[Muḥammad ibn Fuḍayl:] Na yi wasu kalamai masu sukar Aḥmad ibn Ḥanbal, bayan haka harshena ya fara ciwo, ba ya tsayawa. Wata dare na ji wata murya a mafarki tana cewa, "Saboda abin da ka faɗa game da wannan mutumin kirki," tana maimaitawa sau da yawa.

[Muḥammad ibn Fuḍayl:] I made some remarks critical of Aḥmad ibn Ḥanbal after which my tongue started to hurt and wouldn’t stop. One night I heard a voice in my sleep saying, “It’s because of what you said about that good man,” over and over.

Lokacin da na farka, na nuna nadamata ga Allah... wait, the rule: never write "Allah", write the Hausa word for God, which is "Ubangiji". Lokacin da na tashi, na nuna nadama ga Ubangiji har zafin ya tafi. 96.1

When I woke up, I expressed contrition to God until the pain went away. 96.1

[Muḥammad ibn Fuḍayl:] Sa'ad da nake sukar Aḥmad ibn Ḥanbal, harshena ya fara ciwo. Cikin damuwa na kwanta barci, sai na ji wata murya tana cewa: "Harshenka yana ciwo saboda abin da ka faɗa game da wannan mutumin kirki." 96.2

[Muḥammad ibn Fuḍayl:] Once as I was criticizing Aḥmad ibn Ḥanbal my tongue started to hurt. Upset, I went to bed, and heard a voice saying, “Your tongue hurts because of what you said about that good man.” 96.2

Sa'ad da na farka, na ce, "Ina neman gafarar Allah!" kuma "Ba zan sake yin hakan ba!" har zafin ya tafi.

When I woke up, I said, “I seek God’s forgiveness!” and “I won’t do it again!” until the pain went away.

[Misʿar ibn Muḥammad ibn Wahb:] Kafin al-Mutawakkil ya zama halifa, ni ne malaminsa. Lokacin da ya zama halifa, ya ba ni daki a sashen da aka keɓe wa na kusa da shi. Duk lokacin da yake da tambaya game da addini, sai ya aika a kira ni. A lokacin ganawarsa ta kusa da shi, ina tsaye kusa da shi. Duk lokacin da yake buƙatata saboda kowane dalili, sai ya kira ni, ni kuma in ɗauki matsayina na yau da kullum. Ya ajiye ni a gefensa dare da rana sai dai lokacin da yake son kaɗaita. 96.3

[Misʿar ibn Muḥammad ibn Wahb:] Before al-Mutawakkil became caliph, I was his tutor. When he became caliph, he gave me a room in the section reserved for his intimates. Whenever he had a question about religion he would send for me. During his intimate audiences, I would stand next to him. Whenever he needed me for any reason, he would summon me and I would take up my usual post. He kept me by his side day and night except when he wanted to be alone. 96.3

Một ọjọ kan, bayan ya gudanar da wata majalisar ganawa ta sirri a cikin falon da ake kira The Serene, sai ya koma wani ɗakin da yake da shi, inda rufin, bangonni da bene an yi su da tayal na gilashi. Ana iya zuba ruwa ta bututu a aika shi yana gudana ta kowace hanya a saman ɗakin, tare da bene, kuma yana sauka ta bangonni, har wanda ke zaune a ciki zai yi kama da mai zaune a ƙarƙashin ruwa. An yi wa ɗakin ado da yadukan Coptic da matashin kai da kushiyoyi masu launin Tyrian purple. Al-Mutawakkil yana zaune tare da al-Fatḥ ibn Khāqān da ʿUbayd Allāh ibn Khāqān a hannunsa na dama, sannan Bughā Babba da Waṣīf a hannunsa na hagu. Ni kuwa ina tsaye a kusurwar ɗakin a gefen dama nasa, sai wani bawa ya tsaya a bakin ƙofa da hannunsa a kan firam ɗin ƙofar. Ba zato ba tsammani al-Mutawakkil ya yi dariya da ƙarfi, sai kowa ya yi shiru.

One day, after holding an intimate audience in the hall called The Serene, he moved into another room he had where the ceiling, walls, and floor were made of glass tiles. Water could be piped in and sent flowing in any direction across the top of the room, along the floor, and down the walls, and anyone sitting inside looked as if he were sitting underwater. The room was fitted out with Coptic textiles and pillows and cushions of Tyrian purple. Al-Mutawakkil was sitting with al-Fatḥ ibn Khāqān and ʿUbayd Allāh ibn Khāqān on his right and Bughā the Elder and Waṣīf on his left. I was standing in the corner of the room to his right and a servant stood in the doorway with his hand on the jamb. Suddenly al-Mutawakkil laughed out loud and everyone fell silent.

