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