Mereka yang Menentang Inkuisisi - Kehidupan Ibnu Hanbal | Quran Course

Mereka yang Menentang Inkuisisi - Kehidupan Ibnu Hanbal | Quran Course

[Ḥanbal ibn Isḥāq:] Yang pertama dipanggil untuk diinterogasi adalah ʿAffān. Keesokan harinya, setelah ia kembali, saya berada di sana, begitu pula kami semua, termasuk Aḥmad ibn Ḥanbal. Yaḥyā ibn Maʿīn meminta ʿAffān untuk menceritakan kepada kami apa yang Isḥāq katakan kepadanya dan bagaimana ia menjawabnya. 78.2

[Ḥanbal ibn Isḥāq:] The first to be called for interrogation was ʿAffān. The next day, after his return, I was there, as were all of us, including Aḥmad ibn Ḥanbal. Yaḥyā ibn Maʿīn asked ʿAffān to tell us what Isḥāq had said to him and how he had answered. 78.2

"Saya tidak melakukan apa pun untuk merendahkan Anda atau kawan-kawan Anda," katanya, maksudnya bahwa ia tidak mengatakan apa yang diinginkan Isḥāq untuk ia katakan.

“I did nothing to dishonor you or your associates,” he said, meaning that he had not said what Isḥāq wanted him to say.

“Jadi bagaimana rasanya?” “Isḥāq ibn Ibrāhīm memanggilku masuk. Ketika aku sampai di sana, dia membacakan surat yang dikirim al-Maʾmūn ke al-Raqqah dari Irak utara. Dalam surat itu tertulis, ‘Ujilah ʿAffān, dan mintalah dia untuk menyatakan bahwa Al-Qur’an itu begini dan begitu. Jika dia melakukannya, kukuhkanlah kedudukannya. Jika dia menolak, hentikanlah tunjangannya.’” Al-Maʾmūn selama ini memberi ʿAffān lima ratus dirham setiap bulan.

“So what was it like?” “Isḥāq ibn Ibrāhīm called me in. When I got there, he read out the letter that al- Maʾmūn had sent to al-Raqqah from northern Iraq. In the letter it said, ‘Test ʿAffān, and call on him to say that the Qurʾan is such-and-such. If he does so, confirm him in his position. If he refuses, cut off his stipend.’” Al-Maʾmūn had been paying ʿAffān five hundred dirhams a month.

“Ketika surat itu telah dibacakan, Isḥāq meminta saya untuk menyatakan pendirian saya. Sebagai jawaban, saya membacakan «Katakanlah: Dialah Allah, Yang Maha Esa, Allah tempat meminta segala sesuatu»463 hingga akhir, lalu bertanya, ‘Apakah itu makhluk?’ “Isḥāq berkata, ‘Dengarlah, wahai orang tua, Amīrul Mu’minīn mengatakan bahwa ia akan memotong tunjanganmu, dan jika ia melakukannya, saya pun akan melakukannya.’ “Saya katakan kepadanya bahwa Tuhan berfirman «Dan di langit terdapat rezekimu dan apa yang dijanjikan kepadamu.»464 Ia tidak punya jawaban atas hal itu dan membiarkan saya pergi.” Aḥmad dan para sahabat kami yang hadir di sana merasa lega mendengar laporan ini.

“When the letter had been read out, Isḥāq asked me to state my position. By way of reply, I recited «Say, He is God, the One, the ṣamad»463 through to the end, then asked, ‘Is that created?’ “Isḥāq said, ‘Listen, elder, the Commander of the Faithful says he’ll cut off your stipend, and if he does I will too.’ “I told him that God says «In heaven is your sustenance, and also that which you are promised.»464 He had no reply to that and let me go.” Aḥmad and those of our associates who were there were heartened by this report.

