place of
leniency towards him due to being angry with him. Then he said:
“Is Abū ‘Abdillāh Ibn Abī Duād insufficient and too weak to debate you?”
، ‫ك َوائْ َذ ْن ِيل ِيف ُمنَاظََرتِِه‬

َ ِ‫ني َما ب‬
ِِ ِ َ ‫ ه ِو ْن علَي‬: ‫ال لَه الشَّيخ‬
َ ‫ك ََي أَم َري الْ ُم ْؤمن‬ ْ َ ‫فَ َق َ ُ ْ ُ َ ه‬
Then the old man said to him: “Ease, O Amir Al-Muminīn, the state
that you are in (of anger), and allow for me to debate him.”
.ِ‫ك إَِّال لِْل ُمنَاظََرة‬

َ ُ‫ َما َد َع ْوت‬: ‫ال الْ َواثِ ُق‬
َ ‫فَ َق‬
So Al-Wāthiq said: “I have not invited you for anything other than to
debate.”
‫َّاس َوَد َع ْوتَِ ي إِلَْي ِه ؟‬ ٍ

َ ‫ إِ َىل َما َد َع ْو‬، ‫َمحَ ُد بْ ُن أَِيب ُد َؤاد‬
َ ‫ت الن‬ ْ ‫ ََي أ‬: ‫ال الشَّْي ُخ‬
َ ‫فَ َق‬
Then the old man said: “O Ahmad ibn Abī Duād, what did you invite
the people to, and you invited me to it (as well)?”
133
.‫وق‬ َِّ ‫َن ُك َّل شي ٍء دو َن‬
ٌ ُ‫اّلل َمَْل‬ َّ ‫وق ؛ ِأل‬ َ ‫ إِ َىل أَ ْن تَ ُق‬: ‫ال‬
ٌ ُ‫ الْ ُق ْرآ ُن َمَْل‬: ‫ول‬ َ ‫فَ َق‬
ُ َْ
So he said: “To that you say: The Qurān is created. Because everything
besides Allāh is created.”
ُ ‫ني أَ ْن ََْت َف َظ َعلَ َّي َو َعلَْي ِه َما نَ ُق‬

، ‫ول‬ ِِ ِ
َ ْ‫ إِ ْن َرأَي‬: ‫ال الشَّْي ُخ‬
َ ‫ت ََي أَم َري الْ ُم ْؤمن‬ َ ‫فَ َق‬
Then the old man said: “If you would consider, O Amīr Al-Muminīn,
to remember both for me and him what we say.”
، ‫ أَفْ َع ُل‬: ‫ال‬

َ َ‫ق‬
He said: “I will do so.”
‫ين َك ِام ًال‬ ِ ِ ِ ِ ِ ِ ِ ِ ِ‫َمحد عن م َقالَت‬

َ َ ْ َ ُ َ ْ ‫َخِ ْبِين ََي أ‬
ُ ‫ فَ َال يَ ُكو ُن ال هد‬، ‫ أ ََواجبَةٌ َداخلَةٌ يف َع ْقد ال هدي ِن‬، ‫ك َهذه‬ ْ ‫ أ‬: ‫ال الشَّْي ُخ‬
َ َ‫ق‬
‫ت؟‬ ِ
ِ َ ‫ح ََّّت ي َق‬
َ ‫ال فيه َما قُ ْل‬ ُ َ
The old man said: “Inform me, Ahmad, about this statement of yours, is
it an obligation which is included in the pact of the religion, so that the
religion cannot be complete before a person says what you have said?”
.‫ نَ َع ْم‬: ‫ال‬
َ َ‫ق‬
He said: “Yes.”
‫ َه ْل‬، ِ‫اىل إِ َىل ِعبَ ِاده‬

