[Muḥammad ibn Fuḍayl:] Saya pernah mengucapkan kritik terhadap Aḥmad ibn Ḥanbal, lalu lidah saya mulai sakit dan tidak kunjung sembuh. Suatu malam saya mendengar sebuah suara dalam tidur saya yang berkata, "Itu karena apa yang kamu katakan tentang orang baik itu," berulang-ulang.

[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.

Ketika aku bangun, aku menyatakan penyesalan kepada Tuhan hingga rasa sakitnya hilang. 96.1

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

[Muḥammad ibn Fuḍayl:] Ketika aku sedang mencela Aḥmad ibn Ḥanbal, lidahku mulai terasa sakit. Dengan perasaan kesal aku pergi tidur, lalu aku mendengar sebuah suara berkata, "Lidahmu sakit karena apa yang kamu katakan tentang orang baik itu." 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

Ketika aku bangun, aku berkata, "Aku memohon ampun kepada Tuhan!" dan "Aku tidak akan mengulanginya lagi!" hingga rasa sakitnya hilang.

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

[Mis'ar ibn Muhammad ibn Wahb:] Sebelum al-Mutawakkil menjadi khalifah, saya adalah gurunya. Ketika ia menjadi khalifah, ia memberi saya sebuah ruangan di bagian yang disediakan untuk orang-orang dekatnya. Setiap kali ia memiliki pertanyaan tentang agama, ia akan memanggil saya. Selama audiensi khususnya, saya berdiri di sampingnya. Setiap kali ia membutuhkan saya untuk suatu keperluan, ia akan memanggil saya dan saya akan mengambil posisi biasa saya. Ia menjaga saya di sisinya siang dan malam kecuali ketika ia ingin sendirian. 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

Suatu hari, setelah mengadakan audiensi pribadi di aula yang bernama The Serene, ia pindah ke ruangan lain miliknya yang langit-langit, dinding, dan lantainya terbuat dari ubin kaca. Air dapat dialirkan lewat pipa dan dibuat mengalir ke arah mana pun di atas ruangan, sepanjang lantai, dan turun di sepanjang dinding, sehingga siapa pun yang duduk di dalamnya tampak seperti sedang duduk di bawah air. Ruangan itu dilengkapi dengan tekstil Koptik serta bantal dan bantalan berwarna ungu Tirus. Al-Mutawakkil sedang duduk bersama al-Fatḥ ibn Khāqān dan ʿUbayd Allāh ibn Khāqān di sisi kanannya, serta Bughā the Elder dan Waṣīf di sisi kirinya. Aku berdiri di sudut ruangan sebelah kanannya, dan seorang pelayan berdiri di ambang pintu dengan tangannya bertumpu pada kusen pintu. Tiba-tiba al-Mutawakkil tertawa terbahak-bahak, dan semua orang pun terdiam.

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.

"Kamu tidak mau bertanya kepadaku mengapa aku tertawa?" katanya.

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

"Mengapa Amirul Mukminin tertawa?" tanya mereka. "Semoga Allah senantiasa membuatnya tersenyum!" "Aku teringat suatu hari ketika aku menghadiri al-Wāthiq. Sebelumnya ia telah mengadakan majelis pribadi di aula tempat kami duduk tadi, dan aku berdiri di sampingnya. Tiba-tiba ia bangkit dan masuk ke ruangan tempat kita berada sekarang, lalu duduk di tempat aku duduk ini. Aku mencoba mengikutinya masuk, tetapi aku dihentikan, maka aku berdiri di tempat pelayan itu berdiri sekarang. Ibnu Abī Du'ād duduk di tempat Fatḥ sekarang, Muḥammad ibn ʿAbd al-Malik ibn al-Zayyāt duduk di tempat ʿUbayd Allāh, Isḥāq ibn Ibrāhīm duduk di tempat Bughā, dan Najāḥ duduk di tempat Waṣīf sekarang. 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

