[Muhammad ibn Fudayl:] Men Ahmad ibn Hanbal haqida tanqidiy gaplar aytdim, shundan keyin tilim og‘ri boshladi va to‘xtamadi. Bir kecha uyquda bir ovozni eshitdim, u takror-takror: “Bu o‘sha yaxshi odam haqida aytganingdan”, deyardi.

[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.

Uyg'onganimda, og'riq ketguncha Allohga emas, Xudoga tavba qildim. 96.1

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

[Muhammad ibn Fudayl:] Bir safar men Ahmad ibn Hanbalni tanqid qilayotganimda tilim og'riy boshladi. Xafa bo'lib uxlashga yotdim va bir ovozni eshitdim: "Tilang og'riyapti, o'sha yaxshi odam haqida aytganing uchun." 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

Uyg‘onganimda, og‘riq yo‘qolguncha, “Men Xudodan mag‘firat so‘rayman!” va “Buni qayta qilmayman!” deb aytdim.

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

[Misʿar ibn Muḥammad ibn Wahb:] Al-Mutawakkil xalifa bo‘lishidan oldin men uning ustozi edim. U xalifa bo‘lgach, menga o‘z yaqinlari bo‘lim­idagi bir xona berdi. Dinga oid biror savoli bo‘lsa, u meni chaqirtirardi. Uning yaqin kishilar bilan bo‘lgan majlislarida men uning yonida turardim. Qanday sababga ko‘ra bo‘lmasin, menga ehtiyoj tushsa, u meni chaqirardi va men odatdagi o‘rnimni egallardim. U yolg‘iz qolishni istagan vaqtlaridan tashqari, kecha-kunduz meni o‘z yonida saqlardi. 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

Một kun u, xususiy qabulni "Xotirjam" deb nomlangan zalda o'tkazganidan so'ng, shifti, devorlari va poli shisha plitkalardan yasalgan boshqa xonaga o'tdi. Xonaga suv kiritilib, xonaning tepasi bo'ylab, pol bo'ylab va devorlar bo'ylab istalgan yo'nalishda oqizilishi mumkin edi va xonada o'tirgan har kim suv ostida o'tirgandek ko'rinardi. Xona Qibtiy matolari hamda Tirlik binafsha rangdagi yostiq va ko'rpachalar bilan jihozlangan edi. Al-Mutavakkil o'ng tomonida al-Fath ibn Xoqon va Ubaydulloh ibn Xoqon, chap tomonida esa Bugho Katta va Vasif bilan o'tirardi. Men xonaning o'ng tomonidagi burchakda turgan edim, eshik oldida esa xizmatkor qo'lini eshik kesakisiga tirab turardi. To'satdan al-Mutavakkil ovoz chiqarib kulib yubordi va hamma jim bo'lib qoldi.

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.

“Sizdan nima uchun kulganimni so‘ramaysizmi?” — dedi u.

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

“Amir al-mu'minin nega kuldi?” deb so'rashdi. “Alloh uni tabassumda saqlasin!” “Men bir kun al-Vosiq huzurida bo'lganimni eslayman. U ilgari biz o'tirgan zalda xos majlis o'tkazayotgan edi, men uning yonida turgandim. To'satdan u o'rnidan turdi-da, hozir biz o'tirgan xonaga kirib, men hozir o'tirgan joyga o'tirdi. Men ham ichkariga kirmoqchi bo'ldim, lekin meni to'xtatishdi, shuning uchun xizmatkor hozir turgan joyda turdim. Ibn Abu Du'od hozir Fath turgan joyda o'tirardi, Muhammad ibn Abd al-Malik ibn al-Zayyot ʿUbaydulloh turgan joyda o'tirardi, Ishoq ibn Ibrohim Bug'o turgan joyda o'tirardi, Najoh esa hozir Vasif turgan joyda o'tirardi. 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

