Ibn al-Walid al-Qummi

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Ibn al-Walid al-Qummi
Personal Information
Full NameMuhammad b. al-Hasan b. Ahmad
EpithetShaykh al-Qummiyyin
Well-Known AsIbn al-Walid al-Qummi
Religious AffiliationShi'a
Birth~270/883-4
Place of BirthQom
Death343/954-5
Scholarly Information
ProfessorsSa'd b. 'Abd Allah al-Ash'ari al-Qummi, Abd Allah b. ja'far al-Himyari, Ali b. Ibrahim al-Qummi
Studentsal-Shaykh al-Saduq, Ibn Qulawayh al-Qummi, Ibn Dawud al-Qummi
WorksAl-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.~270/883-4 d.343/954-5) 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 Babawayh, 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.290/902-3)[1] 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 270/883-4.

With regards to al-Najashi's statement,[2] in which he called Ibn al-Walid, "Shaykh al-Qummiyyin" and studying his teachers and students, it can be concluded that he lived most of his life in Qom.

His Professors 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.[5]

Authenticity in Rijal

References of rijal emphasized on his reliability, and competence in hadiths, fiqh and rijal.[6]

Views in Rijal

Apparently, Ibn al-Walid had a special approach in acceptance of 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.[7]

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.[8] From the fact that he did not accept mursal hadiths in Nawadir al-hikma,[9] it can be learned that he did not believe in Asalat al-adala[10] in this regard.

This question that if Ibn al-Walid promoted such views in Qom or he received them from the previous ones, needs to be studied; but in any case, some scholars of Qom, including Ibn Babawayh 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.[11]

His Son

Ibn al-Walid had a son named Abu l-Hasan Ahmad who transmitted hadiths from his father and al-Mufid, Husayn b. Ubayd Allah al-Ghada'iri and Ibn Abdun transmitted hadiths from him.[12]

Ahmad apparently lived in Baghdad and as it is mentioned in the story of Abu Bakr al-Baghdadi, who claimed the deputy-ship of Imam al-Mahdi (a), it is mentioned that he went to Basra as the representative of his father and a group of people.[13]

Works

Ibn al-Walid had three works, none of which is available now,

  • Al-Jami':[14] In the introduction to faqih,[15] 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,[16] many of his hadiths may be adopted from it. It is possible that versions of al-Jami' were available until the seventh century AH or may be long afterwards.[17]
  • Tafsir al-Qur'an[18]

Notes

  1. ↑ Ṣadūq, Mashīkha, p. 434.
  2. ↑ Najāshī, Rijāl, p. 383.
  3. ↑ Najāshī, Rijāl, p. 8; Ṭūsī, al-Fihrist, p. 76, 89, 102; Ṣadūq, al-Khiṣāl, p. 21; Ṣadūq, Mashīkha, p. 515.
  4. ↑ Ṣadūq, Mashīkha, p. 515; Ṣadūq, al-Khiṣāl, p. 21; Najāshī, Rijāl, p. 60, 192; Ibn Qūlawayh, Kāmil al-zīyārāt, p. 15; Ibn Shādhān, Miʾat Manqaba, p. 97; Ṭūsī, al-Fihrist, p. 156.
  5. ↑ Ṭūsī, al-Rijāl, p. 495; Ṭabarī, Dalāʾil al-imāma, p. 141, 143, 187.
  6. ↑ Najāshī, Rijāl, p. 383; Ṭūsī, al-Fihrist, p. 156; Ṭūsī, al-Rijāl, p. 495; Ibn Dāwūd al-Ḥillī, Kitāb al-rijāl, 383- 384.
  7. ↑ Ṭūsī, al-Fihrist, p. 71, 76, 143, 146; Najāshī, Rijāl, p. 329, 354, 373.
  8. ↑ Ṣadūq, Man lā yaḥḍuruh al-faqīh, vol. 1, p. 360; Mufīd, Taṣḥīḥ al-iʿtiqād, p. 63- 66.
  9. ↑ Najāshī, Rijāl, p. 348; Ṭūsī, 1l-Fihrist, p. 145.
  10. ↑ This is a rule that indicates that someone is just unless his injustice is proven.
  11. ↑ Ṣadūq, Man lā yaḥḍuruh al-faqīh, vol. 2, p. 90- 91; Najāshī, Rijāl, p. 316, 329, 348; Ṭūsī, al-Fihrist, p. 145; Ṭūsī, al-Rijāl, p. 447, 469.
  12. ↑ Mufīd, al-Amālī, p. 1, 11- 12.
  13. ↑ Ṭūsī, al-Ghayba, p. 255.
  14. ↑ Ibn al-Nadīm, al-Fihrist, p. 279; Ṭūsī, al-Fihrist, p. 156; Najāshī, Rijāl, p. 383.
  15. ↑ Ṣadūq, Man lā yaḥḍuruh al-faqīh, vol. 1, p. 4.
  16. ↑ Ṣadūq, al-Tawḥīd, p. 226.
  17. ↑ Ibn Ṭāwūs, Iqbāl al-aʿmāl, vol. 1, p. 47; Ibn Ṭāwūs, Faraj al-mahmūm, p. 139; Āqā Buzurg Tihrānī, al-Dharīʿa, vol. 5, p. 29.
  18. ↑ Ibn al-Nadīm, Al-Fihrist, p. 279; Najāshī, Rijāl, p. 383; Ṭūsī, al-Fihrist, p. 156.

