| Era: | Islamic Golden Age |
| al-Ḥasan bin Yūsuf bin ʿAli ibn al-Muṭahhar al-Ḥillī | |
| al-Allāmah al-Ḥillī (The Sage of Hillah) | |
| Birth Date: | 23 or 25 December 1250, Hillah, Iraq |
| Death Date: | 27 or 28 December 1325, Hillah, Iraq (aged 75) |
| Denomination: | Shia Islam |
| School Tradition: | Twelver Shi'ism |
| Maddhab: | Ja'fari school |
| Known For: | Introducing Ijtihad into Shi'i jurisprudence Disseminating Shia Islam in Persia |
| Main Interests: | Kalam, tafsir, hadith, ilm ar-rijal, usul, and fiqh |
| Influences: | Muhaqqiq al-Hilli, Maitham Al Bahrani, Najm al-Dīn al-Qazwīnī al-Kātibī, Nasir al-Din al-Tusi, others |
| Works: | Nahj al-Haq wa Kashf al-Sedq, Tadhkirat al-Fuqahā, Minhaj al-Karamah, Kashf al-Yaqin, others |
Jamāl ad-Dīn al-Ḥasan bin Yūsuf bin ʿAli ibn al-Muṭahhar al-Ḥillī (Arabic: جمال الدين الحسن بن يوسف الحلي; December 1250 – December 1325), known by the honorific title al-Allāmah al-Ḥillī (Arabic: العلامة الحلي, ”The Sage of Hillah”)[1] was an Iraqi Arab[2] scholar and one of the most influential Twelver Shi'i Muslim authors of all time. He was an expert in Twelver theology as well as a mujtahid. Al-Hurr al-Amili enumerated no less than 67 works by him.[3]
Al-Ḥilli's name is as follows: His kunya was Abu Manṣūr and his first title was ʿAllāma “sage,” his second, Jamāl al-Dīn, and third, Jamāl al-Milla wa l-Ḥaqq wa l-Dīn. His given name was al-Ḥasan and his father's given name was Yūsuf.[4]
Al-Hilli also known as "the sage of Hilla",[5] was born in Hillah, Iraq, commonly viewed as the centre of Shia Islam when Sunni leaders were in control over Baghdad during his lifetime.[5] He entered into a prominent family of Shia jurists and theologians. His father, Sadid al-Din al-Hilli, was a respected mujtahid and a leading figure in the Shia community. His maternal uncle Muhaqqiq al-Hilli was also a renowned scholar.
He studied theology and Islamic jurisprudence in Hilla under the auspices of his father and his uncle and other notable scholars, including Ali ibn Tawus al-Hilli and Ahmad ibn Tawus al-Hilli.[6] He also spent some time at the newly established Maragheh observatory, where he studied Avicennism and mathematics under Nasir al-Din al-Tusi, and was also introduced to the works of Fakhr al-Din al-Razi. Later, he travelled to Baghdad and became acquainted with the doctrines of ibn Arabi.
Among his other teachers were Najm al-Dīn al-Qazwīnī al-Kātibī and al-Bahrani. He also sat with Sunni scholars to study Sunni jurispridence. Like Bahrani and Tusi, Hilli was contemporary with the Mongol invasion of Persia and Mesopotamia, and played a role similar to that of his teacher.
Hilli was a prolific writer whose bibliography comprises about one hundred and twenty titles. Some of his works have been published, while the manuscripts of others have still to be found.[7]
After mastering philosophy, theology and astrology as a pupil of the eminent scholars of his time, he began a prolific career as an authoritative writer in his own right. Some 500 works are attributed to him, although only a few have been published. He moved to Persia in 705/1305, where he became most influential in spreading Twelver Shi'ism within the Ilkhanate's court circles.[8]
In 1305, Al-Hilli emigrated to Persia, to the court of the Il khan Öljaitü, whom it is believed he converted from Sunni Islam to Twelverism. As a result of his conversion, Öljaitü proclaimed Twelver Islamd as the state religion of Iran. Coins were minted in the names of the Twelve Imams. Both al-Hilli and his son, Fakhr al-Muhaqqiqin, were engaged in extensive theological and jurisprudential debates with the local Sunni scholars. Having impressed the Ilkhan, he was appointed to the traveling madrasa sayyara. Al-Hilli, however, eventually returned to his hometown and spent the last years of his life teaching there.[9]
According to some sources, Al-Hilli wrote more than a thousand works (including short treatises and epistles) on Islamic law, jurisprudence, theology and tafsir, or Qur'anic commentary.[10] Of these, about sixty are still extant. Yet, only eight of these are published. They are “regarded by the Imami Shi'ia as the most authentic expositions of their dogma and practice”.[5] The popularity and influence of his writings on later scholars are demonstrated by the large number of manuscripts and great number of commentaries written on them. He himself is the best source of information on his own works as he has recorded all of his writings up to the year 1294 in his biographical work Khulasat ul-Aqwal (The Summary of Opinions).[9]
In theology, Al-Hilli was acquainted with the Basran school of Mu'tazilism, as his earliest writing on theology Manhaj ul-Yaqin fi Usul il-Din, demonstrates. He was also deeply influenced by Nasir al-Din al-Tusi, and wrote a commentary on the latter's famous Tajrid ul-I'tiqad. This commentary is one of al-Hilli's most widely read works, being the first commentary written on the Tajrid and thus forming the basis of later commentators understanding of Tusi's work.[9] Also due to his work in Tajrid ul-I'tiqad, Al-Hilli has been noted as one of the first Shia Imamiyyah scholars to use the term, ijtihad (i’tiqad) in the sense of “putting in of the utmost effort in acquiring the knowledge of the laws of the Shariah”.[11] From this point Shia accepted this term.
