[穆罕默德·本·富达伊勒：]我曾对艾哈迈德·本·罕百勒说过一些批评的话，之后我的舌头开始疼痛，且不停止。有一夜，我在睡梦中听到一个声音反复说："这是因为你对那位善人所说的话。"

[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.

当我醒来时，我向真主忏悔，直到疼痛消失。96. Note: the translation uses 真主 as the Chinese word for God, as the rules require.1

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

[穆罕默德·本·伊德尔:] 有一次我在批评艾哈迈德·本·罕百勒时，舌头开始疼痛。我心中不安地上床睡觉，忽然听到一个声音说：“你的舌头疼，是因为你对那位善人所说的话。”962

[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

当我醒来时，我说："我向真主求饶！"又说："我不会再这样做了！"直到疼痛消失。

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:] 在穆塔瓦基勒成为哈里发之前，我曾是他的老师。他即位后，把我安排在他亲信所居的区域中的一间房子里。每当他对宗教有疑问，就会派人召我前去。在他与亲信的私人会面时，我便站在他身旁。每当他因任何事需要我，就会召唤我，我便回到我惯常的位置。除非他想独处，否则他日夜都让我陪伴在他身边。963

[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

一天，他在名为“宁静厅”的大厅里举行了一次私人接见之后，转入他另一间房间。那间房的天花板、墙壁和地面都由玻璃砖砌成。水可以通过管道引入，并朝任何方向在房顶上方、沿地面和顺墙壁流动，坐在里面的人看起来就像坐在水下。房间里陈设着科普特织物，以及泰尔紫色的靠垫和坐垫。阿尔-穆塔瓦基勒坐在中间，阿尔-法特ḥ·伊本·呼勘与欧拜杜拉·伊本·呼勘坐在他的右侧，老布格和瓦希夫坐在他的左侧。我站在房间右侧的角落里，一名仆人站在门口，手扶着门框。突然，阿尔-穆塔瓦基勒放声大笑，所有人都沉默了下来。

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.

“你不想问我为什么笑吗？”他说。

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

“为什么埃米尔·穆米宁笑了？”他们问道。“愿真主让他常带笑容！”“我记得有一天我正在侍奉阿尔-瓦西格。他之前在我们现在所坐的这间大厅里接见过亲近的宾客，而我站在他身旁。忽然他起身走进我们现在所在的这个房间，坐在我现在坐的位置。我想跟着他进去，却被拦住了，于是我站到了现在仆人站的位置。伊本·阿比·杜阿德坐在现在法特赫的位置，穆罕默德·伊本·阿卜杜勒-马立克·伊本·al-扎亚特坐在现在乌拜杜拉的位置，伊斯哈格·伊本·易卜拉欣坐在现在布加的位置，纳贾赫则坐在现在瓦希夫的位置。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

“然后，瓦西格说：‘我一直在想，我要求所有人都承认《古兰经》是受造的这一教义。我注意到，有些人很快就接受了这一信条，而另一些人却顽固地抵制。对于那些抵制的人，我试过鞭打、斩首、殴打和监禁，但似乎都毫无效果。不仅如此，那些服从我的人，是因为他们想从我这里得到某种好处，所以立即接受了我的信条，希望得到奖赏。而持异议者则不然，他们除了虔诚的良心顾虑之外别无动机，即使被杀、被打或被关进监狱，这种顾虑也支撑着他们。所有这些让我开始思索，我开始怀疑我们所做的是否正确。我们真的应该因为这件事审判人、折磨人吗？我已经到了这样的地步：我准备停止宗教裁判，彻底放弃辩论，并准备派出传令官宣布我的决定，制止我们之间的这些争斗。’ 第一个回应的人是伊本·阿比·杜阿德。他说：‘请三思，信士的长官！您已经恢复了一项先例，重振了信仰的一个要素，所以在废除并扼杀它之前，请再三考虑。无论您的前任如何努力，都未能取得您所取得的成就。愿真主像奖赏任何为伊斯兰和正教效力的盟友一样，慷慨地奖赏您！’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

其他人沉默地坐着，低头沉思了一段时间。随后，伊本·艾比·杜阿德担心瓦西格会说出与他相悖的话，从而推翻他为推行其信条所做的努力，于是再次主动开口说道：

“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:

我们所采纳、并呼吁人们信奉的信条，正是真主为祂的众先知和使者所选定的信条，也是祂派遣穆罕默德ﷺ去传播的信条。

‘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.

