Mtu anaweza kuuliza kwa nini, ikiwa inaweza kuonyeshwa kwamba watu fulani walijisalimisha chini ya shinikizo, jambo ambalo Sharia inaruhusu, Aḥmad alikatisha uhusiano wake nao? Kuna majibu matatu yanayowezekana: 77.6
Someone might well ask why, if it can be shown that certain individuals capitulated under duress, which the Law allows, did Aḥmad end his relationship with them? There are three possible responses: 77.6
1. Watu hao walitishiwa lakini hawakupigwa kabla ya kujisalimisha.
1. The persons in question were threatened but not beaten before they capitulated.
Vitisho haviihesabiwi kuwa ni kulazimisha, kama inavyodhihirika kutoka kwenye riwaya iliyotajwa hapo juu kuhusu Yaḥyā ibn Maʿīn.
Threats do not count as coercion, as is evident from the aforementioned report about Yaḥyā ibn Maʿīn.
2. Aḥmad huenda alikata uhusiano wake nao kwa lengo la kutoa somo: kuwaonyesha watu wa kawaida ni fundisho lenye uovu kiasi gani ambalo wakosaji walikubaliana nalo, na hivyo kuwasaidia waumini wengi kubaki kwenye njia iliyo sahihi.
2. Aḥmad may have ended his relationship with them in order to make a point: to show the common people what a heinous doctrine it was that the offenders had assented to and thus help the mass of believers stay on the right path.
3. Baada ya kutoa idhini yao, wengi wa wakosaji walikubali malipo na kuanza kushirikiana na wanachama wa utawala huo. Kwa kufanya hivyo walivuka kile ambacho Sheria inaruhusu, hivyo wakastahili kutengwa na kulaaniwa.
3. Upon giving their assent, most of the offenders accepted payments and began associating with members of the regime. In doing so they went beyond what the Law allows and thus deserved ostracism and condemnation.
[Al-Marrūdhī:] Tangu tulipoingia Samarra hadi tulipoondoka, Aḥmad hakuonja chakula kilichopikwa wala mafuta yoyote. Wakati fulani alisema, "Hao wengine"—akimaanisha Ibn Abī Shaybah, Ibn al-Madīnī, na ʿAbd al-Aʿlā—"hakika wamekuwa wakijistarehe."
[Al-Marrūdhī:] From the time we entered Samarra to the time we left, Aḥmad tasted no cooked food or any fat. At one point he said, “That lot”—meaning Ibn Abī Shaybah, Ibn al-Madīnī, and ʿAbd al-Aʿlā—“have certainly been enjoying themselves.
"Sikuwahi kujua kwamba wamekuwa wameshikamana sana na dunia hii. Wanawezaje kujilazimisha kukaa karibu na milango ya majumba kama hivyo?" 77.7
I had no idea they were so attached to this world. How can they bring themselves to hang about palace doors like that?” 77.7
[Mwandishi:] Mojawapo ya mambo mazito zaidi yaliyoripotiwa kuhusu Ibn al-Madīnī ni kwamba alisimulia hadithi iliyopokewa na al-Walīd ibn Muslim, pamoja na kosa la kimaneno alilolifanya al-Walīd, kwa Ibn Abī Duʾād ili kuisaidia upande wake kuthibitisha msimamo wake. Hili ni miongoni mwa mambo ambayo Aḥmad alimkosoa nayo.
[The author:] One of the most damning things reported about Ibn al-Madīnī was that he recited a report transmitted by al-Walīd ibn Muslim, including a verbal error that al-Walīd had made, to Ibn Abī Duʾād in order to help his side argue for its point of view. This was one of the things that Aḥmad held against him.
[Al-Marrūdhī:] Nilimwambia Aḥmad kwamba ʿAlī l-Madīnī alikuwa akisoma hadithi iliyopokelewa na al-Walīd ibn Muslim, akinukuu kutoka kwa al-Awzāʿī, akinukuu kutoka kwa al-Zuhrī, akinukuu kutoka kwa Anas akinukuu kutoka kwa ʿUmar, akisema: “Mwachieni kwa Muumba wake.”461 77.8
[Al-Marrūdhī:] I told Aḥmad that ʿAlī l-Madīnī was reciting a report transmitted by al-Walīd ibn Muslim, citing al-Awzāʿī, citing al-Zuhrī, citing Anas citing ʿUmar, saying: “Leave it to its Creator.”461 77.8
"Yeye ni mwongo!" alisema Aḥmad. "Simulizi ya al-Walīd ibn Muslim inasema 'Mwachieni Muumba wake.'" Aliongeza: "al-Madīnī anajua kwamba al-Walīd alifanya kosa alipoipokeza simulizi hiyo. Basi kwa nini aisome kwa watu hao? Kwa nini awape simulizi isiyo sahihi?" Hivyo akamtangaza al-Madīnī kuwa mwongo.
“He’s a liar!” said Aḥmad. “Al-Walīd ibn Muslim’s report says ‘Leave it to its Maker.’” He added: “Al-Madīnī knows that al-Walīd made an error when he transmitted it. So why would he recite it for those people? Why give them a wrong report?” He thus declared al-Madīnī to be a liar.