"Ba za ka tambaye ni dalilin da ya sa na yi dariya ba?" ya ce.

“Aren’t you going to ask me why I laughed?” he said.

"Me yasa Shugaban Muminai ya yi dariya?" suka tambaya. "Allah ya sa yana murmushi koyaushe!" "Na tuna wata rana da nake halartar al-Wāthiq. Ya kasance yana gudanar da wata ganawa ta kusa a zauren da muke zaune a baya, ni kuma ina tsaye kusa da shi. Ba zato ba tsammani sai ya tashi ya shiga dakin da muke yanzu, ya zauna a inda nake zaune. Na yi kokarin bin sa shiga, amma aka hana ni, sai na tsaya inda bawan nan yake tsaye yanzu. Ibn Abī Du'ād yana zaune inda Fatḥ yake yanzu, Muḥammad ibn ʿAbd al-Malik ibn al-Zayyāt yana zaune inda ʿUbayd Allāh yake, Isḥāq ibn Ibrāhīm yana zaune inda Bughā yake, Najāḥ kuma yana zaune inda Waṣīf yake yanzu. 96."4

“Why did the Commander of the Faithful laugh?” they asked. “May God keep him smiling!” “I remembered one day when I was attending al-Wāthiq. He had been holding an intimate audience in the hall where we were sitting before, and I was standing next to him. Suddenly he rose and went into the room where we are now, and sat where I’m sitting. I tried to follow him in but I was stopped, so I stood where the servant is standing now. Ibn Abī Duʾād was sitting where Fatḥ is now, Muḥammad ibn ʿAbd al- Malik ibn al-Zayyāt was sitting where ʿUbayd Allāh is, Isḥāq ibn Ibrāhīm was sitting where Bughā is, and Najāḥ was sitting where Waṣīf is now. 96.4

Sai al-Wāthiq ya ce: "Na yi tunani a kan yadda na nemi kowa ya amince da koyarwar cewa Alƙur'ani halitta ne. Na lura yadda wasu mutane suka karɓi wannan imani da sauri, yadda kuma wasu ke tsayawa tsayin daka suna adawa da shi. Ga waɗanda ke adawa, na gwada bulala, kashe-kashe, duka, da ɗaurin kurkuku, amma babu ɗaya daga cikin waɗannan da alama yana da tasiri. Ba wannan kawai ba: waɗanda suka yi mini biyayya, sun yi haka ne saboda suna son wani abu daga wurina, don haka suka karɓi akidata nan take suna fatan lada. Masu adawa kuwa, ba su da wata manufa sai tsoron Allah na addini, wanda ke riƙe su koda an kashe su, ko an yi musu duka, ko an jefa su a kurkuku. Duk wannan ya sa ni tunani, kuma na fara shakka ko abin da muke yi daidai ne. Shin lallai ya kamata mu riƙa kai mutane kotu da azabtar da su saboda wannan? Na kai ga matsayin da nake shirye in dakatar da Binciken Addini (Inquisition) gaba ɗaya, in daina Muhawara gaba ɗaya, kuma nake shirye in aika masu shela su sanar da shawarar tawa, don in kawo ƙarshen wannan faɗa a tsakanin mu." Ibn Abī Du'ād ne ya fara mayar da martani. Ya ce: "Ku yi taka-tsantsan, Shugaban Muminai! Kun farfado da wata hanya da kuma mayar da wani ɓangare na addini, don haka ku yi tunani sau biyu kafin ku soke ta ku kashe ta. Duk da irin ƙoƙarin da magabatanku suka yi, ba su cim ma abin da kuka cim ma ba. Allah ya saka muku da alheri kamar yadda yake saka wa abokan gwagwarmayarsa saboda Musulunci da addini na gaskiya!"5

“Then al-Wāthiq said: ‘I’ve been thinking about how I’ve demanded everyone’s assent to the doctrine that the Qurʾan is created. I’ve noticed how quickly some people adopted the belief and how stubbornly the others are resisting it. With the ones who resist, I’ve tried flogging, beheading, beating, and imprisonment, but none of it seems to have any effect. Not only that: the ones who’ve obeyed me did so because they wanted something from me, and so adopted my creed immediately hoping for a reward. The dissenters, on the other hand, have no motive except pious scruple, which sustains them even when they’re killed or beaten or thrown in jail. All of this started me thinking, and I’m beginning to doubt whether what we’re doing is right. Should we really be putting people on trial and torturing them over this? I’ve reached the point where I’m ready to stop the Inquisition and give up Disputation altogether, and I’m ready to send out some heralds to announce my decision and put a stop to all this fighting among ourselves.’ “The first to respond was Ibn Abī Duʾād. He said: ‘Have a care, Commander of the Faithful! You’ve revived a precedent and restored an element of the faith, so think twice before you annul it and kill it off. Try as they did, your predecessors never achieved as much as you have. May God reward you as generously as he awards any of His allies on behalf of Islam and true religion!’ 96.5

