al-Maʾmun. The caliph’s reply praised the governor for what he had done and rebutted every single man on the basis of his own words. He further instructed his deputy to test them again: whoever complied was to have his submission publicly announced, but whoever refused to say that the Qur’an is created was to be sent, in fetters and under guard, to the camp of the Commander of the Faithful until the caliph could decide his fate; and al-Maʾmun’s view (1) was that anyone who would not affirm the creation of the Qur’an should be beheaded.

Accordingly, the governor convened another session in Baghdad and summoned the accused—among them Ibrāhīm ibn al-Mahdī, an associate of Bishr ibn al-Walīd al-Kindī, both of whom al-Maʾmun had ordered put to death should they not answer at once. When Ishāq ibn Ibrāhīm examined them a second time, after reading out the caliph’s letter, they all responded under coercion, seeking refuge in the Almighty’s words:
‘except for the one who is compelled while his heart is at peace with faith; but whoever opens his breast to disbelief—upon them is the wrath of Allah, and for them is a tremendous punishment’ (16:106),
all save four: Aḥmad ibn Ḥanbal, Muḥammad ibn Nūḥ, al-Ḥasan ibn Ḥammād Sajjādah, and ʿUbayd Allah ibn ʿUmar al-Qawārīrī. He put those four in irons and held them in readiness to be sent to the caliph. The next day he summoned them again and examined them; Sajjādah conceded that the Qur’an is created, so his chains were removed and he was released. On the third day the examination was repeated; this time al-Qawārīrī also capitulated, so his fetters were taken off and he too was set free. Aḥmad ibn Ḥanbal and Muḥammad ibn Nūḥ al-Jundaysābūrī persisted in their refusal, whereupon their shackles were tightened, heavier irons were added, and they were dispatched to the caliph—who was then at Tarsus—together with a letter explaining their case. The pair set out, both chained within a single wooden frame and balanced on one camel, (may Allah be pleased with him).

Imām Aḥmad kept supplicating Allah—may He be Exalted—that He would not bring them face to face (2) with al-Maʾmun, that they should neither see him nor he see them. Soon a letter from al-Maʾmun reached Ishāq ibn Ibrāhīm, stating:

‘It has reached me that these men answered only under compulsion, taking refuge in the Almighty’s words, “except for the one who is compelled while his heart is at peace with faith” (16:106). They have erred grievously in this. Therefore send them all to the Commander of the Faithful.’

Ishāq ibn Ibrāhīm thereupon summoned them and ordered them to proceed to Tarsus. They set out, but while they were on the road news reached them of al-Maʾmun’s death. They were taken back to al-Raqqah, and afterwards given permission to return to Baghdad. Aḥmad ibn Ḥanbal and his companion Muḥammad ibn Nūḥ had already gone on ahead of the rest, yet they never met the caliph before he died. Thus Allah answered the prayer of His servant and ally Aḥmad ibn Ḥanbal, may Allah have mercy on him: they were not brought before al-Maʾmun, and they were returned to Baghdad.

The remainder of this dreadful affair, which unfolded at the beginning of the reign of al-Muʿtaṣim ibn al-Rashīd, together with its full discussion, will appear under the biography of Imām Aḥmad ibn Ḥanbal when we mention his death in the year 241 AH. In Allah alone we seek help.