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Kitab Sulaym b. Qays al-Hilali (book)

Kitāb Sulaym b. Qays al-Hilālī, written by Sulaym b. Qays al-Hilālī, is one of the oldest and most famous Shi'i hadith books concerning the events after the demise of the Prophet (s) and the rule of Amīr al-Muʾminīn (a).

Kitab Sulaym b. Qays al-Hilali
Kitab Sulaym b. Qays al-Hilali (book)
Book Information
AuthorSulaym b. Qays al-Hilālī
ReligionShi'a
Date of WritingFirst half of the first century AH
LanguageArabic
Research or CompilationMuhammad Baqir Ansari
SubjectEvents after the demise of the Prophet and the rule of Amīr al-Muʾminīn (a)
Number of VolumesOne
Publication Information
PublisherDalīl Mā
Place of PublicationQom
Publication Year1422 AH/2001 CE
Number of Pages640
FormatWazīrī
Persian Translation
Persian TranslatorIsmāʿīl Anṣārī Zanjānī
Persian Translation NameAsrār Āl Muḥammad
Asrar Al Muhammad (a)
Encyclopedia of Salim ibn Qays

Some have considered Kitāb Sulaym b. Qays to be the oldest Shi'i book, while others have regarded it as the oldest Islamic book after the Qur'an and the written heritage of the prophets (a) with the Ahl al-Bayt (a). The narrations in this book are exclusively transmitted from the Messenger of God (s), Amīr al-Muʾminīn (a), Miqdād, Salmān al-Fārsī, Abū Dharr, and some other Companions close to Amīr al-Muʾminīn (a). According to some researchers, this book has been affirmed by some of the Imams (a). Furthermore, it has been reported that this book is trusted by Shi'i scholars.

The presence of the author of Kitāb Sulaym b. Qays al-Hilālī during one of the most important and sensitive periods in the history of early Islam, as well as the selection of topics that play a fundamental role in explaining the history of Islam and the beliefs of Muslims, indicates its significance. This book is considered important from three aspects: narrative, historical, and theological. The presentation of reports on events that have always been a point of contention and dispute between Shi'a and Sunnis is considered one of its historical aspects.

Regarding the authenticity of Kitāb Sulaym b. Qays al-Hilālī, three views have been expressed: a group, such as al-Nuʿmānī and ʿAllāma Majlisī, consider this book to be among the documented and reliable narrative uṣūl; others, like Ibn al-Ghaḍāʾirī, a Shi'i rijāl scholar of the fourth and fifth centuries, deem this book entirely fabricated and its attribution to Sulaym flawed; still others, such as al-Shaykh al-Mufīd, believe that this book and its chain of transmission are generally correct, but the existing book is not free from distortion and tampering.

Status

Kitāb Sulaym b. Qays al-Hilālī, written by Sulaym b. Qays al-Hilālī, is considered one of the oldest,[1] most famous,[2] most important,[3] and most controversial[4] Islamic and Shi'i hadith books. Some researchers have considered it the oldest Shi'i book,[5] while others have regarded it as the oldest Islamic book after the Qur'an and the written heritage of the prophets (a) with the Ahl al-Bayt (a),[6] Muḥammad b. Ibrāhīm al-Nuʿmānī,[7] a Shi'i hadith scholar in the fourth century AH, considered this book the greatest and oldest Shi'i aṣl [notes 1] and Muḥammad b. al-Nadīm,[8] a bibliographer in the fourth century, regarded it as the first Shi'i book.

According to al-Nuʿmānī, the narrations in this book are exclusively transmitted from the Messenger of God (s), Amīr al-Muʾminīn (a), Miqdād, Salmān al-Fārsī, Abū Dharr, and some other Companions close to Amīr al-Muʾminīn (a).[9] According to some researchers, this book has been affirmed by some of the Imams (a):[10] In sources, narrations from Imam al-Sajjād[11] and Imam al-Ṣādiq[12] (a) are cited in affirmation of this book. Furthermore, this book has been reported to be trusted by Shi'i scholars, to the extent that Shi'i scholars have narrated from it;[13] such as Thiqat al-Islām al-Kulaynī (d. 329 AH),[14] al-Shaykh al-Ṭūsī (d. 460 AH),[15] ʿAllāma al-Ḥillī (d. 726 AH),[16] and ʿAllāma Majlisī (d. 1110 AH).[17]