[Ibrāhīm ibn al-Ḥusayn:] Aku bekerja untuk ʿAffān, memegang tali kekang bagalnya, ketika ia dipanggil untuk diadili. Ketika ia masuk, ia diminta untuk menyetujui apa yang mereka katakan, tetapi ia tidak mau. Mereka mengatakan kepadanya bahwa tunjangannya, yang berjumlah seribu dinar setiap bulan, akan ditahan, tetapi ia berkata, «Di langit ada rezekimu, dan juga apa yang dijanjikan kepadamu.»465 78.3

[Ibrāhīm ibn al-Ḥusayn:] I was working for ʿAffān, holding the reins of his mule, when he was called in for trial. When he went in, he was asked to agree to what they said but he wouldn’t. They told him they would keep back his stipend, which came to a thousand dinars a month, but he said, «In heaven is your sustenance, and also that which you are promised.»465 78.3

Ketika kami pulang, para wanita di rumah itu, dan semua orang lain yang ada di sana, mulai mencelanya. Ada sekitar empat puluh orang yang tinggal di rumah itu. Kemudian kami mendengar ketukan di pintu. Masuklah seorang laki-laki yang menurutku tampak seperti penjual minyak samin atau minyak, membawa seribu dirham dalam sebuah kantong. "Engkau telah menolong agama," katanya kepada ʿAffān, "dan semoga Tuhan menolongmu! Engkau akan menerima kantong seperti ini setiap bulan."

When we got back, the women of the house, and everyone else there, started berating him. There were about forty people living in that house. Then we heard a knock on the door. In came a man who looked to me like a seller of ghee or oil carrying a thousand dirhams in a bag. “You’ve supported the faith,” he said to ʿAffān, “and may God support you! You’ll be getting a bag like this every month.”

[Aḥmad ibn ʿUmar:] Dari semua majelis para tetua yang pernah saya saksikan, yang paling agung adalah majelis yang saya lihat di Kufah pada masa Inkuisisi. Setelah surat yang berisi doktrin tersebut dibacakan dengan keras, Abū Nuʿaym angkat bicara dan berkata, "Saya telah meriwayatkan hadis dari lebih dari 870 guru, dari al-Aʿmash dan seterusnya, tetapi saya tidak pernah bertemu seorang pun yang berpegang pada pandangan itu," yakni bahwa Al-Qur'an adalah makhluk, "dan saya tidak pernah melihat seorang pun yang menganutnya tanpa dituduh sebagai ahli bidah." 78.4

[Aḥmad ibn ʿUmar:] Of all the elders’ gatherings I’ve seen, the greatest was the one I saw in Kufa during the Inquisition. After the letter with the doctrine in it was read aloud, Abū Nuʿaym spoke up and said, “I’ve heard reports from 870-some teachers, from al-Aʿmash on down, but I never met anyone who held that view”—that the Qurʾan is a created thing—“nor saw anyone espouse it without being accused of heresy.” 78.4

Mendengar hal ini, Aḥmad ibn Yūnus berdiri dan mencium kepala Abū Nuʿaym, seraya berkata, "Semoga Allah membalasmu atas nama Islam!" [Muḥammad ibn Yūnus:] Ketika Abū Nuʿaym dibawa menghadap gubernur, ia berkata, "Aku telah melihat semua tokoh di Kufah—lebih dari tujuh ratus orang, dari al-Aʿmash hingga orang-orang setelahnya—yang berkata bahwa Al-Qur'an adalah firman Tuhan, dan leherku tidak lebih berarti bagiku daripada kancing ini." 78.5

Hearing this, Aḥmad ibn Yūnus rose and kissed Abū Nuʿaym’s head, saying, “May God reward you on behalf of Islam!” [Muḥammad ibn Yūnus:] When Abū Nuʿaym was taken in to the governor, he said, “I’ve seen all the elders in Kufa—that’s more than seven hundred, from al- Aʿmash on down—say that the Qurʾan is the speech of God, and my neck means as little to me as this button.” 78.5

Pada saat itu, Aḥmad ibn Yūnus bangkit dan mencium kepalanya, padahal sebelumnya ada permusuhan di antara mereka, dan berkata, "Semoga Allah membalasmu atas kebesaranmu sebagai seorang tetua!" [Ibn Abī Shaybah:] Ketika Inkuisisi datang ke Kufah, Aḥmad ibn Yūnus menyuruhku pergi mencari Abū Nuʿaym dan memberitahukannya. Ketika aku menemukannya dan menyampaikan hal itu, ia berkata, "Itu hanya cambukan." Lalu ia mencabut sebuah kancing dari pakaiannya. "Kepalaku kurang berharga bagiku daripada kancing ini." 78.6

