Turath AL-Hillah

This research examines and analyzes the historical narrations “Historical isnads” within the school of the renovator jurist Ibn Idris Al-Hilli (d.598 AH). This serves as a methodological approach to uncover his stance on historical reports and texts, particularly in the context of narrations concerning the virtues of the Household of the Prophet (Ahl al-Bayt), peace be upon them.
The study traces the foundational principles of Ibn Idris’s sanad (chain of transmission) methodology and his basis for critiquing historical and narrative transmissions. This is explored in light of the rules of juristic and theological verification. The research also highlights his practices in scrutinizing narrations and relying on specialists in the fields of history and genealogy.
The research also discusses his strong rejection of weak and solitary narrations (akhbar Al-ahad), and his reliance on mutawatir (concurrent) or reliable narrations that convey knowledge and certainty. It highlights his stance on consensus (ijma) as supporting evidence, rather than an independent source, especially in matters that contradicted the narrations of Ahl Al-Bayt or clashed with the principles of the doctrine. The research also underscores his focus on correcting historical narrations and his disagreement with several early scholars, such as Shaykh Al-Mufid and Al-Tusi, based on his meticulous investigation of sources and positions.
In the applied section, the research presents a collection of narrations transmitted by Ibn Idris in his fiqhi (jurisprudential) and kalami (theological) works, especially “Al-Sara’ir.” These narrations concern the virtues of Ahl Al-Bayt (peace be upon them), such as the Mubahala with the Christians of Najran, the Hadith of Fitrus, the Hadith of Mawaddah, the visitation of Imam Husayn, and others. It demonstrates how his isnadi (chain of transmission) and rational methodology contributed to the selection of these narrations and the establishment of their position in fiqhi and doctrinal argumentation.
Keywords: Historical chains of transmission, IIbn Idris al-Hilli,
the Jurisprudence School, the virtues of Ahl al-Bayt (PBUT).

Poetic discourse is speech structured with rhythm and meter, directed at an audience with the intention of conveying a message and influencing them. A poet must employ rhetorical devices to make their words suitable for what they’re expressing.
The poet Mahdi bin Dawud Al-Hilli dedicated the first part of his diwan (collected poems) to the Household of the Prophet (Ahl al-Bayt): praising them, elegizing them, and defending their rights. The style of restriction (Qasr) was prevalent in this part; it’s one of various emphatic rhetorical devices used by a speaker to strengthen their expressions and influence the recipient.
This research is an attempt to present the rhetorical and grammatical devices encompassed by the style of restriction (Qasr) in his poetry. These include restriction by incomplete exception (istithna’ al-mufarragh), restriction by innama, restriction by al, restriction by advancing what should be delayed, and restriction by conjunction.
Keywords: Restriction, Discourse, Mahdi bin Dawud Al-Hilli.

In this research, we will discuss the ethical concepts in the ethical discourse of the scholars of Hillah.
These concepts emerged through an induction of the ethical discourses we encountered in the ethical codes of the scholars of Hillah. The sages believe that the actions that humans always or often perform are merely the characteristics and dispositions established in the human soul. These dispositions are expressed as “morality,” and are divided into two categories: good morality and bad or inferior morality. The former is also expressed as virtue, and the latter as vice. In general, morality is divided into two categories: praiseworthy and blameworthy. As for the praiseworthy, each must be characterized by it, while the blameworthy must be avoided. The praiseworthy, in general, are eight, and their origins are four: courage, wisdom, chastity, and justice. The blameworthy, in general, are seven, and their origins are four: the world, the self, Satan, and desire. These four are the origin of every blameworthy act and the root of every vice.
It seems that these concepts represent important topics in their discourses, especially with Sheikh Warram Al-Hilli (605 A.H) in his book (Tanbih Al-Khawatir wa Nuzhat Al-Nawazir), and Sayyid Ali ibn Tawus Al-Hilli in his book (Kashf Al-Mahjah li-Thamarat Al-Mahja) or the accounting of the honorable angels at the end of each day for sins and transgressions, as well as Ibn Fahd Al-Hilli (841 A.H) in his book (Uddat Al-Da’i wa Najah Al-Sa’i), as they are considered established concepts in ethical codes, and this is what we notice when talking about the comparison between the two ethical discourses between the Hillah ethical school and other ethical schools, especially the philosophical school.
Hence, this research came to clarify the most important Qur’anic citations in light of these moral concepts. We decided to divide this study into two sections: the first on virtues, the second on vices.

This research examines the structures of conditional clauses and their resulting connotations in the collected works of a distinguished 13th-century Hijri scholar from Hillah: Sayyid Sulaiman Al-Kabir (d. 1211 A.H). Al-Mazidi Al-Najafi Al-Hilli, his lineage traces back to Zayd Al-Shahid, son of Imam Ali Zain Al-Abidin, son of Imam Al-Hussein bin Ali (peace be upon him).
Sayyid Sulaiman is considered one of the poets of the Household of the Prophet (Ahl al-Bayt). He dedicated most of his poetry to praising them, extolling their virtues, highlighting their merits, and affirming their unique status due to the divine secrets God Almighty entrusted in them. His poetry also emphasized the necessity of following their path, demonstrating the poet’s loyalty to them, and seeking intercession through their elevated standing with Allah.
The choice was made to study conditional structures within the poet’s collected works after it became evident that a variety of conditional particles were used, alongside diverse conditional structures for both the verb and its response. The poet employed these structures as a compositional means to achieve a specific aim: to firmly establish important doctrinal content in the minds of the Muslim community’s recipients. This is because conditional structures are based on causes and their resulting consequences, which the speaker utilizes to draw the listener’s attention and prompt their acceptance of the intended message.
The research includes an abstract in both Arabic and English, along with a collection of unusual conditional structures found in the collected works. It concludes with findings and a list of sources and references.
Keywords: Conditional structures, Diwan (collected works), Sayyid Sulaiman al-Kabir, Hillah.