Ghadir Verses in Kitāb Sulaym

According to Muḥammad Bāqir Anṣārī, a Ghadir researcher, the first book in Islam to address the event of Ghadir is Kitāb Sulaym b. Qays al-Hilālī. In this book, in multiple instances, the Verse of Tablīgh and the Verse of Ikmāl are discussed, and their direct connection with the event of Ghadir is explained through the words of the Prophet (s) and the Imams (a).[18]

Ghadir in Kitāb Sulaym

According to some researchers, Kitāb Sulaym, which was compiled in the early years after the martyrdom of the Prophet (s), has presented the issue of Ghadir in various parts of the book on different occasions and from the accounts of various individuals who were present at Ghadir. Sulaym even fully reflected the event of Ghadir in an independent hadith; for example, in one instance, he narrated the detailed story of Ghadir from Abū Saʿīd al-Khudrī.[19]

Based on this, Kitāb Sulaym is considered the first instance where a written culture was employed to convey Ghadir to future generations. For this reason, this book has demonstrated its influence over fourteen centuries, with almost all Shi'i hadith and historical books narrating the event of Ghadir from Kitāb Sulaym. This book has recorded more than fifty topics related to the teachings of Ghadir in thirteen hadiths.[20]

Author

Main article: Sulaym b. Qays al-Hilali

Sulaym b. Qays al-Hilālī (d. 76 AH), the author of Kitab Sulaym b. Qays al-Hilali (book), is known as a companion of five Imams (a),[21] one of the early Shi'a authors,[22] and a narrator of Hadith al-Ghadir.[23] Among Shi'a scholars, he has been referred to by titles such as an early Shi'a author of a book,[24] a reliable narrator,[25] one of the oldest scholars of the knowledge of Ahl al-Bayt (a),[26] one of the greatest companions and lovers of Ahl al-Bayt (a),[27] a great Tabi'i,[28] and trustworthy and truthful.[29]

According to some sources, Sulaym was born in Kufa two years before the Prophet's (s) migration. In an atmosphere of suppression against the Ahl al-Bayt (a) and their teachings, he decided to record events, and for this purpose, he placed himself among the special companions of Amir al-Mu'minin (a).[30] During the rule of Amir al-Mu'minin (a), he was by his side in battles and was considered one of the Shurṭat al-Khamīs (personal guards) of the Imam.[31] He was with the Imam during the last three days of his life and directly recorded the Imam's will.[32] During the Imamate of Imam al-Hasan (a) and Imam al-Husayn (a), Sulaym was among their companions.[33] With the dominance of al-Hajjaj b. Yusuf al-Thaqafi (75 AH) over Iraq, he was pursued.[34] For this reason, he fled to the city of Nawbandajan in Fars and passed away there.[35]

Content

The content of Kitab Sulaym b. Qays al-Hilali (book) has been reported by some researchers as follows: The book is dedicated to narrating important events after the demise of the Prophet of Islam (s), the period of the caliphate of Imam 'Ali (a), the virtues of Ahl al-Bayt (a), and prophecies about some events of the first Hijri century.[36] This book includes dozens of detailed narrations, a large portion of which are transmitted from Imam 'Ali (a), Salman al-Fārisī, Miqdad b. al-Aswad, and Abu Dharr al-Ghifari.[37] It also contains narrations from Imam al-Hasan (a), Imam al-Husayn (a), Imam al-Sajjad (a), 'Ammar b. Yasir, 'Abd Allah b. 'Abbas, 'Abd Allah b. Ja'far, and Muhammad b. Abū Bakr.[38]

It is reported that this work addresses topics such as: the superiority of Ahl al-Bayt (a); proving the Imamate and successorship of Imam 'Ali (a) after the Prophet (s); introducing the Shi'a Imams and explicitly stating their number; mentioning that Imam al-Mahdi (a) is from the ninth generation of Imam al-Husayn (a); an account of the Saqifa incident and the reaction of Imam 'Ali (a) and his companions; the incident of the attack on the house of Imam 'Ali (a) and Lady Fatima (a); the compilation of the Qur'an by Imam 'Ali (a); and prophecies about the Umayyad and Abbasid rule and their oppression of Shi'as.[39]

It is also stated that Kitab Sulaym b. Qays (book) addresses issues such as the conspiracy to assassinate Imam 'Ali (a), the state of faith of some companions after the Prophet (s), and Imam 'Ali's (a) view on the compilation of the Qur'an by later caliphs.[40]

Significance

The presence of the author of Kitab Sulaym b. Qays al-Hilali (book) during one of the most important and sensitive periods in early Islamic history, as well as the selection of topics that play a fundamental role in explaining the history of Islam and Muslim beliefs, indicates its significance.[41] Some researchers have identified the importance of this book from three perspectives: hadith, historical, and theological.

