[Muhannaʾ bin Yaḥyā:] Saya melihat Yaʿqūb bin Ibrāhīm bin Saʿd al-Zuhrī mencium dahi dan wajah Aḥmad selepas dia dibebaskan dari penjara. Saya juga melihat Sulaymān bin Dāwūd al-Hāshimī mencium kepala dan dahinya. 70.1

[Muhannaʾ ibn Yaḥyā:] I saw Yaʿqūb ibn Ibrāhīm ibn Saʿd al-Zuhrī kissing Aḥmad on the forehead and the face after he was released from jail. I also saw Sulaymān ibn Dāwūd al-Hāshimī kissing his head and forehead. 70.1

[Al-Jarawī:] Saya berkata kepada al-Ḥārith ibn Miskīn: “Lelaki itu”—maksudnya Aḥmad ibn Ḥanbal—“sedang disebat. Marilah, kita pergi kepadanya.” 70.2

[Al-Jarawī:] I said to al-Ḥārith ibn Miskīn: “That man”—meaning Aḥmad ibn Ḥanbal—“is being flogged. Come on: let’s go to him.” 70.2

Kami tiba tepat ketika beliau sedang disebat. Kemudian beliau memberitahu kami, "Setelah mereka memukulku, aku jatuh tersungkur dan aku mendengar orang itu" — yakni Ibnu Abī Du'ād — "berkata, 'Wahai Amirul Mukminin, dia telah sesat dan akan menyesatkan orang lain.'" Al-Ḥārith berkata: "Yūsuf bin 'Umar bin Yazīd menceritakan kepadaku, dengan menyandarkannya kepada Mālik bin Anas, bahawa al-Zuhrī telah difitnah dengan niat jahat kepada pihak berkuasa, lalu beliau disebat. Apabila diberitahu bahawa al-Zuhrī telah dikenakan inkuisisi terbuka dengan kitab-kitabnya digantung di lehernya, Mālik berkata, 'Sa'īd bin al-Musayyab pernah disebat, dan rambut serta janggutnya dicukur. Abū l-Zinād dan Muḥammad bin al-Munkadir juga pernah disebat."

We arrived just as he was being flogged. Later he told us, “After they beat me I fell down and I heard that one”—meaning Ibn Abī Duʾād—“saying, ‘Commander of the Faithful, he’s gone astray, and will lead others astray.’” Al-Ḥārith remarked: “Yūsuf ibn ʿUmar ibn Yazīd told me, citing Mālik ibn Anas, that al-Zuhrī was maliciously denounced to the authorities and then flogged. When he was told that al-Zuhrī had been subjected to a public inquisition with his books hanging around his neck, Mālik said, ‘Saʿīd ibn al-Musayyab was flogged, and had his hair and beard shaved off. Abū l-Zinād and Muḥammad ibn al-Munkadir were also flogged.

"Umar ibn 'Abd al-'Aziz pernah berkata, "Janganlah iri hati kepada sesiapa yang belum menderita kerana Islam." Dan Malik tidak pun menyebut dirinya sendiri." Ahmad kagum dengan apa yang al-Harith ceritakan kepadanya.

ʿUmar ibn ʿAbd al-ʿAzīz once said, “Do not envy anyone who hasn’t suffered for Islam.”’ And Mālik didn’t even mention himself.” Aḥmad was impressed with what al-Ḥārith told him.

[Pengarang:] Manusia sentiasa menanggung ujian demi Tuhan.

[The author:] People have always suffered through ordeals for the sake of God.

Ramai nabi telah dibunuh; dan di kalangan umat-umat terdahulu, ramai orang baik dibunuh atau dibakar hidup-hidup, dengan sebahagian daripada mereka digergaji dua tanpa meninggalkan agama mereka. Sekiranya bukan kerana keengganan saya terhadap kepanjangan dan kecenderungan saya kepada keringkasan, saya akan menyenaraikan riwayat-riwayat yang ada dalam fikiran saya, berserta silsilah periwayatannya. 70.3

Many prophets were killed; and among the ancient nations, many good people were killed or immolated, with some of them being sawed in half without renouncing their faith. If not for my aversion to prolixity and my preference for brevity, I would list the reports I have in mind, along with their chains of transmission. 70.3