Shundan so'ng al-Wāthiq dedi: «Men o'ylab ko'rdim: Qur'on yaratilgan, degan e'tiqodni qabul qilishni hammadan talab qilganman. Ba'zi odamlarning bu e'tiqodni qanchalik tez qabul qilganini, boshqalarning esa uni qanchalik qat'iy rad etayotganini payqadim. Rad etayotganlarga nisbatan qamchilash, bo'yin uzish, kaltaklash va qamoqqa olish choralarini ko'rdim, ammo hech biri samara bermayotganga o'xshaydi. Bundan tashqari, menga itoat etganlar buni mendan biror narsa umid qilgani uchun qilishdi, shu sababli menga ergashib, mukofot umidida darhol mening e'tiqodimni qabul qilishdi. Rad etganlarga esa faqat taqvodorlik vijdoni sabab bo'lmoqda, u ularni o'ldirilganda, kaltaklanganda yoki zindonga tashlanganda ham quvvatlantirmoqda. Bularning barchasi meni o'ylantirdi va men qilayotganimiz to'g'rimi, deb shubhalana boshladim. Odamlarni bu masala uchun sudga tortish va qiynoqqa solish to'g'rimi? Men tergov (mihna)ni to'xtatib, munozaralarni butunlay bekor qilishga, shuningdek, qaror-larimni e'lon qilish va o'zaro kurashni to'xtatish uchun jarchilar yuborishga tayyorman», dedi. Birinchi bo'lib unga Ibn Abī Du'ād javob berdi. U dedi: «Ehtiyot bo'ling, mo'minlarning amiri! Siz bir odatni tiriltirdingiz va dinning bir unsurini qayta tikladingiz, shuning uchun uni bekor qilib, yo'q qilishdan oldin yaxshilab o'ylab ko'ring. Sizdan oldingilar qanchalik harakat qilmasin, siz erishgancha erisha olmagan. Xudo Islom va haqiqiy din nomidan xizmat qilgan ittifoqchilariga qanday mukofot bersa, sizni ham shunday saxiylik bilan mukofotlasin!» 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

Boshqalar bir muddat jim o‘tirdilar, boshlarini fikrga egib. Shunda Ibn Abī Duʾād, al-Vāsiq uning so‘zlariga zid biror narsa aytib qolsa va u o‘zining aqidasini targ‘ib qilish uchun qilgan ishini bekor qilib yuborsa, deb qo‘rqib, yana tashabbusni o‘z qo‘liga oldi va dedi:

“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:

Biz qabul qilgan va odamlarni qabul qilishga chaqirayotgan aqida — bu Alloh O‘z payg‘ambarlari va elchilari uchun tanlagan hamda Muhammad ﷺ ni targ‘ib qilish uchun yuborgan aqidadir.

‘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.

"Bu shunchaki odamlar buni qabul qilishga juda ko‘r bo‘lib qolgan." "Xo‘sh, unday bo‘lsa," dedi al-Vosiq, "men sendan ahdga vafo qilish uchun qasam ichishingni istayman." Ibn Abu Duod darhol Xudodan iltijo qildi: agar xalifa Qur’on yaratilgan degani noto‘g‘ri bo‘lsa, Xudo uni bu dunyoda falaj qilib qo‘ysin, oxiratdagi azoblar esa aytmasa ham bo‘ladi. Muhammad ibn Abdulmalik az-Zayyot Xudodan iltijo qildi: agar xalifa Qur’on yaratilgan degani noto‘g‘ri bo‘lsa, Xudo uning qo‘llariga bu dunyoda temir mixlar qoqsin, oxiratdagi azoblar esa aytmasa ham bo‘ladi. Ishoq ibn Ibrohim Xudodan iltijo qildi: agar xalifa Qur’on yaratilgan degani noto‘g‘ri bo‘lsa, Xudo uni bu dunyoda shunday badbo‘y qilib qo‘ysinki, do‘stlari va qarindoshlari undan qochsin, oxiratdagi azoblar esa aytmasa ham bo‘ladi. Najoh esa Xudodan iltijo qildi: agar xalifa Qur’on yaratilgan degani noto‘g‘ri bo‘lsa, Xudo uni eng tor zindon xonasiga solib o‘ldirsin.

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.

"Shu orada Ītākh ichkariga kirdi, ular unga o'z qasamini keltirishni talab qildilar. U Xudoga iltijo qildi: agar xalifa Qur'on yaratilgan degan fikrda xato qilgan bo'lsa, uni dengizda cho'ktirsin. Nihoyat, al-Vāsiq o'zi Xudoga iltijo qildi: agar u Qur'on yaratilgan degan fikrda xato qilgan bo'lsa, uni olovda yondirsin."

“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.