َ ‫اّللُ تَ َع‬ ِ ِ َّ ‫اّللِ صلَّى‬
َ ‫اّللُ َعلَْيه َو َسلَّ َم ح‬
َّ ُ‫ني بَ َعثَه‬ ِ
َ َّ ‫َخ ْبِين َع ِن َر ُسول‬
ِ ْ ‫َمحَ ُد أ‬
ْ ‫ ََي أ‬: ‫ال الشَّْي ُخ‬َ َ‫ق‬
‫اىل بِِه ِيف ِدينِ ِه ؟‬ َّ ‫اّللُ َعلَْي ِه َو َسلَّ َم َشْي ئًا ِِمَّا أ ََمَر‬
َ ‫اّللُ تَ َع‬ َّ ‫صلَّى‬ َ ‫اّلل‬
َِّ ‫ول‬
ُ ‫َس ََرت َر ُس‬
The old man said: “O Ahmad, inform me from the Messenger of Allāh
(sallAllāhu ‘alayhi wa sallam) when Allāh – the Exalted – sent him to His
slaves, did the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) hide
something from that which Allāh – the Exalted – has commanded in His
religion?”
.‫ َال‬: ‫ال‬
َ َ‫ق‬
He said: “No.”
134
.‫ت ابْ ُن أَِيب ُد َؤ ٍاد‬ ِ ِ ِ‫اّلل علَي ِه وسلَّم ْاأل َُّمةَ إِ َىل م َقالَت‬ َِّ ‫ول‬
َّ َ ‫اّلل‬
َ ‫ك َهذه ؟ فَ َس َك‬
َ َ َ َ َ ْ َ َُّ ‫صلى‬ ُ ‫ فَ َد َعا َر ُس‬: ‫ال الشَّْي ُخ‬
َ َ‫ق‬
The old man said: “So did the Messenger of Allāh (sallAllāhu ‘alayhi wa
sallam) invite the Ummah to this statement of yours?” Then Ibn Abī
Duād remained silent.
ِ ‫ و‬، ‫ َي أ َِمري الْمؤِمنِني‬: ‫ال‬ ِِ ِ
.ٌ‫اح َدة‬ َ َ ْ ُ َ َ َ ‫ فَ َق‬، ‫ت الشَّْي ُخ إ َىل الْ َواثق‬ َ ‫ تَ َكلَّ ْم فَ َس َك‬: ‫ال الشَّْي ُخ‬
َ ‫ فَالْتَ َف‬، ‫ت‬ َ ‫فَ َق‬
So the old man said: “Speak.” But he remained silent. So the old man
turned to Al-Wāthiq and said: “O Amīr Al-Muminīn, (that was)
one.”203
ِ ‫ و‬: ‫ال الْواثِق‬
، ‫اح َد ٌة‬ َ ُ َ َ ‫فَ َق‬
Then Al-Wāthiq said: “One.”
‫اّللُ َعلَْي ِه َو َسلَّ َم‬

َّ ‫صلَّى‬ َِّ ‫ ِحني أَنْزَل الْ ُقرآ َن علَى رسوِل‬، ‫اىل‬
َ ‫اّللِ تَ َع‬
َّ ‫َخِ ْبِين َع ِن‬
َ ‫اّلل‬ َُ َ ْ َ َ ْ ‫ أ‬، ‫َمحَ ُد‬
ْ ‫ ََي أ‬: ‫ال الشَّْي ُخ‬
َ ‫فَ َق‬
:‫ال‬
َ ‫فَ َق‬
Then the old man said: “O Ahmad, inform me about Allāh – the Exalted
– when He revealed the Qurān to the Messenger of Allāh (sallAllāhu
‘alayhi wa sallam) and He said:
ً ‫ك ُم ْاْل ْس ََل َم د‬
ُ َ ُ ُ َْ َ ُ ْ َ ْ ََ ْ ُ َ ْ ُ َ ُ ْ َ ْ َ َْ َْ
َ ‫ك ْم ن ِْع َمَّت َو‬
﴾ ‫ِينا‬ ِ ‫ل‬ ‫يت‬‫ض‬ِ ‫ر‬ ِ ‫﴿ اْلوم أكملت لكم دِينكم وأتممت علي‬
“Today I have completed your religion for you and I have

perfected My blessing upon you, and I am pleased with Islam as
religion for you.” (Al-Māidah 5:3)
‫ين َك ِام ًال َح ََّّت‬ ِ ِِ ‫الص ِاد ُق ِيف نُ ْق‬ ِِ ِ ِ ِ َّ ‫اىل‬

