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
Place of BirthQom
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) 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, 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.

Authenticity in Rijal

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

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.

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[1] 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.

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.

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.


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, 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.
  • Tafsir al-Qur'an


  1. This is a rule that indicates that someone is just unless his injustice is proven.