[Al-Marwazī:] Hanya empat orang lelaki, kesemuanya dari Marv, yang kekal teguh sepanjang Mihnah: Aḥmad ibn Ḥanbal, Aḥmad ibn Naṣr, Muḥammad ibn Nūḥ, dan Nuʿaym ibn Ḥammād. 78.1

[Al-Marwazī:] Only four men, all of them from Marv, remained steadfast throughout the Inquisition: Aḥmad ibn Ḥanbal, Aḥmad ibn Naṣr, Muḥammad ibn Nūḥ, and Nuʿaym ibn Ḥammād. 78.1

Abū l-Ḥusayn ibn al-Munādī menyebut bahawa lelaki-lelaki berikut juga kekal teguh: Abū Nuʿaym al-Faḍl ibn Dukayn, ʿAffān, al-Buwayṭī, Ismāʿīl ibn Abī Uways al-Madanī, Abū Muṣʿab al-Madanī, dan Yaḥyā l-Ḥimmānī.

Abū l-Ḥusayn ibn al-Munādī mentions the following men as having remained steadfast as well: Abū Nuʿaym al-Faḍl ibn Dukayn, ʿAffān, al-Buwayṭī, Ismāʿīl ibn Abī Uways al-Madanī, Abū Muṣʿab al-Madanī, and Yaḥyā l-Ḥimmānī.

[Ḥanbal ibn Isḥāq:] Orang pertama yang dipanggil untuk disoal ialah ʿAffān. Keesokan harinya, selepas dia pulang, saya berada di sana, begitu juga kami semua, termasuk Aḥmad ibn Ḥanbal. Yaḥyā ibn Maʿīn meminta ʿAffān menceritakan kepada kami apa yang Isḥāq katakan kepadanya dan bagaimana dia 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 mencemarkan maruah kamu mahupun rakan-rakan kamu," katanya, yakni bahawa dia tidak mengatakan apa yang Isḥāq mahu dia 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 memanggil saya masuk. Ketika saya tiba di sana, dia membacakan surat yang telah dikirim al-Maʾmūn ke al-Raqqah dari utara Iraq. Dalam surat itu tertulis, ‘Ujilah ʿAffān, dan mintalah dia menyatakan bahawa al-Qurʾan itu begini dan begini. Jika dia berbuat demikian, kukuhkanlah kedudukannya. Jika dia menolak, hentikanlah elaunnya.’” Al-Maʾmūn telah membayar ʿAffān lima ratus dirham sebulan.

“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 selesai dibacakan, Isḥāq meminta saya menyatakan pendirian saya. Sebagai jawapan, saya membacakan «Katakanlah: Dialah Allah Yang Esa, Allah yang ṣamad»463 hingga akhir, lalu bertanya, ‘Adakah itu makhluk?’ “Isḥāq berkata, ‘Dengar, wahai orang tua, Amīrul Mu’minīn mengatakan dia akan memotong elaun kamu, dan jika dia berbuat begitu, saya juga akan berbuat begitu.’ “Saya memberitahunya bahawa Tuhan berfirman «Dan di langit rezeki kamu, dan juga apa yang dijanjikan kepada kamu.»464 Dia tidak mempunyai jawapan untuk itu dan membiarkan saya pergi.” Aḥmad dan sahabat-sahabat kami yang hadir di situ berasa lega dengan 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.

[Aḥmad ibn ʿUmar:] Daripada semua majlis para ulama yang pernah saya saksikan, yang paling agung ialah yang saya lihat di Kufah semasa zaman Mihnah. Selepas surat yang mengandungi doktrin itu dibacakan dengan kuat, Abū Nuʿaym tampil bersuara dan berkata, "Saya telah mendengar riwayat daripada lebih 870 orang guru, bermula daripada al-Aʿmash hingga ke bawah, tetapi saya tidak pernah bertemu dengan sesiapa yang berpegang kepada pandangan itu" — iaitu bahawa al-Qur'an itu makhluk — "dan tidak pernah saya melihat seseorang mengemukakannya tanpa dituduh sebagai bidaah." 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 ini, Aḥmad ibn Yūnus bangkit dan mencium kepala Abū Nuʿaym, sambil berkata, "Semoga Tuhan membalas jasamu bagi pihak Islam!" [Muḥammad ibn Yūnus:] Ketika Abū Nuʿaym dibawa masuk menghadap gabenor, dia berkata, "Saya telah melihat semua tokoh tua di Kufah—jumlahnya lebih daripada tujuh ratus orang, dari al-Aʿmash ke bawah—mengatakan bahawa al-Qur'an ialah firman Tuhan, dan leher saya tidak bermakna bagi saya lebih daripada butang 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, walaupun di antara mereka pernah ada permusuhan, lalu berkata, "Semoga Tuhan membalas kebaikanmu atas kedudukanmu sebagai tokoh besar!" [Ibn Abī Shaybah:] Ketika Inkuisisi tiba di Kufah, Aḥmad ibn Yūnus menyuruh saya pergi mencari Abū Nuʿaym dan memberitahukannya. Ketika saya menemukannya dan menyampaikan hal itu, dia berkata, "Ini hanya sebatan cambuk." Kemudian dia merobek satu 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

