Yes, a deeper look will show that a few who had turned aside...

Yes, a deeper look will show that a few who had turned aside from the original path in search of personal gains or to whom a deliberate deviation had taken far away from the track, later regret persuaded them and repentance returned them back to their right path and to which they adhered in fealty and stuck in faith. B. Earlier to Ibn Babway and Nomani others like Fazi Bin Shazan (died 260) have written books about both the periods of the absence of the twelfth Imam.

These books had appeared before the birth of Imam Hasan Askari. Mashikha Hasan Bin Mahboob (died 224) has also written about this subject. The writer too maintains that the two periods of the absence of the Imam has brought forward changes in the views. We should point out here that both periods were of importance and of a new kind in the history of Shiaism but not in the sense that the theme of Shiaism varied with that of the past.

These two periods further cemented the faith of those who were having a pre knowledge through the sayings of the Prophet (SAW) and the Imams. The way of installing a proof or housing evidence was at variance among the lecturers. But at the same time they all depended on the traditions, that is, the sayings of the Prophet (SAW). Side by side they used reason as well. This method of presenting or producing evidence of reason or logical proofs became wider and wider during the space of time.

From the time of Shaikh Mofeed to the time of Allama Hilli and toward this method took an entity to itself. The proof for divinity, the evidence for prophet hood attained a wider range. Likewise, there is still a possibility that it may still go beyond. But the evidence of narration, that is, the narrative proofs remains what they had been because the words could be invented to install in the prophet's (SAW) sayings. C.

The absence of the Imam is reflected in a way to give an impression that to revolt against tyrant rulers is not an obligation on the people. Therefore, the scholars, that is, the Shia clergymen and their jurisprudents in association with the family of Boway did not oppose the caliphate of the Bani Abbas dynasty. They propagated Shiasm. If the Boway family (AALBOWAY) committed atrocities, Shias had no obligation to oppose it.

It was only the right of the Imams to revolt or upraise against the tyrant rulers and their governments.