Qahm: Ibn Abī Duʾād alimwambia al-Muʿtaṣim kwamba Aḥmad ibn Ḥanbal alidai kwamba Mwenyezi Mungu ataonekana Akhera, ingawa jicho linaweza kuona vitu vyenye mipaka tu.
[Qahm:] Ibn Abī Duʾād told al-Muʿtaṣim that Aḥmad ibn Ḥanbal claimed that God will be visible in the afterlife even though the eye can perceive only finite objects.
Alipoulizwa na al-Muʿtaṣim amweleze, Aḥmad alijibu kwamba alikuwa akimnukuu Mjumbe wa Mwenyezi Mungu. 77.9
When al-Muʿtaṣim asked Aḥmad to explain himself, he replied that he was citing the Emissary of God. 77.9
"Na Mtume alisema nini?" "Nilimsikia Muḥammad bin Jaʿfar Ghundar akisimulia," alisema Aḥmad, "kwamba alimsikia Shuʿbah akisimulia, akinukuu kutoka kwa Ismāʿīl bin Abī Khālid, akinukuu kutoka kwa Qays bin Abī Ḥāzim, akinukuu kutoka kwa Jarīr bin ʿAbd Allāh al-Bajalī: ‘Siku moja tulikuwa pamoja na Mtume ﷺ usiku wa kumi na nne wa mwezi, akatazama mwezi mzima akasema: “Hakika mtamwona Mola wenu kama mnavyoona mwezi huu waziwazi; hamtadanganywa katika kumwona.”’" Kisha akamgeukia Ibn Abī Duʾād. "Unasemaje kuhusu hilo?" "Itanibidi kuchunguza mnyororo wa wasimuliaji," alijibu.
“And what did the Emissary say?” “I heard Muḥammad ibn Jaʿfar Ghundar report,” said Aḥmad, “that he heard Shuʿbah report, citing Ismāʿīl ibn Abī Khālid, citing Qays ibn Abī Ḥāzim, citing Jarīr ibn ʿAbd Allāh al-Bajalī: ‘We were once with the Prophet on the fourteenth night of the month when he looked at the full moon and said, “You will most certainly see your Lord as clearly as you see the moon; you will not be cheated of seeing him.”’” Then he turned to Ibn Abī Duʾād. “What do you say to that?” “I’ll have to look into the chain of transmitters,” he replied.
Mkutano huu ulifanyika siku ya kwanza ya kesi ya Aḥmad. Baada ya kikao kumalizika, Ibn Abī Duʾād alimtuma aje Alī ibn al-Madīnī, ambaye wakati huo alikuwa akiishi Baghdad bila senti hata moja. Al-Madīnī alipofika tu, Ibn Abī Duʾād, bila kupoteza muda, alimpa dirham elfu kumi. Kisha akasema, "Hiyo ni zawadi kutoka kwa Amīr al-Muʾminīn." Kwa amri yake, al-Madīnī pia alipokea mishahara ya miaka miwili iliyokuwa ikimdai. Kisha Ibn Abī Duʾād akamuuliza kuhusu Hadith ya Jarīr ibn ʿAbd Allāh kuhusu kuonekana kwa Mungu.
This exchange took place on the first day of Aḥmad’s trial. After the session ended, Ibn Abī Duʾād sent for ʿAlī ibn al-Madīnī, who was then living in Baghdad without a dirham to his name. No sooner had al-Madīnī arrived than Ibn Abī Duʾād, without further ado, gave him ten thousand dirhams. Then he said, “That’s a gift from the Commander of the Faithful.” By his command, al-Madīnī also received the two years’ worth of stipends that were owed him. Then Ibn Abī Duʾād asked him about the Hadith of Jarīr ibn ʿAbd Allāh regarding the visibility of God.
"Ni sahihi," alisema al-Madīnī.
“It’s authentic,” said al-Madīnī.
"Do you have any criticism of it at all?" "I ask His Honor the Judge for permission not to discuss this." "ʿAlī," he said, "this is the most serious question you'll ever be asked."
Baada ya kumpa nguo mpya, chupa za manukato, na mnyama wa kupanda kamili na tandiko, hatamu, na kamba, Ibn Abī Duʾād aliendelea kumsukuma kwa swali lake hadi al-Madīnī hatimaye akasema, "Mmoja wa wasimulizi si wa kuaminika. Ni Qays ibn Abī Ḥāzim, ambaye hakuwa zaidi ya Mwarabu wa jangwani aliyekuwa akikojoa juu ya visigino vyake mwenyewe." Ibn Abī Duʾād alisimama na kumkumbatia.
“Do you have any criticism of it at all?” “I ask His Honor the Judge for permission not to discuss this.” “ʿAlī,” he said, “this is the most serious question you’ll ever be asked.” After regaling him with new clothes, bottles of scent, and a riding animal complete with saddle, bridle, and reins, Ibn Abī Duʾād continued to press his question until al- Madīnī finally said, “One of the transmitters is unreliable. It’s Qays ibn Abī Ḥāzim, who was no more than a desert Arab who used to piss on his own heels.” Ibn Abī Duʾād rose and embraced him.
