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Collection Of Articles (Refuting Shia) - Enjoy Islam

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The Myth of the <strong>Shia</strong> Mahdi<br />

Page 4 of 5<br />

Activities <strong>Of</strong> The Representatives<br />

When one reads the classical literature of the Shi‘ah in which the activities of the four<br />

representatives are outlined, one is struck by the constantly recurring theme of money. They are<br />

almost always mentioned in connection with receiving and collecting “the Imam’s money” his loyal<br />

Shi‘i followers. There is a shocking lack of any activities of an academic or spiritual nature. Not a<br />

single one of the four is credited with having compiled any book, despite the fact that they were in<br />

exclusive communion with the last of the Imams, the sole repository of the legacy of Rasulullah<br />

sallallahu ‘alayhi wasallam.<br />

When we look at the major sources upon which the Shi‘i faith is based, we find that most of them<br />

were written after the onset of the Greater Occultation. Those works, like al-Kafi, which was written<br />

during the latter decades of the Lesser Occultation, contain scarcely a reference to any of the four<br />

representatives as narrators from the Hidden Imam. Instead it is filled with thousands of reports<br />

which go back, via other channels, to the fifth and the sixth Imams. That is indeed strange,<br />

considering the fact that a man like Uthman ibn Sa‘id al-‘Amri is claimed to have been closely<br />

associated with the 10th, the 11th as well as the hidden 12th Imam, and also the fact that his son<br />

remained the Shi‘i community’s solitary link to that Imam for half a century. Would it not have been<br />

better and more authoritative for an author like al-Kulayni to report the hadith of his Imams from the<br />

Hidden Imam via his representatives who lived in Baghdad at the same time as he rather than to<br />

trace it all back to the fifth and sixth Imams through a myriad of doubtful channels<br />

But of course, he could not have done that, because the activities of those representatives did not<br />

have as much to do with authentically preserving the legacy of the Ahl al-Bayt as with the collection<br />

of wealth in their names.<br />

In light of the fact that the Shi‘ah explain the necessity of Imamah in terms of the need for an<br />

infallible guide who serves as the repository of the legacy of Ahl al-Bayt, it appears extremely<br />

incongruous that this particular guide has left no sort of legacy of his own whereby the legacy of the<br />

Ahl al-Bayt can be known. Despite the fact that an infallible guide supposedly exists, it is upon<br />

fallible persons such as Muhammad ibn Ya‘qub al-Kulayni that the Shi‘ah must depend for that<br />

legacy.<br />

The only bit of information that has come down to us regarding the Hidden Imam’s authentication of<br />

the hadith legacy of the Shi‘ah is what is recorded by Aqa Muhammad Baqir Khwansari in his book<br />

Rawdat al-Jannat. He writes that al-Kulayni’s book was presented to the Hidden Imam who looked<br />

at it and declared, “Hadha Kaafin li-Shi‘atina” (This is enough for our Shi‘ah). This is incidentally<br />

how the book received its name.<br />

A report such as this creates a huge problem. It appears to be a ratification of the contents of the<br />

book al-Kafi by the infallible Imam. Yet, 9 centuries later the Shi‘i muhaddith, Mulla Muhammad<br />

Baqir Majlisi, would declare in his commentary on al-Kafi, named Mir’at al-‘Uqul, that 9,485 out of<br />

the 16,121 narrations in al-Kafi are unreliable. What did Majlisi know that the infallible Imam was so<br />

unaware of that he would authenticate a book, 60% of whose contents would later be discovered to<br />

be unreliable<br />

Evaluation<br />

The Iraqi Shi‘i scholar, Muhammad Baqir as-Sadr, finds proof for the existence of the Hidden Mahdi<br />

in what he calls “the experience of a community”. The existence of the Hidden Imam, he postulates,<br />

was experienced by the Shi‘i community as a whole in the written communications that the<br />

representatives used supplied them with.<br />

The crux of this argument lies in the fact that an individual experience might be doubted, but never<br />

that of experience of an entire community. However, the glaring flaw in this line of reasoning is that it<br />

very conveniently overlooks the part of the representatives as the individual go-betweens.<br />

http://islamicweb.com/beliefs/cults/shia_mahdi.htm<br />

1/28/2005

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