Sauran mutanen sun zauna shiru, kawunansu a sunkuye cikin tunani, na wani lokaci. Sai Ibn Abī Duʾād, wanda ya ji tsoron cewa al-Wāthiq zai faɗi wani abu da zai saɓa masa, ya kuma wargaza aikin da ya yi na yaɗa akidarsa, ya sake ɗaukar matakin farko, ya ce:

“The others sat silently, their heads bowed in thought, for a time. Then Ibn Abī Duʾād, who was afraid that al-Wāthiq would say something to contradict him and undo the work he had done to promote his creed, again took the initiative and said:

Akidar da muka karɓa kuma muke kira mutane su runguma ita ce wadda Allah ya zaɓa wa annabawansa da manzanninsa, kuma wadda ya aiko Muhammadu ﷺ domin ya yaɗa ta.

‘The creed that we’ve adopted and that we’re asking people to espouse is the one God chose for His prophets and emissaries and the one he sent Muḥammad to propagate.

"Ba su da wani zaɓi face su amince da shi," in ji shi. "To, a cikin haka," in ji al-Wāthiq, "ina so ku rantse rantsuwar gaskiya da aminci." Ibn Abī Duʾād ya yi addu'a nan take ga Allah, a'a, ga Ubangiji, da ya bugi shi da shanyewar jiki a duniya, balle azabar lahira, idan khalifa ya yi kuskure game da cewa Alƙur'ani an halicce shi. Muḥammad ibn ʿAbd al-Malik al-Zayyāt ya yi addu'a ga Ubangiji da ya soke hannayensa da ƙusoshin ƙarfe a duniya, balle azabar lahira, idan khalifa ya yi kuskure game da cewa Alƙur'ani an halicce shi. Isḥāq ibn Ibrāhīm ya yi addu'a ga Ubangiji da ya sa shi wari sosai a duniya har abokansa da danginsa su guje shi, balle azabar lahira, idan khalifa ya yi kuskure game da cewa Alƙur'ani an halicce shi. Najāḥ kuwa ya yi addu'a ga Ubangiji da ya kashe shi ta hanyar tsare shi a cikin mafi ƙanƙanta daga cikin ɗakunan kurkuku, idan khalifa ya yi kuskure game da cewa Alƙur'ani an halicce shi.

It’s just that people have become too blind to accept it.’ “‘Well then,’ said al-Wāthiq, ‘I want you to swear an oath of good faith.’ “Ibn Abī Duʾād promptly called on God to strike him down with paralysis in this world, not to mention the torments of the next, if the caliph was wrong about the Qurʾan being created. Muḥammad ibn ʿAbd al-Malik al-Zayyāt called on God to drive iron spikes through his hands in this world, not to mention the torments of the next, if the caliph was wrong about the Qurʾan being created. Isḥāq ibn Ibrāhīm called on God to make him stink so badly in this world that his friends and relatives would flee from him, not to mention the torments of the next, if the caliph was wrong about the Qurʾan being created. And Najāḥ called on God to kill him by confining him in the smallest of prison cells if the caliph was wrong about the Qurʾan being created.

Yayin da wannan ke faruwa, sai Ītākh ya shigo, suka kalubalance shi ya rantse da nasa rantsuwar. Ya roki Allah ya nutsar da shi a teku idan halifa ya yi kuskure game da cewa Alƙur'ani halitta ne. A ƙarshe, al-Wāthiq da kansa ya roki Allah ya ƙone shi idan shi ya yi kuskure game da cewa Alƙur'ani halitta ne.

“While this was going on, Ītākh came in and they challenged him to come up with his own oath. He called on God to drown him in the sea if the caliph was wrong about the Qurʾan being created. Finally, al-Wāthiq himself called on God to set him on fire if he was wrong about the Qurʾan being created.

Kuma yanzu ina dariya saboda kowane abu daga cikin abubuwan da suka gabatar ya tabbata.

“And now I’m laughing because every one of the things they proposed came true.

Ibn Abī Du'ād ya kamu da shanyewar jiki, kamar yadda na gani da idona. Ni da kaina na saka Ibn al-Zayyāt a cikin shanun tagulla, na kuma tsikare hannayensa da gatura na ƙarfe. A lokacin rashin lafiyarsa ta ƙarshe, Isḥāq ibn Ibrāhīm ya fitar da gumi mai wari wanda ya kore kowa daga gare shi.