From a Hadith Perspective

This book is one of the earliest Shi'a hadith collections and one of the first Islamic hadith sources from a time when the ruling government had implemented the policy of prohibiting hadith. The author of this book was among the Shi'as who opposed this policy and, by compiling this book, sought to prevent the Islamic society from deviating from the Qur'an and Sunna. Based on this, assuming the authenticity of the chains of transmission of the existing version, this book would be the only remaining hadith writing from the first half of the first Hijri century.[42]

From a Historical Perspective

It provides precise reports, with direct or indirect details, of events after the demise of the Prophet (s) and during the period of Amir al-Mu'minin's (a) rule. It also offers accounts of events that have always been a point of disagreement and dispute between Shi'a and Sunni: events such as the Prophet's (s) emphasis on Imamate and wilaya, the attack on the house of Lady Fatima (a), and the incident of the ṣaḥīfa malʿūna, which has received less attention in early sources.[43]

From a Theological Perspective

Addressing the topic of Imamate and caliphate as the most important point of disagreement between Shi'a and Sunni, in a way that presents the Shi'a perspective without possibility of justification or interpretation, is one of the main theological characteristics of this book. In addition, the explicit mention of the caliphate of Amir al-Mu'minin (a), the naming of the Twelve Imams (a), their material and spiritual status as designated by the Messenger of God (s), and the rejection and denial of opposing views are among the theological features of this book. These are matters whose substantiation will play a significant role in resolving theological disputes in the Islamic world.[44]

Features

Several features have been enumerated in sources for Kitāb Sulaym b. Qays al-Hilālī, including:

  • The existing version of this book contains forty-eight narrations, most of which are lengthy.[45]
  • The narrator of the book is Abān b. Abī ʿAyyāsh. When the author entrusted the book to him, he said that he possessed writings that he had heard from trustworthy individuals and penned himself, and these are truths he heard from honest and virtuous people.[46]
  • There are narrations in other sources that are likely transmitted from this book but are not present in the current version.[47]
  • The content of this book includes accounts of events after the demise of the Prophet (s), occurrences during the caliphate of Amīr al-Muʾminīn (a), hadiths about the virtues of Amīr al-Muʾminīn and the Ahl al-Bayt (a), and predictions of events in the first century AH.[48]
  • The book mentions the first five Shiʿa Imams and refers to the continuation of the chain of Imams (a) in the lineage of Imam al-Baqir (a) without explicitly naming them.[49]
  • The core of the book belongs to the final years of the rule of Hishām b. ʿAbd al-Malik al-Umawī (reigned: 105-125 AH).[50]
  • The narrations primarily focus on the city of Kufa, and the situation of the Shiʿa in this city is described with some detail.[51]
  • This book does not have a specific arrangement, and the author did not adopt any particular order in mentioning the narrations.[52]
  • This book has been referred to by various names, including: Aṣl Sulaym b. Qays al-Hilālī, Ṣaḥīfat Sulaym, al-Ḥadīth li-Sulaym b. Qays al-Hilālī, Kitāb al-Saqīfa li-Sulaym b. Qays al-Hilālī, al-Imāma li-Sulaym b. Qays al-Hilālī, Abjad al-Shīʿa, and Asrār Āl Muḥammad.[53]

Authenticity

Some researchers have categorized the different views of Shiʿa scholars regarding the authenticity of Kitāb Sulaym b. Qays into three groups:[54]

Full Authenticity

A group has considered this book among the documented and authentic narrative principles. At the forefront of this group is Al-Nu'mani[55], who introduces this book as trustworthy among the Shiʿa.[56] Muḥammad Taqī Majlisī (d. 1070 AH),[57] Shaykh Ḥurr al-ʿĀmilī (d. 1104 AH),[58] and Allama Majlisi[59] are also considered to be in this category.