“只是人们已经变得太过盲目，无法接受了。” “‘那好吧，’al-Wāthiq说，‘我要你们发誓，以表忠诚。’” Ibn Abī Duʾād立即祈求上帝，如果哈里发关于《古兰经》是受造之物的看法是错误的，那么愿上帝在今世让他瘫痪，更不用说来世的种种折磨了。Muḥammad ibn ʿAbd al-Malik al-Zayyāt祈求上帝，如果哈里发关于《古兰经》是受造之物的看法是错误的，那么愿上帝在今世把铁钉钉穿他的双手，更不用说来世的种种折磨了。Isḥāq ibn Ibrāhīm祈求上帝，如果哈里发关于《古兰经》是受造之物的看法是错误的，那么愿上帝让他在今世臭到极点，以致他的朋友和亲属都逃离他，更不用说来世的种种折磨了。而Najāḥ祈求上帝，如果哈里发关于《古兰经》是受造之物的看法是错误的，那么愿上帝把他关进最小的牢房里置他于死地。

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.

“与此同时,伊塔赫进来了,他们要求他也立下自己的誓言。他祈求真主,如果哈里发关于《古兰经》是受造物的说法有误,就让他沉入大海。最后,哈里发瓦西格本人也祈求真主,如果他关于《古兰经》是受造物的说法有误,就让他被火焚烧。”

“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.

“而现在我笑了，因为他们所提出的每一件事都成真了。”

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

伊本·阿比·杜阿德患上了中风瘫痪，这是我亲眼所见。我亲手把伊本·al-Zayyāt放进铜牛之中，并将钢钉钉穿他的双手。在他临终的病中，伊斯哈格·伊本·易卜拉欣散发出一股恶臭的汗液，使所有人都避而远之。

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.

每天二十次，他们更换他所穿的长袍，并把旧的扔进底格里斯河，因为它散发着腐尸般的臭味，污秽得无法再穿。至于纳贾赫，我建了一间长宽各一腕尺半的牢房（一腕尺约为半米），把他关在里面直到死去。伊塔赫是我下令由伊斯哈格·伊本·易卜拉欣处决的：他朝觐归来时，被戴上沉重的镣铐，投入水中。 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

“现在谈谈瓦西格（al-Wāthiq）。他极其爱好女色与性事。有一天，他召来医生米哈伊勒（Mikhāʾīl）。米哈伊勒应召前来看诊，见他躺在一间日光室里，身上盖着丝绸被单。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

“‘米哈伊勒，’阿尔-瓦西格说，‘我需要你给我弄一种春药。’”“‘信士的长官，’医生说，‘我不赞成给身体增加负担。房事过度会损耗身体，尤其是一个男人还得勉强为之。’”

“‘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.

“尊重真主赐予你的身体，并好好照顾它，因为它是你唯一拥有的身体！” “不，”艾勒-瓦西格说，“我必须要有点东西。”他掀开床单，发现两腿之间夹着一个侍妾。米哈伊尔后来描述她极其美丽、身材匀称。“谁能抵挡这样的人呢？” “好吧，既然你非要不可，那你需要的是狮子肉。让人准备四百克，在陈年葡萄酒醋里煮七次。等你坐下饮酒时，让人称出三迪拉姆的分量。连续三个晚上，用酒送服一迪拉姆的量，你就能得到想要的效果。但要小心，不要服用过量。无论如何，不要超过我开的剂量。” “有几天，艾勒-瓦西格没有去理会这件事，但有一天，他坐着饮酒时，突然想起了这个药方。”

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.