ُ ‫ فَ َال يَ ُكو ُن ال هد‬، ‫صانه‬
َ َّ ‫ت‬َ ْ‫ أ َْم أَن‬، ‫الصاد ُق ِيف إِ ْك َمال دينه‬ َّ ‫أَ َكا َن‬
َ ‫اّللُ تَ َع‬
.‫ت ابْ ُن أَِيب ُد َؤ ٍاد‬ ِ ِ ِ‫ال فِ ِيه ِمب َقالَت‬
َ ‫ك َهذه ؟ فَ َس َك‬
َ َ َ ‫يُ َق‬
Was Allāh – the Exalted – truthful in (stating) the completion of His
religion, or are you truthful in (stating) its incompleteness, so that the
religion cannot be complete until a person utters this statement of yours
in it?” Then Ibn Abī Duād remained silent.
Translator: This means: That was one time where I won over him in the debate
203
and he was not able to answer me in what I requested from him.
135
ِ َ‫ اثْنَ ت‬، ‫ َي أ َِمري الْم ْؤِمنِني‬: ‫ال الشَّيخ‬ ِ
.‫ان‬ َ ُ َ َ ُ ْ َ ‫ فَ َق‬، ُ‫ فَلَ ْم َُِيْبه‬، ‫َمحَ ُد‬
ْ ‫ب ََي أ‬
ْ ‫ أَج‬: ‫ال الشَّْي ُخ‬
َ ‫فَ َق‬
Then the old man said: “Answer, O Ahmad.” But he did not answer
him. So the old man said: “O Amir Al-Muminīn, (that was) two.”
ِ َ‫ اثْنَ ت‬: ‫ال الْواثِق‬
.‫ان‬ ُ َ َ ‫فَ َق‬
So Al-Wāthiq said: “Two.”
‫اّللُ َعلَْي ِه َو َسلَّ َم أ َْم َج ِهلَ َها ؟‬

َّ ‫صلَّى‬
َ ‫اّلل‬ ُ ‫َعلِ َم َها َر ُس‬
َِّ ‫ول‬ ِ ِ ِ‫َمحد أَخِبِين عن م َقالَت‬
َ ‫ أ‬، ‫ك َهذه‬
َ َ ْ َ ْ ْ ُ َ ْ ‫ ََي أ‬: ‫ال الشَّْي ُخ‬
َ ‫فَ َق‬
Then the old man said: “O Ahmad, inform me about this statement of
yours, did the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) know
about it or was he ignorant about it?”
.‫ َعلِ َم َها‬: ‫ال ابْ ُن أَِيب ُد َؤ ٍاد‬

َ َ‫ق‬
Ibn Abī Duād said: “He knew about it.”
.ٌ
ٌ ‫ ثََال‬، ‫ني‬ِِ ِ َ ‫ت ابْ ُن أَِيب ُد َؤ ٍاد فَ َق‬
َ ‫ ََي أَم َري الْ ُم ْؤمن‬: ‫ال الشَّْي ُخ‬ َ ‫َّاس إِلَْي َها ؟ فَ َس َك‬
َ ‫ فَ َد َعا الن‬: ‫ال الشَّْي ُخ‬
َ َ‫ق‬
So the old man said: “Did he invite the people to it?” Then Ibn Abī
Duād remained silent. So the old man said: “O Amīr Al-Muminīn,
(that was) three.”
ٌ ‫ ثََال‬: ‫ال الْ َواثِ ُق‬

