Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Ishaq ibn Abi Bakr informed us; Ibn Khalil informed us; al-Labbān informed us, from al-Haddad; Abū Nuʿaym informed us: I heard Zafar ibn Ahmad. Al-Husayn ibn ʿAli narrated to me; Ahmad ibn al-Warrāq narrated to me; ʿAbd al-Rahman ibn Muhammad narrated to me.

Ibn al-Farraʾ also informed us; Ibn Qudāmah informed us; Ibn Khudayr informed us; Ibn Yusuf informed us; al-Barmakī informed us; Ibn Mardak informed us; ʿAbd al-Rahman ibn Abī Hatim narrated to us; Abū Bakr Muhammad ibn ʿAbbās al-Makki narrated to me: I heard al-Warkānī—who was the neighbor of Ahmad ibn Hanbal—say:

“On the day Ahmad ibn Hanbal died, mourning and wailing broke out among four communities: the Muslims, the Jews, the Christians, and the Magians.
On that very day, twenty thousand people embraced Islam.
In the version transmitted by Zafar, the figure is ten thousand from among the Jews, Christians, and Magians.”

This report is objectionable. It is transmitted solely by this Makkan from this Warkānī, who is unknown, and he is certainly not the well-known Warkānī, Muhammad ibn Jaʿfar, who died thirteen years before Ahmad ibn Hanbal and about whom Abū Zurʿah said: “He was a neighbor of Ahmad ibn Hanbal.”

Moreover, both customary experience and sound reason reject the possibility that thousands of people would accept Islam merely because a friend of Allah passed away, and yet the only person to relate this is an obscure narrator of no standing.
Had such a thing truly occurred, it would have become famous and reached the level of mass transmission, for many people would have been eager and motivated to report an event of that magnitude.
Indeed, if even one hundred souls had accepted Islam on account of his death, that alone would have been deemed astonishing—so what do you think? (1)

(1) The author’s exact wording in Tarikh al-Islam is as follows: “This report is denounced; to my knowledge no one transmits it except this al-Warkani, and it is related only from him by Muhammad ibn al-Abbas. Ibn Abi Hatim alone records it. Reason rules out the occurrence of such an event in Baghdad without being transmitted by a group whose zeal customarily leads them to report matters far less significant. How could an affair of this magnitude take place without being mentioned by al-Marwadhi, Salih ibn Ahmad, Abd Allah ibn Ahmad, or Hanbal—who preserved numerous minute details about Abu Abd Allah (Ahmad ibn Hanbal) that need not be repeated here? By God, had even ten people embraced Islam on the day of his death, it would have been a great event and would have required narration by about ten witnesses. The falsehood of the story became clear to me when I learned that Abu Zurah said: ‘Al-Warkani—meaning Muhammad ibn Ja‘far—was Ahmad ibn Hanbal’s neighbor, and Ahmad approved of him.’ Ibn Saad, Abd Allah ibn Ahmad, and Musa ibn Harun state that al-Warkani died in Ramadan of the year …” (the date is missing in the source).
أَخْبَرْنَا إِسْحَاقُ بنُ أَبِي بَكْرٍ، أَخْبَرْنَا ابْنُ خَلِيْلٍ، أَخْبَرَنَا اللَّبَّانُ، عَنِ الحَدَّادِ، أَخْبَرَنَا أَبُو نُعَيْمٍ، سَمِعْتُ ظفرَ بنَ أَحْمَدَ، حَدَّثَنِي الحُسَيْنُ بنُ عَلِيٍّ، حَدَّثَنِي أَحْمَدُ بنُ الوَرَّاقِ، حَدَّثَنِي عَبْدُ الرَّحْمَنِ بنُ مُحَمَّدٍ (ح) . وَأَخْبَرْنَا ابْنُ الفَرَّاءِ، أَخْبَرْنَا ابْنُ قُدَامَةَ، أَخْبَرْنَا ابْنُ خُضَيْرٍ، أَخْبَرْنَا ابْنُ يُوْسُفَ، أَخْبَرَنَا البَرْمَكِيُّ، أَخْبَرْنَا ابْنُ مَرْدَكَ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بنُ أَبِي حَاتِمٍ، حَدَّثَنِي أَبُو بَكْرٍ مُحَمَّدُ بنُ عَبَّاسٍ المَكِّيُّ، سَمِعْتُ الوَرْكَانِيَّ - جَارَ أَحْمَدَ بنِ حَنْبَلٍ - قَالَ: يَوْم مَاتَ أَحْمَدُ بنُ حَنْبَلٍ وَقَعَ المَأْتَمُ وَالنَّوحُ فِي أَرْبَعَةِ أَصنَافٍ: المُسْلِمِيْنَ، وَاليَهُوْدِ، وَالنَّصَارَى، وَالمَجُوْسِ. وَأَسلَمْ يَوْم مَاتَ عِشْرُوْنَ أَلْفاً. وَفِي روَايَة ظفرٍ: عَشرَةُ آلاَفٍ مِنَ اليَهُوْدِ وَالنَّصَارَى وَالمَجُوْسِ. هَذِهِ حِكَايَةٌ مُنْكَرَةٌ، تَفَرَّدَ بِنَقلِهَا هَذَا المَكِّيُّ عَنْ هَذَا الوَرْكَانِيِّ، وَلاَ يُعْرَفُ، وَمَاذَا بِالوَرْكَانِيِّ المَشْهُوْرِ مُحَمَّدِ بنِ جَعْفَرٍ الَّذِي مَاتَ قَبْلَ أَحْمَدَ بنِ حَنْبَلٍ بِثَلاَثَ عَشْرَةَ سَنَةً، وَهُوَ الَّذِي قَالَ فِيْهِ أَبُو زُرْعَةَ: كَانَ جَاراً لأَحْمَدَ بنِ حَنْبَلٍ. ثُمَّ العَادَةُ وَالعَقلُ تُحِيلُ وُقُوعَ مِثْلِ هَذَا، وَهُوَ إِسْلاَمُ أُلُوفٍ مِنَ النَّاسِ لِمَوتِ وَلِيٍّ للهِ، وَلاَ يَنقُلُ ذَلِكَ إِلاَّ مَجْهُوْلٌ لاَ يُعرَفُ. فَلَو وَقَعَ ذَلِكَ، لاَشْتُهِرَ وَلَتَوَاتَرَ، لِتَوفُّرِ الهِمَمِ، وَالدَّواعِي عَلَى نَقلِ مِثْلِهِ. بَلْ لَوْ أَسْلَمَ لِمَوْتِهِ مائَةُ نَفْسٍ، لَقُضِيَ مِنْ ذَلِكَ العَجَبُ، فَمَا ظَنُّكَ (١) ؟!
(١) نص كلام المؤلف في " تاريخ الإسلام ": " وهي حكاية منكرة لاأعلم رواها أحد إلا هذا الوركاني، ولاعنه إلا محمد بن العباس، تفرد بها ابن أبي حاتم، والعقل يحيل أن يقع مثل هذا الحادث في بغداد، ولا ينقله جماعة تنعقد هممهم ودواعيهم على نقل ما هو دون ذلك بكثير، وكيف يقع مثل هذا الامر الكبير ولا يذكره المروذي ولاصالح بن أحمد، ولاعبد الله بن أحمد، ولا حنبل الذين حكوا من أخبار أبي عبد الله جزئيات كثيرة لا حاجة إلى ذكرها، فوالله لو أسلم يوم موته عشرة أنفس لكان عظيما، ولكان ينبغي أن يرويه نحو من عشرة أنفس، ثم انكشف لي كذب الحكاية، بأن أبا زرعة قال: كان الوركاني يعني - محمد بن جعفر - جار أحمد بن حنبل، وكان يرضاه، وقال ابن سعد وعبد الله بن أحمد وموسى بن هارون: مات الوركاني في رمضان سنة =

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