TABLE OF CONTENTS SKETCH OF 'ALLÂMA-I-ḤILLÎ (BY THE TRANSLATOR) INTRODUCTION BY THE COMMENTATOR (1 AND 2) - PAGE I. SECTION ONE: THE PROOF OF THE SELF-EXISTENT (21-37) 9 (8) He is Veracious (81-82) 28 (a) This aim is man's advantage (129-130) (b) Taklif is necessary (131-143) V. SECTION FIVE: PROPHECY (152-173) (1) Proof of the mission of Muḥammad (157-163) SKETCH OF ‘ALLÂMA-I-ḤILLÎ HASAN b. Yûsuf b. ‘Alî b. Muṭahhar al-Ḥillî, commonly known as 'Allâma-i-Hillî or 'Allâma, was born 19 Ramaḍân 648/1250, and died 11 Muḥarram 726/1326. He studied jurisprudence and scholastic theology and the principles (uşúl), and Arabic and the other sciences of the law with his uncle, the Doctor of the people of the House (of the Prophet), Najmu’d-Dîn Abû'lQâsim Ja'far b. Sa'îd-i-Hillî entitled Muḥaqqiq-i-Awwal (d. 726/1325; see Browne's "Persian Literature in Modern Times," pp. 378, 405), and with his father Shaykh Sadîdu'd-Dîn Yûsuf b. al-Muṭahhar. And he studied philosophical subjects with the master of mankind, Khwâja Nașîru'd-Dîn-i-Țûsî (d. 672/1274; see Browne, p. 405), and others of the Shi'ites and Sunnites. ‘Allâma is said to have written 500 books. Among his works mentioned in the Qisasu'l-'Ulamâ is "Minhâju's-Salâh,' which consisted of ten chapters. "Al-Bâbu 'l-Ḥâdî 'Ashar" was later added to this book as an eleventh chapter. The matn (text) only is the work of ‘Allâma. The commentary was written by Miqdâd-i-Fâdil, also of Hilla, who lived and composed commentaries on theological works during the latter part of the eighth century A.H. 'Allâma was born just eight years before the capture of Baghdâd by the Mongols. During his youth Persia was ruled by the Îl-Khans, the descendants of Hûlâgû. It was a time of bloodshed and confusion, but with the invasion of the Mongols there also came a revival of trade and of letters. The first Il-Khans were heathen, but they showed great favour towards the Christians, and carried on negotiations with the Christian rulers of Europe regarding a united attack upon the Muslims. Accordingly there was more freedom for the discussion of religious questions than had previously existed. Several of the Il-Khans were on the point of becom ing Christians, but the influence of Islâm finally prevailed, and at last in 1295 A.D. (when 'Allâma was forty-five years of age) Ghâzân became a Muslim and threw his influence on the side of Islâm. He showed great favour toward the Shi'ites, and enriched the shrines of Karbalâ and Mashhad. Ghâzân was followed by Ûljâytû Khudâ Banda, who had been baptized in infancy as a Christian, but who, on his accession to the throne in 1305 A.D., confirmed the Islâmic laws of his predecessor. At first he was a Ḥanafite; later he inclined to the Shâfi'ite doctrine, and finally, after seeing a vision on the occasion of a visit to the tomb of 'Alî at Najaf, he became a Shi'ite. He was fond of religious discussion, and the doctors of the various schools were brought before him to expound their doctrines. The following stories, which tell something of 'Allâma's part in the king's conversion, are taken from the "Qisaṣu'l-'Ulamâ," which was written in 1290 A.H. by Muḥammad b. Sulaymân of Tanukâbun (see Browne, pp. 354, 355). In the history of Hâfiz Abrû (see Browne's "Persian Literature under Tartar Dominion," pp. 424-426) it is recorded that when the falsity of the faith of the people of tradition and agreement (the Sunnites) had to some extent become clear to Sulțân Ûljâytû Muḥammad-i-Khudâ Banda (1303-1316 A.D.; see Browne's "Persian Literature under Tartar Dominion," pp. 46-51), he commanded that the Imâmite doctors be summoned. When 'Allâma came with the other doctors it was appointed that Khwâja Nizâmu'-Dîn 'Abdu'l-Malik-iMarâghî, who was the greatest of the Shâfi'ite doctors, and in fact of all the Sunnite doctors, should dispute with the honoured ‘Allâma. And ‘Allâma disputed with the Khwâja and proved the uninterrupted succession of the Commander of the Faithful (‘Alî) and the fallacy of the claim of the three Shaykhs of the Sunnites with convincing arguments and clear reasons, and he set forth the pre-eminence of the religion of the Imâmites in such a manner that there was no possibility of doubt left to those who were present. And when the Khwâja heard the reasons of the honoured ‘Allâma, he said, "The strength of the arguments is exceedingly plain, but since past generations have walked in a certain way, and men at present have drawn the curtain of silence over their mistakes in order to bridle the ignorant and remove the differences in the faith (kalima) of Islâm, it is therefore fitting that they should not rend the veil and curse them." A story is told of Sulțân Ûljâytû, who had a wife whom he loved very much. Once he spoke the triple divorce formula to her, and the lawyers of Islâm said there was no way to take her back except by her first being married to another and having him divorce her. He inquired whether there was not some other sect which provided another way. They replied that the Imâmites did, but they were few in number. So he sent to Ḥilla for their doctors, and ‘Allâma came to him. On entering the room he took off his shoes and came in with them in his hand. The courtiers blamed him for not prostrating himself, but he answered that one should bow before God only. Then they asked him why he had not left his shoes at the door. He replied that he had heard that the Prophet had gone to a meeting of Mâlikites and his shoes had been stolen, and since there were Mâlikites present he wanted to watch his shoes. They laughed at him for his ignorance, and told him that Mâlik had lived 100 years after the time of the Prophet. He said he had forgotten, it was not the Mâlikites but the Hanbalites. Again they corrected him, and so for all four of the sects of the Sunnites. "Then," he said, "if all four of the Imâms lived after the Prophet, how did they originate these sects?" And he completely refuted their doctrines. We are told that 'Allâma was once going to Karbalâ on pilgrimage riding on a donkey, when a stranger joined him. They began to talk, and the stranger proved to be a very learned man. 'Allâma brought to him all his problems, and he solved them. He answered 'Allâma's objections by referring him to certain traditions of which he was ignorant, giving book and page and line, and when 'Allâma later consulted these books he found that all the references were correct. Finally 'Allâma asked him whether the Hidden Imâm could be seen or not. Just then 'Allâma's whip fell to the ground. The stranger stooped and picked it up and gave it to him, |