The Life Of Ibn Hanbal by Ibn Al-Jawzi

In Rabīʿ I 227 [January 842], Abū Jaʿfar Hārūn al-Wāthiq, son of al-Muʿtaṣim, succeeded to the caliphate. Although Ibn Abī Duʾād persuaded him to continue putting people to the test over the createdness of the Qurʾan, he avoided another confrontation with Aḥmad, either because he was aware of his ability to withstand coercion or because he was afraid of what would happen if Aḥmad were punished. He did, however, write to him saying, “Take care that we never find each other in the same place.” Aḥmad accordingly went into hiding for the remainder of al-Wāthiq’s reign.

After several months spent moving from one place to another, Aḥmad disappeared into his house, where he remained until al-Wāthiq died. 72.1

[Aḥmad ibn ʿAlī:] When he was a fugitive, Aḥmad ibn Ḥanbal stayed with Isḥāq ibn Ibrāhīm ibn Hāniʾ al-Naysābūrī. 72.2

[The author:] Isḥaq’s father, Ibrāhīm ibn Hāniʾ, is sometimes named instead, but the house is one and the same.

[Al-Baghawī:] At the beginning of ’28 [late in 842], I heard Aḥmad ibn Ḥanbal recite the Hadith reported by Muʿawiyah where the Prophet, God bless and keep him, says, “Nothing remains in this present world but adversity and tribulation, so prepare yourselves to be steadfast.” 72.3

Afterward he said, “God, I accept Your charge,” over and over.

[Ibrāhīm ibn Hāniʾ:] Aḥmad ibn Ḥanbal hid at my place for three days. Then he said, “Find me somewhere else to go.” 72.4

I told him it wasn’t safe, but he insisted, and promised to tell me something useful if I did as he asked. So I found a place for him to go. As he was leaving, he said, “The Emissary of God hid in a cave for three days and then moved elsewhere, and it’s wrong to follow his example in good times but not in bad.”414

[Ibrāhīm ibn Hāniʾ:] Aḥmad ibn Ḥanbal hid at my place for three nights. Then he said, “Find me somewhere else to go.” 72.5

I told him it wasn’t safe. He replied, “The Prophet, God bless and keep him, hid in a cave for three days and then moved elsewhere, and it’s wrong to follow his example in good times but not in bad.” Fatḥ added: I recited this report for Ṣāliḥ and ʿAbd Allāh, who said it was the first they had heard of it. I also recited it for Ibrāhīm’s son Isḥāq, who said that his father had never said any such thing to him.

[Abū Zurʿah:] I asked Aḥmad ibn Ḥanbal how he had escaped al-Muʿtaṣim’s sword and al-Wāthiq’s lash. He said, “Apply truthfulness to any wound, and it heals.”415 72.6

It is reported that al-Wāthiq put an end to the Inquisition after watching a debate that persuaded him of the better course.416 72.7

[Al-Muhtadī:] Whenever my father al-Wāthiq was going to execute anyone, we would attend the session. One day an elderly man with a dyed beard was brought in, weighed down with fetters. My father summoned Ibn Abī Duʾād and his associates, then had the man brought forward. 72.8

“Peace be upon you,” said the elder.

“May God not grant you peace!” retorted my father.

“Commander of the Faithful,” said the elder, “you’ve been poorly raised. God says «When you are greeted by anyone, respond with a better greeting or at least return it.»417 But you neither returned my greeting nor offered a better one.” “It seems we have a debater on our hands,” said Ibn Abī Duʾād.

“Debate him, then,” said my father.

“Old man! What do you say regarding the Qurʾan?” 72.9

“That won’t do. Let me ask first.” “Go ahead.” “What do you say regarding the Qurʾan?” “It’s a created thing.” “Is that something that the Prophet, Abū Bakr, ʿUmar, ʿUthmān, ʿAlī, and the Righteous Caliphs were aware of, or not?” “They weren’t aware of it.” “God preserve us!” cried the elder. “The Prophet didn’t know about it, and neither did Abū Bakr, or ʿUmar, or ʿUthmān, or ʿAlī, or the Righteous Caliphs, but you do!” Ibn Abī Duʾād was stymied and abashed. “Give me a moment,” he said.