Siku iliyofuata, wakati kesi ilipoendelea tena, Ibn Abī Duʾād alisema, "Amīr wa Waumini, Aḥmad alinukuu Hadithi ya Jarīr na kumtaja Qays ibn Abī Ḥāzim kama mmoja wa wapokezi, lakini Qays alikuwa Mwarabu wa jangwani tu aliyekuwa akikojoa juu ya visigino vyake mwenyewe." Baadaye Aḥmad alisema kwamba mara moja alitambua kuwa hili lilikuwa kazi ya ʿAlī l- Madīnī.
The next day, when the trial had resumed, Ibn Abī Duʾād said, “Commander of the Faithful, Aḥmad cited the Hadith of Jarīr and named Qays ibn Abī Ḥāzim as a transmitter, but Qays was no more than a desert Arab who used to piss on his own heels.” Aḥmad later said that he realized immediately that this was the work of ʿAlī l- Madīnī.
[Mwandishi:] Ikiwa hadithi hii ni ya kweli, basi Ibn al-Madīnī ana hatia ya uhalifu mkubwa sana:
[The author:] If this story is true, Ibn al-Madīnī is guilty of a terrible crime:
Kwa kujitolea alitoa tathmini aliyojua kuwa si ya kweli. Qays ibn Abī Ḥāzim alikuwa mmoja wa Tabi'in mashuhuri, na ndiye pekee aliyekutana na Masahaba kumi maarufu na kupokea hadithi kutoka kwao. Hii ndiyo kauli ya wanachuoni wengi, ingawa Abū Dāwūd Sulaymān ibn al-Ash'ath anasema kwamba alipokea kutoka kwa tisa tu kati ya kumi, aliyekosekana akiwa ʿAbd al-Raḥmān ibn ʿAwf. Vyovyote vile, Qays alipokea hadithi kutoka kwa Masahaba wengi, wala hakuwahi kukosolewa kwa sababu yoyote.
volunteering an assessment he knew to be false. Qays ibn Abī Ḥāzim was one of the leading Successors and the only one to have met all ten of the foremost Companions and transmitted reports on their authority. This is the view of most men of learning, though Abū Dāwūd Sulaymān ibn al-Ashʿath says that he transmitted from only nine of the ten, the missing one being ʿAbd al-Raḥmān ibn ʿAwf. In any event, Qays did transmit from a great many Companions and was never criticized for any reason.
Yeyote anayefanya kile ambacho al-Madīnī inasemekana alikifanya, kwa hiyo anastahili kutengwa. 77.10
Anyone who does what al-Madīnī reportedly did therefore deserves to be ostracized. 77.10
[Muḥammad ibn ʿAbd Allāh al-Shāfiʿī:] Ibrāhīm al-Ḥarbī aliulizwa kwa nini hakupokea hadithi zilizopokelewa na ʿAlī ibn al-Madīnī. Alijibu, "Siku moja nilimwona akitembea huku akiwa ameshika viatu vyake mkononi na pindo la vazi lake kati ya meno yake."462 77.11
[Muḥammad ibn ʿAbd Allāh al-Shāfiʿī:] Ibrāhīm al-Ḥarbī was asked why he didn’t transmit reports transmitted by ʿAlī ibn al-Madīnī. He replied, “One day I saw him walking along with his sandals in his hand and the hem of his garment between his teeth.462 77.11
"Unaenda wapi?" nilimuuliza.
“‘Where are you off to?’ I asked.
"Ninahitaji kufika kwa Abū ʿAbd Allāh kwa wakati ili niswali nyuma yake."
"Nilidhani alikuwa na maana ya Aḥmad ibn Ḥanbal, lakini nilipomuuliza alisema alikuwa na maana ya Ibn Abī Duʾād."
“‘I need to get to Abū ʿAbd Allāh’s in time to pray behind him.’ “I thought he meant Aḥmad ibn Ḥanbal, but when I asked him he said he meant Ibn Abī Duʾād.
“‘Kwa Mungu,’ nilisema, ‘sitanukuu neno lingine lolote nililolisikia kutoka kwako tena.’” [Ibrāhīm al-Ḥarbī:] Kila alipokutana na Hadithi aliyoipokea Aḥmad katika hati fulani, Ibn al-Madīnī alikuwa akisema, “Ifutilie mbali,” ili kumridhisha Ibn Abī Duʾād. 77.12
“‘By God,’ I said, ‘I’m never citing another word I heard from you.’” [Ibrāhīm al-Ḥarbī:] Whenever ʿAlī ibn al-Madīnī came across a Hadith transmitted by Aḥmad in a document, he would say, “Cross it out,” to please Ibn Abī Duʾād. 77.12
[Yaḥyā ibn ʿUthmān:] Nilimsikia Bishr ibn al-Ḥārith akisema: "Ningependa zaidi kuona nywele zao zimepakwa damu kuliko kuwaona wakikubali kushindwa." 77.13
[Yaḥyā ibn ʿUthmān:] I heard Bishr ibn al-Ḥārith say: “I would rather have seen their hair dyed with blood than see them give in.” 77.13