ভূমিকা

Shiavault - a Vault of Shia Islamic Books Discussions Concerning al-Mahdi (May Allah Hasten His Return) Two Types of Occultation Question: According to the content of existing traditions, the occultation of the Imam of the Age (may Allah hasten his return) has occurred in two forms.

During the first occultation, communication with him was possible through his representatives and agents, but with the ending of this period and the beginning of the second occultation, which is the complete occultation, the period of the responsibility of the agents and particular representatives also ended.

The question is whether referring to these two occultation as the “minor” (صغرى) and “major” (كبرى) was prevalent from the beginning or whether it became prevalent in later times, like the Safawi period. Answer: Discussion regarding issues like this should not be a verbal discussion.

Whether a person calls the first occultation, which was shorter, the minor occultation (كبرى) or the shorter occultation (قصرى), or the second occultation, which has a long duration, the major occultation (كبرى) or the longer occultation (طولى) or refers to them by any other word, the fact and reality of the matter is not changed. In any case, these two occultations have occurred.

The issue is that principle of the occultation having two forms was explicitly stated in the usul (early hadith collections) and other books of hadith even before its occurrence. Nu‘mani and others who lived before the termination of the minor occultation have narrated it, and this fact is proof that the two forms of occultation were put forth.

During the period of the minor occultation, though the position of the Shi‘a was sensitive, no one can claim that all these traditions related from the Imams (peace be upon them) in books like the Ghaybat of al-Fadl ibn Sha’han and Nu‘mani and Kamal al-Din of Saduq are all falsified and were written after the occurrence of the occultation. We see that the Shi‘a of the various cities and regions would refer to the nawwab (representatives); they did not do such for no reason.

Signs and evidences were definitely present that indicated that they were in contact with the Imam. Otherwise, it is impossible that individuals like ‘Ali ibn Babawayh, with that intellectual position and eminence of thought, would pursue contact with the Imam (peace be upon him) through the nawwab without their link being as clear for him as daylight.