At that, Aḥmad ibn Yūnus rose and kissed him on the head even though there had been bad blood between them and said, “May God reward you for the great elder you are!” [Ibn Abī Shaybah:] When the Inquisition came to Kufa, Aḥmad ibn Yūnus told me to go find Abū Nuʿaym and let him know. When I found him and told him, he said, “It’s just a flogging.” Then he tore a button off his garment. “My head means less to me than this button.” 78.6

[Ḥanbal ibn Isḥāq:] Saya mendengar Abū ʿAbd Allāh—yaitu Aḥmad ibn Ḥanbal—berkata, "Dua orang tua membela Allah lebih baik daripada siapa pun"—atau "hampir semua orang"—"yang pernah melakukannya: ʿAffān dan Abū Nuʿaym." 78.7

[Ḥanbal ibn Isḥāq:] I heard Abū ʿAbd Allāh—meaning Aḥmad ibn Ḥanbal—say, “Two elders stood up for God better than anyone else”—or “nearly everyone else”—“ever has: ʿAffān and Abū Nuʿaym.” 78.7

Dia sedang merujuk pada penolakan mereka untuk menyerah.

He was referring to their refusal to capitulate.

Ia diambil ketika Inkuisisi dan dipaksa untuk menganut pendapat bahwa Al-Qur'an adalah makhluk ciptaan. Ketika ia menolak, ia dipenjara di Baghdad dan meninggal di dalam penjara. Ia adalah seorang zahid dan seorang yang memahami Syariat. 78.10

He was taken away during the Inquisition and pressured to espouse the claim that the Qurʾan is a created thing. When he refused, he was jailed in Baghdad and died in prison. He was a renunciant and a man who understood the Law. 78.10

[Al-Rabīʿ ibn Sulaymān:] Saya melihat al-Buwayṭī menunggang seekor bagal dengan belenggu di lehernya dan rantai di kakinya. Belenggu dan rantai itu disambungkan oleh rantai besi. Tergantung pada rantai itu ada sebuah batu bata seberat tiga puluh lima pon.467 Ia berkata, "Tuhan menciptakan dunia dengan berfirman 'Jadilah.' Jika 'jadilah' itu diciptakan, maka satu ciptaan telah menghadirkan ciptaan lain menjadi ada." Ia melanjutkan: "Demi Tuhan, aku akan mati dengan rantai ini masih melekat padaku, agar ketika aku telah tiada, orang-orang akan tahu bahwa manusia telah mati dalam belenggu demi perkara ini. Jika mereka membawaku ke hadapannya"—maksudnya al-Wāthiq—"aku akan menyampaikan pendapatku dengan terus terang." [ʿAbd al-Raḥmān ibn Aḥmad:] Al-Buwayṭī menjalani hidup dalam kesalehan dan penahanan diri. Selama masa Inkuisisi, ia dibawa dari Mesir ke Irak, di mana ia menolak untuk tunduk, lalu dibelenggu dan dijebloskan ke penjara. Ia wafat, di dalam penjara dan dalam belenggu, pada tahun 232.

[Al-Rabīʿ ibn Sulaymān:] I saw al-Buwayṭī mounted on a mule with a manacle around his neck and a fetter on his legs. The manacle and the fetter were joined by an iron chain. Suspended from the chain was a brick weighing thirty-five pounds.467 He was saying, “God created the world by saying ‘Be.’ If ‘be’ is created, then one created thing brought another created thing into being.” He went on: “By God, I’ll die with this very chain still on me, so that when I’m gone, people will know that men died in irons for this cause. If they put me before him”—meaning al-Wāthiq—“I’ll speak my mind.” [ʿAbd al-Raḥmān ibn Aḥmad:] Al-Buwayṭī lived a life of pious self-denial. During the Inquisition, he was taken from Egypt to Iraq, where he refused to capitulate and was clapped into irons and thrown in jail. He died, in prison and in fetters, in 232