[Muḥammad ibn Saʿd:] Nuʿaym ibn Ḥammād berasal dari Marv. Beliau banyak mempelajari Hadith di Iraq dan Arab bahagian barat sebelum menetap di Mesir, di mana beliau tinggal sehingga dipanggil ke Iraq pada zaman pemerintahan al-Muʿtaṣim. Beliau disoal berkenaan al-Qur'an tetapi enggan menyetujui apa yang dituntut daripadanya. Kemudian beliau dipenjarakan di Samarra, tempat beliau wafat ketika masih dalam penjara, pada tahun 228 [842–43]. 78.8

[Muḥammad ibn Saʿd:] Nuʿaym ibn Ḥammād was from Marv. He pursued Hadith extensively in Iraq and western Arabia before settling in Egypt, where he stayed until he was summoned to Iraq during the caliphate of al-Muʿtaṣim. He was questioned regarding the Qurʾan but refused assent to what was demanded of him. He was then jailed in Samarra, where he died, still in prison, in 228 [842–43]. 78.8

[Ibrāhīm ibn Muḥammad ibn ʿArafah:] Antara mereka yang wafat pada tahun 228 [842–43] ialah Nu'aym ibn Ḥammād, yang mati dalam belenggu di dalam penjara kerana enggan mengatakan bahawa al-Qur'an adalah sesuatu yang dicipta. Dia diseret dengan rantainya dan dicampakkan ke dalam sebuah lubang, lalu mati tanpa dikafankan dan tanpa seorang pun menyembahyangkan jenazahnya. Ini adalah perbuatan orang suruhan Ibn Abī Du'ād.466 78.9

[Ibrāhīm ibn Muḥammad ibn ʿArafah:] Among those who died in 228 [842–43] was Nuʿaym ibn Ḥammād, who perished in chains in a dungeon because he refused to say that the Qurʾan was a created thing. He was dragged by his chains and thrown into a pit, and died without being wrapped in a shroud or having anyone pray over his body. This was the doing of Ibn Abī Duʾād’s man.466 78.9

Dia telah dibawa pergi semasa Inkuisisi dan ditekan supaya mengakui dakwaan bahawa al-Qur'an adalah sesuatu yang makhluk. Apabila dia menolak, dia dipenjarakan di Baghdad dan meninggal dunia di dalam penjara. Dia 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 ditunggang di atas bagal dengan belenggu di lehernya dan rantai di kakinya. Belenggu dan rantai itu disambungkan dengan rantai besi. Tergantung pada rantai itu ialah sebiji bata seberat tiga puluh lima paun.467 Dia berkata, "Tuhan mencipta dunia dengan berfirman 'Jadilah.' Jika 'jadilah' itu sendiri dicipta, maka satu perkara yang dicipta telah menjadikan perkara yang dicipta yang lain wujud." Dia meneruskan: "Demi Tuhan, aku akan mati dengan rantai ini masih terpasang padaku, supaya apabila aku pergi, orang ramai akan tahu bahawa manusia telah mati dalam belenggu demi perjuangan ini. Jika mereka membawa aku menghadapnya"—maksudnya al-Wāthiq—"aku akan menyatakan pendirianku." [ʿAbd al-Raḥmān ibn Aḥmad:] Al-Buwayṭī menjalani kehidupan zuhud yang warak. Semasa Inkuisisi, dia dibawa dari Mesir ke Iraq, di mana dia enggan tunduk dan dibelenggu serta dicampakkan ke dalam penjara. Dia meninggal dunia, 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 dinamakan sempena nama bapanya. Datuknya, Mālik ibn al-Haytham, adalah salah seorang pemimpin gerakan revolusi Abbasiyyah. Ibn Naṣr sendiri adalah seorang yang bertakwa dan lurus, yang menyeru orang lain kepada kebaikan. Beliau meriwayatkan hadis daripada Mālik ibn Anas, Ḥammād ibn Zayd, Hushaym, dan lain-lain.

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.

Yaḥyā ibn Maʿīn dan yang lain meriwayatkan daripadanya. 78.12

Yaḥyā ibn Maʿīn and others transmitted on his authority. 78.12

Ibn Naṣr dituduh mencari jawatan khalifah, tetapi apabila dia ditangkap dan dibawa menghadap al-Wāthiq, baginda berkata, "Tidak perlu dipedulikan apa yang menyebabkan kamu ditangkap."

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 anda katakan tentang al-Qur'an?" 78.13

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

"Ini adalah firman Tuhan," kata Ibn Naṣr.

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

"Tetapi adakah ia sesuatu yang diciptakan?" "Ia adalah firman Tuhan." "Baiklah, kalau begitu: Bolehkah Tuhan dilihat pada Hari Kiamat?" "Begitulah yang dinyatakan dalam riwayat-riwayat." "Hah!" kata al-Wāthiq. "Maksudmu Dia akan kelihatan seolah-olah Dia sebuah objek terbatas yang mempunyai jasad?" Al-Wāthiq kemudian memerintahkan supaya dibawa pedang dan tikar kulit. Atas arahannya, Ibn Naṣr, yang masih dirantai, didudukkan. Seterusnya, tali diikatkan di lehernya dan dia direntangkan. Akhirnya al-Wāthiq melangkah ke arahnya dan memenggal kepalanya. Atas perintahnya, kepala yang terpenggal itu dihantar ke Baghdad dan dipamerkan selama beberapa hari di Sisi Timur dan kemudian 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.