Lack of Authenticity

According to this view, the book is fundamentally fabricated, and its attribution to Sulaym is flawed. It is said that Ibn al-Ghaḍāʾirī (d. before 450 AH),[60] a Shiʿa rijāl scholar, was the first to hold this opinion.[61] Among hadith scholars, figures such as Shahid al-Thani (d. 966 AH),[62] Abū al-Ḥasan Shaʿrānī (d. 1352 SH),[63] and Muḥammad Bāqir Bihbūdī (d. 1393 SH)[64] are considered proponents of this view.[65]

General Authenticity

According to this view, the book and its chain of transmission are generally correct, and Ibn al-Ghaḍāʾirī's arguments for its fabrication are incorrect; however, the existing book is not free from distortion and tampering.[66] Among those who held this view are Shaykh al-Mufid (d. 413 AH),[67] Allama Hilli (d. 726 AH),[68] and Muḥammad Taqī Shūshtarī (d. 1415 AH).[69][70]

Manuscripts, Publication, and Translation

Researchers' opinions regarding the status of Kitāb Sulaym b. Qays al-Hilālī in terms of manuscripts, publication, and translation can be categorized as follows:

Manuscripts

According to some researchers, the multiple existing manuscripts of Kitāb Sulaym differ from each other; these differences are in the chain of transmission, the number and order of hadiths, and even the sentences of a single hadith, such that in some versions they are recorded as longer and in others as shorter.[71]

Translations

It has been stated that due to the importance of Kitāb Sulaym b. Qays, a number of translators have rendered this book into various languages;[72] including:

Title Author Publisher Year of Publication (SH) Number of Pages
Asrār Āl Muḥammad (a) Ismāʿīl Anṣārī Zanjānī Intishārāt al-Hādī 1375 / 1996 766
Tārīkh-i siyāsī-yi ṣadr-i Islām Maḥmūdreẓā Iftikhārzāda Intishārāt Risālat Qalam 1377 / 1998 448
Asrār Āl Muḥammad (a) ʿAbd al-Malik ʿAdnānī Sādātī Dār al-Nashr 1394 / 2015 332
Asrār-i khāndān-i Muḥammad Rasūl Allāh Mahdī Ṣabbāghī Intishārāt Armaghān-i Yūsuf 1384 / 2005 389
Asrār Āl Muḥammad (a) Muḥammad ʿĀmil Miḥrābī Intishārāt Āvā-yi Raʿnā 1385 / 2006 326
Asrār-i khāndān-i Rasūl Allāh Muḥammad Reẓā Sammāk Amānī Intishārāt Bahār-i Dilhā 1395 / 2016 287
Asrār Āl Muḥammad (a) Muslimīzāda Intishārāt Bārish 1385 / 2006 400
Ganjīna-yi asrār-i Āl ʿAlī (a) Masʿūd Khodāyārī Intishārāt Manāqib 1398 / 2019 490
Asrār Āl Rasūl Allāh (a) Muḥammad Fāṭimī Intishārāt Iṣbāḥ 1389 / 2010 316
Asrār Āl Rasūl Allāh (a) Ibrāhīm Naddāfzāda and Ḥamza Karīmkhānī Intishārāt ʿAṭr-i Yās 1386 / 2007 391
Asrār Āl Rasūl Allāh (a) Ṣādiq Ṭālibī Intishārāt Mashhūr 1399 / 2020 —
Asrār Āl Muḥammad (a) (English) ʿAbd al-Ḥusayn Āqā Buzurgī Intishārāt Anṣāriyān 1394 / 2015 607

Critical Editions

The critically edited publications of Kitāb Sulaym b. Qays al-Hilālī are reported as follows:

Title Author / Editor Publisher Year of Publication Volumes / Pages Notes
Kitāb Sulaym b. Qays al-Hilālī Muhammad Baqir Ansari Intishārāt al-Hādī 1373 SH three volumes This edition was later published in a more concise one volume.[73]
Kitāb Sulaym b. Qays al-Hilālī Jābir b. Abān Dār al-Maḥajjat al-Bayḍāʾ 1442 AH 759 pages —
Dānishnāma-yi Sulaym Kāẓim Ustādī — — twelve volumes Volume one: On Sulaym and his books (500 pages); Volume two: On Sulaym's narrators (500 pages); Volume three: On chains of transmission; Volume four: Primary sources; Volume five: Contradictions; Volume six: Hadiths in early centuries; Volume seven: Manuscripts; Volumes eight–nine: Manuscripts of books; Volume ten: Bibliography; Volume eleven: Other articles; Volume twelve: Index of names.

