[Al-Marvaziy:] Mihna davrida faqat to'rt kishi sobit qoldi, ularning barchasi Marvdan edi: Ahmad ibn Hanbal, Ahmad ibn Nasr, Muhammad ibn Nuh va Nu'aym ibn Hammod. 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

Abu l-Husayn ibn al-Munodiy ham sabr-toqatda qolgan boshqa kishilarni ham zikr qiladi: Abu Nu'aym al-Fadl ibn Dukayn, Affon, al-Buvayti, Ismoil ibn Abi Uvays al-Madaniy, Abu Mus'ab al-Madaniy va Yahyo al-Himmoniy.

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:] Birinchi bo'lib so'roqqa chaqirilgan kishi ʿAffān edi. Ertasi kuni, u qaytib kelgach, men ham u yerda edim, bizning hammamiz ham, shu jumladan Aḥmad ibn Ḥanbal ham. Yaḥyā ibn Maʿīn ʿAffōndan Isḥāq unga nima degani va u qanday javob bergani haqida bizga aytib berishni so'radi. 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

“Men sizni ham, sizning hamkorlaringizni ham sharmanda qilish uchun hech narsa qilmadim”, dedi u. Bu esa, Isҳoq u aytishini istagan gapni aytmaganini anglatardi.

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

"Xo'sh, bu qanday edi?" "Isḥāq ibn Ibrāhīm meni chaqirtirdi. Men borganimda, u al-Ma'mun Shimoliy Iroqdan al-Raqqaga yuborgan xatni o'qib berdi. Xatda shunday deyilgan edi: «Affonni sinab ko'ring va uni Qur'on falon-falon ekanini aytishga chaqiring. Agar u shunday desa, uni lavozimida tasdiqlang. Agar rad etsa, uning maoshini to'xtating»." Al-Ma'mun Affonga oyiga besh yuz dirham to'lab kelayotgan edi.

“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.

«Когда письмо было зачитано, Исҳоқ велел мне высказать свою позицию. В ответ я прочитал: «Скажи: Он — Аллах, Единый, Самодостаточный»463 до конца, а затем спросил: "Это создано?" Исҳоқ сказал: "Послушай, уважаемый, Повелитель правоверных говорит, что лишит тебя жалованья, и если он это сделает, то и я тоже." Я ответил ему, что Бог говорит: «На небе ваш удел и то, что вам обещано»464. Ему нечего было ответить на это, и он отпустил меня.» Ахмад и те из наших единомышленников, кто был там, воодушевились этим рассказом.

“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:] Men ko‘rgan barcha ulamolar majlislari ichida eng buyugi Kufada, Imtihon davrida bo‘lgan majlis edi. Aqidani o‘z ichiga olgan maktub o‘qib eshittirilgach, Abū Nuʿaym so‘z olib dedi: “Men sakkiz yuz yetmish­dan ortiq ustozlardan, al-Aʿmashdan boshlab, hadis rivoyat qilganman, lekin shu fikrni — Qur’on yaratilgan narsadir, degan fikrni — tutgan birorta odamni uchratmaganman, va uni bu fikrni ilgari surgani uchun bid’atchilikda ayblanmasdan turib ko‘rmaganman.” 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

Shuni eshitgan Ahmad ibn Yunus o‘rnidan turdi va Abu Nu‘aymning boshidan o‘pib dedi: “Islom nomidan Alloh sizga mukofot bersin!” [Muhammad ibn Yunus:] Abu Nu‘aym hokimning huzuriga olib kirilganda, u shunday dedi: “Men Kufadagi barcha ulamolarni — al-A‘mashdan boshlab ettі yuzdan ortiq kishini ko‘rdim, ular Qur’on God kalomi ekanini aytishadi, mening bo‘ynim esa bu tugmacha qadar ham qadrga ega emas.” 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

Shunda Ahmad ibn Yunus o‘rnidan turdi va o‘rtada ilgari nizo bo‘lganiga qaramay, uning boshidan o‘pdi hamda dedi: “Ulug‘ shayx bo‘lganingiz uchun Alloh sizga mukofot bersin!” [Ibn Abu Shayba:] Kufaga so‘roq (mihna) kelganida, Ahmad ibn Yunus meni Abu Nu‘aymni topib, unga xabar berishga yubordi. Men uni topib, xabarni aytganimda, u: “Bu shunchaki qamchi urilishi-ku”, dedi. So‘ng u libosidagi bir tugmani yulib oldi va dedi: “Mening boshim bu tugmadan ham qadrsizroq.” 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:] Men Abū ʿAbd Allāh — ya'ni Aḥmad ibn Ḥanbal — aytganini eshitdim: "Ikki shayx Alloh uchun boshqa hech kimdan ko'ra yaxshiroq turdi" — yoki "deyarli hamma boshqalardan ko'ra" — "ʿAffān va Abū Nuʿaym." 78.7

