Al-Muhaqqiq Journal

The Hilla theological school is regarded as one of the most prominent centers of Imami theological thought. Extending over three consecutive centuries, it attracted scholars who sought to benefit from its study circles, hosted numerous theologians, and witnessed the emergence of various intellectual currents. This school produced a remarkable and extensive scholarly legacy.
In this study, employing a descriptive methodology, I outline the primary sources on the doctrine of Imamate and the intellectual orientations adopted by the authors of this renowned school in their works. I identify thirty-one theologians belonging to the Hilla school who authored more than one hundred treatises.
The diversity of methodologies and styles reflected in their writings demonstrates the richness of theological thought in the Hilla school, which successfully integrated rational and textual approaches, as well as philosophical and mystical tendencies, while remaining committed to the foundational principles of Imami theology.

The significance of supplication (du‘a) in the life of a Muslim lies in its being a noble act of worship through which one attains reward, draws closer to the Lord, and witnesses the opening of closed doors. Supplication fulfills a believer’s hopes, wards off calamities and potential harm, repels divine decree, and removes the wrath of God. Indeed, God Almighty loves to hear the voice of His servant as he earnestly calls upon Him. Supplication brings tranquility to the heart, dispels grief, and is counted among the most essential steps toward reliance (tawakkul) on God; for when a believer supplicates to his Lord, he manifests his trust in Him, and the doors of goodness are opened before him. Thus, du‘a holds a lofty status both in this world and the hereafter.
In this study, we examine the importance of supplication according to the Ahl al-Bayt (peace be upon them) and its virtues, etiquettes, and conditions as presented by Allama al-Hilli in his work Minhaj al-Salah.

This study focuses on the body of literature produced on al-Mukhtar al-Thaqafi from the second century AH up to the end of the ninth century AH, marking the decline of the Hilla scholarly school. Throughout this period, we can trace the emergence of thirteen works of varying orientations authored by twelve Imami scholars. The central question addressed here is: How far did the scholarly writing on al-Mukhtar progress across Shi‘i history up to the decline of the Hilla school?
It appears that early Shi‘i interest in this subject—particularly in Kufa during the second century AH—was predominantly historical, which motivated early Shi‘i historians to document his life and movement. However, beginning with the intellectual schools of Qom and Baghdad (4th–5th centuries AH) and continuing especially in the Hilla school (7th–8th centuries AH), scholars increasingly approached the topic from a theological perspective, combining both transmitted and rational methods.
Through an examination of biographical dictionaries and bibliographical sources, we conclude that the study of al-Mukhtar eventually assumed a doctrinal character within Shi‘i thought. This shift necessitated defending al-Mukhtar and clarifying the doubts and accusations raised against him.

One of the notable schools and scholarly centers that existed in the city of al-Hilla is the Sahib al-Zaman School, whose establishment dates back to before the year 636 AH. Over the course of its history, it was known by several different names.
This school served as a center for teaching Islamic sciences, training jurists and intellectuals, responding to false accusations leveled by the opponents of Shi‘ism, producing significant scholarly works by Imami thinkers, and copying important manuscripts authored by Shi‘i scholars.
The present study aims to introduce this important Shi‘i intellectual center in al-Hilla and to survey its scholarly contributions.

Allama Al-Hilli (d. 726 AH) played a significant role in the flourishing of the scholarly movement in the Islamic world and its dissemination. It is hard to imagine a student of Islamic sciences who would study without encountering his writings, classifications, and insights in jurisprudence, theology, biographical evaluation, and other fields. Many of his manuscripts have survived, while a considerable portion of his scholarly heritage has been lost, similar to the broader loss of our scholars’ scientific legacy due to the oppression of tyrants and injustice of the unjust.
This study presents what is known to us of Allama Al-Hilli’s lost heritage. We have classified it into three categories:
1.Books that he cited in some of his works and referred to, numbering seven.
2. His works whose manuscripts have reached us but are incomplete, numbering four.
3. Works reliably attributed to him for which we have not found any citations, totaling thirty-eight titles.

The poems of early poets in the pre-Islamic and early Islamic periods received significant attention from linguists. The Muallaqat, for example, were the subject of extensive commentaries across different centuries, focusing on their vocabulary, rare expressions, grammar, and morphology. The same applies to the poem Banat Suad by Kabab bin Zahir. Just as the transmitted versions of the Muallaqat differ in the number of their verses, they also differ in the transmission of certain words. This variation is also present in Banat Suad. Among the verses whose authenticity fluctuated within the poem is Kabab’s line:
Haifa, graceful when she approaches, radiant when she turns away;
Neither her shortness nor her height gives cause for complaint
I traced this verse across its primary sources and found that its interpretation was presented in a particularly distinguished manner by Ahmad bin Muhammad bin al-Haddad al-Bajali (d. 750 AH). I also found that several later commentators closely resembled Al-Bajali’s explanation. This motivated me to examine the impact of his commentary on subsequent interpretations. The results show that his influence was substantial: some later scholars transmitted his explanation entirely, while others adopted parts of it or benefited from his vocabulary, expressions, and conceptual approach.

In the eighth century AH, a significant turmoil emerged in the Islamic world due to a Hanbali scholar known as Ibn Taymiyya al-Harrani. He opposed the scholars of the Islamic schools of thought and began declaring them infidels, which ultimately led to his repeated imprisonment. While he was imprisoned in the city of Alexandria, a well-known Sufi scholar, Ibn al-Mimmar al-Baghdadi, arrived and was informed about the events between the scholars of that city and Ibn Taymiyya. Upon learning the truth of the matter, Ibn al-Mimmar sent a letter to Ibn Taymiyya advising him to cease his controversial statements regarding the excommunication of the Muslim community.
When Ibn Taymiyya read the letter, he insulted its author and disclaimed responsibility for its contents. In response, Ibn al-Mimmar wrote a second letter, expressing concern for Ibn Taymiyya’s condition and offering him advice in more refined literary expressions.
This study presents a critical edition of the texts of the two letters, along with introductory notes on Ibn al-Mimmar and his scholarly background.