.ٌ َ ‫فَ َق‬
So Al-Wāthiq said: “Three.”
ِ ِ ِ ِ َّ ‫اّللِ صلَّى‬ ِ ِ ‫ فَات‬، ‫َمحَ ُد‬
‫ب‬ َ ‫اّللُ َعلَْيه َو َسلَّ َم إِ ْذ َعل َم َها َك َما َزع ْم‬
ْ ‫ َوَملْ يُنَال‬، ‫ت‬ َ َّ ‫َّس َع لَر ُسول‬
َ ْ ‫ ََي أ‬: ‫ال الشَّْي ُخ‬
َ ‫فَ َق‬
‫أ َُّمتَهُ ِهبَا ؟‬
Then the old man said: “O Ahmad, was it allowed for the Messenger of
Allāh (sallAllāhu ‘alayhi wa sallam), when he knew about it, that he did
not demand his Ummah to perform it?”
َ َ‫ق‬
He said: “Yes.”
136
َّ ‫َّس َع ِألَِيب بَ ْك ٍر َو ُع َمَر َو ُعثْ َما َن َو َعلِ هٍي َر ِض َي‬
‫اّللُ َعْن ُه ْم ؟‬ َ ‫ َوات‬: ‫ال الشَّْي ُخ‬
َ َ‫ق‬
Then the old man said: “And it was allowed for Abū Bakr, ‘Umar,
‘Uthmān and ‘Alī (radiAllāhu ‘anhum) (not to inform about and enjoin
it)?”
.‫ نَ َع ْم‬: ‫ال ابْ ُن أَِيب ُد َؤ ٍاد‬

َ ‫فَ َق‬
So Ibn Abī Duād said: “Yes.”
‫َمحَ َد‬ َّ ‫ك الْ َق ْوَل أ‬

ْ ‫َن أ‬ ِِ ِ َ ‫ فَ َق‬، ‫ َوأَقْ بَ َل َعلَى الْ َواثِ ِق‬، ُ‫ض الشَّْي ُخ َعْنه‬
َ َ‫ت ل‬ُ ‫َّم‬
ْ ‫ قَ ْد قَد‬، ‫ني‬َ ‫ ََي أَم َري الْ ُم ْؤمن‬: ‫ال‬ َ ‫فَأ َْعَر‬
‫ َما‬، ‫اك َع ْن َه ِذ ِه الْ َم َقالَِة‬ ِْ ‫ك‬
ُ ‫اإل ْم َس‬ ِ
َ َ‫ إِ ْن َملْ يَتَّس ْع ل‬، ‫ني‬
ِِ ِ
َ ‫ف َع ِن الْ ُمنَاظََرةِ ََي أَم َري الْ ُم ْؤمن‬ ُ ‫ض ُع‬
ِ
ْ َ‫صبُو َويَق ُّل َوي‬
ْ َ‫ي‬
ُ‫اّلل‬ َّ ‫اّللُ َعلَْي ِه َو َسلَّ َم َوِألَِيب بَ ْك ٍر َو ُع َمَر َو ُعثْ َما َن َو َعلِ هٍي َر ِض َي‬
َّ ‫ فَ َال َو َّس َع‬، ‫اّللُ َعْن ُه ْم‬ َّ ‫صلَّى‬
َ ‫اّلل‬
َِّ ‫ول‬ ِ ‫اتَّسع لِرس‬
َُ ََ
.‫ك‬ ِ ِ ِ
َ ‫َّس َع َلُْم م ْن ذَل‬ َ ‫َعلَى َم ْن َملْ يَتَّس ْع لَهُ َما ات‬
Then the old man turned away from him, and he turned towards
Al-Wāthiq and said: “O Amīr Al-Muminīn, I have already told you that
Ahmad is insufficient, has too little (knowledge) and is too weak to debate,
O Amīr Al-Muminīn. If it is not allowed for you to withhold this
statement (and not enjoin it upon the people), then it would also not be
allowed for the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam), Abū
Bakr, ‘Umar, ‘Uthmān and ‘Alī (radiAllāhu ‘anhum). So may Allāh not
bless the one who is not compliant (or satisfied) with what they were
compliant (or satisfied) with from this.”
‫اّللُ َعلَْي ِه‬

