Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Then he was confined in a rented house near the Dār ʿUmārah, after which he was moved to the public prison on Darb al-Mawṣiliyya.

He later said, “I used to lead the prisoners in prayer while my feet were still in irons.”

When Ramadan of the year 219 AH came—and that was fourteen months after al-Maʾmūn’s death—I was transferred to the residence of Isḥāq ibn Ibrāhīm, the governor of Baghdad.

Hanbal recounted: Abū ʿAbd Allāh was first imprisoned in the Dār ʿUmārah in Baghdad, in the stable of the emir Muḥammad ibn Ibrāhīm, the brother of Isḥāq ibn Ibrāhīm. The cell was cramped, and he fell ill during Ramadan. Shortly thereafter he was taken to the public prison, where he remained for nearly thirty months.

We used to visit him there. While in prison he read to me Kitāb al-Irjāʾ (Postponement) and other works, and I saw him leading the inmates in prayer with the shackles still on. At the times of prayer and sleep he would slip his foot out of the iron ring.

Ṣāliḥ ibn Aḥmad said: My father told me, “Every day two men were sent to me—one called Aḥmad ibn Aḥmad ibn Rabāḥ and the other Abū Shuʿayb the barber. They would debate with me constantly, and when they rose to leave a new shackle would be brought, so that my chains increased until four fetters encircled my legs.

“On the third day one of them came again and argued with me. I asked him, ‘What do you say about Allah’s knowledge?’ He replied, ‘It is created.’ I said, ‘You have disbelieved in Allah.’ (1)

“The envoy who attended on behalf of Isḥāq ibn Ibrāhīm protested, ‘But this man is the messenger of the Commander of the Believers!’ I replied, ‘This man has fallen into disbelief.’

“On the fourth night al-Muʿtaṣim sent Bugha the Elder to Isḥāq with orders to bring me. I was ushered in to Isḥāq, who said:

‘O Aḥmad, by Allah, it is your very life that is at stake. He will not execute you by the sword, but he has sworn that if you do not answer him he will flog you blow after blow and kill you in a place where neither sun nor moon is seen. Has not Allah, Exalted is He, said: “Indeed We…’”

