[Aḥmad:] 信仰由言语和行为构成。它可以增长，也可以减少。

[Aḥmad:] Belief consists of what you say and what you do. It can increase or decrease.

这是敬畏的唯一源泉，而违抗真主会削减它。 20.1

It is the only source of piety, and disobedience to God lessens it. 20.1

[伊斯哈格·本·易卜拉欣：] 当有人被问及那些说《古兰经》是受造的人时，艾哈迈德·本·罕百勒回答道：“凡说此言者，即为忘恩之人。”119 20.2

[Isḥāq ibn Ibrāhīm:] When asked about people who say that the Qurʾan is created, Aḥmad ibn Ḥanbal replied, “Anyone who says that is an Ingrate.”119 20.2

[伊斯哈格·本·易卜拉欣：] 有人问艾哈迈德·本·罕百勒，关于那些说《古兰经》是受造的人，他回答说："他是一个不信者。"他用的是分词形式。120 20.3

[Isḥāq ibn Ibrāhīm:] Asked about anyone who says that the Qurʾan is created, Aḥmad ibn Ḥanbal replied, “He’s an unbeliever,” using the participle.120 20.3

[Salamah ibn Shabīb:] 我听到艾哈迈德·伊本·罕百勒说：谁说《古兰经》是受造的，谁就是忘恩负义者。20.4

[Salamah ibn Shabīb:] I heard Aḥmad ibn Ḥanbal say that whoever says that the Qurʾan is created is an Ingrate. 20.4

[الكلام]：我问艾哈迈德·伊本·罕百勒关于一个说《古兰经》是受造物的人。20。 Correction: the text should be in Simplified Chinese, so the correct rendering is: [Al-Sarrāj:] 我问艾哈迈德·伊本·罕百勒，关于有人说《古兰经》是受造物的情况。20.5

[Al-Sarrāj:] I asked Aḥmad ibn Ḥanbal about someone who says that the Qurʾan is created. 20.5

“他是个忘恩负义的人。”“那如果有人说，诵读出来的《古兰经》文本是受造之物呢？”“他是哲赫米（Jahm）的追随者。”121

“He’s an Ingrate.” “What about someone who says that the text of the Qurʾan spoken aloud is a created thing?” “He’s a follower of Jahm.”121

[Al-Kawsaj:] 我问艾哈迈德·本·罕百勒，他如何看待那些认为《古兰经》是受造物的人。20。6

[Al-Kawsaj:] I asked Aḥmad ibn Ḥanbal what he thought of someone who called the Qurʾan created. 20.6

“他犯了不信之罪。”他一字一顿地回答道。

“He’s committed UN-BE-LIEF ,” he answered, stressing each syllable.

[Al-ʿUkbarī:] 我问艾哈迈德·伊本·罕百勒，《古兰经》是否确实是真主的言语，是非受造的，它出自祂，也归于祂。20.7

[Al-ʿUkbarī:] I asked Aḥmad ibn Ḥanbal whether it was true that the Qurʾan is the speech of God, uncreated, and that it came from Him and goes back to Him. 20.7

他回答说：“它的知识来自于祂，关于它的裁决也属于祂。”122

He answered: “From Him came the knowledge of it, and to Him belongs the judgment concerning it.”122

[Ṣāliḥ:] 我发现阿布·塔利卜一直引述我父亲的话说：“《古兰经》的经文，若是出声诵读，乃是非受造的。”我把这件事告诉了父亲，他问我是怎么知道的。我告诉他，是从某某人那里听来的。20。8

[Ṣāliḥ:] I found out that Abū Ṭālib had been quoting my father as saying “The text of the Qurʾan, spoken aloud, is uncreated.” I told my father about this, and he asked how I knew. I told him I had heard it from So-and-So. 20.8

“去叫阿布·塔利卜来。”他说。

“Send for Abū Ṭālib,” he said.