َّ ‫صلَّى‬ َِّ ‫ول‬ ِ ‫اك َعن ه ِذهِ الْم َقالَِة ما اتَّسع لِرس‬ ِ ‫اإلمس‬ ِ ِ ِ ِ ِ َ ‫فَ َق‬
َ ‫اّلل‬ َُ ََ َ َ َ ْ َ ْ ْ ‫ نَ َع ْم إ ْن َملْ يَتَّس ْع لَنَا م َن‬: ‫ال الْ َواث ُق‬
، ‫ اقْنَ ُعوا قَ ْي َد الشَّْي ِخ‬، ‫اّللُ َعلَْي نَا‬ َّ ‫َو َسلَّ َم َوِألَِيب بَ ْك ٍر َو ُع َمَر َو ُعثْ َما َن َو َعلِ هٍي َر ِض َي‬
َّ ‫ فَ َال َو َّس َع‬، ‫اّللُ َعْن ُه ْم‬
Then Al-Wāthiq said: “Yes, if it is not allowed for us to refrain from this
statement, then it would also not have been allowed for the Messenger of
Allāh (sallAllāhu ‘alayhi wa sallam), Abū Bakr, ‘Umar, ‘Uthmān and ‘Alī
(radiAllāhu ‘anhu). So may Allāh not bless us (if we oppose them in what
they did). Take of the chains from the old man.”
137
ِ ِ َ ‫ فَ َق‬، ‫احلدَّاد علَي ِه‬ ِِ ِِ ِ
ُ‫ َد ِع الشَّْي َخ ليَأْ ُخ َذه‬: ‫ال اْل َواث ُق‬ ْ َ ُ َْ ُ‫ب الشَّْي ُخ بِيَده إِ َىل اْل َقْيد ليَأْ ُخ َذهُ فَ َجا َذبَه‬
َ ‫ضَر‬
َ ‫فَلَ َّما قُن َع‬
‫ت َعلَْي ِه ؟‬ ِ ِ َ ‫ ف ق‬، ‫الشيخ ف وضعه ِيف ُك ِم ِه‬
َ ْ‫ ملَ َجا َذب‬: ‫ال الْ َواث ُق‬ َ َ ‫َخ َذهُ َّ ْ ُ َ َ َ َ ُ ه‬ َ ‫ فَأ‬،
Then when they were taken of the old man reached out with his
hand to the chain in order for take it, but the blacksmith pulled it
away from him. So Al-Wāthiq said: “Let the old man take it.” So the
old man took it and placed it in his sleeve. Then Al-Wāthiq said:
“Why did you pull it (i.e. take it)?”
ِ ‫ ح ََّّت أُخ‬، ‫ت أَ ْن ََيعلَه ب ي ِ ي وبني َك َف ِ ي‬ ِ ِ ِ ِ
‫اص َم‬ َ َ َ َْ َ َْ ُ َ ْ ُّ ‫َّم إِ َىل َم ْن أُوصي إِلَْيه إِذَا م‬ َ ‫ت أَ ْن أَتَ َقد‬ ‫ ألِه‬: ‫ال الشَّْي ُخ‬
ُ ْ‫َين نَ َوي‬ َ َ‫ق‬
‫ع أ َْهلِي َوَولَ ِدي‬ ِ ِ َ ُ‫ فَأَق‬، ‫اىل يَ ْوَم الْ ِقيَ َام ِة‬ ِ
َِّ ‫بِِه ه َذا الظَّامل ِعْند‬
َ ‫ َس ْل َعْب َد َك َه َذا ملَ قَيَّ َدِين َوَرَّو‬، ‫ب‬ ‫ ََي َر ه‬: ‫ول‬ َ ‫اّلل تَ َع‬ َ َ َ
‫ ُمثَّ َسأَلَهُ الْ َواثِ ُق أَ ْن ََْي َعلَهُ ِيف‬، ‫ك َعلَ َّي ؟ َوبَ َكى الشَّْي ُخ فَبَ َكى الْ َواثِ ُق َوبَ َكْي نَا‬ ِ ٍ ِ ِ ِ
َ ‫ب َذل‬ َ ‫َوإ ْخ َواين ب َال َح هق َوأَْو َج‬
.ُ‫ِح ٍهل َو َس َع ٍة ِِمَّا ََنلَه‬
The old man said: “Because I intend to go to the one whom I will inform
about my will when I die, (and tell him) that he must place it in between
me and my kafan (shroud) in order for me to dispute with this dhālim
(unjust person) in front of Allāh – the Exalted – on the Day of
Resurrection. And I will say: ‘O my Lord, ask Your slave why he put me
in chains and frightened my family and brothers without any right, and
he obliged that (statement) upon me?” Then the old man cried, so Al-
Wāthiq cried and we (also) cried. Then Al-Wāthiq asked him to
forgive him for what had befallen him.
‫صلَّى‬ ِ ‫ك ِيف ِح ٍل وسع ٍة ِمن أ ََّوِل ي وٍم إِ ْكراما لِرس‬