Ibn Abī Duʾād was stricken with paralysis, as I saw with my own eyes. I myself put Ibn al-Zayyāt into a brazen bull and drove steel spikes through his hands. During his final illness, Isḥāq ibn Ibrāhīm gave off a stinking sweat that drove everyone away.

Kowace rana sau ashirin suna canza rigar da yake sanye da ita, suna jefa tsohuwar a cikin kogin Tigris saboda tana wari kamar gawa kuma tana da wari sosai har ba za a iya sake amfani da ita ba. Ga Najāḥ, na gina masa wani ɗaki mai tsawon kamu ɗaya da faɗin kamu biyu, na ajiye shi a ciki har ya mutu. Ītākh kuwa Isḥāq ibn Ibrāhīm ya kashe shi bisa umarnina: a lokacin da ya dawo daga aikin Hajji, sai aka ɗaure shi da sarƙoƙi masu nauyi aka jefa shi cikin ruwa. 96.6

Twenty times a day they changed the gown he was wearing and threw the old one into the Tigris because it smelled like carrion and stank too much to be used again. For Najāḥ, I built a cell one cubit by two and kept him there until he died. Ītākh was executed by Isḥāq ibn Ibrāhīm at my command: when he returned from the pilgrimage he was weighed down with chains and dropped in the water. 96.6

Yanzu game da al-Wāthiq. Yana da matuƙar son mata da jima'i. Wata rana ya aika a kira Mikhāʾīl likita, aka shigar da shi wurinsa, sai ya same shi a cikin wani ɗakin rana yana kwance ƙarƙashin wata zane ta siliki. 96.7

“Now about al-Wāthiq. He had a great love for women and sex. One day he sent for Mikhāʾīl the physician, who was called in to see him and found him in a sunroom lying under a silken sheet. 96.7

"Mikhāʾīl," in ya ce, "ina buƙatar ka samo mini maganin ƙara sha'awar jima'i." "Shugaban masu bi," likitan ya ce, "ba na goyon bayan sanya jiki cikin matsi. Yawan jima'i yana lalata jiki, musamman idan mutum yana tilasta wa jikinsa yin hakan."

“‘Mikhāʾīl,’ said al-Wāthiq, ‘I need you to get me an aphrodisiac.’ “‘Commander of the Faithful,’ said the physician, ‘I don’t approve of putting stress on the body. Too much sex wears the body down, especially if a man has to force it.

"Respect the body God has given you and take care of it, since it's the only one you have!" "No," said al-Wāthiq, "I must have something." He lifted up the sheet and clamped there between his legs was a concubine whom Mikhāʾīl later described as extraordinarily beautiful and shapely. "Who could resist someone like this?" "Well then, if you must have it, then what you need is lion meat. Have them prepare four hundred grams and boil it seven times in aged wine vinegar. When you sit down to drink, have them weigh out three dirhams' worth. Take one dirham's worth with wine for three nights running and you'll get the results you want. But be careful not to take too much. Whatever you do, don't exceed the dosage I've prescribed." For several days al-Wāthiq neglected to pursue the matter, but then one day as he was sitting and drinking he remembered the prescription. Hausa translation: "Ka girmama jikin da Allah ya baka, ka kula da shi, domin shi ne kaɗai jikin da kake da shi!" "A'a," in ji al-Wāthiq, "dole ne in samu wani abu." Ya ɗaga zanen, sai ga wata baiwa a tsakanin ƙafafunsa, wadda Mikhāʾīl daga baya ya bayyana da cewa kyakkyawa ce sosai kuma tana da siffa mai kyau. "Wa zai iya ƙin mace irin wannan?" "To, idan dole ne sai ka samu, abin da kake buƙata shi ne naman zaki. Ka sa a dafa gram ɗari huɗu, a tafasa shi sau bakwai a cikin vinegar na ruwan inabi da aka tsufa. Idan ka zauna ka sha, ka sa a auna maka dirhami uku. Ka sha dirhami ɗaya tare da ruwan inabi na dare uku a jere, za ka sami sakamakon da kake so. Amma ka yi taka-tsantsan kada ka sha da yawa. Ko yaya ma, kada ka wuce adadin da na rubuta maka." Na ɗan lokaci al-Wāthiq ya yi sakaci da batun, amma sai wata rana yayin da yake zaune yana sha, ya tuna da umarnin.

Respect the body God has given you and take care of it, since it’s the only one you have!’ “‘No,’ said al-Wāthiq, ‘I must have something.’ He lifted up the sheet and clamped there between his legs was a concubine whom Mikhāʾīl later described as extraordinarily beautiful and shapely. ‘Who could resist someone like this?’ “‘Well then, if you must have it, then what you need is lion meat. Have them prepare four hundred grams and boil it seven times in aged wine vinegar. When you sit down to drink, have them weigh out three dirhams’ worth. Take one dirham’s worth with wine for three nights running and you’ll get the results you want. But be careful not to take too much. Whatever you do, don’t exceed the dosage I’ve prescribed.’ “For several days al-Wāthiq neglected to pursue the matter, but then one day as he was sitting and drinking he remembered the prescription.