我派人去叫他，他来了，同来的还有Fūrān。123

I sent for him and he came, along with Fūrān.123

“我有没有对你说过，大声诵读的《古兰经》文本是非受造的？”我父亲气得浑身发抖地说。

“Did I ever say to you that the text of the Qurʾan spoken aloud is uncreated?” said my father, shaking with anger.

“我朗读《说：他是安拉，独一的》124时，你说：‘那不是受造的。’”“可你为什么引用我的话说‘诵读出来的古兰经文本是非受造的’？不仅如此：我听说你把这句话写下来寄给了人。如果你写过，就尽全力把它擦掉，并写信给你写过的那些人，告诉他们我从未说过那句话。”福兰开始道歉，最后脸色惊恐地离开了。阿布·塔利卜回来告诉我，他已把笔记上的字擦掉，并写了一封信，解释说他误引了我父亲的话。

“I read «Say, He is God, the one»124 out loud and you said, ‘That’s not created.’” “But why did you quote me as saying ‘The text of the Qurʾan spoken aloud is uncreated’? Not only that: I hear you wrote this down and sent it to people. If you wrote it down, rub it out as hard as you can, and write to the people you wrote to and tell them I never said that.” Fūrān began apologizing, and finally left looking terrified. Abū Ṭālib came back to say that he had rubbed the words out of his notes and written a letter explaining that he had misquoted my father.

[Aḥmad:] 我们按照所传承的方式转述这些圣训。20.9

[Aḥmad:] We transmit these reports as we find them. 20.9

[艾哈迈德：] 信奉逊奈与集体（Jamāʿah）之道的信士，对于自己不理解的事，应交由真主去定夺。若他听到一段圣训，如“乐园中的人将见到他们的主”，他应当信之，而不去对其作出解释。

[Aḥmad:] A believer who belongs to the people of sunnah and community should defer what he doesn’t understand to God. If he hears a Hadith report like “The people in the Garden will see their Lord,”126 he should believe it without trying to explain it.

所有地方的学者对此都没有异议。20.10

All men of learning everywhere are agreed on this. 20.10

[ʿAbd Allāh:] 我父亲曾写信给ʿUbayd Allāh ibn Yaḥyā ibn Khāqān说：“我不参与辩论，我认为除非经文或先知的圣训中有所提及，否则不应谈论那些事情。谈论其他任何事情都是无益的。”20.11

[ʿAbd Allāh:] My father once wrote the following to ʿUbayd Allāh ibn Yaḥyā ibn Khāqān: “I don’t engage in Disputation, and I don’t think one should talk about any of that unless it appears in Scripture or the Hadith of the Prophet, God bless and keep him. Talking about anything else is no good.” 20.11

【艾哈迈德：】不要与好争辩者同坐，即便他们是在为逊奈辩护。128 20.12

[Aḥmad:] Don’t sit with Disputationists, even if they’re defending the sunnah.128 20.12

[Aḥmad:] 主张受造言语者比追随者耶海姆更糟。20.13

[Aḥmad:] The Proponents of Created Utterance are worse than the followers of Jahm. 20.13

ibn al-Layth补充道："我曾听人问艾哈迈德·伊本·罕百勒关于“Stoppers”的情况，他说：‘在我看来，“Stoppers”、耶海米派的追随者，以及主张受造诵读的人，都同样糟糕。’" 20.14

Ibn al-Layth added: “I once heard someone ask Aḥmad ibn Ḥanbal about the Stoppers, and he said: ‘As far as I’m concerned, the Stoppers, the followers of Jahm, and the Proponents of Created Utterance are all equally bad.’” 20.14

[Aḥmad:] 如果你礼拜时旁边的人结果是贾赫米派的追随者，你就应当重新礼拜。20。15

[Aḥmad:] If you do the ritual prayer and the man next to you turns out to be a follower of Jahm, do it over. 20.15