َِّ ‫ول‬ ِِ ِ َِّ ‫ و‬: ‫ال الشَّيخ‬
َ ‫اّلل‬ ُ َ ً َ َْ ْ َ َ َ ‫ه‬ َ ُ‫ لََق ْد َج َع ْلت‬، ‫ني‬ َ ‫اّلل ََي أَم َري الْ ُم ْؤمن‬ َ ُ ْ َ ‫فَ َق‬
.‫ت َر ُج ًال ِم ْن أ َْهلِ ِه‬ ِ َّ
َ ‫ إِ ْذ ُكْن‬، ‫اّللُ َعلَْيه َو َسلَّ َم‬
So the old man said: “By Allāh, Amīr Al-Muminīn, I have verily
forgiven you since the first day, as an honoring of the Messenger of Allāh
(sallAllāhu ‘alayhi wa sallam), since you are a man from his family.”
.ٌ‫اجة‬ َ ‫ ِيل إِلَْي‬: ‫ال الْ َواثِ ُق‬

َ ‫ك َح‬ َ ‫فَ َق‬
Then Al-Wāthiq said: “I need something from you.”
138
ِ
.‫ت‬ ْ َ‫ إِ ْن َكان‬: ‫ال الشَّْي ُخ‬
ُ ‫ت ِمُْكنَ ًة فَ َع ْل‬ َ ‫فَ َق‬
So the old man said: “If it is possible, then I will fulfill it.”
، ‫ك فِْت يَانُنَا‬ ِ ِ ِ ِ َ ‫فَ َق‬

َ ِ‫ تُق ُيم فينَا فَيَ ْن تَف َع ب‬: ‫ال الْ َواث ُق‬
So Al-Wāthiq said: “Live among us so that our young boys will benefit
from you.”
ِ ِ ِ ِ ِ َ ِ‫ َي أ َِمري الْم ْؤِمن‬: ‫ال الشَّْي ُخ‬
‫ك‬ ْ ‫ي إِ َىل الْ َم ْوض ِع الَّذي أ‬
َ َ‫َخَر َج ِ ي مْنهُ َه َذا الظَّاملُ أَنْ َف ُع ل‬ ِ
َ ‫ إ َّن َرَّد َك إ ََّي‬، ‫ني‬ ُ َ َ َ ‫فَ َق‬
‫ فَ َق ْد‬، ‫ك‬ َ ‫ف ُد َعاءَ ُه ْم َعلَْي‬ ُّ ‫َصريُ إِ َىل أ َْهلِي َوَولَ ِدي َوأَ ُك‬
ِ‫أ‬:‫ك‬ ِ
َ ‫ُخِبُ َك ِمبَا ِيف َذل‬ْ ‫ َوَأل‬، ‫ك‬
ِ
َ ‫م ْن َم َقامي َعلَْي‬
ِ
ِ
.‫ك‬ َ ‫َخلَّ ْفتُ ُه ْم َعلَى َذل‬
So the old man said: “O Amīr Al-Muminīn, verily you returning me to
the place where this dhālim took me out from, is more beneficial for you
than me staying here. And I will inform you about why that is: I will go
to my family and children and stop their invocations against you. Because
I verily left them (while they were) in this state.”
.‫ني ِهبَا َعلَى َد ْه ِرَك‬ِ ِ ِ ِ