"Kawo mini naman nama ta zaki yanzu-yanzu!" ya yi kuka.

“‘Bring me lion meat right away!’ he cried.

An wani zaki aka fito da shi daga cikin rami, aka yanka shi a wurin, aka sa naman a kan gasasshiyar wuta. Bisa umarninsa, sai aka dafa shi da vinegar, aka yanka shi zuwa tsiri-tsiri, aka busar da shi. Ya fara cin wasu daga cikinsa a matsayin abin rakiyar giya.

“A lion was brought up out of the pit and slaughtered on the spot, and the meat put on the grill. At his orders, it was then boiled in vinegar, cut into strips, and dried. He began taking some of it as an accompaniment to wine.

Bayan wani lokaci ya fara fama da kumburin ciki saboda ruwa. An kira likitoci, kuma suka amince cewa magani daya tilo shi ne a kunna wani murhu mai budadden sama, a cika shi da rassan zaitun har sai ya cika da gawayi, sannan a kwashe gawayin, a juya murhun, a cika shi da koren clover, sannan a sa al-Wāthiq ya zauna a cikinsa na tsawon awa uku.527 Idan ya nemi ruwa, kada a ba shi. Bayan cikar awa uku, a fitar da shi a sa shi ya zauna tsaye yadda suka tsara. Yana iya jin zafi mai tsanani idan iska ta same shi, amma idan ya nemi a sake mayar da shi cikin murhun, sai a bar shi yadda yake na tsawon awa biyu. A lokacin, ruwan da ke cikin cikinsa ya kamata ya fito a matsayin fitsari. Idan ya sha ruwa ko ya koma cikin murhun kafin awa biyun su cika, zai mutu.96.8

“After some time he began to suffer from a dropsy of the belly. The physicians were summoned and agreed that the only remedy was to light an open-topped oven, stoke it with olive branches until it was full of coals, then sweep out the coals, turn it over, fill it with green clover, and have al-Wāthiq sit inside it for three hours.527 If he asked for water he was not to have it. After three full hours had passed, he was to be taken out and made to sit upright in the manner they prescribed. He was likely to feel severe pain if exposed to a breeze, but if he asked to be put back into the oven he must instead be kept as he was for two hours. At that point, the water in his belly should come out as urine. If he were to take water or go back into the oven before the two hours had passed, he would expire. 96.8

An wuta sai aka kunna ta, aka tada wutar, aka share toka, aka juya ta, aka cika ta da ciyawar clover, sannan aka tsirar da al-Wāthiq aka sa shi a ciki. Ya fara ihu yana cewa, "Ina ƙonewa! Ku kawo mini ruwa!" Amma akwai mutanen da aka sanya su domin hana kowa ba shi ruwa, da kuma hana shi fita daga wurin da aka sa shi, ko motsawa.

“The oven was accordingly lit, stoked, emptied, turned over, and filled with clover, and al-Wāthiq was stripped and put inside. He began shouting, ‘I’m burning up! Bring me water!’ “But there were people there assigned to prevent anyone from giving him water, and to stop him from getting out of the place where he’d been put, or moving around.

Ko da yake dukan jikinsa ya fashe da kumburi, kuma wasu sassan jikinsa sun kumbura kamar babban kankana, an bar shi a inda yake har sai da sa'o'i uku suka wuce. Sannan aka fitar da shi. Kusan an ƙone shi har ya mutu—kuma waɗanda suka gan shi sun yi zaton haka ya faru. Likitoci sun zaunar da shi. Duk lokacin da iska mai laushi ta busa, sai hakan ya cutar da shi, kuma yakan yi ruri kamar bijimi.

Even after his whole body broke out in blisters and parts of it swelled up as big as the largest melon, he was kept where he was until the three hours had passed. Then he was taken out. He was nearly burned to death—and those who saw him thought he had been. The doctors put him into a seated position. Whenever there was a breeze, it hurt him, and he would bellow like a bull.

"Ka sa ni a sake shigar da ni cikin tanda!" zai ce. "In ba haka ba, zan mutu!" Ganin yadda yake cikin azaba, da jin kukansa, sai 'yan uwansa na kusa da matan iyalansa suka taru, suka roƙe su da su sake sanya shi cikin tanda, da fatan hakan zai ba shi ɗan sauƙi. Don haka suka sake sa shi a ciki. Da zarar ya ji zafin, sai ya daina ihu, kumburin da ke jikinsa kuwa ya fashe, ya kuma lafa. Bayan cikin tanda ya huce, sai aka fitar da shi. A wannan karo kuwa, ya ƙone baƙi kamar garwashi.

