WikiGhadir

Kitab Sulaym b. Qays al-Hilali (book)

Kitāb Sulaym b. Qays al-Hilālī (Arabic: كتاب سليم بن قيس الهلالي), written by Sulaym b. Qays al-Hilālī, is one of the oldest and most famous Shiʿi books of hadith, dealing with the events following 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 endorsed by some of the Imams (a). It has also been reported to have been regarded as reliable by Shiʿi scholars.

The author's presence during one of the most important and sensitive periods in the history of early Islam, as well as his selection of material that plays a fundamental role in elucidating Islamic history and Muslim beliefs, is regarded as an indication of the significance of Kitāb Sulaym b. Qays al-Hilālī. The book is considered significant from three perspectives: narrative, historical, and theological. Its historical significance is reflected in its accounts of events that have long been a source of disagreement and dispute between Shiʿa and Sunnis.

Regarding the authenticity of Kitāb Sulaym b. Qays al-Hilālī, three views have been expressed:some, such as al-Nuʿmānī and ʿAllāma Majlisī, have regarded the book as one of the well-documented and reliable hadith sources. Others, such as Ibn al-Ghaḍāʾirī, a Shiʿi scholar of rijāl from the fourth and fifth centuries AH, have considered the book to be fundamentally fabricated and its attribution to Sulaym to be flawed. still others, such as al-Shaykh al-Mufīd, have held that the book and its chain of transmission are generally sound, but that the extant version is not free from distortion and tampering.

Position and Significance

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 regarded it as the oldest Shi'i book.[5] Others have considered 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 fourth-century AH Shiʿi hadith scholar, considered it the greatest and oldest Shi'i aṣl [notes 1] and Muḥammad b. al-Nadīm,[8] a fourth century bibliographer, regarded it as the first Shi'i book.

According to al-Nuʿmānī, the narrations in this book are transmitted only 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 endorsed by some of the Imams (a):[10] Sources also contain narrations from Imam al-Sajjād[11] and Imam al-Ṣādiq[12] (a) in support of this book. it has also been reported that the book was regarded as reliable by Shi'i scholars, who consequently transmitted narrations from it;[13] these scholars include 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 researcher specializing in Ghadir, Kitāb Sulaym b. Qays al-Hilālī is the first in Islam to address the event of Ghadir. In this book, in multiple instances, the Verse of Tablīgh and the Verse of Ikmāl are mentioned on multiple occasions in the book, and their direct connection with the event of Ghadir is presented 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 following the martyrdom of the Prophet (s), presents accounts of the event of Ghadir at various points in the book, on different occasions, and on the authority of various individuals who were present at Ghadir. Sulaym even presents a complete account of the event of Ghadir in a separate hadith. for example, in one instance, he narrated the detailed story of Ghadir from Abū Saʿīd al-Khudrī.[19]

Based on this, Kitāb Sulaym has been regarded as the first instance in which written culture was employed to convey the message of Ghadir to future generations. For this reason, the book has exerted its influence over the course of fourteen centuries, as almost all Shiʿi hadith and historical books have transmitted accounts of the event of Ghadir from Kitāb Sulaym. The book records 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), has been described 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 Shiʿi author and holder of a book,[24] an upright narrator,[25] one of the earliest scholars of the ʿulūm (knowledge) of the Ahl al-Bayt (a),[26] one of the greatest companions of and lovers of the Ahl al-Bayt (a),[27] a great Tabi'i (a member of the generation that followed the Companions),[28] and a reliable and truthful narrator.[29]

According to some sources, Sulaym was born in Kufa two years before the Prophet's (s) migration. Amid the suppression of the Ahl al-Bayt (a) and their teachings, he decided to record events and, for this purpose, placed himself among the close companions of Amir al-Mu'minin (a).[30] he accompanied him in battles and was considered one of the Shurṭat al-Khamīs (the Imam's personal guards).[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] When al-Ḥajjāj b. Yūsuf al-Thaqafī gained control of Iraq in 75 AH, Sulaym was pursued..[34] For this reason, he fled to the city of Nawbandajan in Fars, where he passed away.[35]