References

  • Āqā Buzurg Tihrānī, Muḥammad Muḥsin. Al-Dharīʿa ilā taṣānīf al-shīʿa. Edited by ʿAlī Naqī Munzawī and Aḥmad Munzawī. Beirut: Dār al-Aḍwāʾ 1403 AH.
  • Ibn Dāwūd al-Ḥillī, Ḥasan b. 'Alī. Kitāb al-rijāl. Edited by Jalāl al-Dīn Muḥaddith. Tehran: [n.n]. 1342 Sh.
  • Ibn Shādhān, Aḥmad b. Muḥammad. Miʾat Manqaba. Edited by Nabīl Riḍā ʿAlwān. Beirut: [n.n]. 1409 AH.
  • Ibn Ṭāwūs, ʿAlī b. Mūsā. Iqbāl al-aʿmāl. Tehran: [n.n]. 1320 AH.
  • Ibn Ṭāwūs, ʿAlī b. Mūsā. Faraj al-mahmūm fī tārīkh al-ʿulamā al-nujūm. Najaf: [n.n]. 1368 Sh.
  • Ibn Qūlawayh, Jaʿfar b. Muḥammad. Kāmil al-zīyārāt. Edited by ʿAbd al-Ḥusayn Amīnī. Najaf: Dār al-Murtaḍawīyya, 1356 Sh.
  • Ibn al-Nadīm, Muḥammad b. Isḥāq. Al-Fihrist. Edited by Muḥammad Riḍā Tajaddud. Tehran: [n.n]. 1350 Sh.
  • Mufīd, Muḥammad b. Muḥammad al-. Al-Amālī. Edited by ʿAlī Akbar Ghaffārī and Ḥusayn Ustādwalī. Qom: 1403 AH.
  • Mufīd, Muḥammad b. Muḥammad al-. Taṣḥīḥ al-iʿtiqād and Awāʾil al-maqālāt. Edited by ʿAbbās Qulī Wāʿiz Charandābī. Tabriz: [n.n]. 1371 AH.
  • Najāshī, Aḥmad b. ʿAlī al-. Fihrist asmāʾ muṣannifī al-Shīʿa al-mushtahir bi rijāl al-Najāshī. Edited by Mūsā Shubayrī Zanjānī. Qom: Muʾassisat al-Nashr al-Islāmī, 1407 AH.
  • Ṣadūq, Muḥammad b. ʿAlī al-. Mashīkha. [n.p]. [n.n]. [n.d].
  • Ṣadūq, Muḥammad b. ʿAlī al-. Al-Tawḥīd. Edited by Hāshim Ḥusaynī Tihrānī. Tehran: [n.n]. 1387 AH.
  • Ṣadūq, Muḥammad b. ʿAlī al-. Al-Khiṣāl. Edited by ʿAlī Akbar Ghaffārī. Tehran: [n.n]. 1390 AH.
  • Ṣadūq, Muḥammad b. ʿAlī al-. Man lā yaḥḍuruh al-faqīh. [n.p]. [n.n]. [n.d].
  • Ṭūsī, Muḥammad b. al-Ḥaasn al-. Al-Rijāl al-Ṭūsī. Edited by Muḥammad Ṣādiq Āl-i Baḥr al-ʿUlūm. Najaf: [n.n]. 1381 AH.
  • Ṭūsī, Muḥammad b. al-Ḥasan al-. Al-Ghayba. Najaf: [n.n]. 1385 AH.
  • Ṭūsī, Muḥammad b. al-Ḥasan al-. Al-Fihrist. Edited by Muḥammad Ṣādiq Āl-i Baḥr al-ʿUlūm. Najaf: Maktabat al-Murtaḍawīyya, [n.d].
  • Ṭabarī, Muḥammad b. Jarīr al-. Dalāʾil al-imāma. Najaf: [n.n]. 1383 AH.
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