“Same question again?” “Yes.” “What do you say regarding the Qurʾan?” “It’s a created thing.” “Is that something that the Prophet, Abū Bakr, ʿUmar, ʿUthmān, ʿAlī, and the Righteous Caliphs were aware of, or not?” “They were aware of it,” said Ibn Abī Duʾād, “but they didn’t call on anyone to proclaim it.” “So why can’t you do the same?” asked the elder.

My father rose, went into his private chamber, lay down, and crossed his legs, repeating to himself: “The Prophet didn’t know about it, or Abū Bakr, or ʿUmar, or ʿUthmān, or ʿAlī, or the Righteous Caliphs, but you do! God preserve us! The Prophet, Abū Bakr, ʿUmar, ʿUthmān, ʿAlī, and the Righteous Caliphs did know about it, but they didn’t call on anyone to proclaim it; why can’t you do the same?” 72.10

Then he summoned ʿAmmār the chamberlain and told him to remove the old man’s fetters, give him four hundred dinars, and let him go. He lost all regard for Ibn Abī Duʾād and stopped the Inquisition then and there.

[The author:] I have heard a different telling of the story. 72.11

[Ṣāliḥ ibn ʿAlī:] I once saw the Caliph al-Muhtadī billāh presiding over the Grievance Court at Commoners’ Gate. I watched the cases being read aloud to him 196

from beginning to end, and saw him make a ruling on each one. I watched as the orders were issued, the wording settled, and the documents sealed and handed over to the petitioners under his supervision. It was a fine and impressive sight to see. At one point, al-Wāthiq caught me staring at him and I averted my eyes. The same thing happened twice more: when he looked at me I would look away, but then when he turned back to his work I would begin staring again. Finally he said, “Ṣāliḥ!” I rose. “At your service, Commander of the Faithful!” “You have something you want”—or “you would like”—“to tell me.”418

“Yes, sire!” “Resume your place.” So I went back and waited until he closed the session and said to the chamberlain, “Have Ṣāliḥ stay.” After everyone had left, I was admitted to his presence. I greeted him with a prayer for his well-being.

“Sit,” he said.

I sat.

“Do you want to tell me what you were thinking, or do you want me to tell you what I think you were thinking?” “Whichever you decide, Commander of the Faithful!” “I’ll tell you what I think, then. You approved of what you saw me doing and you thought, ‘What a great caliph we have—if only he didn’t believe that the Qurʾan is created!’” His words struck terror into my heart. But then I reminded myself that I wasn’t going to die any earlier than God had already decreed, that I was only going to die once no matter what, and that lying is wrong, no matter how grave or how trivial the subject. So I said, “Commander of the Faithful, those were my thoughts exactly.” He bowed his head for a moment, then said, “Hmph! Well then, listen: I’ll be honest with you.” With a great sense of relief, I said, “Who better, sire, to speak the truth than the deputy of the Lord of the Worlds and the nephew of the Chief of Prophets?” Al-Muhtadī then told me the following story.

[Al-Muhtadī:] Beginning in the reign of al-Wāthiq, I always believed that the Qurʾan was created. But then Aḥmad ibn Abī Duʾād brought in an elderly man—a Syrian, from Adana—weighed down with fetters, to face al-Wāthiq. He was a handsome fellow, well built, with a fine head of gray hair. I could see that al-Wāthiq had taken a liking to him and was uncomfortable with the thought of arguing with him.

He beckoned him closer and closer. When he had come right up next to him, the elder greeted him most properly and intoned an eloquent prayer for his well-being. Al- Wāthiq invited him to sit down, then said, “Sir, I want you to debate whatever point Ibn Abī Duʾād raises with you.” 72.12

The elder replied, “Commander of the Faithful, Ibn Abī Duʾād is an apostate419

and too weak-witted to debate with me.” When al-Wāthiq heard this, his kindness toward the man disappeared, to be replaced by anger. “Ibn Abī Duʾād is an apostate and too weak-witted to debate with 197

you?” “Forget I mentioned it, Commander of the Faithful,” he replied. “I’ll debate with him.” “That’s why I brought you here,” said al-Wāthiq.

“Then would you mind keeping score, Commander of the Faithful?” “Agreed.” “Tell me, Aḥmad,” said the elder to Ibn Abī Duʾād,420 “is this creed of yours an obligatory part of our religion, such that one’s religion is incomplete unless one holds the same view as you do?” 72.13

“Yes.” “Tell me, then: When God sent His Emissary to humankind, did the Emissary keep back anything that God had commanded him to tell us regarding our religion?” “No.” “And did he summon the community to espouse this creed of yours?” Ibn Abī Duʾād was left speechless.