[Salamah ibn Shabīb:] 我去拜访艾哈迈德·伊本·罕百勒，想向他请教他对那种说“《古兰经》是真主的言语”之人的看法。130 20.16

[Salamah ibn Shabīb:] I went to see Aḥmad ibn Ḥanbal to ask him what he thought of someone who says, “The Qurʾan is the speech of God.”130 20.16

“如果他不说‘《古兰经》是真主的言语，非受造的’，那他就是忘恩负义者。”他接着说：“对此不要有任何怀疑。如果他不说‘《古兰经》是真主的言语，非受造的’，那他就是在说它是受造的。而任何说它是受造的人，都是得罪了全能至尊的真主。”我问他，“停止论者”是否也是忘恩负义者。

“If he doesn’t say, ‘The Qurʾan is the speech of God, uncreated,’ then he’s an Ingrate.” He went on: “Have no doubt about it. If he doesn’t say, ‘The Qurʾan is the speech of God, uncreated,’ then he’s saying it’s created. And anyone who says it’s created has sinned against God, mighty and glorious.” I asked him if the Stoppers were Ingrates.

"他们是。" [艾哈迈德:] 凡说诵读出来的《古兰经》文本是受造之物的人，就是哲海米派的追随者。2017

“They are.” [Aḥmad:] Anyone who says that the text of the Qurʾan spoken aloud is a created thing131 is a follower of Jahm. 20.17

[ʿAbd Allāh:] 我告诉父亲，al-Karābīsī 说大声诵读的《古兰经》文是受造之物。20.18

[ʿAbd Allāh:] I told my father that al-Karābīsī was saying that the Qurʾanic text spoken aloud is a created thing. 20.18

“他在撒谎，这个狡猾的混蛋，”他说，“愿神揭穿他！他接续了比什尔·马里西的衣钵。”[艾哈迈德：] 毫无疑问，一个阻挠者就是一个忘恩负义者。20.19

“He’s lying, the tricky bastard,” he said. “May God expose him! He’s taken up where Bishr al-Marīsī132 left off.” [Aḥmad:] Have no doubt that a Stopper is an Ingrate. 20.19

[伊斯哈格·本·易卜拉欣·本·哈尼ʾ：] 有人问艾哈迈德·本·罕百勒，能否在一位认为诵读出声的《古兰经》经文是受造物的领袖身后礼拜。20.20

[Isḥāq ibn Ibrāhīm ibn Hāniʾ:] Someone asked Aḥmad ibn Ḥanbal whether it was allowed to perform the ritual prayer behind a leader who believes that the text of the Qurʾan spoken aloud is a created thing. 20.20

[Al-Muṭṭawwiʿī:] 我曾听人问艾哈迈德·本·罕百勒关于先知的同伴们的优劣次序，他回答说：“应当依照伊本·欧麦尔的圣训来排列。至于哈里发之位，则依照萨菲那的圣训所述的次序：先是艾布·伯克尔，然后是欧麦尔，然后是奥斯曼，然后是阿里。”20.24

[Al-Muṭṭawwiʿī:] I once heard someone ask Aḥmad ibn Ḥanbal about the relative merits of the Prophet’s Companions, and he answered, “They should be ranked according to the Hadith of Ibn ʿUmar.137 As far as the caliphate is concerned, the order is the one given in the Hadith of Safīnah: first Abū Bakr, then ʿUmar, then ʿUthmān, then ʿAlī.” 20.24

“这段传述是Ḥashraj传的吗？”“不是，是Ḥammād ibn Salamah传的。”［作者按：］之所以提出这个问题，是因为Ḥammād ibn Salamah和Ḥashraj ibn Nubātah都传述了Safīnah的圣训，而Ḥashraj的可靠性存疑，Ḥammād ibn Salamah则是可靠的楷模。

“Was that report transmitted by Ḥashraj?” “No, by Ḥammād ibn Salamah.” [The author:] This question arose because both Ḥammād ibn Salamah and Ḥashraj ibn Nubātah transmitted the Hadith of Safīnah, but Ḥashraj is of dubious reliability while Ḥammād ibn Salamah is an exemplar.

