Jamāl ad-Dīn al-Ḥasan ibn Yūsuf ibn ʿAli ibn al-Muṭahhar al-Ḥillī (Arabic:جمال الدين الحسن بن يوسف بن علي بن مطهّر الحلي; December 1250 – December 1325), known by thehonorific titleal-Allāmah al-Ḥillī (Arabic:العلامة الحلي,"The Sage of Hillah")^[1] was aTwelver Shi'i Muslim scholar, jurist, and theologian ofIraqi Arab descent,^[2] widely regarded as one of the most influentialShīʿī authorities of his time. He was an expert inTwelver theology, a pioneeringmujtahid, as well as the first scholar to be referred to with the title "Ayatullah".

According toAl-Hurr al-Amili, his works were enumerated as many as sixty-seven times in bibliographical records.^[3] He lived during the time of the MongolIlkhanate rule over Iraq and Iran and significantly influenced the Ilkhan rulerÖljaitü, who converted to Shīʿī Islam after 1310.^[4] Al-Ḥillī is considered one of the first scholars to have successfully promoted and institutionalized Shīʿī Islam in Iran.

Al-Ḥillī's full name and titulature are traditionally presented as follows: his kunya was Abū Manṣūr; his principal honorific title was al-'Allāmah ("the most learned" or "the sage"); he was also known by the laqabs Jamāl al-Dīn ("Beauty of the Faith"). His given name was al-Ḥasan, and his father's name was Yūsuf.

In full, he is knows as Jamāl al-Dīn al-Ḥasan ibn Yūsuf ibn ʿAlī ibn al-Muṭahhar al-Ḥillī.

Al-Hilli, also known as "the sage of Hilla",^[5] was born inHillah, Iraq, which was commonly viewed as thecentre of Shia Islam whenSunni leaders were in control over Baghdad during his lifetime.^[5] He was born into a prominent family of Shia jurists and theologians. His father, Sadid al-Din al-Hilli, was a respectedmujtahid and a leading figure in the Shia community. His maternal uncleMuhaqqiq al-Hilli was also a renowned scholar.

Al-Hilli studied theology and Islamic jurisprudence in Hilla under the auspices of his father and his uncle and other notable scholars, includingAli ibn Tawus al-Hilli and Ahmad ibn Tawus al-Hilli.^[6] He also spent some time at the newly establishedMaragheh observatory, where he studiedAvicennism andmathematics underNasir al-Din al-Tusi, and was also introduced to the works ofFakhr al-Din al-Razi. Later, he travelled to Baghdad and became acquainted with the doctrines ofibn Arabi.^[7]

Among his other teachers wereNajm al-Dīn al-Qazwīnī al-Kātibī andal-Bahrani. He also sat with Sunni scholars to study Sunni jurispridence. Like Bahrani and Tusi, Hilli was contemporary with theMongol invasion of Persia and Mesopotamia, and played a role similar to that of his teacher.

Al-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 yet to be found.^[8]

After mastering philosophy, theology, andastrology as a pupil of the eminent scholars of his time, Al-Hilli 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 theIlkhanate's court circles.^[9]

In 1305, Al-Hilli emigrated to Persia, to the court of theIl khanÖljaitü, 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 ofthe Twelve Imams. Both al-Hilli and his son,Fakhr al-Muhaqqiqin, engaged in extensive theological and jurisprudential debates with the local Sunni scholars. Having impressed the Ilkhan, he was appointed to the travelingmadrasa sayyara. Al-Hilli eventually returned to his hometown and spent the last years of his life teaching there.^[7]

According to some sources, Al-Hilli wrote more than a thousand works (including short treatises and epistles) on Islamic law, jurisprudence, theology andtafsir, orQur'anic commentary.^[10] Of these, about sixty are still extant, and 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. Al-Hilli recorded all of his writings up to the year 1294 in his autobiographical work,Khulasat ul-Aqwal (The Summary of Opinions).^[7]

In theology, Al-Hilli was acquainted with theBasran school ofMu'tazilism, as his earliest writing on theologyManhaj 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 famousTajrid ul-I'tiqad. This commentary is one of al-Hilli's most widely read works, being the first commentary written on theTajrid and thus forming the basis of later commentators' understanding of Tusi's work.^[7] Also due to his work inTajrid 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 "exertion of the utmost effort in acquiring the knowledge of the laws of theShariah”.^[11] From this point Shia accepted this term.