“That’s one for me, Commander of the Faithful,” said the elder.

“All right then, one for you.” “Now then, Aḥmad,” said the elder, “recall that when God revealed the Qurʾan to His Emissary, he said: «Today I have perfected your religion for you and completed my blessing upon you; I am satisfied with Islam as a religion for you.»421 Which of you is right: God, when He speaks of perfecting His religion; or you, when you say that something is missing and can only be completed by adding this doctrine of yours?” Again Ibn Abī Duʾād was stymied.

“Say something,” said the elder. But Ibn Abī Duʾād had nothing to say.

“That’s two for me, then, Commander of the Faithful.” “Two it is.” “Now then, Aḥmad,” said the elder, “tell me: Was the Emissary of God aware of this doctrine of yours, or not?” “He was aware of it.” “And did he summon people to espouse it?” Again, silence.

“That’s three, Commander of the Faithful.” “Three it is,” said al-Wāthiq.

“Now then, Aḥmad,” said the elder, “you’re claiming that the Emissary of God was content to know it but not press it upon the community?” “Yes.” “And the same goes for Abū Bakr al-Ṣiddiq, ʿUmar ibn al-Khaṭṭāb, ʿUthmān ibn ʿAffān, and ʿAlī ibn Abī Ṭālib, God be pleased with them all?” “Right.” Thereupon the elder turned away and addressed al-Wāthiq. “As you may recall, Commander of the Faithful, I said that Ibn Abī Duʾād is an apostate and too weakminded to debate with me. If he’s right, and we can’t keep this doctrine back, even though the Emissary of God, ʿUmar, ʿUthmān, and ʿAlī all managed to, then I say:

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may God give no good to anyone who’s too good to do what was good enough for them!” 72.14

“Why yes,” said al-Wāthiq. “If we’re too good to keep quiet about a doctrine that the Emissary of God, ʿUmar, ʿUthmān, and ʿAlī all kept quiet about, then may God be no good to us! Remove the man’s fetters.” As the fetters were being removed, the elder reached for them but the blacksmith pulled them away.

“Let the man have them,” said al-Wāthiq. The elder took them and put them into his sleeve.

“Why did you try to wrestle them away from the smith?” asked al-Wāthiq.

“Before I die,” the elder said, “I intend to give them to my executor and tell him to put them inside my shroud so that when the Day of Resurrection comes, I can use them as proof before God against my abuser. ‘Lord,’ I’ll say, ‘ask this creature of yours why he chained me up and terrified my wife, my children, and my friends for no good reason at all?’” He burst into tears, and so did al-Wāthiq, and so did we all. Then al-Wāthiq asked him to exempt him from any liability for what he had suffered at his hands.

“By God,” said the elder, “I forgave you from the beginning, out of respect for the Emissary of God, since you’re a descendant of his.” “Will you do something for me?” “If I can.” “Stay here so that we and our children can learn from you.” “Commander of the Faithful,” said the elder, “you’re better off sending me back to where this abuser found me, and I’ll tell you why: so I can stop my wife and children from cursing you, which is what they were doing when I left them.” “In that case,” said al-Wāthiq, “let us give you something to make sure you’re well taken care of.” “I can’t accept it,” he replied, “as I don’t need it, and I’m able-bodied.” “Ask me for any other favor, then.” “And you’ll grant it?” “Yes.” “Let me go back to the frontier this minute.” “Granted.” The elder bid him farewell and went out. That’s when I renounced the doctrine, and I think al-Wāthiq did too.

[Abū Bakr ʿAbd Allāh:] Abū Bakr Aḥmad ibn ʿAbd al-Raḥmān al-Shīrāzī l-Ḥāfiẓ reported the story of the elder from Adana and what happened at the debate. He added that the elder was Abū ʿAbd al-Raḥmān ʿAbd Allāh ibn Muḥammad ibn Isḥāq al- Adhramī. 72.15

[The author:] It is reported that before he died, al-Wāthiq disavowed the doctrine of the createdness of the Qurʾan.

[Al-Muhtadī:] By the time he died, al-Wāthiq had renounced the doctrine of the createdness of the Qurʾan.422 72.16