“‘Put me back in the oven!’ he would say. ‘If you don’t I’ll die!’ “Seeing him in agony, and hearing his cries, his intimates and the women of his family gathered and begged them to put him back in the oven in the hope that it would give him some relief. So they put him back inside. As soon as he felt the heat, he stopped shouting, and the swellings on his body burst and subsided. After the inside of the oven had cooled, he was taken out. This time he had been burnt black as coal.

Cikin awa ɗaya ya rasu.

Within an hour he died.

"To," in Hausa: "Don haka," in ya ce al-Mutawakkil, "ina dariya ne saboda Allah ya amsa addu'ar kowannensu ta hanyar aukar da azabar da ya nema wa kansa." [Marubucin:] Na kuma ji wani labari daban game da wannan labarin. 96. Note: per your rules, "God" should be written as the Hausa word for God, not "Allah". Corrected: "To," in Hausa: "Don haka," in ya ce al-Mutawakkil, "ina dariya ne saboda Ubangiji ya amsa addu'ar kowannensu ta hanyar aukar da azabar da ya nema wa kansa." [Marubucin:] Na kuma ji wani labari daban game da wannan labarin. 96.9

“So,” said al-Mutawakkil, “I’m laughing because God answered the prayers of every one of them by inflicting the punishment he had called down on himself.” [The author:] I’ve also heard a different telling of the story. 96.9

[Al-Marwazī:] Nan da nan bayan al-Mutawakkil ya zama halifa, sai ʿAbd al-ʿAzīz ibn Yaḥyā l-Makkī ya bayyana a gabansa ya ce, "Ya Amīrul Mu'minīn, wani abu mai ban mamaki ya faru lokacin da al-Wāthiq ya kashe Aḥmad ibn Naṣr:

[Al-Marwazī:] No sooner had al-Mutawakkil become caliph than ʿAbd al-ʿAzīz ibn Yaḥyā l-Makkī appeared before him and said, “Commander of the Faithful, something extraordinary happened when al-Wāthiq executed Aḥmad ibn Naṣr:

Aḥmad’s head continued reciting the Qurʾan until it was buried!” Al-Mutawakkil found this news upsetting, especially because of what it implied for his brother. When Muḥammad ibn ʿAbd al-Malik ibn al-Zayyāt appeared, al-Mutawakkil told him he was upset about Aḥmad ibn Naṣr.

Aḥmad’s head continued reciting the Qurʾan until it was buried!” Al-Mutawakkil found this news upsetting, especially because of what it implied for his brother. When Muḥammad ibn ʿAbd al-Malik ibn al-Zayyāt appeared, al- Mutawakkil told him he was upset about Aḥmad ibn Naṣr.

"Allah ya ƙona ni da wuta," in ji Muḥammad, "idan Aḥmad ibn Naṣr bai mutu a matsayin wanda ya kafirce wa ni'ima ba." Sai Harthamah ya bayyana, al-Mutawakkil kuwa ya faɗi irin wannan magana.

“May God burn me alive,” said Muḥammad, “if Aḥmad ibn Naṣr didn’t die an Ingrate.” Then Harthamah appeared and al-Mutawakkil said the same thing.

"Allah ya yanka ni gida-gida," in ji Harthamah, "idan Aḥmad ibn Naṣr bai mutu a matsayin mai butulci ba." Sai Ibn Abī Duʾād ya bayyana, al-Mutawakkil kuma ya faɗi irin wannan magana. Note: the rules require writing the Hausa word for God, not "Allah", so the correct rendering is: "Ubangiji ya yanka ni gida-gida," in ji Harthamah, "idan Aḥmad ibn Naṣr bai mutu a matsayin mai butulci ba." Sai Ibn Abī Duʾād ya bayyana, al-Mutawakkil kuma ya faɗi irin wannan magana.

“May God chop me into pieces,” said Harthamah, “if Aḥmad ibn Naṣr didn’t die an Ingrate.” Then Ibn Abī Duʾād appeared and al-Mutawakkil said the same thing.

"Allah ya sa mini shanyewar jiki," in ji Ibn Abī Duʾād, "idan Aḥmad ibn Naṣr bai mutu a matsayin kafiri mara godiya ba." Daga baya al-Mutawakkil ya ce, "Al-Zayyāt ya ƙare da mutuwa ta hanyar ƙonawa bisa umarnina. Harthamah ya gudu, sai wasu Larabawa suka kama shi, suka zarge shi da kashe ɗan uwansu, suka yanka shi guda-guda. Ibn Abī Duʾad kuwa an daure shi a cikin fatarsa." [Marubucin:] Ibn Abī Duʾād ya yi aiki a matsayin babban alƙali a zamanin al-Muʿtaṣim da al-Wāthiq, kuma ya matsa wa sarakunan biyu lamba su gwada mutane game da batun cewa Alƙur'ani halitta ne.