Another of his most famous theological works isThe 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 intoPersian and English, it represents his most popular work.^[7]

He wrote severalpolemical 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 theImamate and Mutazilite notions offree will (as opposed to Asharitedeterminism).^[7] He was also acquainted with Avicennan andIshraqi philosophy. He wrote several works of his own, dealing with subjects such aslogic,physics,metaphysics and mathematics. In general he was very critical of the opinions held byIslamic philosophers and set out to rebut them whenever they appeared to disagree with mainstream theology.^[7] According to theEncyclopaedia of Islam, "his services were so much appreciated by the Shi'is that soon after his death his grave inMashhad became one of the centres of veneration for those who go on pilgrimage to the tomb ofImam 'Ali-al-Rida".^[5]

Al-Hilli's role in shaping theTwelverprinciples 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 areal-Mukhtalaf "The Disagreement," andal-Muntaha "The End".Al-Mukhtalaf is a legal manual devoted to addressing legal questions in which the Twelver jurists hold differing opinions, whereasal-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 isTadhkirat al-Fuqaha, a legal manual intended for use by lay persons. He also composed legal works on specific issues such ashajj orsalat.^[7]

Al-Ḥillī's contribution to jurisprudence, theMabādiʾ al-wuṣūl ilā ʿilm al-uṣūl was translated in a dual Arabic-English edition asThe Foundations of Jurisprudence: An Introduction to Imāmī Shīʿī Legal Theory bySayyid Amjad H. Shah Naqavi and published by the Shīʿa Institute Press's Classical Shīʿah Library imprint in collaboration withBrill Publishers in 2016.^[a] 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 theMabādiʾ 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 whether 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 theMabādiʾ 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 inFoundations 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 theMabādiʾ, 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]

TheMabādiʾ 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 scholarIbn Taymiyyah in his nine volume workMinhaaj As-Sunnah An-Nabawiyyah. Besides various treatises onreligious law, 'Allamah established a systematic version of the science of tradition (hadith andakhbar), based on principles which were later to antagonise theusuliyun^{[clarification needed]} and theakhbariyun. In thekalam tradition, he left a commentary on one of the first treatises to be written by one of the oldest Imamitemutakallimun, Abu Ishaq Ibrahim al Nawbakhti, who died about 350/961. Similarly, he wrote commentaries on the two treatises by Nasir mentioned above,Tajrid andQawa'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 theNahj al-Balagha. Using the methods both of a man of the kalam and of a philosopher, he wrote studies onAvicenna'sAl-Isharat wa-'l-tanbihat (Remarks and Admonitions) andKitab Al-Shifaʾ (The Book of Healing); attempted to solve the difficulties (hill al-mushkilat) ofal-Suhrawardi'sKitab al-talwihat (Book of Elucidations); wrote a treatise comparing (tanasub^{[clarification needed]}) the Ash'arites and theSophists; two other encyclopaedic treatises,The Hidden Secrets (al-Asar al-khaffyah) in philosophical sciences, the autographed version of which is atNajaf, and aComplete Course of Instruction (Ta'lim tamm) on philosophy and the kalam, etc. He casts doubt on the principleEx 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 ofMulla Sadra.^[17]

His most notable works are the following:

1. Kashf al-Yaqin fi Faḍā'il Amīr al-Mu'minīn, a short treatise on the excellence ofAli ('Alī Ibn Abī Ṭālib').
2. Kihalastah al-Nisab, a treatise on thedescendants of Ali,Alawi. This treatise also includes the descendants of Ali who migrated to other countries after the rise ofUmayyad Caliphate.
3. Minhāj al-Salat fi kktisar al-Misbah, a work on religious duties especially prayer.
4. Minhaj al-karamah, a vindication of the Shia doctrine on Imamate.
5. Manāhij al-yaqīn fi uṣūl al-dīn, a treatise on the fundamental principles of the Shia creed.^[18]
6. Ma'ārij al-Fahm, a commentary by the author on his own workNazm al Barahin.
7. Nahj Al Haq Va Kashf Al Sedq, a refutation of the theology and legal system of the Sunnis.
8. Naẓm al Barāhīn fi Uṣūl al-Dīn, a work on scholastic theology.
9. Tadhkirat al-Fuqahā, a work on Shia jurisprudence in three volumes.
10. Tahḏhīb al-wuṣūl ilā ʿilm al-uṣūl.^[18]
11. Qawāʾid al-Aḥkām^[19]
12. "Muḵḫtalaf al-Shīʾa fī Aḥkām al-Sharīʾa," a work describing points of legal disagreement among the jurists.