Footnotes

  1. ↑ Mīrāth-i Maktūb-i Shīʿa, p. 126.
  2. ↑ Biḥār al-anwār, vol. 1, p. 32.
  3. ↑ Farhang-i Kutub-i Ḥadīthī-yi Shīʿa, vol. 1, p. 91.
  4. ↑ Farhang-i Kutub-i Ḥadīthī-yi Shīʿa, vol. 1, p. 91.
  5. ↑ Rawḍāt al-jannāt, vol. 4, p. 67; "Sulaym b. Qays al-Hilālī", p. 465.
  6. ↑ "Kitāb Sulaym b. Qays al-Hilālī: Aqdam Naṣṣ Tārīkhī ʿAqāʾidī fī al-Islām", p. 85.
  7. ↑ al-Ghayba, p. 101.
  8. ↑ al-Fihrist, pp. 307-308.
  9. ↑ al-Ghayba, p. 102.
  10. ↑ Farhang-i Kutub-i Ḥadīthī-yi Shīʿa, vol. 1, p. 92.
  11. ↑ Wasāʾil al-Shīʿa, vol. 27, p. 101.
  12. ↑ al-Dharīʿa, vol. 2, p. 152.
  13. ↑ Farhang-i Kutub-i Ḥadīthī-yi Shīʿa, vol. 1, p. 92.
  14. ↑ For an example, see: al-Kāfī, vol. 1, pp. 297-298.
  15. ↑ For an example, see: Tahdhīb al-aḥkām, vol. 9, pp. 176-177.
  16. ↑ Muntahā al-maṭlab, vol. 8, p. 562.
  17. ↑ For an example, see: vol. 16, pp. 84-85.
  18. ↑ Ghadīr dar Qurʾān, vol. 3, pp. 507-508.
  19. ↑ Awwalīn Mīrāth-i Maktūb dar Bāra-yi Ghadīr, pp. 1-68; Chahārdah Qarn bā Ghadīr, p. 101; Chahārdah Qarn bā Ghadīr, p. 139.
  20. ↑ Tablīgh-i Ghadīr dar Sīra-yi Maʿṣūmīn (a), p. 147.
  21. ↑ Rawḍāt al-jannāt, vol. 4, p. 66.
  22. ↑ Kitab al-Ghayba, p. 102; Taʾsīs al-Shiʿa, p. 282.
  23. ↑ al-Ghadir, vol. 1, p. 152.
  24. ↑ Rijal al-Najashi, p. 8.
  25. ↑ Khulāṣat al-aqwāl, p. 163.
  26. ↑ Rawḍāt al-jannāt, vol. 4, p. 66.
  27. ↑ Rawḍāt al-jannāt, vol. 4, p. 66.
  28. ↑ al-Ghadir, vol. 1, p. 334.
  29. ↑ al-Ghadir, vol. 2, p. 66.
  30. ↑ Asrar Al Muhammad (a), pp. 19–21.
  31. ↑ Asrar Al Muhammad (a), pp. 19–21.
  32. ↑ Asrar Al Muhammad (a), pp. 19–21.
  33. ↑ Asrar Al Muhammad (a), pp. 21–29.
  34. ↑ Asrar Al Muhammad (a), pp. 21–29.
  35. ↑ Asrar Al Muhammad (a), pp. 21–29.
  36. ↑ "Sulaym b. Qays al-Hilālī," p. 465.
  37. ↑ "Sulaym b. Qays al-Hilālī," p. 465.
  38. ↑ "Sulaym b. Qays al-Hilālī," p. 465.
  39. ↑ "Another Step in Identifying and Reviving Kitab Sulaym b. Qays al-Hilali," p. 21.
  40. ↑ "Another Step in Identifying and Reviving Kitab Sulaym b. Qays al-Hilali," p. 21.
  41. ↑ Farhang-i kutub-i hadithi-yi Shi'a, vol. 1, p. 94.
