نوع مقاله : مقاله پژوهشی
پژوهشگر دانشگاه مفید، قم، ایران.
عنوان مقاله [English]
There are various sayin gs about Sulaym ibn Qays al-Hilālī . Some consider this name imaginary or pseudonym. Some have adapted this name to other personalities such as Suleiman Ibn Banqis Yashkari or Qais Ibn Ibadah and some have considered Salim Ibn Banqis to be a real person and one of the companions of Hazrat Ali (AS). There is also disagreement about the attribution of the book of Hadith to Sulaym ibn Qays. Some have considered the writing of the book by Sulaym to be the work of his great-grandfather. Some believe that Sulaym had a book of hadith based on the existence of a hadith called Sulaym. According to new research, it has become clear that the existing books attributed to Salim were not available to Shiite Imami scholars in the first six centuries AH. Now, the fundamental question is, who were the authors and / or authors of the existing versions? The present study, using descriptive and analytical methods and citing library sources, by determining the age of the existing books attributed to Sulaym and examining other formal and contentual signs, has concluded that these books are the legacy of Ghaliyan Nusayriah Sham - mid-century It belongs to the fourth to the middle of the sixth century AH.
Numerous researches have been done about Suleiman bin Qais and the book attributed to him. There is also a source on this subject (Ostadi, 1399). Apart from these articles and researches, there are many that have all been introduced in the bibliography of Salim Benghis.
"Validation of the authenticity of Mahdavi narrations of the current book of Solim Ibn Qais and the validity of the book in the works of Sheikh Mofid" (Ostadi, 1399) and "Study of the attribution of the document of Sulaym's book to Sheikh Tusi" (Ostadi, 1400), And the attribution of existing books to him Both studies, apart from the lack of accurate and clear answers, have erred in not paying attention to the very important issue that will be raised.
Now, we are faced with two categories of Hadiths attributed to Salim: First, the Hadiths are often short and with moral content and manaqibs, all of which have been quoted from "Umar ibn Uwzina" and have been narrated differently in Hadith works and ... the first centuries.Second, the long (historical) Hadiths in the current book attributed to Sulaym, the document of which is in all manuscripts from Mu'ammar bin Rashid and not from Umar ibn Uwzina (see: Ostadi, 1399). However, there is an exception to this, and that is about five Nomani hadiths in the book of Al-Ghaybah, which are not narrated from Umar ibn Uwzina and have been quoted from Mu'ammar bin Rashid, who wrote in another article about the authorship of these Hadiths. And we have mentioned their addition to the original version of Al-Ghaybah Nu'mani (see: Ostadi, 1400).
Research based on archaeological evidence shows that the date of writing of the current books attributed to Sulaym ibn Qays was between the years 343 to 577 AH, and we still have original documents that show that these books are definitely attributed to Sulaym ibn Qays We do not have. Since in the Safavid period, many efforts were made to create collections of Shiite hadith, and the existence of financial, political and transportation facilities, as well as communication between Shiites in Iran, Iraq and the Levant, led to the collection of more Shiite manuscripts. And this situation created a new ground for the Imami scholars to get acquainted with some abandoned and forgotten works of other regions. It seems that during this period, copies of books attributed to Sulaim were made available to the Imami scholars of Iran. This means that perhaps a copy of these books from the Shamat region was given to the scholars of Jabal Amil and through them reached Iran and Iraq and the Shiite scholars of the Safavid period and accessed their books. This view is reinforced by the fact that old copies of books attributed to Sulaim that were written before the Safavid era are no longer available.