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Kashf al-Yaqīn orKashf al-Yaqīn fi Faḍā'il Amīr al-Mu'minīn (Arabic: کشف الیقین, lit. "Certainty Uncovered") recounts the life ofAli ibn Abi Talib, the firstImam according toShia belief and the fourthCaliph according toSunni belief. It draws upon both Sunni and Shia sources and attempts to provide a theological and historical perspective on Ali's role in earlyIslamic history.Kashf al-Yaqīn was commissioned by theIlkhanid rulerÖljaitü in the 14th century.

During the life of Al-Hilli, Sultan Khodabandeh converted to Shi'a Islam, and had coins minted in the name of the twelve Imams, which were circulated in the country in AH 708. Al-Hilli wrote the book at the request of Sultan Khodabandeh.

The book is divided into one preface and four parts and includes chapters on the following topics:

• Ali's virtues before his death
• Ali's virtues in boyhood and maturity
• Ali's generosity and magnanimity
• Ali's courage in the Battle of Khandaq
• The unity of Ali and the Holy Prophet
• Virtues of Ali's spouse
• The Holy Prophet's prayer for Ali
• Ali and the Aide of the Holy Prophet and Fatimah
• Ali's posthumous miracles

In Kashf al-Yaqin, most of the sources referred to are in unison with Sunni belief, such as Mosanad Ahmad, Manaqib Kharazmi, Khasaes of Tabari, Al Yavaqit, Asbab Al Nozul Al Vahedi, and Manaqib of Ibn Maqadili. Allameh Majlesi is also referred to in the book Al-Bihar.^[20]

This book has been translated from Arabic into several languages, includingPersian andEnglish. The English translation of Kashf al-Yaqin was written by Dr. Ali Akabar Aghili Ashtiani.^[21] The book also has four Persian translations:

• Rashaf Al Moeen by Majd Al Udaba
• A translation by an unknown author
• A translation by Hamid Reza Azir^[22]
• The mirror of certainty by Sayyed Mojtaba Alavi Tarakamahei

Minhaj al-Karamah fi Ma'rifat al-Imamah ("The Miraculous Way of Knowledge of the Imamate"), also known asMinhāj al-Istikāmah fī Isbātu al-Imamah, is a theological treatise. Al-Hilli wrote his book for the sake of defending theImamah.

TheMinhaj al-Karamah fi Ma'rifat al-Imamah of Ibn al-Mutahhar al-Hilli, which was written for,^[23] or at the request of, the IlkhanUljaytu, is a statement of theImamiShi'a doctrine of theImamate and a refutation of the Sunni doctrine of the caliphate.Ibn Taymiyyah later wrote a refutation on the book ofAllama HilliMinhaj as-Sunnah an-Nabawiyyah.^[24][25] In turn, some other books were written later as rejection toMinhaj al-Sunnah such as theIkmal al-Mennah, and theMinhaj al-Shariah.^[26]

This book has a three volume commentary by Sayyed Ali Hoseini Milani in Arabic.^[27]

This book includes six parts. In the first part "Allameh Hilli Arises", there are discourses about Imamate. He explains his reasons for defending and believing in Imamate. In part three, he refers to some reasons about Imam Ali's leadership. In the fourth part, he mentions three proofs for Ali's Imamate. In the fifth part, he refers to reasons for rejecting who knows himself as Imam before Ali. He finally rejects the reasons mentioned in proving Abu Bakr succession.^[28]

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Nahj al-Haqq wa Kashf al-Sidq^[29] (Arabic:نهج الحق وكشف الصدق — "Way of rightness and discovering truth") presented claims thatSunnism was at odds with theQuran and thatShiism was the correct interpretation ofIslam.