ُ ‫ فَتَ َقبَّ ْل منَّا صلَةً َما تَ ْستَع‬: ‫ال لَهُ الْ َواث ُق‬
َ ‫فَ َق‬
So Al-Wāthiq said to him: “Then accept a gift from us by which you can
help yourself in your life.”
ٍِ ِ ِِ ِ
‫ َوذُو مَّرة َس ِو ٍه‬، ‫ ي‬
.‫ي‬ ٌّ ِ ‫ أ َََن َعْن َها َغ‬، ‫ني َال ََت ُّل ِيل‬
َ ‫ ََي أَم َري الْ ُم ْؤمن‬: ‫ال الشَّْي ُخ‬
َ ‫فَ َق‬
So the old man said: “O Amīr Al-Muminīn, it is not allowed for me. I
have no need for it, and I have a strong healthy body.”
.‫ك‬
َ َ‫اجت‬
َ ‫ فَ َس ْل َح‬: ‫ال‬
َ َ‫ق‬
He said: “Then ask for your need.”
‫ني ؟‬ِِ ِ ِ
َ ‫ أ ََو تَ ْقض َيها ََي أَم َري الْ ُم ْؤمن‬: ‫ال‬
َ َ‫ق‬
He said: “And will you fulfill it, O Amīr Al-Muminīn?”
139
َ َ‫ق‬
He said: “Yes.”
.‫ َو ََتْذَ ْن ِيل‬، َ‫اعة‬ َّ ‫ فَ َخ ِهل َسبِيلِي إِ َىل الثَّ ْغ ِر‬: ‫ال‬

َ ‫الس‬ َ َ‫ق‬
He said: “Then let me go to Ath-Thaghr204 right now, and allow for me.”
.‫ َو َخَر َج‬، ‫ فَ َسلَّ َم الشَّْي ُخ‬، ‫ك‬ ِ

َ َ‫ت ل‬
ُ ْ‫ قَ ْد أَذن‬: ‫ال‬
َ َ‫ق‬
He said: “I have verily allowed this for you.” Then the old man greeted
and left.
‫ َوأَظُ ُّن‬، ‫ك الْيَ ْوِم‬ ِ ِ ِِ

َ ‫ت َع ْن َهذه الْ َم َقالَة ُمْن ُذ ذَل‬
ِ َِّ ُ‫ال الْمهت ِدي َِب َّّللِ ر ْمحة‬
ُ ‫ فَ َر َج ْع‬: ‫اّلل َعلَْيه‬ ََ َ ْ ُ َ َ‫ ق‬: ‫صال ٌح‬
ِ ‫ال‬
َ َ َ‫ق‬
ِ ْ‫ك الْوق‬
.‫ت‬ ِ ِ ِ ِ ِ
َ َ ‫الْ َواث َق َب َّّلل َكا َن َر َج َع َعْن َها م ْن ذَل‬
Sālih said: Al-Muhtadī Billāh – rahmahtullahi ‘alayhi – said: “So I
retracted (and repented from) this statement on that day, and I think that
Al-Wathiq Billāh already had retracted it at that time.”
(Ash-Sharī’ah 1/540-547)
Translator: Ath-Thaghr: The border of the land of the Muslims that faces the
204
enemy.
140

Kitab Al-Mihnah - Hanbal Ibn Ishaq

Uploaded by

Copyright:

Available Formats

Kitab Al-Mihnah - Hanbal Ibn Ishaq

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Kitab Al-Mihnah - Hanbal Ibn Ishaq

Uploaded by

Copyright:

Available Formats

All rights for this book are exclusively reserved for Al-Aqeedah.