[ʿAbd Allāh:] 我问父亲关于为阿布·伯克尔和欧麦尔进入乐园作证的事。他说：“这是真的。我遵循赛义德·本·宰德的圣训，其中说：‘我作证，先知ﷺ在乐园中，他的九位同伴也在乐园中。’先知ﷺ说：‘乐园中的人分为一百二十排，其中八十排由我的民众填满。’如果他的同伴不在其中，那还有谁会在呢？”20.25

[ʿAbd Allāh:] I asked my father about the testimony that Abū Bakr and ʿUmar are in the Garden. He said, “It’s true. I follow the Hadith of Saʿīd ibn Zayd, which says, ‘I testify that the Prophet is in the Garden, and so are his nine Companions.’ And the Prophet, God bless and keep him, said, ‘The people in the Garden stand in a hundred and twenty rows, of which eighty are filled by members of my community.’ If his Companions aren’t included, then who would be?” 20.25

[Al-Maymūnī:] 艾哈迈德·伊本·汉百勒对我说："艾布·哈桑，如果你听到有人说圣门弟子（Companions）的坏话，那么你就应当怀疑他的伊斯兰信仰。" 20.26

[Al-Maymūnī:] Aḥmad ibn Ḥanbal said to me, “Abū l-Ḥasan, if you hear anyone saying anything bad about the Companions of the Prophet, God bless and keep him, then you should doubt his Islam.” 20.26

【艾哈迈德：】当真主的使者ﷺ病倒时，他派艾布·伯克尔带领众人礼拜，尽管当时还有其他诵读更好的人。

[Aḥmad:] When God’s Emissary, God bless and keep him, fell ill, he sent Abū Bakr to lead the ritual prayer even though there were others who were better readers.

重点在于说明谁应当担任哈里发。2027

The point was to show who the caliph should be. 20.27

[艾哈迈德:] 这个群体中最优秀的人，在先知之后，是虔诚的艾布·伯克尔，然后是欧麦尔·本·哈塔卜，然后是奥斯曼·本·阿凡。我们将这三位排在最前面，正如安拉的使者的众伴侣所做的那样，对此没有任何分歧。

[Aḥmad:] The best member of this community, after the Prophet, was Abū Bakr the Righteous, then ʿUmar ibn al-Khaṭṭāb, then ʿUthmān ibn ʿAffān. We put those three first, as the Companions of God’s Emissary did, with no difference of opinion.

[Ṣāliḥ:] 有人问我父亲（当时我在场）：说"阿里比奥斯曼更优秀"的人是否在做一件新的、坏的事情。20.30

[Ṣāliḥ:] Someone asked my father—with me present—whether someone who says that ʿAlī was better than ʿUthmān is doing something new and bad. 20.30

“凡做此事者都应受到谴责，”我父亲说，“使者的同伴们将奥斯曼排在首位——愿真主喜悦他。”[阿慕尔·本·奥斯曼·海姆斯：] 当艾哈迈德·本·韩百勒从萨迈拉被押送到拜占庭边境时，他们曾在霍姆斯停留。我找到他，问他对阿里和奥斯曼的立场。20.31

“Anyone who does that deserves to be denounced,” said my father. “The Companions of the Emissary put ʿUthmān—God be pleased with him—first.” [ʿAmr ibn ʿUthmān al-Ḥimṣī:] When Aḥmad ibn Ḥanbal was transported from Samarra to the Byzantine frontier, they stopped here in Homs. I found him and asked him his position on ʿAlī and ʿUthmān. 20.31

“先是奥斯曼，然后是阿里，”他说。“听着，艾布·哈夫斯，”他接着说，“任何把阿里置于奥斯曼之前的人，都是在嘲弄那次议会。”139

“First ʿUthmān, then ʿAlī,” he said. “Listen, Abū Ḥafṣ,” he continued. “Anyone who puts ʿAlī before ʿUthmān is scoffing at the Council.”139