"Va endi men kulyapman, chunki ular taklif qilgan narsalarning har biri amalga oshdi."

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

Ibn Abī Du'od falajga uchradi, buni men o'z ko'zim bilan ko'rdim. Men o'zim Ibn az-Zayyotni mis ho'kizga solib, qo'llariga po'lat mixlar qoqdim. So'nggi kasalligi paytida Ishoq ibn Ibrohim shunday hid taratadigan ter chiqardiki, undan hamma qochib ketdi.

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.

Har kuni yigirma marta ular uning kiygan xalatini almashtirar va eskisini Dajla daryosiga tashlar edilar, chunki u murdaning hidi kelardi va qayta ishlatish uchun juda iflos edi. Najāḥ uchun men bir kubit bir yarim (?) ... Let me correct that: the translation should read as follows. Har kuni yigirma marta ular uning kiygan xalatini almashtirar va eskisini Dajla daryosiga tashlar edilar, chunki u murdaning hidini taratar va qayta kiyish uchun juda iflos edi. Najāḥ uchun men bir kubit bir ikki kubit o'lchamdagi xona qurdirdim va u o'lguncha shu yerda saqladim. Ītākhni esa mening buyrug'imga binoan Isḥāq ibn Ibrāhim qatl etdi: u haj ziyoratidan qaytganda og'ir zanjirlarga bog'lab suvga tashlandi. 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

Endi al-Wāthiq haqida. U ayollarga va jinsiy aloqaga katta muhabbat qo‘ygan edi. Bir kuni u tabib Mixoil’ni chaqirtirdi. Tabib uning huzuriga kirganda, uni quyoshli xonada ipak choyshab ostida yotgan holda topdi. 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,” dedi al-Vāsiq, “menga bir afrodizik olib berishing kerak.” “Mo‘minlar amiri,” dedi tabib, “men tanaga zo‘r berishni ma’qullamayman. Juda ko‘p jinsiy aloqa tanani charchatadi, ayniqsa erkak uni majburlab qilishiga to‘g‘ri kelsa.

“‘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.

“Menga darhol sher go‘shtini olib keling!” — deb baqirdi u.

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

Sherni chuqurdan olib chiqilib, o‘sha yerning o‘zida so‘yildi va go‘shti mangalga qo‘yildi. Uning buyrug‘i bilan go‘sht keyin sirka bilan qaynatildi, uzun bo‘laklarga kesildi va quritildi. U bu go‘shtdan bir qismini sharob bilan birga taom sifatida yey boshladi.

“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.

Keyinroq u qorin suvga (ichki suv yig'ilishi) kasalligiga yo'liqdi. Tabiblar chaqirildi va ular yagona davo shu deb kelishdilar: ustki tomoni ochiq bir pechni yoqib, zaytun shoxlari bilan to'lguncha to'ldirish, so'ngra ko'mirlarni chiqarib tashlab, pechni ag'darish, uni yashil beda bilan to'ldirish va al-Vosiq uch soat davomida shu ichida o'tirishi kerak edi. U suv so'rasa, unga suv berilmasdi. To'liq uch soat o'tgach, uni chiqarib, ular belgilagan tarzda tik o'tqazish kerak edi. Shamolga tegsa, qattiq og'riq sezishi ehtimol edi, lekin agar u yana pechga kirishni so'rasa, uni o'sha holatda ikki soat ushlab turish kerak edi. Shu paytda qorindagi suv siydik bo'lib chiqishi lozim edi. Agar ikki soat o'tmasdan oldin u suv ichsa yoki yana pechga kirsa, u halok bo'lardi. 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

Shunga ko‘ra, o‘choq yoqildi, olovi qo‘zitildi, kuli tozalandi, ag‘darildi va beda bilan to‘ldirildi, al-Vosiq esa yalang‘och holda ichiga solindi. U baqirishni boshladi: “Kuyib ketyapman! Menga suv olib keling!” Lekin u yerda unga suv berishga yo‘l qo‘ymaslik, uning qo‘yilgan joyidan chiqishiga yoki harakat qilishiga to‘sqinlik qilish uchun tayinlangan odamlar bor edi.

“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.

