Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

have made it a Quran in Arabic” (Q 43:3). “Can anything that is made be anything but created?”

I replied, “Yet Allah—exalted be He—also says: ‘So He made them like chewed-up straw’ (Q 105:5). Did He create them?”

He fell silent.

When we reached the place known as Bāb al-Bustān I was taken out, a mount was brought, and I was set upon it while the fetters were still on my legs. No one was holding me, and more than once I nearly pitched forward onto my face because of the weight of the chains.

I was brought to the residence of al-Muʿtaṣim, led into a chamber, then into a room whose door was locked on me in the middle of the night, with no lamp.

I wished to perform wuduʾ (ablution). Stretching out my hand, I found a vessel filled with water and a basin beside it, so I performed wuduʾ and prayed.

The next morning I took my waistband, tightened it around the chains to bear their weight, and folded up my trousers.

The messenger of al-Muʿtaṣim came and said, “Answer the summons.”

He took me by the hand and brought me in to him, the waistband still in my hand supporting the irons. Al-Muʿtaṣim was seated, Aḥmad ibn Abī Dāwūd was present, and he had assembled a great number of his followers.

Al-Muʿtaṣim said to me, “Come nearer, come nearer.”

He kept drawing me close until I was right in front of him; then he said, “Sit.”

I sat, the shackles weighing heavily upon me. After a short while I said, “Do you permit me to speak?”

He said, “Speak.”

I said, “To what (1) did Allah and His Messenger call?”

He paused for a brief moment (2) and then said, “To the testimony that there is no god but Allah.”

I said, “I bear witness that there is no god but Allah.”

Then I said, “Your forefather Ibn ʿAbbās relates that when the delegation of ʿAbd al-Qays came to the Messenger of Allah ﷺ they asked him about faith, and he said, ‘Do you know what faith is?’ They replied, ‘Allah and …”

(1) The base manuscript keeps the alif of the interrogative particle ma. Most grammarians, however, require dropping this alif once a preposition is prefixed to it. Yet Ibn Masud, Ubayy, and Ikrima recited the verse am-ma yatasa’alun (Q 78:1) with the alif retained. Abu Hayyan notes in Al-Bahr, 8/410, that the original form is am-ma, even though the prevailing practice is to omit the alif of the interrogative ma when it is introduced by a preposition and attached to it. A poetic proof for keeping the alif is the verse: ‘ala ma qama yashatimu-ni la’im / ka-khanzirin tamarragha fi daman (“Why has this wretch risen to insult me, like a pig wallowing in blood?”). (2) Tarikh al-Islam records the form hunayhah; both spellings are permissible. Hunayyah is the diminutive of hinnah, originally hanwah, and denotes “a brief moment” or “something small.”
جَعَلْنَاهُ قُرْآنَا عَرَبِيّاً﴾ [الزُّخْرُفُ: ٣] ، أَفيَكُوْنُ مَجعولاً إِلاَّ مَخْلُوْقاً؟ فَقُلْتُ: فَقَدْ قَالَ -تَعَالَى-: ﴿فَجَعَلَهُمْ كَعَصْفٍ مَأْكُولٍ﴾ [الفيلُ:٥] أَفَخَلَقَهُم؟ قَالَ: فَسَكَتَ. فَلَمَّا صِرنَا إِلَى المَوْضِعِ المَعْرُوْفِ بِبَابِ البُسْتَانِ، أُخرجتُ، وَجيءَ بدَابَّةٍ، فَأُرْكبتُ وَعَلَيَّ الأَقيَادُ، مَا مَعِي مَنْ يُمْسِكُنِي، فَكِدتُ غَيْرَ مَرَّةٍ أَنْ أَخِرَّ عَلَى وَجْهِي لِثِقَلِ القُيودِ. فَجِيءَ بِي إِلَى دَارِ المُعْتَصِمِ، فَأُدْخِلْتُ حُجْرَةً، ثُمَّ أُدخلتُ بَيتاً، وَأُقفلَ البَابُ عَليَّ فِي جَوْفِ اللَّيْلِ وَلاَ سرَاجَ. فَأردتُ الوضوءَ، فَمددتُ يَدِي، فَإذَا أَنَا بَإِنَاءٍ فِيْهِ مَاءٌ، وَطسْتٌ مَوْضُوْعٌ، فتوضَّأتُ وَصَلَّيْتُ. فلَمَّا كَانَ مِنَ الغَدِ، أَخْرَجْتُ تِكَّتِي، وَشددتُ بِهَا الأقيَادَ أَحمِلُهَا، وَعَطفتُ سَرَاويلِي. فَجَاءَ رَسُوْلُ المُعْتَصِمِ، فَقَالَ: أَجبْ. فَأَخَذَ بِيَدِي، وَأَدخلَنِي عَلَيْهِ، وَالتِّكَّةُ فِي يَدِي، أَحْمِلُ بِهَا الأقيَادَ، وَإِذَا هُوَ جَالِسٌ، وَأَحْمَدُ بنُ أَبِي دُوَادَ حَاضِرٌ، وَقَدْ جَمَعَ خَلقاً كَثِيْراً مِنْ أَصْحَابِه. فَقَالَ لِي المُعْتَصِمُ: ادنُه، ادنُه. فَلَمْ يَزَلْ يُدْنِينِي حَتَّى قَرُبتُ مِنْهُ، ثُمَّ قَالَ: اجلسْ. فَجَلَسْتُ، وَقَد أَثقلتْنِي الأقيَادُ، فَمكثْتُ قَلِيْلاً، ثُمَّ قُلْتُ: أتَأذنُ فِي الكَلاَمِ؟ قَالَ: تَكَلَّمْ. فَقُلْتُ: إِلَى مَا (١) دَعَا اللهُ وَرَسُوْلُه؟ فَسَكَتَ هُنَيَّةً (٢) ، ثُمَّ قَالَ: إِلَى شَهَادَةِ أَنْ لاَ إِلهَ إِلاَّ اللهُ. فَقُلْتُ: فَأَنَا أشهدُ أَنْ لاَ إِلهَ إِلاَّ اللهُ. ثُمَّ قُلْتُ: إِنَّ جدَّك ابْنَ عَبَّاسٍ يَقُوْلُ: لَمَّا قَدِمَ وَفْدُ عَبْد القيسِ عَلَى رَسُوْلِ اللهِ ﷺ سَأَلُوهُ عَنِ الإِيْمَانِ، فَقَالَ: (أَتَدْرُوْنَ مَا الإِيْمَانُ؟) . قَالُوا: اللهُ
(١) كذا في الأصل، بإثبات ألف " ما ". وظاهر كلام النحويين وجوب حذف ألفها إذا دخل عليها حرف الجر، ولكن قرأ عبد الله وأبي وعكرمة: (عما يتساءلون) ، بالالف، وقال أبو حيان في " البحر " ٨ / ٤١٠: وهو أصل: " عم "، والاكثر حذف الالف من " ما " الاستفهامية إذا دخل عليها حرف الجر، وأضيف إليها. ومن إثبات الالف قول الشاعر: على ما قام يشتمني لئيم * كخنزير تمرغ في دمان (٢) في " تاريخ الإسلام ": " هنيهة "، والوجهان جائزان. وهنية مصغر هنة، أصلها هنوة، أي: شيء يسير.

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