Another of his most famous theological works is The Eleventh Chapter (the title is an allusion to an earlier work of his, Manhaj ul-Salat, which was composed of ten chapters), which he composed towards the end of his life as a concise summary of Shia doctrines for the learned lay person (rather than aspiring scholars). Judging by the number of commentaries written on it, and its translation into Persian and English, it represents his most popular work.[9]
He wrote several polemical treatises during his time at the court of the Ilkhan. These were largely directed against Sunni, Ash'arite theology. In them, he was largely concerned with espousing and defending the Shia view of the Imamate and Mutazilite notions of free will (as opposed to Asharite determinism).[9] He was also acquainted with Avicennan and Ishraqi philosophy. He wrote several works of his own, dealing with subjects such as logic, physics, metaphysics and mathematics. In general he is very critical of the opinions held by Islamic philosophers and sets out to rebut them whenever they appear to disagree with mainstream theology.[9] According to the Encyclopaedia of Islam, “his services were so much appreciated by the Shi'is that soon after his death his grave in Mashhad became one of the centres of veneration for those who go on pilgrimage to the tomb of Imam 'Ali-al-Rida”.[5]
Al-Hilli's role in shaping the Twelver principles of Islamic jurisprudence is very important. He produced a voluminous legal corpus as well as several works and commentaries. Two of the most important works are al-Mukhtalaf "The Disagreement," and al-Muntaha "The End". Al-Mukhtalaf is a legal manual devoted to addressing legal questions in which the Twelver jurists hold differing opinions, whereas al-Muntaha is a systematic and detailed exposition of al-Hilli's legal opinions. He also wrote a summarized legal manual, Qawa'id ul-Ahkam, which was popular amongst later scholars, judging by the number of commentaries that would be written on it. Among his later legal works is Tadhkirat al-Fuqaha, a legal manual intended for use by lay persons. He also composed legal works on specific issues such as hajj or salat.[9]
Al-Ḥillī's contribution to jurisprudence, the Mabādiʾ al-wuṣūl ilā ʿilm al-uṣūl was translated in a dual Arabic-English edition as The Foundations of Jurisprudence: An Introduction to Imāmī Shīʿī Legal Theory by Sayyid Amjad H. Shah Naqavi and published by the Shīʿa Institute Press's Classical Shīʿah Library imprint in collaboration with Brill Publishers in 2016. According to Naqavi, al-Ḥillī's "Mabādiʾ is a veritable summa of jurisprudence that offers a concise, and highly condensed, overview of the entire subject of jurisprudence (uṣūl al-fiqh), as well as a vista from which to fully survey the state of jurisprudential theory in both the era of the author and in that leading up to it."[12] In his introduction, Naqavi states that the first chapter of the Mabādiʾ concerns the philosophy of language, including discussions regarding "the nature of the relationship between meaning (or sense) and reference, that is, how the semantic properties of an utterance relate to its syntactic properties, the relationship between meaning and use, the question of wheth- er or not connotation outstrips denotation, as well as an extended inquiry into, and theorisation upon, the proposed origins of language." Language is key to al-Ḥillī's jurisprudential thinking because, as Naqavi says, "all subsequent discussions in the Mabādiʾ depend on how the revealed word of the Qurʾān, as well as the recorded Prophetic and Imāmic utterances, are to be practically interpreted and understood for the purposes of jurisprudential theory—an inquiry which is as much to do with language, as it is with theology".[13]
The second chapter in Foundations of Jurisprudence concerns al-Ḥillī's examination of rulings (al-aḥkām), and includes discussions of "the ethical evaluation and analyses of an action, the correspondent rulings that will therefore be applied to it, the conditions according to which the ruling for an action can be qualified by its manner of performance, and other related matters, with a view to articulating how these in turn inform the status of an action's ruling."[14]