Fazl Ibn Rouzbahan Isfahani wroteIbtal Al Batel Va Ihmal Kashf Al Atel, which rejectedNahj al-Haqq wa Kashf al-Sidq. Shahid Qadi Nou Allah Shoushtari criticized the latter and defended Hilli inIhqaq Al Haq.^[30]

The book considered eight major topics:

• The senses (Mahsousat) divided into seven subjects such as perception and conditions of seeing.
• Knowledge, divided into seven subjects such as necessity of knowledge by men of knowledge, knowledge on conclusions in assessments.
• God, divided into eleven subjects such as God's powers and lack of a corporeal form.
• Prophecy, divided into three parts such as the innocence ofMuhammad's mother and father.
• Leadership, divided into four topics such as the qualities of an Imam.
• Resurrection, divided into two parts such as proving the existence of corporeal resurrection.
• Jurisprudence, divided into two parts such as religious duty.
• Jurisprudence (again), divided into seventeen parts.^[31]

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Tadhkirat al-Fuqahā (Memorandum for Jurists) is a book onShiitejurisprudence,^[32]written at the request of Allamah Al-Hilli's son, Fakhr Al Muhaqqiq.

The book of Tadhkirat al-Fuqahā is considered one of the greatest books on Shiite jurisprudence orfiqh. The book is cited by other scholars as a reference. Allamah Hilli mainly points to the opinions and ideas ofShaykh Tusi rather than those of other Shiite Scholars.

Allamah Al-Hilli writes about his intention to express and explain the summaries of indult (Fatwa) of the jurist and rules of Scholars (Ulama) according to "best explanations, the most correct way, the most rightness style, and the most confident methods".^[33]

The book has been summarized by Ibn Motawwej Bahrani, one of the pupils of Allamah Al-Hilli, in a book calledMukhtasar Al Tadhkirah.^[34]

The author divided the book into four rules: on praying, on transactions, on unilateral obligation, on judgments. The book is divided to fifteen sections; including:the book of purity, the books of Alms and fasting, the book of safekeeping, and the book of buying either pecuniary or credit.^[35]

The book has many characteristics, including:Refer to consensus (Ijma) as Jomhourat Al Ulama or most of the religious scholars,^[36]Documentation through Imam's narrations,^[37]Rejecting of juridical principles such as Istehsan and Qiyas,^[38] anduse of public resources.^[39]

Al Tadhkirah has been frequently published inIraq andIran. Traditionally, it comes in twelve volumes, but later editions do not necessarily follow this practice.

Parts of Al Tadhkirah was also published by Allameh Mozaffar and sayyed Mortaza Khalkhali inNajaf.

• Sadīd al-Dīn, Yūsuf bin ʿAli bin al-Muṭahhar al-Ḥillī (father).
• al-Muḥaqqiq al-Ḥillī.
• Raḍhī al-Dīn, ʿAli bin Mūsa bin Ṭawwūs al-Ḥussainī.
• Jamāl al-Dīn, Aḥmad bin Mūsa bin Ṭawwūs al-Ḥussainī.
• Naṣīr al-Dīn al-Ṭūsī.
• Yaḥyā bin Saʾīd al-Ḥillī.
• Mufīd al-Dīn, Muḥammad bin Juhaym al-Assadī al-Ḥillī.
• Jamāl al-Dīn, al-Ḥussain bin Abān al-Naḥwī.
• Muḥammad bin Muḥammad bin Aḥmad al-Kayshī.
• Najm al-Dīn, ʿAli bin Omar al-Kātibī.
• Burhān al-Dīn al-Nasafī.
• ʿIzz al-Dīn al-Fārūqī al-Wāsiṭī.
• Taqī al-Dīn, Abdullāh bin Jaʾfar al-Ṣabbāgh al-Ḥanafī al-Kūfī.

• Hilli, al-. (2006). Encyclopædia Britannica. Retrieved March 21, 2006, from Encyclopædia Britannica Premium Service[1]
• Tehrani, Aga Buzurg. (date unknown). Tabaqat 'Alam il-Shi'ah. Tehran: Ismailian Publishers. (Arabic)
• Schmidkte, S.ḤELLI, ḤASAN B. YUSOF B. MOṬAHHAR. Encyclopædia Iranica (www.iranicaonline.org)

• 1250 births
• 1325 deaths
• People from Hillah
• Iraqi Shia Muslims
• 13th-century Muslim scholars of Islam
• 14th-century Muslim scholars of Islam
• Legal scholars
• Burials at Imam Ali Mosque
• 13th-century Arab people
• Critics of Ibn Taymiyya
• Shia scholars of Islam
• Shia clerics
• Iraqi Shia clerics
• Muslim theologians
• 13th-century Muslim theologians
• 14th-century Muslim theologians
• Islamic philosophers
• Philosophers of the medieval Islamic world
• 13th-century philosophers
• 14th-century philosophers
• Iraqi scholars

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