[穆罕默德·伊本·阿夫:] 我曾向艾哈迈德·伊本·罕百勒请教关于将某些圣门弟子置于他人之前的问题。他说:"凡是把阿里置于艾布·伯克尔之前的人,就是在质疑安拉的使者ﷺ的判断。凡是把阿里置于欧麦尔之前的人,就是在质疑安拉的使者ﷺ和艾布·伯克尔两人的判断。凡是把阿里置于奥斯曼之前的人,就是在质疑安拉的使者ﷺ、艾布·伯克尔、欧麦尔以及迁士们的判断,我无法想象这样的人所做的任何善功还能使他受益。"20.32

[Muḥammad ibn ʿAwf:] I asked Aḥmad ibn Ḥanbal about putting some Companions before others. He said, “Anyone who puts ʿAlī ahead of Abū Bakr is questioning the judgment of God’s Emissary. Anyone who puts ʿAlī ahead of ʿUmar has questioned the judgment of God’s Emissary and Abū Bakr both. Anyone who puts ʿAlī ahead of ʿUthmān has questioned the judgment of God’s Emissary, Abū Bakr, ʿUmar, and the Emigrants, and I can’t imagine that someone who does that will benefit from any good works he does.” 20.32

[ʿAbd Allāh:] 有一天,我和父亲坐在一起,这时有几个来自卡尔赫的人走了进来。他们谈论了很长时间艾布·伯克尔、欧麦尔和奥斯曼的哈里发时期。然后他们转而谈论阿里的哈里发时期,并且说了很久很久。

[ʿAbd Allāh:] One day I was sitting with my father when some people from al-Karkh came in. They spoke for a good long while about the caliphates of Abū Bakr, ʿUmar, and ʿUthmān. Then they turned to the caliphate of ʿAlī and went on and on about it.

过了一会儿，我父亲抬起头看着他们，说道："你们说了很多关于阿里和哈里发职位的话，但使阿里伟大的并不是他担任了这个职位，而是阿里担任哈里发才使这个职位变得伟大。" 20.33

After a while my father looked up at them and said, “You’ve said a lot about ʿAlī and the caliphate, but it wasn’t holding the office that made ʿAlī great. It was having ʿAlī as caliph that made the office great.” 20.33

Al-Sayyārī补充道："我把这个故事讲给一位什叶派教徒听，他说：'你刚刚消除了我对艾哈迈德·伊本·罕百勒一半的怨恨。'"[ʿAbd Allāh:] 我听父亲背诵了safīnah圣训之后，问他："爸爸，您如何看待把某些圣门弟子置于他人之上？"141 20.34

Al-Sayyārī added, “I told this story to a Shiʿi, and he said, ‘You’ve just taken away half the resentment I had against Aḥmad ibn Ḥanbal.’” [ʿAbd Allāh:] After hearing my father recite the Hadith of Safīnah,141 I asked him, “Dad, what do you say about putting some Companions before others?” 20.34

“就继承顺序而言，是艾卜·伯克尔，然后是欧麦尔，然后是奥斯曼。” “那阿里·本·艾比·塔利卜呢？” “孩子，阿里是先知ﷺ家族的成员。没有人能与他们相比。” [艾哈迈德：]在众位同伴中，没有谁的美德像阿里·本·艾比·塔利卜那样有如此多经过充分证实的记载。20.35

“As far as the succession goes, it’s Abū Bakr, then ʿUmar, then ʿUthmān.” “What about ʿAlī ibn Abī Ṭālib?” “Son, ʿAlī was a member of the Prophet’s household. No one compares with them.” [Aḥmad:] None of the Companions has as many well-attested virtues as ʿAlī ibn Abī Ṭālib. 20.35