We do not allow for anyone to reproduce this material in any form

© 1444h / 2023 www.Al-Aqeedah.com

Al-Aqeedah in association with Dar Al-Hady Al-Auwal

A biography of the author................................................................... 8

The narrations that Hanbal was alone in narrating in “Kitāb Al-

The translated text of the book ........................................................ 18

The mention of when Abū ‘Abdillāh was brought to Al-Mamūn

The mention of when Abū ‘Abdillāh was brought from the

prison to Al-Mu’tasim ..................................................................... 33

The mention of the affliction of ‘Affān, Bishr ibn Al-Walīd, Al-

Qawārīrī and others than them ..................................................... 78

The story of Abū ‘Abdillāh during the time of Hārūn Al-Wāthiq

ibn Al-Mu’tasim ............................................................................... 82

The story of Abū ‘Abdillāh with Al-Mutawakkil ....................... 88

The mention of the death of Abū ‘Abdillāh rahimahullāh ........ 115

Appendice 1: The tawbah of Al-Mu’tasim ...................................... 120

Appendice 2: The tawbah of Al-Wāthiq .......................................... 130

In front of you is a translation of the book:

‫اب ال ِْم ْحنَ ِة‬ ِ

The appendices at the end of the book is something that I have

Note: Even though it has been thoroughly clarified in the

Abū Ya’lā Al-Farrā said:

:‫وقد قال أمحد ىف رواية أىب طالب‬

“Are they waiting for Allāh come to them in a shade of the

.‫اّلل ال يرى فقد كفر‬

(Ibtāl At-Tawīlāt p. 78)

Hanbal – rahimahullāh – was furthermore known for sometimes

“Hanbal verily brought some masāil (issues) from Ahmad in which he

(Tabaqāt Al-Hanābilah 1/143)

Abū Hājar (1444/2023)

His kunyā: Abū ‘Alī Ash-Shaybānī.

His father: Ishāq ibn Hanbal ibn Hilal.

His children: ‘Ubaydullāh. Al-Khallāl narrated from him in “As-

His uncles: Muhammad, ‘Abdullāh and Sālih.

His shuyūkh: The environment surrounding Abū ‘Alī, Hanbal –

1. Ibrāhīm ibn Mahdī Al-Baghdadi (d. 224h).

And whoever wants a comprehensive list of his mashāyikh can look

His students: As it has become clear from the previous, then

And in the following some of the most prominent and well-known

1. Ahmad ibn Muhammad ibn Hārūn, Abū Bakr Al-Khallāl

1. “Juz fī Ahādīth”, and this is the ninth (part) of “Fawāid Ibn

His death: He died in Wāsit in the month of Jumādā Al-Ūlā, in the

The things that Hanbal was alone in narrating from the

1. Incidents that he was alone in mentioning:

From this is: The mention of the affliction of ‘Affān.

2. The names that he was alone in declaring, that was unclear

And from it is: He was alone in mentioning one of the companions

3. The narrations which he was alone in hearing:

4. The ahādīth that he was alone in hearing from Imām Ahmad

Note: In the footnote in the Arabic version there was a commentary

That this exclusive narration from Imām Ahmad (radiAllāhu ‘anhu)

The third: The fact that Hanbal – rahimahullāh – was alone in

The fourth: That this is opposite of everything besides it that has

The fifth: That it is possible that there occurred a mistake in the

﴾ ‫﴿ يا موىس ﴾ ﴿ إين أنا اَّلل َّل إهل إَّل أنا‬

“O Mūsā. Verily, I am Allāh, there is no-one worthy of worship

“Verily, I am Allāh, there is no-one worthy of worship besides

“Verily Our Command to something when We want it (to occur or

“Verily Our Word to something when We want it (to occur or be)