[Muhammad ibn Sa'd:] Nu'aym ibn Hammad Marvdan edi. U Iroqda va G'arbiy Arabistonda hadis to'plash bilan keng shug'ullandi, so'ng Misrga joylashdi va u yerda Mu'tasim xalifaligi davrida Iroqqa chaqirilguncha yashadi. Uundan Qur'on masalasida so'roq qilindi, ammo unga talab qilingan narsani tan olishdan bosh tortdi. Shundan so'ng u Samarrada qamoqqa tashlandi va o'sha yerda, hali ham qamoqda ekanida, 228 yilda [842–43] vafot etdi. 78 yoshda.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:] 228 [842–843] yilda vafot etganlar orasida Nu'aym ibn Hammod ham bor edi. U Qur'on yaratilgan narsa, deb aytishdan bosh tortgani uchun zindonda zanjirband holda halok bo'lgan. Uni zanjiri bilan sudrab, chuqurga tashlashgan, u kafanga o'ralmay va uning jasadi uchun hech kim janozа o'qimay vafot etgan. Bu Ibn Abī Du'odning odamlari qilgan ish edi.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

U uni Mihna davrida olib ketishdi va Qur'on yaratilgan narsadir degan da'voni qabul qilishga majburlashdi. U rad etgach, Bag'dodda qamoqqa tashlandi va qamoqda vafot etdi. U zohid va Shariat ilmini tushungan kishi edi. 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

[Ar-Rabi' ibn Sulaymon:] Men al-Buvaytiyni xachir ustida, bo'yniga temir halqa, oyoqlariga kishan solingan holda ko'rdim. Halqa bilan kishan temir zanjir bilan bog'langan edi. Zanjirga o'ttiz besh funt og'irlikdagi g'isht osilgan edi. U shunday deb gapirardi: "Xudo olamni "Bo'l!" deb so'z aytib yaratdi. Agar "bo'l" yaratilgan bo'lsa, demak, bir yaratilgan narsa boshqa yaratilgan narsani vujudga keltirgan." So'ngra u davom etdi: "Xudo haqqi, men shu zanjir bilan o'laman, shunda men o'lganimdan keyin odamlar bu yo'lda kishanda o'lgan erkaklar bo'lganini bilishadi. Agar meni u oldiga — ya'ni al-Vosiq oldiga — olib borishsa, fikrimni ochiq aytaman." [Abdurrahmon ibn Ahmad:] Al-Buvaytiy taqvodorlik va nafsni cheklash ichida yashardi. Inkvizitsiya davrida uni Misrdan Iroqqa olib ketishdi, u yerda u bo'ysunishdan bosh tortdi, uni kishanlab zindonga tashlashdi. U zindonda, kishanda holda 232-yilda vafot etdi.

[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

Bag'dodagi Nasr bozori otasining nomi bilan ataladi. Uning bobosi Molik ibn al-Haytham Abbosiylar inqilobiy harakatining yetakchilaridan biri edi. Ibn Nasrning o'zi esa taqvodor va to'g'riso'z inson bo'lib, boshqalarni yaxshilikka chaqirardi. U Hadisni Molik ibn Anas, Hammod ibn Zayd, Hushaym va boshqalardan rivoyat qilgan.

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.

Yahyo ibn Ma'in va boshqalar uning rivoyati orqali naql qilganlar. 78.12

Yaḥyā ibn Maʿīn and others transmitted on his authority. 78.12

Ibn Naṣr bu xalifalikka intilishda ayblangan edi, ammo hibsga olinib al-Vosiq huzuriga keltirilganda, u shunday dedi: "Nima uchun hibsga olinganingiz haqida gapirmang.

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.

Qur’on haqida nima deya olasiz?” 78.13

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

"Bu Xudoning kalomi", dedi Ibn Nasr.

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

“Lekin u yaratilgan narsami?” “U Allohning kalomidir.” “Xo‘sh, unda: Qiyomat kunida Allohni ko‘rish mumkinmi?” “Rivoyatlar shunday deydi.” “Hah!” dedi al-Vôsiq. “Demak, U xuddi jismli, chegaralangan bir narsadek ko‘rinadimi?” Shundan so‘ng al-Vôsiq qilich va teri gilamni chaqirtirdi. Uning buyrug‘i bilan zanjirband Ibn Nasr o‘tirg‘izildi. Keyin uning bo‘yniga arqon solindi va uni cho‘zdirishdi. Nihoyat al-Vôsiq uning oldiga bordi va boshini kesib tashladi. Uning buyrug‘i bilan kesilgan bosh Bag‘dodga jo‘natildi va bir necha kun davomida avval Sharqiy, keyin G‘arbiy tomonda ko‘rgazmaga qo‘yildi.

“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.