As Naqavi notes, the third chapter in the Mabādiʾ, entitled 'On the Commands (al-awāmir) and Prohibitions (al-nawāhī)', begins 'with a linguistic inquiry into which utterances constitute a command; viz. a discussion of the differences of opinion regarding the quiddity of speech and the imperative form of the verb. ʿAllāmah then offers intensely detailed mapping and typology of the different kinds of obligation which utterances can produce and brings to the fore the specificities of different commands and their various modalities.'[15]
The Mabādiʾ contains further chapters on: Commands (al-awāmir) and Prohibitions (al-nawāhī), Generality (al-ʿumūm) and Specificity (al- khuṣūṣ), Ambiguous (al-mujmal) and the Elucidated (al-mubayyan), Actions (al-afʿāl), Abrogation (al-naskh), Consensus (al-ijmāʿ), Narrations (al-akhbār), Analogical Reasoning (al-qiyās), Preferment (al-tarjīḥ), and Juristic Reasoning (al-ijtihād) and its Dependents.
For Naqavi, al-Ḥillī's 'contribution to the development of Imāmī legal theory and the distinctive stance he takes upon certain jurisprudential matters [...] can be summarised in the following manner', namely that 'ʿAllāmah upholds: the principle of indifferency (al-ibāḥah) regarding the state of all things prior to the revelation of divine law (al-sharʿ); that some utterances are legally veritative (al-ḥaqīqah al-sharʿiyyah); that the command (al-amr) neither signifies a one-off (al-marrah) nor a repeat performance (al-takrār); that with respect to social interactions the prohibition (al-nahy) does not demand the unsoundness (al-fasād) of the thing which is prohibited; that the utterances of generality (alfāẓ al-ʿumūm) are assigned for the arrival at a general meaning (al-maʿnā al-ʿāmm); that it is permissible to act in accordance (taʿabbud) with the solitary narration on the basis of intellection (ʿaql) and the divine law (sharʿ); and that the term juristic reasoning (al-ijtihād) ought to be understood according to the new nomenclature (iṣṭilāḥ) first employed by his uncle al-Muḥaqqiq al-Ḥillī: as an utmost scientific endeavour undertaken in order to infer a legal ruling (al-ḥukm al-sharʿī) from the evidence.'[16]
One of his works on the concept of the Shia Imamate (Minhaj al-karamah) was criticized by the Sunni scholar Ibn Taymiyyah in his nine volume work Minhaaj As-Sunnah An-Nabawiyyah. Besides various treatises on religious law, 'Allamah established a systematic version of the science of tradition (hadith and akhbar), based on principles which were later to antagonise the usuliyun and the akhbariyun. In the kalam tradition, he left a commentary on one of the first treatises to be written by one of the oldest Imamite mutakallimun, Abu Ishaq Ibrahim al Nawbakhti, who died about 350/961. Similarly, he wrote commentaries on the two treatises by Nasir mentioned above, Tajrid and Qawa'id-commentaries which have been read and re-read, studied and commentated by generations of scholars. He left a summary of the vast commentary by his teacher Maytham al-Bahrani on the Nahj al-Balagha. Using the methods both of a man of the kalam and of a philosopher, he wrote studies on Avicenna's Al-Isharat wa-‘l-tanbihat (Remarks and Admonitions) and Kitab Al-Shifaʾ (The Book of Healing); attempted to solve the difficulties (hill al-mushkilat) of al-Suhrawardi's Kitab al-talwihat (Book of Elucidations); wrote a treatise comparing (tanasub) the Ash'arites and the Sophists; two other encyclopaedic treatises, The Hidden Secrets (al-Asar al-khaffyah) in philosophical sciences, the autographed version of which is at Najaf, and a Complete Course of Instruction (Ta'lim tamm) on philosophy and the kalam, etc. He casts doubt on the principle Ex Uno non fit nisi Unum (only One can proceed from the One), as his teacher Nasir Tusi, inspired by al-Suhrawardi, had done before him, and he concedes the existence of an intra-substantial motion which heralds the theory of Mulla Sadra.[17]
His most notable works are the following: