Ibn al-Walid al-Qummi
|Full Name||Muhammad b. al-Hasan b. Ahmad|
|Well-Known As||Ibn al-Walid al-Qummi|
|Place of Birth||Qom|
|Professors||Sa'd b. 'Abd Allah al-Ash'ari al-Qummi, 'Abd Allah b. ja'far al-Himyari, 'Ali b. Ibrahim al-Qummi|
|Students||al-Shaykh al-Saduq, Ibn Qulawayh al-Qummi, Ibn Dawud al-Qummi|
|Works||Al-Jami, Tafsir al-Qur'an, Al-Fihrist|
Muḥammad b. al-Ḥasan b. Aḥmad (Arabic: محمد بن الحسن بن احمد) known as Ibn al-Walīd al-Qummī (ابن الوليد القمي)(b.~270/883- d.343/954) was an Imami scholar in hadith and fiqh who considered the belief in non-occurrence of Sahw al-Nabi (a) and Imam (a) (the mistake or forgetfulness of the prophet (s) or Imam (a)) among the first levels of ghuluw (exaggeration). Rijal sources emphasized on his reliability, and competence in hadiths, fiqh and rijal; and, Ibn Babiwayh, Ibn Nuh al-Sirafi and al-Shaykh al-Tusi and al-Najashi followed his acceptance and rejection of the transmitters of hadiths.
The Place of Birth and Living
The date of his birth is not known, but since he frequently transmitted hadiths from Muhammad b. al-Hasan al-Saffar (d.290/903) and on the other hand, considering the fact that he did not directly transmit hadiths from Ahmad b. Abi 'Abd Allah al-Barqi (after 280/893-4), his date of birth can be guessed around 270/883.
With regards to al-Najashi's statement, in which he called Ibn Walid, "Shaykh al-Qummiyyin" and studying his teachers and students, it can be concluded that he lived most of his life in Qom.
His Masters in Hadith
Those Who Narrated from Him
Harun b. Musa b. Ahmad al-Talla'ukbari had the permission to narrate from Ibn al-Walid al-Qummi, too.
Authenticity in Rijal
Views in Rijal
Apparently, Ibn al-Walid had a special approach in acceptance of rijal (transmitters of hadiths) and criticism of hadiths and avoided transmitting some hadiths and from some hadith sources, because of either knowing their position or other reasons.
About "ghuluw" (exaggeration), Ibn al-Walid had special opinions and views. He expanded the concept of ghuluw so much that even considered the belief in non-occurrence of Sahw al-Nabi (a) and Imam (a) among the first levels of ghuluw. From the fact that he did not accept mursal hadiths in Nawadir al-hikma, it can be learned that he did not believe in Asalat al-'adala (validity of being just) in this regard.
This question that if Ibn al-Walid promoted such views in Qom or if he received them from the previous ones, needs to be studied; but in any case, some scholars of Qom including Ibn Babiwayh and even in some cases, some scholars from Iraq such as Ibn Nuh al-Sirafi, al-Shaykh al-Tusi and al-Najashi followed Ibn al-Walid in acceptance and rejection of the transmitters of hadiths.
Ahmad apparently lived in Baghdad and as it is mentioned in the story of Abu Bakr Baghdadi, who claimed the deputyship of Imam al-Mahdi (a), it is mentioned that he went to Basra as the representative of his father and a group of people.
Ibn al-Walid had three works, none of which is available now:
- Al-Jami': In the introduction to faqih, Ibn Babiwayh mentioned al-Jami' among his sources and introduced it among the principle sources of hadiths to scholars of hadiths. Even though it is explicitly mentioned only in a few of his works, but many of his hadiths maybe adopted from it. It is possible that versions of al-Jami' were available until 7th century AH or maybe long afterwards.
- The material for this article is mainly taken from ابن ولید قمی in Farsi WikiShia.