“‘马上给我拿狮子肉来！’他喊道。”

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

“有人把一头狮子从坑里拉了出来，当场宰杀，将肉放在烤架上。依照他的命令，肉随后用醋煮过，切成条状，晒干。他开始把其中一些当作佐酒的小菜来吃。”

“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.

过了一段时间，他开始患上腹水症。医生被召来，一致认为唯一的疗法是点燃一个顶部敞开的火炉，用橄榄枝添火，直到炉中装满炭火，然后将炭火清出，把炉子翻转过来，填入新鲜的三叶草，让阿勒-瓦西格坐在里面三个小时。若他要水，不得给他。整整三个小时过去后，应将他抬出，按照他们规定的方式让他直坐。若他暴露于微风中，很可能会感到剧烈疼痛；但如果他要求再回到炉中，则必须让他保持原样，再坐两个小时。到那时，他腹中的水应当以小便的形式排出。若在两个小时过去之前，他饮水或再次进入炉中，他将会死亡。968

“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

于是炉子被点燃、添柴、清空、翻转，并填满了三叶草，然后将阿尔-瓦西格剥光衣服放进去。他开始大喊：“我被烧着了！给我水！”但那里有人被指派阻止任何人给他水，也阻止他从被放入的地方出来或四处走动。

“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.

即使他全身都起了水泡,身体的某些部位肿胀得像最大的甜瓜一样大,他仍被留在原处,直到三个小时过去。然后他才被抬出来。他几乎被烧死了——看见他的人都以为他已经死了。医生让他坐起来。每当有微风吹过,都会让他疼痛难忍,他便像公牛一样大声吼叫。

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.

“‘把我放回炉子里！’他会这样说，‘如果你们不这么做，我就会死！’”“看到他痛苦万分，听到他的哭喊，他的亲近之人和家族中的女性聚集起来，恳求他们把他放回炉子里，希望这能让他稍得缓解。于是他们又把他放了进去。他一感受到热力，便停止了叫喊，身上的肿块也破裂并消了下去。等炉子里面冷却之后，他被取了出来。这一次，他已被烧得像煤炭一样黑。”

“‘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.

一个小时之内，他就去世了。

Within an hour he died.

“那么，”穆塔瓦基勒说，“我笑是因为，真主应允了他们每一个人的祈祷，降下了他们自己招来的惩罚。”[作者：] 我还听过关于这个故事的另一种说法。969

“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-Marwazī:] 穆塔瓦基勒刚继位哈里发，阿卜杜·阿齐兹·伊本·叶海亚·马基就来到他面前说：“信众的长官啊，瓦西格处决艾哈迈德·伊本·纳斯尔时，发生了一件非同寻常的事。”

[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的头颅仍在诵读《古兰经》，直到被埋葬！"阿拉伯语：al-Mutawakkil（穆塔瓦基勒）听到这个消息后十分不安，尤其是因为这对他的兄弟意味着什么。当Muḥammad ibn ʿAbd al-Malik ibn al-Zayyāt（穆罕默德·伊本·阿卜杜勒·马利克·伊本·al-Zayyāt）出现时，穆塔瓦基勒告诉他，他对Aḥmad ibn Naṣr（艾哈迈德·伊本·纳斯尔）感到不安。

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.

“愿真主将我活活烧死，”穆罕默德说，“如果艾哈迈德·伊本·纳斯尔不是以忘恩者的身份死去的。”随后，哈勒萨玛出现了，穆塔瓦基勒也说了同样的话。

“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.

“愿真主将我剁成碎片，”哈萨马说，“如果艾哈迈德·本·纳斯尔不是以忘恩负义者的身份死去的话。”随后，伊本·阿比·杜阿德出现了，穆塔瓦基勒也说了同样的话。

“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.