【艾哈迈德：】否认阿里是榜样的人，在辨识正道上甚至比家里的驴还要糟糕。20。36

[Aḥmad:] Anyone who denies that ʿAlī was an exemplar is even worse at finding his way than the family donkey. 20.36

[Ḥanbal:] 我问艾哈迈德·伊本·罕百勒，阿里的哈里发职位是否有效。20。37

[Ḥanbal:] I asked Aḥmad ibn Ḥanbal whether ʿAlī’s caliphate was valid. 20.37

“天哪，愿真主保佑我们！”他大声说道，“阿里执行律法，斩断了窃贼的手；他收取天课，分发出去，自己却不取分毫。看在真主的份上，谁能反对他做哈里发呢？他也是一位好哈里发：真主的使者ﷺ的同伴们支持他，跟随他礼拜，参加他的远征，为他而战，与他一同朝觐，心甘情愿、毫无保留地称他为信士们的长官。我们又有什么资格不这样做呢？”

“God help us!” he cried. “ʿAlī upheld the law and cut off the hands of thieves; he collected the alms-tax and distributed it without taking his own share. How for God’s sake could anyone object to his being caliph? He was a good one, too: the Companions of God’s Emissary, God bless and keep him, supported him, prayed behind him, joined his expeditions, fought for him, went on pilgrimage with him, and called him Commander of Believers, willingly and without reservation. Who are we to do otherwise?”

[Abū Bakr al-Marrūdhī:] 当我们在萨马拉时，哈里发的一位使者询问艾哈迈德·伊本·罕百勒，他对阿里与穆阿维叶之间的争端有何看法。20.38

[Abū Bakr al-Marrūdhī:] When we were in Samarra, one of the caliph’s messengers asked Aḥmad ibn Ḥanbal what he thought about the dispute between ʿAlī and Muʿāwiyah. 20.38

“我对他们只有好话可说。”我也听伊本·罕百勒说过，有人提到先知的同伴时，他说：“愿真主怜悯他们所有人！穆阿维叶、阿慕尔·本·阿绥、艾卜·穆萨·艾什阿里和穆吉拉，都在真主的经典中有所描述，经文说：{他们的印记在脸上，是叩头留下的痕迹。}”142

“I have nothing but good to say about them.” I also heard Ibn Ḥanbal say, after someone mentioned the Companions of God’s Emissary: “God have mercy on them all! Muʿāwiyah, ʿAmr ibn al-ʿĀṣ, Abū Mūsā l- Ashʿarī, and al-Mughīrah are all described in the Book of God, where it says, «Their marks are on their faces, the traces of their prostrations.»”142

[易卜拉欣·伊本·阿齐尔：] 有一次我在伊本·罕百勒那里，有人问他关于阿里和穆阿维叶之间所发生的事。伊本·罕百勒没有理会他。后来有人告诉他，这个人出自哈希姆家族，他便转向那人，诵念道：

[Ibrāhīm ibn Āzir:] I was once at Ibn Ḥanbal’s when a man asked him about what had happened between ʿAlī and Muʿāwiyah. Ibn Ḥanbal ignored him. Then, when he was told that the man was from the house of Hāshim, he turned to him and recited:

“«那是一群已经逝去的人，他们所做的归于他们，你们所做的归于你们，你们不会为他们的行为而受到追问。»”143 20.39

“«Those were a people that have passed away; theirs is what they did and yours what you have done. You shall not be answerable for their deeds.»”143 20.39

[ʿAbd Allāh:] 我问我父亲什么是拒绝派。20.40

[ʿAbd Allāh:] I asked my father what a Rejectionist is. 20.40

“任何咒骂和辱骂艾布·伯克尔和欧麦尔的人。”我也问过他，关于咒骂真主使者的任何一位同伴的情况。

“Anyone who curses and reviles Abū Bakr and ʿUmar.” I also asked him about cursing any of the Companions of the Emissary of God.

“我不会称他为穆斯林。” 145

“I wouldn’t call him a Muslim.” 145