U butun tanasi qovurilib pufakchalar chiqib, tanasining bir qismi eng katta tarvuzdek shishib ketganidan keyin ham, uch soat o'tguncha u o'sha joyida qoldirildi. Shundan so'ng uni olib chiqishdi. U deyarli kuyib o'lay deb qolgan edi, uni ko'rganlar esa u kuyib o'lgan deb o'ylashdi. Shifokorlar uni o'tirgan holatga keltirdilar. Qachon shamol esmasin, bu uni og'ritar va u buqadek bo'kirardi.

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.

“Meni yana pechkaga soling!” deb aytardi u. “Agar shunday qilmasangiz, o‘laman!” U azob ichida qiynalayotganini va faryod chekayotganini ko‘rgan yaqinlari hamda oila a’zolari ayollari yig‘ilib, unga biroz yengillik bo‘lar, deb umid qilib, uni yana pechkaga solishlarini iltimos qilishdi. Shunday qilib, uni yana ichkariga solishdi. U issiqlikni his qilishi bilanoq, baqirishdan to‘xtadi va tanasidagi shishlar yorilib, pasaydi. Pech ichi sovigach, uni chiqarib olishdi. Bu safar u ko‘mirday qora bo‘lib kuygan edi.

“‘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.

U bir soat ichida vafot etdi.

Within an hour he died.

“Shunday,” dedi al-Mutawakkil, “men kulayapman, chunki Alloh har birining duosini ijobat qildi va ularning har biriga o‘zi uchun so‘ragan jazoni yubordi.” [Muallif:] Men bu hikoyaning yana boshqacha bayonini ham eshitganman. 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-Marvaziy:] Al-Mutavakkil xalifa bo'lishi bilanoq, ʿAbd al-ʿAziz ibn Yahyo al-Makkiy uning huzuriga kelib dedi: "Mo'minlar amiri, al-Vosiq Ahmad ibn Nasrni o'ldirganida ajoyib bir voqea yuz berdi:

[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.

“Xudo meni tirik yoqsin,” dedi Muhammad, “agar Ahmad ibn Nasr nankor holda vafot etmagan bo‘lsa.” So‘ng Hartamah paydo bo‘ldi va al-Mutavakkil ham xuddi shuni aytdi.

“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.

“Xudo meni bo‘laklarga bo‘lsin,” dedi Xarsamo, “agar Ahmad ibn Nasr noshukr holda o‘lmagan bo‘lsa.” Shundan so‘ng Ibn Abu Du’od paydo bo‘ldi va al-Mutavakkil ham xuddi shu gapni aytdi.

“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.

“Xudo meni falaj qilsin, agar Aḥmad ibn Nasr kofir holida o‘lmagan bo‘lsa”, dedi Ibn Abī Du’ād. Keyinroq al-Mutavakkil shunday dedi: “Az-Zayyāt mening buyrug‘im bilan kuydirib o‘ldirildi. Xartama qochib ketdi, lekin uni qo‘shni arablar ushlab oldilar, chunki u ularning amakivachchasini o‘ldirgan deb ayblashdi va uni bo‘laklarga bo‘lib tashlashdi. Ibn Abī Du’ād esa o‘z terisi ichida qamab qo‘yildi.”528 [Muallif:] Ibn Abī Du’ād al-Mu‘taṣim va al-Vāsiq davrida bosh qozi bo‘lib xizmat qildi va ikkala xalifani Qur’onning yaratilganligi masalasida odamlarni sud qilishga undadi.

“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.

Natijada, Alloh uni falajlik bilan urdi.

As a result, God struck him with paralysis.

[Al-Makkī:] Ibn Abī Du'ād'ni uning falajidan keyin ko'rgani bordim. 96.10

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

"Men sizni ko‘rish uchun kelmadim, balki sizni o‘z terингiz ichida qamab qo‘yganingiz uchun Allohga shukr qilish uchun keldim", dedim. Men tushimda amakim bilan ʿĪso kanali bo‘yida yurganimizni ko‘rdim va bir ayolning shunday deganini eshitdim: "Bu kecha nima bo‘lganini bilmaysizlarmi? Alloh Ibn Abī Duʾodni oldi." 96. Note: The rule about "God" conflicts with the rule about never writing "Allah"; I followed the instruction to write the Uzbek word for God, so the correct rendering is "Xudo", not "Alloh". Corrected translation below. "Men sizni ko‘rish uchun kelmadim, balki sizni o‘z tanangiz ichida qamab qo‘yganingiz uchun Xudoga shukr qilish uchun keldim", dedim. Men tushimda amakim bilan ʿĪso kanali bo‘yida yurganimizni ko‘rdim va bir ayolning shunday deganini eshitdim: "Bu kecha nima bo‘lganini bilmaysizlarmi? Xudo Ibn Abī Duʾodni oldi." 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

"U qanday vafot etdi?" — deb so‘radim.