[846–47]. 78.11

[846–47]. 78.11

Pasar Kecil Naṣr di Baghdad dinamai menurut nama ayahnya. Kakeknya, Mālik ibn al-Haytham, adalah salah satu tokoh gerakan revolusioner Abbasiyah. Ibn Naṣr sendiri adalah seorang yang taat beribadah dan lurus, yang menyeru orang lain untuk berbuat baik. Ia meriwayatkan hadis dari Mālik ibn Anas, Ḥammād ibn Zayd, Hushaym, dan lainnya.

The Little Market of Naṣr in Baghdad is named after his father. His grandfather, Mālik ibn al-Haytham, was one of the leaders of the Abbasid revolutionary movement. Ibn Naṣr himself was a man of piety and rectitude who called upon others to do right. He heard Hadith from Mālik ibn Anas, Ḥammād ibn Zayd, and Hushaym, among others.

Yahya bin Ma'in dan yang lainnya meriwayatkan darinya. 78.12

Yaḥyā ibn Maʿīn and others transmitted on his authority. 78.12

Ibn Naṣr dituduh berusaha merebut kekhalifahan, tetapi ketika ia ditangkap dan dibawa menghadap al-Wāthiq, al-Wāthiq berkata, "Abaikan saja apa yang menjadi alasan penangkapanmu."

Ibn Naṣr was accused of seeking the caliphate, but when he was arrested and brought before al-Wāthiq, the latter said, “Never mind what you were arrested for.

"Apa yang bisa kamu katakan tentang Al-Qur'an?" 78.13

What do you have to say about the Qurʾan?” 78.13

"Itu adalah firman Tuhan," kata Ibn Naṣr.

“It’s the word of God,” said Ibn Naṣr.

“Tapi apakah itu sesuatu yang diciptakan?” “Itu adalah firman Tuhan.” “Baiklah, kalau begitu: Dapatkah kamu melihat Tuhan pada Hari Kebangkitan?” “Begitulah yang dikatakan riwayat-riwayat.” “Hah!” kata al-Wāthiq. “Maksudmu, Dia akan terlihat seolah-olah Dia adalah benda terbatas yang memiliki tubuh?” Al-Wāthiq kemudian memanggil pedang dan tikar kulit. Atas perintahnya, Ibn Naṣr, yang masih dalam belenggu, didudukkan di atasnya. Selanjutnya, tali dikalungkan di lehernya dan ia direntangkan. Akhirnya al-Wāthiq berjalan mendekatinya dan memenggal kepalanya. Atas perintahnya, kepala yang terpenggal itu dikirim ke Baghdad dan dipertontonkan selama beberapa hari di Sisi Timur, lalu di Sisi Barat.

“But is it a created thing?” “It’s the word of God.” “Well then: Can you see God on the Day of Resurrection?” “That’s what the reports say.” “Hah!” said al-Wāthiq. “You mean He’ll be visible as if he were a finite object with a body?” Al-Wāthiq then called for the sword and the leather mat. At his command, Ibn Naṣr, still in chains, was sat upon. Next a rope was put around his neck and he was stretched out. Finally al-Wāthiq marched up to him and hacked off his head. At his command, the severed head was sent to Baghdad and displayed for several days on the East Side and then on the West.

[Al-Marrūdhī:] Ketika nama Aḥmad ibn Naṣr disebut, saya mendengar Aḥmad ibn Ḥanbal berkata, “Semoga Tuhan merahmatinya! Betapa dermawannya dia: dia mengorbankan nyawanya!” 78.14

[Al-Marrūdhī:] At the mention of Aḥmad ibn Naṣr, I heard Aḥmad ibn Ḥanbal say, “God have mercy on him! How generous he was: he gave up his life!” 78.14