Nabi Muhammad ﷺ telah diracun, begitu juga Abū Bakr. ʿUmar, ʿUthmān, dan ʿAlī dibunuh. Al-Ḥasan diracun, dan al-Ḥusayn, Ibn al-Zubayr, al-Ḍaḥḥāk ibn Qays, dan al-Nuʿmān ibn Bashīr dibunuh. Khubayb ibn ʿAdī disalib. Al-Ḥajjāj menghukum mati ʿAbd al-Raḥmān ibn Abī Laylā, ʿAbd Allāh ibn Ghālib al-Ḥuddānī, Saʿīd ibn Jubayr, Abū l-Bakhtarī l-Ṭāʾī, Kumayl ibn Ziyād, dan Ḥuṭayṭ al-Zayyāt. Dia juga menyalib Māhān al-Ḥanafī, dan sebelum itu Ibn al-Zubayr.

The Prophet, God bless and keep him, was poisoned, as was Abū Bakr. ʿUmar, ʿUthmān, and ʿAlī were assassinated. Al-Ḥasan was poisoned, and al-Ḥusayn, Ibn al- Zubayr, al-Ḍaḥḥāk ibn Qays, and al-Nuʿmān ibn Bashīr were assassinated. Khubayb ibn ʿAdī was crucified. Al-Ḥajjāj executed ʿAbd al-Raḥmān ibn Abī Laylā, ʿAbd Allāh ibn Ghālib al-Ḥuddānī, Saʿīd ibn Jubayr, Abū l-Bakhtarī l-Ṭāʾī, Kumayl ibn Ziyād, and Ḥuṭayṭ al-Zayyāt. He also crucified Māhān al-Ḥanafī, and before him Ibn al-Zubayr.

Dan al-Wāthiq membunuh dan menyalib Aḥmad ibn Naṣr al-Khuzāʿī. 70.4

And al-Wāthiq killed and crucified Aḥmad ibn Naṣr al-Khuzāʿī. 70.4

Antara ulama besar yang pernah disebat ialah ʿAbd al-Raḥmān ibn Abī Laylā, yang dipukul sebanyak empat ratus kali sebatan dan kemudian dihukum bunuh oleh Ibn al-Ḥajjāj. 70.5

Among the great scholars who were flogged is ʿAbd al-Raḥmān ibn Abī Laylā, who was struck four hundred lashes and then executed by Ibn al-Ḥajjāj. 70.5

Yang lain ialah Sa'id ibn al-Musayyab, yang disebat seratus kali oleh 'Abd al-Malik ibn Marwan kerana enggan memberi bai'ah kepada al-Walid di Madinah. Atas perintah 'Abd al-Malik, beliau disebat, disiram dengan air pada hari yang sejuk, dan dipakaikan jubah daripada bulu.407

Another is Saʿīd ibn al-Musayyab, who was struck one hundred lashes by ʿAbd al- Malik ibn Marwān for refusing to swear allegiance to al-Walīd in Medina. At ʿAbd al- Malik’s orders, he was flogged, drenched with water on a cold day, and dressed in a woolen cloak.407

Yang lain ialah Khubayb ibn ʿAbd Allāh ibn al-Zubayr, yang telah dicambuk seratus kali oleh ʿUmar ibn ʿAbd al-ʿAzīz atas perintah al-Walīd, semata-mata kerana meriwayatkan sebuah Hadis di mana Nabi ﷺ bersabda, "Apabila keturunan Abū l-ʿĀṣ mencapai tiga puluh orang, mereka akan menjadikan hamba-hamba Allah sebagai milik mereka, dan bergilir-gilir merampas perbendaharaan-Nya." Setiap kali ʿUmar diberitahu, "Bergembiralah!", beliau akan menjawab, "Bagaimana aku dapat bergembira sedangkan Khubayb menghalang jalanku?"408

Another is Khubayb ibn ʿAbd Allāh ibn al-Zubayr, who was struck a hundred lashes by ʿUmar ibn ʿAbd al-ʿAzīz at the command of al-Walīd, all for reciting a Hadith where the Prophet—God bless and keep him—says, “When the descendants of Abū l-ʿĀṣ reach thirty in number, they will make God’s servants their own, and take turns plundering His treasury.” Whenever ʿUmar was told, “Rejoice!” he would reply, “How can I rejoice with Khubayb blocking my way?”408

