the followers of Bishr al-Marīsī; he publicly declared his repentance from that connection and adopted a stance of suspension (waqf) with respect to the word “created,” though not with respect to the word “originated,” as al-Ashʿarī reports about him ⦗1⦘. Yet his real intention was the same as that of someone who openly says, “It is created.” The leading imams perceived his true state, and so Imām Aḥmad and the rest of Ahl al-Sunnah did not accept this repentance, for it was not genuine. Indeed, he became hostile toward the People of the Sunnah and fabricated statements against them, even lying about Imām Aḥmad on more than one occasion ⦗2⦘.
Abū ʿAbd Allāh al-Ḥusayn ibn ʿAbd Allāh al-Kharaqī—the successor of al-Marwazī ⦗3⦘ and the father of Abū al-Qāsim, author of the fiqh Mukhtaṣar ⦗4⦘—relates his story among the accounts of those whom Aḥmad ordered to be shunned, together with Aḥmad’s questioning of al-Marwazī about them one by one ⦗5⦘ and al-Marwazī’s reports ⦗6⦘ to him of what he knew concerning the matter.
Al-Khallāl also transmits ⦗7⦘ portions of these reports in Kitāb al-Sunnah, clarifying the affair. He says:
(1) In al-Maqālāt (vol. 2, p. 256), al-Ashʿarī states: “Muḥammad ibn Shujaʿ al-Thaljī and those among the al-Wāqifa who agreed with him held that the Qurʾān is the speech of God, and that it is muḥdath (a thing newly brought into existence) which did not exist, then existed with God, and He is the One who brought it into being. They refrained from declaring it ‘created’ or ‘uncreated.’”
(2) In Mīzān al-Iʿtidāl (vol. 3, p. 577), al-Dhahabī remarks: “It is unfounded that he used to attack Aḥmad and his companions….” On p. 578 he adds: “Ibn al-Thalj says, ‘The companions of Aḥmad ibn Ḥanbal deserve to be slaughtered.’ And ʿAbd al-Salām al-Qāḍī reports: ‘I heard Ibn al-Thalj say: “At Aḥmad ibn Ḥanbal’s [circle] there are books of zandāqa (heresy).”’ It is clear that this is a grave slur against Imam Aḥmad and his companions; hence, may God have mercy on him, al-Dhahabī ordered that he be shunned, as the Shaykh mentioned.”
(3) In the original it reads “al-Marwazī.” The variant reading is confirmed by manuscripts s and t. He is Abū Bakr Aḥmad ibn al-Ḥajjāj, whose identification was given above.
(4) This has already been discussed above, along with its epitome.
(5) In the original it reads “wāḥid.” This reading is supported by manuscripts s and t.
(6) In the original it reads “al-Marwazī.” The reading is attested in manuscripts s and t; its identification was mentioned above.
(7) In manuscript s it reads “sāqiṭa,” whereas in manuscript t the word is omitted.