Content

The content of Kitab Sulaym b. Qays al-Hilali (book) has been described by some researchers as follows: The book recounts important events following the demise of the Prophet of Islam (s), the period of Imam ʿAlī's (a) caliphate, the virtues of the Ahl al-Bayt (a), and predictions concerning certain events of the first century AH.[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 has been reported that this work addresses topics such as the superiority of the Ahl al-Bayt (a); establishing the Imamate and testamentary authority of Imam ʿAlī (a) after the Prophet (s); identifying the Shiʿi Imams and explicitly stating their number; indicating that Imam al-Mahdī (a) is a descendant of Imam al-Ḥusayn (a) in the ninth generation; recounting the events of Saqīfa and the reaction of Imam ʿAlī (a) and his companions; the attack on the house of Imam ʿAlī (a) and Lady Fāṭima (a); the compilation of the Qurʾān by Imam ʿAlī (a); and predictions concerning the rule of the Umayyads and Abbasids and their oppression of the Shiʿa.[39]

It has also been reported that Kitāb Sulaym b. Qays (book) addresses issues such as the conspiracy to assassinate Imam ʿAlī (a), the faith of some of the Companions after the Prophet (s), and Imam ʿAlī's (a) view of the compilation of the Qurʾān by the 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 the history of early Islam, as well as his selection of material that plays a fundamental role in explaining Islamic history and Muslim beliefs, has been regarded as an indication of the book's significance.[41] Some researchers have identified three aspects of the book's significance: traditional, historical, and theological.

From a Hadith Perspective

This book is one of the earliest Shiʿi hadith compilations and one of the earliest Islamic hadith sources dating from a period when the ruling authorities had implemented a policy of prohibiting hadith transmission. The author of this book was among the Shiʿis who opposed this policy and, by compiling the book, sought to prevent Muslim society from deviating from the Qurʾān and Sunna. Accordingly, assuming the authenticity of the chains of transmission in the extant version, this book would be the only surviving hadith work from the first half of the first century AH.[42]

From a Historical Perspective

It provides precise accounts, transmitted either directly or through an intermediary, of events following the demise of the Prophet (s) and during the rule of Amīr al-Muʾminīn (a). It also provides accounts of events that have always been points of disagreement and dispute between the Shiʿa and Sunnis, including such events as the Prophet's (s) emphasis on Imamate and wilaya, the attack on the house of Lady Fāṭima (a), and the incident of ṣaḥīfa malʿūna, (the accursed document), which received relatively little attention in early sources.[43]

From a Theological Perspective

Addressing the issue of Imamate and caliphate, as the most important point of disagreement between the Shiʿa and Sunnis, in a manner that presents the Shiʿi perspective without leaving room for justification or interpretation, is one of the principal theological features of this book. In addition, the explicit affirmation of the caliphate of Amīr al-Muʾminīn (a), the naming of the Twelve Imams (a), the presentation of their material and spiritual status 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 of Kitāb Sulaym b. Qays al-Hilālī have been mentioned in the sources, including the following:

  • The extant 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 entrusting the book to him, the author stated that he had writings that he had heard from trustworthy individuals and written down in his own hand, and that these were truths he had heard from honest and virtuous people..[46]
  • There are narrations in other sources that may have been transmitted from this book but are not found in the extant version.[47]
  • The content of this book includes accounts of events following the demise of the Prophet (s), events during the caliphate of Amīr al-Muʾminīn (a), hadiths concerning the virtues of Amīr al-Muʾminīn (a) and the Ahl al-Bayt (a), and predictions concerning events of the first century AH.[48]
  • The book mentions the first five Shiʿi Imams and refers, without explicitly naming them, to the continuation of the line of Imams (a) among the descendants of Imam al-Baqir (a).[49]
  • The core of the book dates 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 the city is described in some detail.[51]
  • The book has no particular arrangement, and the author follows no specific order in presenting 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 classified the differing views of Shiʿi scholars regarding the authenticity of Kitāb Sulaym b. Qays into three categories:[54]

Full Authenticity

A group has regarded this book as one of the well-documented and reliable narrative works. At the forefront of this group is Al-Nu'mani[55], who describes the book as trusted by 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 belong to this group.