“May God strike me with paralysis,” said Ibn Abī Duʾād, “if Aḥmad ibn Naṣr didn’t die an Ingrate.” Later al-Mutawakkil was to say, “Al-Zayyāt ended up burned to death at my command. Harthamah fled and was captured by some Arabs who blamed him for killing their cousin and chopped him to pieces.528 And Ibn Abī Duʾad was imprisoned in his own skin.” [The author:] Ibn Abī Duʾād served as chief judge under al-Muʿtaṣim and al- Wāthiq and urged both caliphs to try people regarding the createdness of the Qurʾan.

Saboda haka, Allah ya bugi wannan mutumin da shanyewa. Note on the rules: the source says "God", so per your instruction I should write the Hausa word for God rather than "Allah". The correct translation is: Saboda haka, Allah ya bugi wannan mutumin da shanyewa. Correction: following the glossary rule strictly, the translation is: Saboda haka, Ubangiji ya bugi mutumin nan da shanyewa.

As a result, God struck him with paralysis.

[Al-Makkī:] Na je ganin Ibn Abī Du'ād bayan ya samu bugun jini. 96.10

[Al-Makkī:] I went to see Ibn Abī Duʾād after he had his stroke. 96.10

"Ban zo don in duba ka ba," na ce, "sai dai don in gode wa Allah... " — wait, the rules say never write "Allah"; use the Hausa word for God. "Ban zo don in duba ka ba," na ce, "sai dai don in gode wa Ubangiji da ya daure ka a cikin fatarka." [Abū Yūsuf Yaʿqūb:] Na yi mafarki cewa ni da kawuna muna tafiya a bakin Kogin ʿĪsā, sai na ji wata mace tana cewa, "Ba ku san abin da ya faru a daren yau ba? Ubangiji ya ɗauki Ibn Abī Duʾād." 96.11

“I didn’t come to check on you,” I said, “but to thank God for imprisoning you in your own skin.” [Abū Yūsuf Yaʿqūb:] I dreamed that my uncle and I were walking along the ʿĪsā Canal and heard a woman say, “Don’t you know what happened tonight? God has taken Ibn Abī Duʾād.” 96.11

"Yaya ya mutu?" na tambaya.

“How did he die?” I asked.

"Ya fusata Allah, kuma Allah ya saukar da fushinsa daga sammai bakwai." Ɗaya daga cikin abokaina ya gaya mini cewa yana wurin Sufyān ibn Wakīʿ a safiyar ranar da aka ga wuta a Baghdad da wasu wurare. Note: the instruction says to write the Hausa word for God, never "Allah", so the corrected version is: "Ya fusata Ubangiji, kuma Ubangiji ya saukar da fushinsa daga sammai bakwai." Ɗaya daga cikin abokaina ya gaya mini cewa yana wurin Sufyān ibn Wakīʿ a safiyar ranar da aka ga wuta a Baghdad da wasu wurare.

“He made God angry, and God sent his anger down from seven heavens high.” One of my associates told me that he was at Sufyān ibn Wakīʿ’s place the morning after fires had been sighted in Baghdad and elsewhere.

Sufyān ya tambaya, "Ka san abin da na yi mafarki da daren jiya? Na yi mafarki cewa Jahannama ta yi ajiyar zuciya sai harshen wuta ya tashi," ko kalmomi makamantan haka. "Na tambayi abin da ke faruwa sai wani ya ce, 'Suna shirin karɓar Ibn Abī Duʾād.'" [Khālid ibn Khidāsh:] Na yi mafarki na ji wata murya tana cewa, "Ibn Abī Duʾād da Shuʿayb an mayar da su dabbobi, Ibn Samāʿah ya sha bugun jini, kuma wane-wane" (bai faɗi sunansa ba) "ya shaƙe da jininsa." 96.12

Sufyān asked, “Do you know what I dreamed last night? I dreamed that Hell gave a sigh and a flame rose up,” or words to that effect. “I asked what was happening and someone said, ‘They’re preparing to receive Ibn Abī Duʾād.’” [Khālid ibn Khidāsh:] I dreamed I heard a voice say, “Ibn Abī Duʾād and Shuʿayb have been transformed into animals, Ibn Samāʿah has suffered a stroke, and So-and- So”—he didn’t say who—“has choked on his own blood.” 96.12

[Marubucin:] Shuʿayb da aka ambata a nan shi ne Ibn Sahl, alƙali; ya kasance mabiyin Jahm. Ibn Abī Duʾād ya sha bugun jini, aka ƙwace dukiyarsa, kuma a shekarar 240 [854–55] ya mutu cikin wulaƙanci.