[Ismāʿīl ibn Khalaf:] Aḥmad ibn Naṣr adalah sahabat saya. Setelah Inkuisisi membunuhnya dan memamerkan kepalanya, saya mendengar bahwa kepala itu sedang membaca Al-Qur'an. Maka saya pergi dan bermalam di tempat yang menghadap kepala itu, yang dijaga oleh orang-orang berkuda dan orang-orang berjalan kaki. Begitu semua orang tertidur, saya mendengar kepala itu membaca «Apakah manusia mengira bahwa mereka dibiarkan begitu saja dengan mengatakan, “Kami telah beriman,” dan mereka tidak diuji?»468 Ketika saya mendengarnya, saya gemetar. 78.15

[Ismāʿīl ibn Khalaf:] Aḥmad ibn Naṣr was my friend. After the Inquisition killed him and displayed his head, I heard that the head was reciting the Qurʾan. So I went and spent the night in a spot overlooking the head, which was guarded by men on horse and men on foot. As soon as everyone had dozed off, I heard the head reciting «Do people think that once they say, “We believe,” they will be left alone and not be put to the test?»468 When I heard it, I shuddered. 78.15

Kemudian saya bermimpi melihatnya mengenakan sutra halus dan brokat tebal dengan mahkota di kepalanya. "Saudara," tanyaku kepadanya, "bagaimana keadaanmu?" "Allah telah mengampuniku," jawabnya, "dan memasukkanku ke dalam Surga. Tetapi aku memang menjalani tiga hari yang tidak menyenangkan terlebih dahulu." "Mengapa?" "Utusan Allah ﷺ datang mengunjungiku, tetapi ketika ia melewati tiang tempat kepalaku tergantung, ia memalingkan pandangannya. Akhirnya aku bertanya kepadanya apakah aku mati karena kebenaran atau karena kebatilan."

Later I dreamed of seeing him draped in fine silk and heavy brocade469 with a crown on his head. “Brother,” I asked him, “how have you fared?” “God has forgiven me,” he answered, “and admitted me to the Garden. But I did spend three unhappy days first.” “Why?” “The Emissary of God came to visit me, but when he passed the stake where my head was he averted his eyes. Finally I asked him whether I had died for the truth or for a falsehood.

“Demi kebenaran,” katanya. “Tetapi yang membunuhmu adalah seorang anggota keluargaku, sehingga setiap kali aku melewatimu aku merasa malu.” [Ibrāhīm ibn al-Ḥasan:] Pada malam setelah Aḥmad ibn Naṣr dibunuh, salah seorang kenalanku bermimpi melihatnya. Ia bertanya kepadanya bagaimana Tuhan telah menilainya. 78.16

“‘For truth,’ he said. ‘But it was a member of my family who killed you, so whenever I pass you I feel ashamed.’” [Ibrāhīm ibn al-Ḥasan:] The night after Aḥmad ibn Naṣr was killed, one of my associates saw him in a dream. He asked him how God had judged him. 78.16

"Saya merasa seolah-olah baru tertidur sejenak," jawabnya, "lalu saya melihat Tuhan tersenyum kepada saya." Al-Khaṭīb meriwayatkan: Kepala Ibn Naṣr tetap dipamerkan di Baghdad, dan tubuhnya disalib di Samarra, selama enam tahun sebelum jasadnya akhirnya diturunkan. Kepala dan tubuh itu kemudian disatukan kembali pada bulan Syawal tahun 237 H [851–852 M] dan dimakamkan di al-Mālikiyyah, sebuah pemakaman di Sisi Timur. 78.17

“It felt as if I had dozed off for a moment,” he replied, “and then I saw God smiling at me.” Al-Khaṭīb reports: Ibn Naṣr’s head remained on display in Baghdad, and his body crucified in Samarra, for six years before his remains were finally taken down. The head and body were brought back together in Shawwāl of ’37 [851–52] and buried in al-Mālikiyyah, a cemetery on the East Side. 78.17

Di antara mereka yang ditangkap selama Inkuisisi terdapat al-Ḥārith ibn Miskīn, Abū ʿAmr al-Miṣrī. 78.18

Those arrested during the Inquisition include al-Ḥārith ibn Miskīn, Abū ʿAmr al- Miṣrī. 78.18

Dia meriwayatkan hadis dari Sufyān bin ʿUyaynah dan lainnya, serta mengikuti Mālik dalam fatwa-fatwa hukumnya. Ia adalah perawi hadis yang tsiqah. Pada masa Mihnah, ia dibawa ke Baghdad atas perintah al-Maʾmūn, yang memenjarakannya ketika ia menolak untuk menganut akidah bahwa Al-Qur'an itu makhluk. Ia tetap berada di penjara hingga naiknya al-Mutawakkil, yang membebaskan seluruh tahanan.