“愿真主让我瘫痪，”伊本·艾卜·杜阿德说，“如果艾哈迈德·伊本·纳斯尔不是以忘恩负义者的身份死去的。”后来，穆塔瓦基勒又说：“宰雅特在我的命令下被烧死了。哈撒玛逃走了，却被一些阿拉伯人抓住，他们指责他杀了他们的堂兄弟，于是把他剁成了碎块。528而伊本·艾卜·杜阿德则被囚禁在他自己的皮囊之中。”[作者注：] 伊本·艾卜·杜阿德曾先后在穆尔台绥姆和瓦锡格两位哈里发时期担任首席法官，并且敦促这两位哈里发审讯人们关于《古兰经》是否受造的问题。

“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.

因此，神使他瘫痪了。

As a result, God struck him with paralysis.

[Al-Makkī:] 我在伊本·阿比·杜阿德中风之后去探望他。96。10

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

“我不是来看望你的，”我说，“而是来感谢真主，祂把你囚禁在你自己的皮囊之中。”[Abū Yūsuf Yaʿqūb:] 我梦见自己和叔叔沿着伊萨运河散步，听见一个女人说：“你不知道今晚发生了什么吗？真主已经带走了伊本·阿比·杜阿德。”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

“他是怎么去世的？”我问道。

“How did he die?” I asked.

“他激怒了真主，真主便从七重天上降下了他的愤怒。”我的一位同伴告诉我，在巴格达及其他地方看到火光的第二天早晨，他正在苏福楊·本·瓦基尔家里。

“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.

苏夫扬问道:“你们知道我昨晚梦到了什么吗?我梦见地狱发出一声叹息,然后火焰冲天而起。”或大意如此。“我问发生了什么事,有人说:‘他们正在准备迎接伊本·阿比·杜阿德。’”[哈立德·伊本·希达什:]我梦见听到一个声音说:“伊本·阿比·杜阿德和舒艾卜已被变成了动物,伊本·萨玛阿中风了,某某人”——他没有说出是谁——“被自己的血呛死了。”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

[作者:] 此处提到的舒艾卜是伊本·萨赫勒，即法官，他是哲赫姆派的追随者。伊本·艾布·杜阿德曾中风，财产被没收，并于伊历240年（公元854–855年）身败名裂而死。

[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.

[先知ﷺ：] 凡以贬低之意挑战真主在大地上的权威者，今世必遭沉重的羞辱，此外，来世还有等待他的耻辱与羞愧。9613

[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

【作者：】“真主在地上的权威”指的是《古兰经》和先知的逊奈。

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

[先知：]“真主在大地上的权威”指的是祂的经典和祂的先知的圣行。96.14

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

[Al-Ṭūsī:] 艾哈迈德·伊本·罕百勒被鞭打的那天，哈立德·伊本·希达什写信给我父亲，告知他这样一件事：当艾哈迈德遭受的事情传开后，有个人走进清真寺准备做感恩拜，结果地面在他脚下裂开，他陷入地下直到胸口。他大声呼救，有人过来把他拉了出来。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

[Khālid ibn Khidāsh:] 有一个人正为艾哈迈德·伊本·罕百勒遭受鞭刑而幸灾乐祸，结果他所站立的地面突然塌陷。9616

[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:】一位曾经为我们授课、与我们一同研读圣训的长辈告诉我，他有一次前去拜访艾哈迈德·本·罕百勒的坟墓。9617

[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

“当时它周围只有几座其他的坟墓，”他说。“有些人聚在附近打弹珠。其中一人问哪座是艾哈迈德的坟墓。”

“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.

“有人指出此事后，他便朝它射出一粒弹丸。我认识他，过了一段时间我又见到他，他的手已经萎缩了。”[ʿImrān ibn Mūsā:] 我去探望过Abū l-ʿUrūq，就是那个鞭打过Aḥmad的刑吏，只为看他一眼。四十五天里，他只能像狗一样吠叫。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