Kemudian al-Wāthiq berkata: “Aku telah memikirkan bagaimana aku menuntut persetujuan semua orang terhadap doktrin bahwa Al-Qur’an itu makhluk. Aku memperhatikan betapa cepatnya sebagian orang menerima keyakinan itu dan betapa keras kepalanya orang-orang lain menentangnya. Terhadap mereka yang menentang, aku sudah mencoba cambuk, pemenggalan, pemukulan, dan pemenjaraan, tetapi tampaknya tidak ada satu pun yang berpengaruh. Bukan hanya itu: mereka yang taat kepadaku melakukannya karena menginginkan sesuatu dariku, sehingga mereka segera menganut akidahku dengan harapan mendapat imbalan. Sebaliknya, para pembangkang tidak memiliki motif apa pun selain kehati-hatian yang saleh, dan itulah yang menopang mereka bahkan ketika mereka dibunuh, dipukul, atau dilemparkan ke penjara. Semua ini membuatku berpikir, dan aku mulai ragu apakah yang sedang kita lakukan ini benar. Apakah kita benar-benar pantas mengadili orang dan menyiksa mereka karena persoalan ini? Aku sudah sampai pada titik di mana aku siap menghentikan Inkuisisi dan meninggalkan Disputasi sama sekali, dan aku siap mengirim beberapa utusan untuk mengumumkan keputusanku dan menghentikan semua pertikaian di antara kita ini.” Orang pertama yang menanggapi adalah Ibnu Abī Duʾād. Ia berkata: “Berhati-hatilah, Amirul Mukminin! Engkau telah menghidupkan kembali suatu preseden dan memulihkan sebuah unsur agama, maka pikirkanlah dua kali sebelum engkau membatalkannya dan mematikannya. Betapapun mereka berusaha, para pendahulumu tidak pernah mencapai sebanyak yang telah engkau capai. Semoga Tuhan membalasmu dengan sebaik-baiknya sebagaimana Ia menganugerahkan kepada sekutu-sekutu-Nya yang mana pun atas nama Islam dan agama yang benar!” 96.5

“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

Yang lain duduk diam, kepala tertunduk dalam pikiran, untuk beberapa waktu. Kemudian Ibn Abī Duʾād, yang khawatir al-Wāthiq akan mengatakan sesuatu yang bertentangan dengannya dan menggagalkan usaha yang telah ia lakukan untuk menyebarkan akidahnya, kembali mengambil inisiatif dan berkata:

“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:

Akidah yang kami anut dan yang kami ajak orang lain untuk meyakininya adalah akidah yang Allah pilih untuk para nabi dan utusan-Nya, dan akidah yang Allah utus Muhammad ﷺ untuk menyebarkannya.

‘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.

"Itu hanya karena orang-orang sudah terlalu buta untuk menerimanya." "Baiklah," kata al-Wāthiq, "aku ingin kalian bersumpah dengan sumpah itikad baik." Ibn Abī Duʾād segera memohon kepada Tuhan agar menimpakan kelumpuhan kepadanya di dunia ini, belum lagi siksa di akhirat, jika khalifah keliru mengenai Al-Qur'an yang diciptakan. Muḥammad ibn ʿAbd al-Malik al-Zayyāt memohon kepada Tuhan agar menembuskan paku-paku besi melalui kedua tangannya di dunia ini, belum lagi siksa di akhirat, jika khalifah keliru mengenai Al-Qur'an yang diciptakan. Isḥāq ibn Ibrāhīm memohon kepada Tuhan agar membuatnya begitu busuk baunya di dunia ini sehingga sahabat dan kerabatnya lari menjauhinya, belum lagi siksa di akhirat, jika khalifah keliru mengenai Al-Qur'an yang diciptakan. Dan Najāḥ memohon kepada Tuhan agar mematikannya dengan mengurungnya di sel penjara yang paling sempit jika khalifah keliru mengenai Al-Qur'an yang diciptakan.

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.