The city of Babylon, one of the most important archaeological cities in the world, was and still attracts all the archaeologists of the world; because of the effects of ancient and important reflect the history of Mesopotamia and civilization. expeditionary Excavation from around the world have explored it, including the German Expeditions, which were the first to be explored Effects The City of Babylon and its History, There have been many archaeological sites where the German Expeditions in Babylon City.
German archaeological expeditions began in 1899 after the (Deutsche Morgenländische Gesellschaft = DMG) sent a German archaeological expedition headed by German archaeologist Robert Johann Koldewey (1855-1925) to explore the city of Babylon, And a working group composed of a group of German archaeologists.
In this study, we will look at the beginnings of the archaeological excavations of Germany on the Archaeology of Mesopotamia, especially in Babylon City, and German archaeologists who were excavated and their studies published on their excavations in the sites of Babylon City.
 

Literary prose is generally a subject of utmost importance on all cultural levels. Like poetry, it serves as a reflective mirror of social, political, and religious life. However, in Hillah, prose remained for many years and long periods confined to the shelves of oblivion. The dust of time settled upon it, and it was neglected and abandoned, left in the corners of manuscripts and beneath the rubble of dark nooks, nestled between the lines of literary and non-literary works, a hostage to fate, awaiting someone to lift the injustice of its abandonment, .without being touched by the critical eye of collection, study, palaeography, or excavation in all its aspects, details, and circumstances. We found no previous study that had focused on it or researched its topics and characteristics, except rarely, relying on brevity and conciseness. This was the reason for studying Hillah prose in this research, out of a desire to bring it to the forefront of intellectual existence and to provide research material for students of knowledge that could serve as a basis for a set of academic studies that will clearly reflect a part of the culture of that era and that city and its cultural transformations.
Keywords: Prose, Letters, Maqamat, Wills, Hilla.
 

This research aims to study the epistemological framework for interpretation (Marja’iyya Ma’rifiyya) in the works of Al-Alamah Al-Hilli. This will be achieved by analyzing his renowned book, “Tadhkirat al-Fuqaha,” as a model to understand how Al-Alamah relied on his intellectual sources in interpreting legal texts.
The research will present how Al-Alamah Al-Hilli selected the cognitive sources he depended on for inferring rulings and interpreting texts, such as the Holy Quran, Prophetic traditions (Hadith), the Arabic language, reason (Aql), the sayings of previous jurists, and his adopted juristic tools. The study focuses on understanding the foundations upon which Al-Alamah Al-Hilli based his interpretations and how this understanding influenced jurisprudential ijtihad (independent reasoning) within the Shia school of thought.
Through the study of “Tadhkirat al-Fuqaha,” it becomes evident that Al-Alamah Al-Hilli did not rely solely on traditional texts, but also on a deep understanding of the historical and linguistic context of legal texts. The research also addresses Al-Alamah’s relationship with previous jurisprudential sources and how he utilized them in constructing his jurisprudential *ijtihad*.
The research concludes that Al-Alamah Al-Hilli established a rich epistemological framework for interpreting legal texts. With this book, he was able to present a unique model for inferring rulings and interpreting texts within the Shia school of thought, making it an important reference for the study of jurisprudential interpretation in the Islamic era.
Keywords: Epistemological Framework, Interpretation,
Al-Alamah Al-Hilli, “Tadhkirat Al-Fuqaha” (book).

The development of interpretive approaches according to the development of the principles of interpretation. Due to the importance of interpretation, and as a result of the scientific need to understand the Holy Quran, and to keep pace with the times, scholars try to find new readings of the Quranic text. The interpreter seeks to discover new interpretive principles that control the renewal of the meanings of the words of the Holy Quran and the clarification of the meaning of the text. They have agreed that the four proofs are the main source for understanding the Holy Quran, which are (the Quran, the pure Sunnah, consensus, and reason.
Interpretive research has evolved to discover interpretive principles, some of which may fall outside the scope of the four principles, or may be subsidiary to them and trace their roots back to them. Hence, it can be said that interpretive principles are original principles that represent the foundation and general principles of interpretation, and subsidiary principles that refer back to the general principles of interpretation. The principles are also divided into definitive and conjectural principles of interpretation, as is evident from the interpretive discussions of scholars.
The scholars of Hillah in the sixth and seventh centuries had a profound impact on the development of the Quranic interpretative school. This is evident from the influence of Ibn Idris Al-Hilli (died 589 A.H) in his book Muntakhab Al-Tibyan (an abridgement of Sheikh Al-Tusi’s Al-Tibyan), and Sayyid Ali Ibn Tawus (died 606 A.H) in his book (Sa’d al-Su’ud|).
The researcher attempted to highlight the most important interpretative principles within the Hillah school as demonstrated by these two great scholars.
 

This research is divided into two parts:
The first: examines the grammarians’ view of boundaries and definitions and sheds light on one aspect of the development of boundaries among Arab grammarians by tracing the definition of the word and its development, which revealed the grammarians’ methods in dealing with it, from its neglect by Sibawayh until its appearance by Al-Zamakhshari, then its reaching a degree of development by Ibn Malik until we reach the stage of criticism of boundaries and definitions by Abu Hayyan and commentators of texts in general.
The second part of the study provides evidence of grammarians’ preoccupation with definitions and classifications. This is based on Sheikh Muhammad ibn Abd al-Wahhab al-Hamdani’s treatise entitled “(sharh taerif Al-kalimah),” in which he confines his discussion to Ibn Malik’s definition of the word and the criticisms and objections raised about it.
In the introduction to the study, I have explained the methodology followed in this treatise.