  42. ↑ "Another Step in Identifying and Reviving Kitab Sulaym b. Qays al-Hilali," pp. 19–20.
  43. ↑ "Another Step in Identifying and Reviving Kitab Sulaym b. Qays al-Hilali," p. 20.
  44. ↑ "Another Step in Identifying and Reviving Kitab Sulaym b. Qays al-Hilali," p. 20.
  45. ↑ "Sulaym b. Qays al-Hilālī", p. 465.
  46. ↑ Farhang-i kutub-i ḥadīthī-yi Shīʿa, vol. 1, p. 94.
  47. ↑ "Sulaym b. Qays al-Hilālī", p. 465.
  48. ↑ "Sulaym b. Qays al-Hilālī", p. 465.
  49. ↑ Mīrāth-i maktūb-i Shīʿa, p. 126.
  50. ↑ Mīrāth-i maktūb-i Shīʿa, p. 126.
  51. ↑ Mīrāth-i maktūb-i Shīʿa, p. 126.
  52. ↑ Farhang-i kutub-i ḥadīthī-yi Shīʿa, vol. 1, p. 94.
  53. ↑ Farhang-i kutub-i ḥadīthī-yi Shīʿa, vol. 1, p. 95.
  54. ↑ "A Doctrinal and Content Analysis of Kitāb Sulaym b. Qays", p. 29.
  55. ↑ al-Ghayba, p. 101.
  56. ↑ "A Doctrinal and Content Analysis of Kitāb Sulaym b. Qays", p. 29.
  57. ↑ Rawḍat al-muttaqīn, vol. 14, p. 372.
  58. ↑ Wasāʾil al-Shīʿa, vol. 30, pp. 385-386.
  59. ↑ Biḥār al-anwār, vol. 1, p. 32.
  60. ↑ al-Rijāl, p. 63.
  61. ↑ "A Doctrinal and Content Analysis of Kitāb Sulaym b. Qays", p. 30.
  62. ↑ Rasāʾil al-Shahīd al-Thānī, vol. 2, pp. 992-993.
  63. ↑ Sharḥ Uṣūl al-Kāfī (Taʿlīqāt Shaʿrānī), vol. 2, p. 373.
  64. ↑ Maʿrifat al-ḥadīth, p. 359.
  65. ↑ "A Doctrinal and Content Analysis of Kitāb Sulaym b. Qays", p. 31.
  66. ↑ "A Doctrinal and Content Analysis of Kitāb Sulaym b. Qays", p. 30.
  67. ↑ Shaykh al-Mufīd, Taṣḥīḥ iʿtiqādāt al-Imāmiyya, p. 149.
  68. ↑ Khulāṣat al-aqwāl, p. 163.
  69. ↑ Qāmūs al-rijāl, vol. 5, p. 239.
  70. ↑ "A Doctrinal and Content Analysis of Kitāb Sulaym b. Qays", p. 30.
  71. ↑ Farhang-i kutub-i ḥadīthī-yi Shīʿa, vol. 1, p. 96.
  72. ↑ Ghadīr dar āyina-yi kitāb, pp. 11-12.
  73. ↑ Farhang-i kutub-i ḥadīthī-yi Shīʿa, vol. 1, p. 99.
  1. ↑ An aṣl is a collection of narrations whose content is not derived from another book, but rather the author himself heard these narrations directly from an Infallible (a) or someone who narrated directly from an Infallible (a) and recorded them (al-Dharīʿa, vol. 2, p. 126).