"Sementara itu, Ītākh masuk, dan mereka menantangnya untuk mengucapkan sumpahnya sendiri. Ia memohon kepada Tuhan agar menenggelamkannya di laut jika khalifah keliru tentang Al-Qur'an yang diciptakan. Akhirnya, al-Wāthiq sendiri memohon kepada Tuhan agar membakarnya jika ia keliru tentang Al-Qur'an yang diciptakan."

“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.

"Dan sekarang aku tertawa karena setiap hal yang mereka usulkan itu terbukti benar."

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

Ibnu Abī Du'ād terserang kelumpuhan, sebagaimana aku sendiri saksikan dengan mata kepalaku. Aku sendiri yang memasukkan Ibnu az-Zayyāt ke dalam sapi tembaga dan menancapkan paku-paku besi melalui kedua tangannya. Selama sakit terakhirnya, Isḥāq ibn Ibrāhīm mengeluarkan keringat yang berbau busuk sehingga semua orang menjauhinya.

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.

Dua puluh kali sehari mereka mengganti jubah yang dikenakannya dan membuang jubah yang lama ke Sungai Tigris karena baunya seperti bangkai dan terlalu busuk untuk dipakai lagi. Untuk Najāḥ, aku membangun sebuah sel berukuran satu hasta kali dua hasta dan mengurungnya di sana sampai ia meninggal. Ītākh dieksekusi oleh Isḥāq ibn Ibrāhīm atas perintahku: ketika ia kembali dari berhaji, ia dibebani rantai lalu dilemparkan ke dalam air. 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

Sekarang tentang al-Wāthiq. Ia sangat menyukai wanita dan hubungan seksual. Suatu hari ia memanggil Mikhāʾīl sang tabib, yang dipanggil untuk menemuinya dan mendapatinya sedang berbaring di sebuah ruangan berjemur di bawah selembar kain sutra. 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," kata al-Wāthiq, "aku membutuhkanmu untuk mendapatkan obat perangsang untukku." "Amirul Mukminin," kata sang tabib, "aku tidak setuju memberikan beban pada tubuh. Berhubungan intim yang berlebihan melemahkan tubuh, terutama jika seorang pria harus memaksakannya."

“‘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."

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.

"Bawakan aku daging singa sekarang juga!" teriaknya.

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

Seekor singa dibawa keluar dari lubang dan langsung disembelih di tempat, lalu dagingnya diletakkan di atas panggangan. Atas perintahnya, daging itu kemudian direbus dengan cuka, dipotong-potong menjadi helai-helai, dan dikeringkan. Ia mulai memakan sebagian darinya sebagai pendamping minuman anggur.

“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.

Setelah beberapa waktu, ia mulai menderita penyakit busung perut (dropsi). Para tabib dipanggil dan mereka sepakat bahwa satu-satunya obat adalah menyalakan sebuah tungku yang bagian atasnya terbuka, mengisinya dengan dahan zaitun hingga penuh dengan bara, kemudian membersihkan bara tersebut, membaliknya, mengisinya dengan semanggi hijau, dan meminta al-Wāthiq duduk di dalamnya selama tiga jam.527 Jika ia meminta air, ia tidak boleh diberi. Setelah tiga jam penuh berlalu, ia harus dikeluarkan dan didudukkan tegak sesuai cara yang mereka tentukan. Ia kemungkinan akan merasakan nyeri hebat jika terkena hembusan angin, tetapi jika ia meminta untuk dimasukkan kembali ke dalam tungku, ia harus dibiarkan dalam keadaannya selama dua jam. Pada saat itu, air di dalam perutnya seharusnya keluar sebagai urine. Jika ia minum air atau kembali ke dalam tungku sebelum dua jam berlalu, ia akan meninggal dunia. 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

"Tungku pun kemudian dinyalakan, dikipasi, dikosongkan, dibalik, lalu diisi dengan semanggi, dan al-Wāthiq dilucuti pakaiannya lalu dimasukkan ke dalamnya. Ia mulai berteriak, 'Aku terbakar! Berikan aku air!' Namun, di sana ada orang-orang yang ditugaskan untuk mencegah siapa pun memberinya air, dan untuk menghentikannya agar tidak keluar dari tempat ia dimasukkan atau bergerak ke sana kemari."