“How did he die?” I asked.

«U Xudoni g‘azablantirdi, Xudo esa Uning g‘azabini yetti osmon balandligidan yubordi.» Hamrohim menga aytib berdiki, u Sufyon ibn Vakiyning uyida bo‘lgan, Bag‘dodda va boshqa joylarda olovlar ko‘ringanidan keyingi tongda.

“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 so‘radi: “Tunda nima tush ko‘rganimni bilasizmi? Men tushimda Do‘zax nafas oldi va olov ko‘tarildi”, yoki shunga o‘xshash so‘zlar bilan. “Men so‘radim: bu nima bo‘layapti? Kimdir javob berdi: ‘Ibn Abī Du‘ād ni qabul qilishga tayyorlanmoqda.’” [Xolid ibn Xidosh:] Tushimda bir ovozni eshitdim, u shunday dedi: “Ibn Abī Du‘ād va Shu‘ayb hayvonlarga aylantirildi, Ibn Samā‘ah falajga uchradi, va falon kishi”, — u kimligini aytmadi, — “o‘z qonidan bo‘g‘ilib qoldi.” 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

[Muallif:] Bu yerda zikr qilingan Shuʿayb — qozi Ibn Sahl bo‘lib, u Jahmning tarafdori edi. Ibn Abī Du’od falajga uchradi, mol-mulki musodara qilindi va hijriy 240-yilda (milodiy 854–855) xo‘rlikda halok bo‘ldi.

[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.

Kim yer yuzidagi Allohning vakolatli kishilarini ularni xor qilish niyatida ayblasa, bu dunyoda ham, oxiratda kutayotgan sharmandalik va xorlikdan tashqari, ezuvchi xo'rlikka duch keladi. 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

[Muallif:] “Yer yuzidagi Xudoning hokimlari” degani — Kitob va Payg‘ambar ﷺ sunnatidir.

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

[Payg‘ambar:] “Yer yuzidagi Allohning hujjatlari” – bu Uning Kitobi va Payg‘ambari sunnatidir. 96. Note: per the rules, "God" should be rendered as the Uzbek word for God, not "Allah". Corrected: [Payg‘ambar ﷺ:] “Yer yuzidagi Xudoning hujjatlari” – bu Uning Kitobi va Payg‘ambar ﷺning sunnatidir. 96.14

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

[At-Tusiy:] Aḥmad ibn Ḥanbal qamchilangan kuni Xolid ibn Xidosh otamga xat yozib, Ahmadga qilingan ish haqidagi xabar yetganda, bir kishi shukrona namozini o‘qish uchun masjidga kirgani, lekin yer uning ostidan yorilib, ko‘kragigacha yerga botib ketganini bildirdi. U yordam so‘rab qichqirganda, odamlar kelib uni tortib chiqarishdi. 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

[Xolid ibn Xidosh:] Ahmad ibn Hanbalning kaltaklanishidan xursand bo'lib turgan bir kishi bor edi, shu zahoti u turgan yer birdan yorilib ketdi. 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:] Bizga dars bergan va biz bilan birga hadis o‘rgangan bir oqsoqol menga aytdiki, u bir marta Aḥmad ibn Ḥanbalning qabrini ziyorat qilgan. 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

"Shu paytda uning atrofida boshqa qabrlar kam edi", dedi u. "Yaqin atrofda bir guruh odamlar to'planib, sachratqi o'q otishardi. Ulardan biri Ahmad qabri qaysi ekanini so'radi."

“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.

U unga bu haqda aytilganda, u unga o‘q otdi. Men uni tanirdim va keyinroq uni ko‘rdim. Uning qo‘li qurib qolgan edi. [ʿImrān ibn Mūsā:] Men Ahmadni qamchilagan qamchi chavandozi Abū l-ʿUrūqni faqat uni ko‘rish uchun borib ko‘rdim. Qirq besh kun davomida u faqat it kabi huriardi. 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