ভূমিকা

Shiavault - a Vault of Shia Islamic Books Explanation To the Belief of Mahdism in Shia Imamia Discrepancy in the Date of Birth of Mahdi ============================================= The difference in the date of birth of the twelfth Imam is of very little vaniance comparing to that of the other Imams. Some narration says the date of Mehdi's birth is at parity with the number of letters in the word NOOR that is light according to the 'ABJAD' calculations.

The more acceptable statement is that of MR. Fazl Bin Shazan, coeval with Imam Hasan Askari, who indicates 255. The 12th Imam birth was surrounded by conditions not usual or normal. His absence was more than his appearance. His father, Imam Askari allowed only a few chosen associates of his own to see his son and become blest by his appearance. His short absence commenced as soon as he became Imam. In his absence he appointed deputies who were his agents.

This was immediately after the death of his father Imam Hasan Askari. The Issue of absence or occultation is a reality and not a theory or a fancy: The writer has this to say. The atrocities of Bani Abbas towards the progeny of Ali and the sons of Imam Jafer Sadiq had created unrest and confusion as well as the problem of succession to Imam Hasan Askari (260, 874 AD). At Samerra there rendered elements and factors, which as a result brought on the theory of the Imam's occultation.

However it was not a theory but a reality, a fact, a truth. It was written in books before Imam Hasan Askari had become Imam that the twelfth Imam would take shelter in absenting himself and that he would take refuge in his own disappearance and that for his safety he would resort to his own occultation under God's command. Some took advantage of the opportunity. Jafer claimed that he was the awaited one. People did not believe him because of his reputation.

The hers' claim further strengthened the belief of the Shia in the Imamate of Mahdi. Their trust nullified the false claims. What we can understand from the writers tone, is that in a sense from the time of Imam Sadiq and onward the term IMAMAT did not carry any political meaning, that is, IMAMAT was bleak of political platform and barren of political performance. The Imams and their followers remained safe to a certain extent.

The writer should know that the Imams possessed the combined offices, that of political leadership and that of the religious one. Both the Imams and the Shias knew that the Imams held both offices.