有人可能会问：既然可以证明某些人是在胁迫之下屈服的，而律法是允许这样做的，那么艾哈迈德为何还要与他们断绝关系？对此有三种可能的回答：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. 当事人在屈服之前受到了威胁，但并未遭到殴打。
1. The persons in question were threatened but not beaten before they capitulated.
威胁不构成胁迫，从前面提到的关于叶哈雅·本·马因的记载中可以看出这一点。
Threats do not count as coercion, as is evident from the aforementioned report about Yaḥyā ibn Maʿīn.
2. 艾哈迈德或许与他们断绝了往来，目的在于表明态度：让普通民众看清那些违法者所赞同的是多么可憎的主张，从而帮助广大信众坚守正道。
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. 这些违法者大多在表示同意后接受了报酬，并开始与政权的成员往来。如此行事，他们已超出了律法所允许的范围，因而应当受到排斥和谴责。
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.
[阿勒-马鲁迪：] 从我们进入萨迈拉到离开，艾哈迈德没有吃过任何熟食，也没有碰过任何油脂。有一次他说："那几位"——指的是伊本·艾比·舍伊巴、伊本·麦迪尼和阿卜杜·阿阿拉——"他们肯定过得很舒坦。"
[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.
“我真不知道他们竟然如此贪恋今世。他们怎么忍心像那样在王宫的门前徘徊？”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
[作者:] 关于伊本·麦迪尼的一项最严重的记载是:他为了帮助伊本·阿比·杜阿德一方论证其观点,向后者诵读了一段由瓦利德·伊本·穆斯林转述的圣训,并且保留了瓦利德在转述时所犯的一处口误。艾哈迈德就是把这件事记在他的账上的,这也是艾哈迈德对他不满的原因之一。
[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.
[穆尔鲁迪:] 我对艾哈迈德说，阿里·麦迪尼正在诵述一段圣训，由瓦利德·伊本·穆斯林转述，引自奥扎伊，奥扎伊引自祖赫里，祖赫里引自安斯，安斯引自欧麦尔，内容是："任其归于它的创造者。"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
“他是个说谎者！”艾哈迈德说，“阿勒-瓦利德·本·穆斯林的传述是‘让它归于它的造物主’。”他接着说：“马迪尼知道阿勒-瓦利德在传述时出过错。那他为什么要向那些人诵读这段传述呢？为什么要给他们一个错误的传述？”他就这样断定马迪尼是个说谎者。
“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:] 伊本·阿比·杜阿德告诉穆阿台绥姆，艾哈迈德·伊本·罕百勒声称，真主在后世是可以被看见的，尽管眼睛只能感知有限的事物。
[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.
当穆尔泰綦木 (al-Muʿtaṣim) 要求艾哈迈德 (Aḥmad) 为自己辩解时，他回答说，他所引用的是真主的使者ﷺ。779
When al-Muʿtaṣim asked Aḥmad to explain himself, he replied that he was citing the Emissary of God. 77.9
“那使者说了什么？”“我听穆罕默德·本·哲法尔·根杜尔报告说，”艾哈迈德说，“他听舒耶卜报告，转引自伊斯玛仪·本·艾布·哈立德，转引自盖斯·本·艾布·哈兹姆，转引自贾利尔·本·阿卜杜拉·al-巴贾利：‘我们曾与先知ﷺ在一个月的第十四夜同在，他看着满月，说道：“你们必定会清楚地看见你们的主，就如同你们清楚地看见这月亮一样；你们不会在见到他这件事上被欺骗。”’”随后他转向伊本·艾布·杜阿德。“对此你有什么看法？”“我得查看一下传述链，”他回答道。
“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.
这段对话发生在艾哈迈德受审的第一天。会议结束后,伊本·阿比·杜阿德派人去请阿里·伊本·马迪尼。当时他住在巴格达,身无分文。阿里·伊本·马迪尼一到,伊本·阿比·杜阿德便不加多言,随即赠予他一万第尔汗。然后他说:“这是信士的长官的赏赐。”依照他的命令,阿里·伊本·马迪尼还领到了所欠的两年俸禄。之后,伊本·阿比·杜阿德向他询问关于贾里尔·伊本·阿卜杜拉圣训的内容,即关于真主可被看见的问题。
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.
“这段圣训是真实可靠的，”阿里·麦迪尼说。
“It’s authentic,” said al-Madīnī.
“你对此有没有任何批评？”
“我请求尊敬的法官准许我不讨论此事。”
“阿里，”他说，“这是你将会被问到的最严肃的问题。”
伊本·阿比·杜阿德赠予他新衣、几瓶香水，以及一匹配有鞍、辔、缰绳的坐骑，之后仍不断追问这个问题，直到阿里·麦丁尼最终说：“其中一位传述者不可靠，就是盖斯·伊本·阿比·哈齐姆，他不过是个沙漠里的阿拉伯人，常常对着自己的脚后跟撒尿。”伊本·阿比·杜阿德站起身来，拥抱了他。
“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.
第二天,审讯重新开始,伊本·阿布·杜阿德说:“信士的长官啊,艾哈迈德引述了哲利尔的圣训,并以盖斯·伊本·阿布·哈齐姆作为传述人,但盖斯不过是个沙漠里的阿拉伯人,惯于向自己的脚跟撒尿。”后来艾哈迈德说,他当即意识到,这是阿里·麦迪尼的手笔。
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.
【作者】如果这个故事属实，伊本·麦地尼就犯下了一桩可怕的罪行。
[The author:] If this story is true, Ibn al-Madīnī is guilty of a terrible crime:
不顾自己明知是假的事实，却仍作出评断。盖斯·本·艾卜·哈兹姆是最杰出的再传弟子之一，也是唯一一位见过十位最著名的圣门弟子，并传述过他们的圣训的人。这是大多数学者的看法，不过艾卜·达乌德·苏莱曼·本·艾什阿思说，他只从十人中的九人那里传述，缺少的那一位是阿卜杜·拉赫曼·本·奥夫。无论如何，盖斯从众多圣门弟子那里传述过圣训，而且从未因任何原因受到批评。
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.
因此，任何做了据传阿里·马迪尼所做之事的人，都应当受到孤立。7710
Anyone who does what al-Madīnī reportedly did therefore deserves to be ostracized. 77.10
[Muḥammad ibn ʿAbd Allāh al-Shāfiʿī:] 有人问易卜拉欣·哈尔比为何不转述阿里·伊本·麦迪尼所传的圣训。他回答道："有一天我看见他一手提着鞋，一边用牙齿咬着长袍的下摆走路。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
“‘你要去哪里？’我问道。”
“‘Where are you off to?’ I asked.
“‘我得赶在阿布·阿卜杜拉那里及时赶到，好跟他一起礼拜。’“我以为他说的是艾哈迈德·伊本·罕百勒，但我问他时，他说指的是伊本·阿比·杜阿德。”
“‘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.
“我指着上帝说，我再也不会引用你说的任何一句话。”[易卜拉欣·哈尔比：]每当阿里·伊本·麦迪尼在一份文献中看到艾哈迈德所传的圣训时，他就会说：“划掉它。”以此讨好伊本·艾比·杜阿德。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:] 我听到比舍尔·伊本·哈里斯说："我宁愿看到他们的头发被鲜血染红，也不愿看到他们屈服。" 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