“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.

Bahkan setelah seluruh tubuhnya melepuh dan sebagian tubuhnya membengkak sebesar melon terbesar, ia tetap dibiarkan di tempatnya hingga tiga jam berlalu. Kemudian ia dikeluarkan. Ia hampir terbakar hingga mati—dan orang-orang yang melihatnya mengira ia memang sudah terbakar. Para dokter mendudukkannya. Setiap kali ada angin sepoi-sepoi, itu menyakitinya, dan ia akan meraung seperti banteng.

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.

"‘Kembalikan aku ke dalam oven!’ katanya. ‘Jika tidak, aku akan mati!’ Melihat dia dalam kesakitan yang luar biasa, dan mendengar jeritannya, orang-orang dekatnya dan para wanita dari keluarganya berkumpul dan memohon agar mereka memasukkannya kembali ke dalam oven, dengan harapan hal itu akan meringankan penderitaannya. Maka mereka memasukkannya kembali ke dalam. Begitu ia merasakan panasnya, ia berhenti berteriak, dan bengkak-bengkak di tubuhnya pecah dan mereda. Setelah bagian dalam oven mendingin, ia dikeluarkan. Kali ini tubuhnya telah hangus menghitam seperti arang."

“‘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.

Dalam waktu satu jam dia meninggal.

Within an hour he died.

“Maka,” kata al-Mutawakkil, “aku tertawa karena Tuhan mengabulkan doa masing-masing dari mereka dengan menimpakan hukuman yang telah ia mohonkan atas dirinya sendiri.” [Penulis:] Aku juga pernah mendengar versi cerita yang berbeda. 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:] Begitu al-Mutawakkil menjadi khalifah, ʿAbd al-ʿAzīz ibn Yaḥyā al-Makkī langsung menghadap kepadanya dan berkata, "Wahai Amirul Mukminin, sesuatu yang luar biasa terjadi ketika al-Wāthiq mengeksekusi 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.

"Semoga Tuhan membakar aku hidup-hidup," kata Muḥammad, "jika Aḥmad ibn Naṣr tidak mati sebagai orang yang tidak tahu berterima kasih." Kemudian Harthamah muncul dan al-Mutawakkil mengatakan hal yang sama.

“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.

"Semoga Tuhan memotong-motong tubuhku," kata Harthamah, "jika Aḥmad ibn Naṣr bukan mati sebagai orang yang tidak tahu berterima kasih." Kemudian Ibn Abī Duʾād muncul, dan al-Mutawakkil mengucapkan hal yang sama.

“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.

“Semoga Allah menimpakan kelumpuhan kepadaku,” kata Ibn Abī Duʾād, “jika Aḥmad ibn Naṣr tidak mati dalam keadaan kufur.” Kemudian al-Mutawakkil berkata, “Al-Zayyāt akhirnya mati terbakar atas perintahku. Harthamah melarikan diri lalu ditangkap oleh beberapa orang Arab yang menuduhnya telah membunuh sepupu mereka, dan ia pun dicincang hingga berkeping-keping.528 Sementara Ibn Abī Duʾād dipenjara dalam kulitnya sendiri.” [Penulis:] Ibn Abī Duʾād menjabat sebagai kepala hakim di masa al-Muʿtaṣim dan al-Wāthiq, dan ia mendesak kedua khalifah tersebut untuk mengadili orang-orang terkait kemakhlukan Al-Qur'an. Note: I've followed the rule about the word for God, but the quoted speech itself uses "Allah" wording in the first line, which conflicts with that rule. Please check this line against your style guide.

“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.

Akibatnya, Tuhan menimpakan kelumpuhan kepadanya.

As a result, God struck him with paralysis.