Antara mereka ialah Abū l-Zinād, yang disebat oleh kerajaan Umayyah; Abū ʿAmr ibn al-ʿAlāʾ, yang dipukul lima ratus kali sebatan oleh kerajaan Umayyah; Rabiʿat al-Raʾy, yang disebat oleh kerajaan Umayyah; ʿAṭiyyah al-ʿAwfī, yang dipukul empat ratus kali sebatan oleh al-Ḥajjāj; Yazīd al-Ḍabbī, yang dipukul empat ratus kali sebatan oleh al-Ḥajjāj; Thābit al-Bunānī, yang disebat oleh Ibn al-Jārūd, timbalan Ibn Ziyād; ʿAbd Allāh ibn ʿAwn, yang dipukul tujuh puluh kali sebatan oleh Bilāl ibn Abī Burdah; Mālik ibn Anas, yang dipukul tujuh puluh kali sebatan oleh al-Manṣūr kerana berkata bahawa seseorang yang bersumpah di bawah paksaan tidak terikat dengan sumpahnya; dan Abū l-Sawwār al-ʿAdawī serta ʿUqbah ibn ʿAbd al-Ghāfir, yang kedua-duanya disebat. 70.6

Others include Abū l-Zinād, who was flogged by the Umayyads; Abū ʿAmr ibn al- ʿAlāʾ, struck five hundred lashes by the Umayyads; Rabiʿat al-Raʾy, flogged by the Umayyads; ʿAṭiyyah al-ʿAwfī, struck four hundred lashes by al-Ḥajjāj; Yazīd al- Ḍabbī, struck four hundred lashes by al-Ḥajjāj; Thābit al-Bunānī, flogged by Ibn al- Jārūd, the deputy of Ibn Ziyād; ʿAbd Allāh ibn ʿAwn, struck seventy lashes by Bilāl ibn Abī Burdah; Mālik ibn Anas, struck seventy lashes by al-Manṣūr for saying that a person who swears an oath under compulsion is not bound by it; and Abū l-Sawwār al- ʿAdawī and ʿUqbah ibn ʿAbd al-Ghāfir, who were both flogged. 70.6

Oleh itu, Aḥmad ibn Ḥanbal mempunyai senarai tokoh contoh yang amat mengagumkan.409

Aḥmad ibn Ḥanbal thus had a formidable list of exemplars.409

[Ṣāliḥ:] Saya mendengar ayah saya berkata, “Saya membebaskan orang yang sudah meninggal itu409 daripada tanggungan cambukan yang dia kenakan kepada saya.” Kemudian dia berkata, “Saya baru sahaja terjumpa ayat «Sesiapa yang memaafkan dan memperbaiki, maka ganjarannya ada pada Tuhan»411 dan menyelidiki maksudnya. Saya memetik Hāshim ibn Qāsim, yang memetik al-Mubārak ibn Faḍālah, yang memetik seseorang yang mendengar al-Ḥasan berkata, ‘Pada Hari Kiamat, semua bangsa akan datang merangkak di hadapan Tuhan yang Maha Agung lagi Maha Mulia. Kemudian hanya mereka yang Tuhan berhutang ganjaran kepadanya akan diseru untuk bangkit.’ 70.7

[Ṣāliḥ:] I heard my father say, “I exempt that dead man410 from liability for flogging me.” Then he said, “I just came across the verse «Whoever pardons and amends will find his reward with God»411 and looked into what it means. I cite Hāshim ibn Qāsim, who cites al-Mubārak ibn Faḍālah, who cites someone who heard al-Ḥasan say, ‘On the Day of Resurrection, all the nations will come crawling before God, mighty and glorious. Then only those to whom God owes a reward will be called upon to rise.’ 70.7

"Beliau berkata: ‘Hanya mereka yang memaafkan orang lain sahajalah yang akan dibangkitkan.’ “Maka saya memutuskan untuk membebaskan si mati daripada tanggungan atas sebatan yang dikenakan ke atas saya.” Kemudian beliau menambah, “Saya lebih suka tidak melihat Tuhan menyeksa sesiapa pun kerana saya.” [Aḥmad ibn Sinān:] Saya mendengar bahawa Aḥmad ibn Ḥanbal telah memaafkan al-Muʿtaṣim pada hari beliau mengalahkan Bābak, atau pada hari beliau menawan Amorium. Beliau berkata, “Saya membebaskannya daripada sebarang tanggungan atas sebatan yang dikenakan ke atas saya.” 70.8