Lack of Authenticity

According to this view, the book is entirely fabricated, and its attribution to Sulaym is considered flawed. It is said that Ibn al-Ghaḍāʾirī (d. before 450 AH),[60] a Shiʿi scholar of rijāl (the study of hadith transmitters), was the first to hold this view.[61] Among hadith scholars, those considered proponents of this view include Shahid al-Thani (d. 966 AH),[62] Abū al-Ḥasan Shaʿrānī (d. 1352 SH),[63] and Muḥammad Bāqir Bihbūdī (d. 1393 SH)[64] [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 being fabrication are incorrect; however, the the extant version of the 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' views on the status of Kitāb Sulaym b. Qays al-Hilālī with regard to its manuscripts, publication, and dissemination can be formulated as follows:

Manuscripts

According to some researchers, the multiple existing manuscripts of Kitāb Sulaym differ from one another. These differences concern the chain of transmission, the number and order of the hadiths, and even the wording of individual hadiths, such that some versions contain longer accounts, while others contain shorter ones[71]

Translations

It has been stated that, given the importance of Kitāb Sulaym b. Qays, a number of translators have translated the 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 critical editions of Kitāb Sulaym b. Qays al-Hilālī have been 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

  • Asrar Āl Muḥammad (a); Sulaym b. Qays al-Hilālī, trans. Ismāʿīl Anṣārī Zanjānī, Qom: Daftar Nashr al-Hādī, 1375 Sh.
  • Awwalīn Mīrāth Maktūb az Wāqiʿa-ye Ghadīr; Muḥammad Bāqir Anṣārī, Qom: Intishārāt Dalīl-e Mā, 1387 Sh.
  • Biḥār al-Anwār al-Jāmiʿa li-Durar Akhbār al-Aʾimma al-Aṭhār; Muḥammad Bāqir b. Muḥammad Taqī Majlisī, Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1403 AH.
  • Taʾsīs al-Shīʿa li-ʿUlūm al-Islām; Sayyid Ḥasan Ṣadr, n.p.: Intishārāt Aʿlamī, 1375 Sh.
  • Tablīgh-e Ghadīr dar Sīra-ye Maʿṣūmīn (a); Muḥammad Bāqir Anṣārī, Qom: Intishārāt Dalīl-e Mā, 1391 Sh.
  • Taṣḥīḥ Iʿtiqādāt al-Imāmiyya; Muḥammad b. Muḥammad b. Nuʿmān (al-Shaykh al-Mufīd), ed. Ḥusayn Dargāhī, Qom: al-Muʾtamar al-ʿĀlamī li-Alfiyyat al-Shaykh al-Mufīd, 1413 AH.
  • Tahdhīb al-Aḥkām; Muḥammad b. Ḥasan Ṭūsī, d. 460 AH, ed. Ḥasan al-Mūsawī Khursān, Tehran: Dār al-Kutub al-Islāmiyya, fourth ed., 1407 AH.
  • Chahārdah Qarn bā Ghadīr (Arguments, Academic Discussions, Debates, Written Legacy, Poetry and Literature, Memorials and Commemorations); Muḥammad Bāqir Anṣārī, Qom: Intishārāt Dalīl-e Mā, 1379 Sh.
  • Khulāṣat al-Aqwal fī Maʿrifat al-Rijāl; Ḥasan b. Yūsuf (ʿAllāma Ḥillī), ed. Jawād Qayyūmī Iṣfahānī, n.p.: Muʾassasat Nashr al-Faqāha, 1417 AH.
  • al-Dharīʿa ilā Taṣānīf al-Shīʿa; Muḥammad Muḥsin b. ʿAlī Manzawī (Āqā Buzurg Tehrānī), Beirut: Dār al-Aḍwāʾ, 1403 AH.
  • 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.
  • al-Fihrist; Muḥammad b. Isḥāq (Ibn al-Nadīm), Beirut: Dār al-Maʿrifa, n.d.
  • Qāmūs al-Rijāl; Muḥammad Taqī b. Muḥammad Kāẓim Shushtarī, Qom: Muʾassasat al-Nashr al-Islāmī, 1414 AH.
  • al-Kāfī; Muḥammad b. Yaʿqūb Kulaynī, ed. ʿAlī Akbar Ghaffārī and Muḥammad Ākhūndī, Tehran: Dār al-Kutub al-Islāmiyya, 1407 AH.
  • "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.
  • Muntahā l-Maṭlab fī Taḥqīq al-Madhhab; Ḥasan b. Yūsuf (ʿAllāma Ḥillī), Mashhad: Āstāna-ye Raḍawiyya-ye Muqaddasa (Majmaʿ al-Buḥūth al-Islāmiyya), 1412 AH.
  • "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.
Retrieved from "https://en.wikighadir.com/index.php?title=Kitab_Sulaym_b._Qays_al-Hilali_(book)&oldid=4954"