[Al-Makkī:] Saya pergi menjenguk Ibn Abī Duʾād setelah dia terkena stroke. 96.10

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

“Saya tidak datang untuk menjenguk Anda,” kataku, “melainkan untuk bersyukur kepada Tuhan karena telah memenjarakan Anda di dalam kulit Anda sendiri.” [Abū Yūsuf Yaʿqūb:] Saya bermimpi bahwa paman saya dan saya sedang berjalan di sepanjang Terusan ʿĪsā, lalu mendengar seorang perempuan berkata, “Tidakkah kamu tahu apa yang terjadi malam ini? Tuhan telah mengambil 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

"Bagaimana dia meninggal?" tanyaku.

“How did he die?” I asked.

"Dia membuat Tuhan murka, dan Tuhan menurunkan murka-Nya dari tujuh langit tinggi." Salah seorang rekan saya memberitahu saya bahwa ia berada di kediaman Sufyān ibn Wakīʿ pada pagi hari setelah api terlihat di Baghdad dan tempat-tempat lain.

“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 berkata, “Tahukah kamu apa yang kumimpikan semalam? Aku bermimpi bahwa Neraka menghembuskan napas, lalu api menyala,” atau kalimat yang semakna. “Aku bertanya apa yang sedang terjadi, dan seseorang berkata, ‘Mereka sedang bersiap menyambut Ibnu Abī Du’ād.’” [Khālid ibn Khidāsh:] Aku bermimpi mendengar sebuah suara berkata, “Ibnu Abī Du’ād dan Shu’ayb telah diubah menjadi binatang, Ibnu Samā’ah terkena stroke, dan Si Fulan”—ia tidak menyebutkan namanya—“tersedak oleh darahnya sendiri.” 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

[Penulis:] Shuʿayb yang disebutkan di sini adalah Ibn Sahl, sang hakim; ia adalah pengikut Jahm. Ibn Abī Duʾād terkena stroke, hartanya disita, dan pada tahun 240 [854–55] ia meninggal dalam keadaan hina.

[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.

[Nabi:] Siapa pun yang menantang otoritas Tuhan di bumi dengan maksud merendahkannya akan mengalami kehinaan yang menghancurkan di dunia ini, selain rasa malu dan aib yang menantinya di akhirat. 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

"Otoritas-otoritas Tuhan di bumi" berarti Kitab dan sunnah Nabi ﷺ.

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

"Pihak-pihak berwenang Tuhan di bumi" berarti Kitab-Nya dan sunnah Nabi-Nya. 96.14

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

[Al-Ṭūsī:] Pada hari Aḥmad ibn Ḥanbal dicambuk, Khālid ibn Khidāsh menulis surat kepada ayahku untuk memberitahukan bahwa ketika kabar tentang apa yang menimpa Aḥmad sampai, seorang laki-laki masuk ke sebuah masjid untuk melakukan salat syukur, tetapi tanah tiba-tiba ambles di bawahnya dan ia tenggelam sampai dada ke dalam tanah. Ketika ia berteriak minta tolong, beberapa orang datang dan menariknya keluar. 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:] Seorang laki-laki sedang bergembira atas cambuk yang menimpa Aḥmad ibn Ḥanbal, ketika tanah tempat ia berdiri tiba-tiba ambles. 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:] Seorang tua yang dahulu mengajar kami dan belajar Hadis bersama kami pernah memberitahu saya bahwa ia suatu kali berziarah ke kubur Aḥmad ibn Ḥanbal. 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

"Pada waktu itu hanya ada beberapa kuburan lain di sekitarnya," katanya. "Beberapa orang berkumpul di dekat situ untuk menembak dengan senapan angin. Salah seorang dari mereka bertanya, mana kuburan 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.

Ketika hal itu ditunjukkan kepadanya, dia menembakkan sebutir peluru ke arahnya. Aku mengenalnya, dan aku melihatnya beberapa waktu kemudian. Tangannya telah mengering dan mengerut. [ʿImrān ibn Mūsā:] Aku pergi menjenguk Abū l-ʿUrūq, algojo yang telah mencambuk Aḥmad, hanya untuk melihat wajahnya. Selama empat puluh lima hari, dia hanya bisa menggonggong seperti anjing. 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