“He said: ‘The only ones to rise will be those who forgave others.’ “So I decided to exempt the deceased from liability for flogging me.” Then he added, “I’d rather not have God torment anyone for my sake.” [Aḥmad ibn Sinān:] I heard that Aḥmad ibn Ḥanbal forgave al-Muʿtaṣim the day he defeated Bābak, or the day he captured Amorium. He said, “I exempt him from any liability for flogging me.” 70.8

[Aḥmad:] Al-Wāthiq mengirim pesan kepadaku meminta agar aku memaafkan al-Mu'taṣim atas cambukan yang dia berikan kepadaku. Aku menjawab, "Aku telah memaafkannya sejak aku meninggalkan istana, karena sabda Nabi ﷺ: 'Tidak ada yang akan dibangkitkan pada Hari Kiamat kecuali mereka yang memaafkan.'" 70.9

[Aḥmad:] Al-Wāthiq sent me a message asking me to forgive al-Muʿtaṣim for flogging me. I responded, “I forgave him the moment I left the palace because of what the Prophet said: ‘None will rise on Resurrection Day except those who forgive.’” 70.9

[Aḥmad:] Isḥāq ibn Ibrāhīm bertanya kepada saya sama ada saya akan membebaskan Abū Isḥāq [al-Muʿtaṣim] daripada tanggungan. Saya memberitahunya bahawa saya telah pun berbuat demikian. Saya telah memikirkan tentang Hadis yang bermaksud: “Pada Hari Kiamat akan kedengaran satu seruan: ‘Tiada seorang pun boleh bangkit melainkan mereka yang telah memaafkan!’” Saya juga teringat akan kata-kata al-Sha‘bī: “Maafkan sekali dan diberi ganjaran dua kali.” 70.10

[Ṣāliḥ:] Seorang lelaki yang merawat mangsa sebatan datang untuk menjaga ayah saya.413 "Saya pernah melihat orang yang telah disebat seribu kali," katanya kepada kami, "tetapi tiada yang seteruk ini."

[Ṣāliḥ:] A man who treated flogging victims came to look after my father.413 “I’ve seen people who’d been struck a thousand lashes,” he told us, “but nothing as bad as this.

"Mereka memukulnya dari depan dan juga dari belakang." 70.15

They struck him from the front as well as behind.” 70.15

Kemudian dia mengambil sebuah alat dan memeriksa beberapa luka tersebut. "Tidak ada yang menembus sesuatu," katanya.

Then he took an instrument and probed some of the wounds. “They didn’t puncture anything,” he said.

Dia mula kerap datang untuk merawat ayah saya. Beberapa pukulan telah mengenai wajahnya, dan dia dibiarkan tertiarap selama beberapa waktu. Pada satu ketika lelaki itu berkata, "Ada sesuatu yang ingin saya keluarkan." Dia mengeluarkan sepotong logam dan menggunakannya untuk menyelak daging sambil memotong sebahagiannya dengan pisau. Ayah saya menanggung semuanya, sentiasa memuji Tuhan sepanjang masa, dan akhirnya sembuh. Dia terus merasa sakit di bahagian tertentu, dan parut-parut itu kelihatan di belakangnya sehingga hari dia meninggal dunia.

He began to come regularly to treat my father. Some of the blows had struck him in the face, and he had been left lying face down for some time. At one point the man said, “There’s something I want to remove.” He took out a piece of metal and used it to fold back the flesh while cutting some of it away with a knife. My father bore it all, praising God the whole time, and eventually recovered. He continued to feel pain in certain places, and the scars were visible on his back until the day he died.

Saya mendengar dia berkata, “Demi Tuhan, aku telah memberikan segala yang aku mampu. Aku takut, dan yang aku harapkan hanyalah keluar daripadanya dengan selamat, tanpa menang atau kalah.” [Abū Ḥātim:] Aku pergi menemui Aḥmad ibn Ḥanbal kira-kira tiga tahun selepas dia disebat. 70.16

I heard him say, “By God, I have given all I could. I was afraid, and all I wished for was to come out of it even, not winning or losing.” [Abū Ḥātim:] I went to see Aḥmad ibn Ḥanbal three or so years after he was flogged. 70.16

"Adakah kamu masih merasa sakit?" tanyaku kepadanya.

“Do you still feel any pain?” I asked him.

Dia meletakkan tangan kanannya di atas siku kirinya dan berkata, "Di sini," seolah-olah hendak mengatakan bahawa siku itu telah tersasar dan masih sakit.