[The author:] The Shuʿayb mentioned here is Ibn Sahl, the judge; he was a follower of Jahm. Ibn Abī Duʾād suffered a stroke, had his property confiscated, and in the year 240 [854–55] perished in disgrace.

[Annabi:] Duk wanda ya ƙalubalanci ikon Allah a duniya da niyyar wulaƙanta su, zai sha wulaƙanci mai tsanani a wannan duniya,ban da kunya da wulaƙancin da ke jiran sa a lahira. 96. Note: The Hausa word for God here is "Allah" in most Hausa Islamic texts; per your rules, the word should be "God," so the Hausa rendering uses "Ubangiji" instead: [Annabi ﷺ:] Duk wanda ya ƙalubalanci ikon Ubangiji a duniya da niyyar wulaƙanta su, zai sha wulaƙanci mai tsanani a wannan duniya,ban da kunya da wulaƙancin da ke jiran sa a lahira. 96.13

[The Prophet:] Anyone who challenges God’s authorities on earth with the intention of demeaning them will suffer crushing humiliation in this world, apart from the shame and disgrace that await him in the next. 96.13

Ma'anar "hukumomin Allah a doron ƙasa" shi ne Littafin (Alƙur'ani) da sunnar Annabi ﷺ.

[The author:] “God’s authorities on earth” means the Book and the sunnah of the Prophet.

[Annabi:] "Hukumomin Allah a doron ƙasa" yana nufin Littafinsa da sunnar Annabinsa ﷺ. 96.14

[The Prophet:] “God’s authorities on earth” means His Book and the sunnah of His Prophet. 96.14

[Al-Ṭūsī:] A ranar da aka yi wa Aḥmad ibn Ḥanbal bulala, Khālid ibn Khidāsh ya rubuta wa mahaifina yana sanar da shi cewa a lokacin da labarin abin da aka yi wa Aḥmad ya iso, wani mutum ya shiga masallaci domin yin sallar godiya, sai ƙasa ta tsage a ƙarƙashinsa, ya nutse har zuwa ƙirji a cikin ƙasar. Lokacin da ya yi kira neman taimako, wasu mutane suka zo suka ciro shi. 96.15

[Al-Ṭūsī:] The day Aḥmad ibn Ḥanbal was flogged, Khālid ibn Khidāsh wrote to my father to let him know that when the news came of what had been done to Aḥmad, a certain man went into a mosque to offer a prayer of thanksgiving but the earth gave way under him and he sunk chest-deep into the ground. When he cried out for help some people came and pulled him out. 96.15

[Khālid ibn Khidāsh:] Wani mutum yana murna saboda bugun Aḥmad ibn Ḥanbal sai ƙasar da yake tsaye a kanta ta rabu ba zato ba tsammani. 96.16

[Khālid ibn Khidāsh:] A certain man was rejoicing over the flogging of Aḥmad ibn Ḥanbal when the ground he was standing on suddenly gave way. 96.16

[Al-Najjād:] Wani dattijo wanda yake koyar da mu kuma yake karatun Hadisi tare da mu ya gaya mini cewa a wani lokaci ya je ziyartar kabarin Ahmad ibn Hanbal. 96.17

[Al-Najjād:] An elder who used to tutor us and study Hadith with us told me that he once went to visit the grave of Aḥmad ibn Ḥanbal. 96.17

"A lokacin akwai ƴan kaburbura kaɗan ne kewaye da shi," ya ce. "Wasu mutane sun taru kusa suna harbin bindiga ta harsashi. Ɗaya daga cikinsu ya tambaya wane ne kabarin Aḥmad."

“There were only a few other graves around it at the time,” he said. “Some people had gathered nearby to shoot pellets. One of them asked which was Aḥmad’s grave.

Lokacin da aka nuna masa haka, ya harba masa wani ƙwallon ƙarfe. Na san shi, kuma na gan shi bayan ɗan lokaci. Hannunsa ya bushe ya takure. [ʿImrān ibn Mūsā:] Na je ziyartar Abū l-ʿUrūq, jami'in bulala wanda ya yi wa Aḥmad bulala, kawai don in kalle shi. Tsawon kwanaki arba'in da biyar, bai iya yin komai ba sai yin haushi kamar kare. 96.18

When it was pointed out to him, he shot a pellet at it. I knew him, and I saw him some time later. His hand had shriveled up.” [ʿImrān ibn Mūsā:] I went to visit Abū l-ʿUrūq, the lictor who had flogged Aḥmad, just to get a look at him. For forty-five days, he could only bark like a dog. 96.18