Notes

References

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  • al-Rijāl; Aḥmad b. Ḥusayn (Ibn Ghaḍāʾirī), ed. Sayyid Muḥammad Riḍā Ḥusaynī Jalālī, Qom: Muʾassasa-ye ʿIlmī Farhangī Dār al-Ḥadīth (Sāzmān-e Chāp va Nashr), 1422 AH.
  • Rijāl al-Najāshī; Aḥmad b. ʿAlī Najāshī, ed. Sayyid Mūsā Shubayrī Zanjānī, Qom: Muʾassasat Intishārāt Islāmī, 1441 AH.
  • Rasāʾil al-Shahīd al-Thānī; Zayn al-Dīn b. ʿAlī al-ʿĀmilī al-Jabaʿī, ed. Riḍā Mukhtārī, Qom: Būstān-e Kitāb, 1422 AH.
  • Rawḍāt al-Jannāt fī Aḥwāl al-ʿUlamāʾ wa l-Sādāt; Muḥammad Bāqir b. Zayn al-ʿĀbidīn, Qom: Ismāʿīliyān, 1390 AH.
  • Rawḍat al-Muttaqīn fī Sharḥ Man Lā Yaḥḍuruhu l-Faqīh; Muḥammad Taqī Majlisī, ed. Ḥusayn Mūsawī Kirmānī and ʿAlī Panāh Ishtihārdī, Tehran: Bunyād-e Farhang-e Islāmī Kūshānpūr, 1406 AH.
  • "Sulaym b. Qays al-Hilālī"; Sayyid Muḥammad ʿImādī Ḥāʾirī, *Dānishnāma-ye Jahān-e Islām* (vol. 24), Tehran: Bunyād-e Dāʾirat al-Maʿārif-e Islāmī, 1396 Sh.
  • Sharḥ al-Kāfī; Mullā Muḥammad Ṣāliḥ b. Aḥmad Māzandarānī, ed. ʿAlī Akbar Ghaffārī, commentary by Abū l-Ḥasan Shaʿrānī, Tehran: al-Maktabat al-Islāmiyya li-l-Nashr wa l-Tawzīʿ, 1382 AH.
  • Mīrāth-e Maktūb-e Shīʿa az Seh Qarn-e Nukhost; Sayyid Ḥusayn Modarresī Ṭabāṭabāʾī, trans. Sayyid ʿAlī Qarāʾī and Rasūl Jaʿfariyān, Qom: Nashr-e Muwarrikh, 1386 Sh.
  • Ghadīr dar Āyina-ye Kitāb; Muḥammad Anṣārī Zanjānī, Qom: Intishārāt Dalīl-e Mā, 1390 Sh.
  • Ghadīr dar Qurʾān, Qurʾān dar Ghadīr; Muḥammad Bāqir Anṣārī, Qom: Intishārāt Dalīl-e Mā, 1387 Sh.
  • al-Ghayba; Muḥammad b. Ibrāhīm Nuʿmānī, ed. ʿAlī Akbar Ghaffārī, Tehran: Maktabat al-Ṣadūq, 1397 AH.
  • Farhang-e Kutub-e Ḥadīthī-ye Shīʿa; Sayyid Maḥmūd Madanī Bajistānī, Tehran: Muʾassasat Intishārāt Amīr Kabīr (Shirkat-e Chāp va Nashr-e Bayn al-Milal), 1385 Sh.
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  • Qāmūs al-Rijāl; Muḥammad Taqī b. Muḥammad Kāẓim Shushtarī, Qom: Muʾassasat al-Nashr al-Islāmī, 1414 AH.
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  • "Kitāb Sulaym b. Qays al-Hilālī Aqdm Naṣṣ Tārīkhī ʿAqāʾidī fī l-Islām"; Muḥammad Bāqir Anṣārī Zanjānī, *Majallat Turāthunā*, Sixteenth Year, no. 3 & 4, Rajab to Dhu l-Hijja 1402 AH.
  • Kitāb al-Ghayba; Muḥammad b. Ibrāhīm Nuʿmānī, ed. ʿAlī Akbar Ghaffārī, Tehran: Nashr-e Ṣadūq, 1397 AH.
  • "Gāmī Dīgar dar Shināsāʾī va Iḥyāʾ-e Kitāb-e Sulaym b. Qays al-Hilālī"; Muḥammad Taqī Subḥānī, *Nashriya-ye Āyina-ye Pazhūhish*, no. 37, Farvardin and Ordibehesht 1375 Sh.
  • Maʿrifat al-Ḥadīth wa Tārīkh Nashrihi wa Tadwīnihi wa Thaqāfatihi ʿinda l-Shīʿa al-Imāmiyya; Muḥammad Bāqir Bihbūdī, Beirut: Dār al-Hādī, n.d.
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  • "Muʾallif-e Kitāb-e Asrār Āl Muḥammad (a) bar Tarāzū-ye Naqd"; Islām Malakī Muʿāf, *Majalla-ye Muṭālaʿāt-e Qurʾān va Ḥadīth*, First Year, no. 2, Spring and Summer 1387 Sh.
  • Wasāʾil al-Shīʿa ilā Taḥṣīl Masāʾil al-Sharīʿa; Muḥammad b. Ḥasan Ḥurr al-ʿĀmilī, Qom: Muʾassasat Āl al-Bayt (a) li-Iḥyāʾ al-Turāth, 1416 AH.
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