He heard reports from Sufyān ibn ʿUyaynah and others, and followed Mālik in his judgments of the Law. He was a reliable transmitter of Ḥadith. During the Inquisition, he was taken to Baghdad by order of al-Maʾmūn, who jailed him when he refused to espouse the creed of the created Qurʾan. He remained in jail until the accession of al- Mutawakkil, who released all the detainees.

Korban lain dari Inkuisisi adalah ʿAbd al-Aʿlā ibn Mushir, Abū Mushir, al-Dimashqī al-Ghassānī, yang dikirim kepada al-Maʾmūn di al-Raqqah. 78.19

Another victim of the Inquisition was ʿAbd al-Aʿlā ibn Mushir, Abū Mushir, al- Dimashqī l-Ghassānī, who was sent to al-Maʾmūn in al-Raqqah. 78.19

[Muḥammad ibn Saʿd:] Abū Mushir al-Ghassānī dikirim dari Damaskus ke al-Raqqah untuk menemui ʿAbd Allāh [al-Ma'mūn] bin Hārūn, yang menanyakan kepadanya tentang al-Qur'an.

[Muḥammad ibn Saʿd:] Abū Mushir al-Ghassānī was sent from Damascus to al- Raqqah to meet with ʿAbd Allāh [al-Maʾmūn] ibn Hārūn, who asked him about the Qurʾan.

"Itu adalah firman Tuhan," katanya, sambil menolak untuk mengatakan bahwa itu makhluk.

“It’s the speech of God,” he said, refusing to say it was created.

Al-Ma'mūn memanggil pedang dan tikar. Melihat bahwa dirinya akan dipenggal, Abū Mushir berkata, "Ia diciptakan!" Al-Ma'mūn membiarkannya hidup, tetapi berkata, "Jika engkau mengatakan itu sebelum aku memanggil pedang, aku akan mengirimmu pulang kepada keluargamu. Tetapi jika sekarang aku membiarkanmu pergi, engkau akan berkata bahwa engkau dipaksa. Bawa dia ke Baghdad dan kurung dia sampai mati!" Maka Abū Mushir pun dikirim dari al-Raqqah ke Baghdad pada Rabīʿ II 218.

Al-Maʾmūn called for the sword and the mat. Seeing that he was going to be beheaded, Abū Mushir said, “It’s created!” Al-Maʾmūn spared his life but said, “If you had said that before I called for the sword, I would have sent you back home to your family. But if I let you go now you’ll say you were coerced. Take him to Baghdad and lock him up until he dies!” Abū Mushir was accordingly sent from al-Raqqah to Baghdad in Rabīʿ II 218

[April–Mei 833], dan ia hanya sebentar dipenjara sebelum meninggal dunia pada hari pertama Rajab ’18 [23 Juli 833]. Banyak orang di Baghdad menyaksikan pengangkatan jenazahnya untuk dimakamkan.

[April–May 833], and remained in jail only a short time before he died on the first day of Rajab ’18 [July 23, 833]. A great many people in Baghdad witnessed the removal of his body for burial.

[Penulis:] Di antara mereka yang menolak untuk tunduk, sebagian diabaikan atau tidak dihiraukan, sementara yang lain dipenjara dan dilupakan. Tidak ada yang menerima perhatian sebanyak Aḥmad ibn Ḥanbal, seorang tokoh terpandang yang kisahnya sangat berkesan. 78.20

[The author:] Of those who refused to capitulate, some were overlooked or ignored while others were imprisoned and forgotten. None received as much attention as Aḥmad ibn Ḥanbal, a man of standing whose story was especially memorable. 78.20