(1) In the margin of the manuscript used for the critical edition of al-Hafiz al-Dhahabi’s Tarikh al-Islam, it states: “He was deemed an unbeliever only because, if Allah’s knowledge were created, this would mean that in pre-eternity He existed without knowledge until He created it. Exalted is Allah far above what the wrongdoers claim. This is a self-evident truth, necessarily known in religion.”
ثُمَّ حُبِسَ فِي دَارٍ اكتُرِيَتْ عِنْد دَارِ عُمَارَةَ، ثُمَّ حُوِّلَ إِلَى حَبْسِ العَامَّةِ فِي دَربِ المَوْصِليَّةِ. فَقَالَ: كُنْتُ أُصلِّي بأَهْلِ السجنِ، وَأَنَا مُقَيَّدٌ. فَلَمَّا كَانَ فِي رَمَضَانَ سَنَةَ تِسْعَ عَشَرَ - قُلْتُ: وَذَلِكَ بَعْدَ مَوْتِ المَأْمُوْنِ بأَرْبَعَةَ عَشَرَ شَهْراً - حُوِّلتُ إِلَى دَارِ إِسْحَاقَ بنِ إِبْرَاهِيْمَ -يَعْنِي: نَائِبَ بَغْدَادَ-. وَأَمَّا حَنْبَلٌ، فَقَالَ: حُبِسَ أَبُو عَبْدِ اللهِ فِي دَارِ عُمَارَةَ بِبَغْدَادَ، فِي إِصْطَبْلِ الأَمِيْرِ مُحَمَّدِ بنِ إِبْرَاهِيْمَ؛ أَخِي إِسْحَاقَ بنِ إِبْرَاهِيْمَ، وَكَانَ فِي حَبْسٍ ضَيِّقٍ، وَمَرِضَ فِي رَمَضَانَ. ثُمَّ حُوِّلَ بَعْدَ قَلِيْلٍ إِلَى سِجْنِ العَامَّةِ، فَمَكَثَ فِي السِّجنِ نَحْواً مِنْ ثَلاَثِيْنَ شَهْراً. وَكُنَّا نَأْتِيْهِ، فَقَرَأَ عَلَيَّ كِتَابَ (الإِرْجَاءِ) وَغَيْرَهُ فِي الحَبْسِ، وَرَأَيْتُهُ يُصَلِّي بِهِم فِي القَيْدِ، فَكَانَ يُخرِجُ رِجْلَهُ مِنْ حَلقَةِ القَيدِ وَقْتَ الصَّلاَةِ وَالنَّومِ. قَالَ صَالِحُ بنُ أَحْمَدَ: قَالَ أَبِي: كَانَ يُوجَّهُ إِلَيَّ كلَّ يَوْمٍ بِرَجلَيْنِ، أَحَدُهُمَا يُقَالُ لَهُ: أَحْمَدُ بنُ أَحْمَدَ بنِ رَبَاحٍ، وَالآخرُ أَبُو شُعَيْبٍ الحجَّامُ، فَلاَ يَزَالاَنِ يُنَاظرَانِي، حَتَّى إِذَا قَامَا دُعِيَ بِقَيدٍ، فَزِيدَ فِي قُيُودِي، فَصَارَ فِي رِجْلِيَّ أَرْبَعَةُ أَقيَادٍِ. فَلَمَّا كَانَ فِي اليَوْمِ الثَّالِثِ، دَخَلَ عَلَيَّ، فَنَاظرَنِي، فَقُلْتُ لَهُ: مَا تَقُوْلُ فِي عِلْمِ اللهِ؟ قَالَ: مَخْلُوْقٌ. قُلْتُ: كَفَرْتَ بِاللهِ (١) . فَقَالَ الرَّسُوْلُ الَّذِي كَانَ يَحضرُ مِنْ قَبْلِ إِسْحَاقَ بنِ إِبْرَاهِيْمَ: إِنَّ هَذَا رَسُوْلُ أَمِيْرِ المُؤْمِنِيْنَ. فَقُلْتُ: إِنَّ هَذَا قَدْ كَفرَ. فَلَمَّا كَانَ فِي اللَّيْلَةِ الرَّابِعَةِ، وَجَّهَ -يَعْنِي: المُعْتَصِمَ- بِبُغَا الكَبِيْرِ إِلَى إِسْحَاقَ، فَأَمرهُ بِحملِي إِلَيْهِ، فَأُدْخِلتُ عَلَى إِسْحَاقَ، فَقَالَ: يَا أَحْمَدُ، إِنَّهَا -وَاللهِ- نَفْسُك، إِنَّه لاَ يَقتلُك بِالسَّيْفِ، إٍِنَّهُ قَدْ آلَى - إِنْ لَمْ تُجبْه - أَنْ يَضْرِبَكَ ضَرباً بَعْدَ ضَربٍ، وَأَنْ يَقْتُلكَ فِي مَوْضِعٍ لاَ يُرَى فِيْهِ شَمسٌ وَلاَ قمرٌ، أَلَيْسَ قَدْ قَالَ اللهُ -تَعَالَى-: ﴿إِنَّا
(١) جاء بهامش الأصل الذي اعتمد في تحقيق " تاريخ الإسلام " للحافظ الذهبي: " إنما كفره لأنه إذا كان علم الله مخلوقا، لزم أن يكون في الازل بغير علم حتى خلقه. تعالى الله عما يقول الظالمون علوا كبيرا. وهذا حق بديهي معلوم من الدين بالضرورة ".

Company

  • About
  • Pricing
  • Why Translate?

Support

  • Contact us
  • Report a bug
  • Support us
  • Donate
  • AI combat arena

Follow us

© 2026 Kutub. All rights reserved.
Terms and conditionsPrivacy policyCookies