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Shiavault - a Vault of Shia Islamic Books Explanation to the Belief of Mahdism in Shi'a Imamia The Ghaybat of the 12th Imam- Two kinds =========================================== Earlier to Nomani in the books of the Prophet’s sayings and conversations (Ahadith) both types of the Imam’s disappearance (Ghaybat) has been mentioned. There are some who have been written before the end of the short Ghaybat.

The writer now tells us in a way to suggest that when the Ghaybat happened these books too appeared. Since he has no belief in the invisible or unseen (Ghayb) he should say so. He can even suggest that whatever is written is after the happenings although the Prophet might have foretold then. He wants to accuse the great scholars who were great authorities such as Saduq, Nomani and others of fraud and fabricating traditions. May God guide him.

The Nomani was split into two periods - one a short duration, the other with an indefinite duration. The lengthy Nomani was anticipated. Ali Bin Mohammed Al-Samri and others were having a mental preparedness. Nomani and others consider the Nomani as a sign attesting the Imam-hood of Mahdi. The writer says that both kinds have had a root in the recent narration. The narration cannot be new or recent. All of them are old because they relate to the time of the Prophet (S).

If the writer knows let him specify which are the new ones and which are the old narration? We can make not such that the narration of Imam Ali Bin Abi Talib (as) are older than those by Imam Hasan (as) Imam Husayn (as) or Imam Zainul Abideen (as). Likewise what Imam Baqir (as) has told is older than that which Imam Sadiq (as) told. So this should be his sense, divided among the Imams in accordance to their order and periods.

But, actually the fifth Imam, Baqir, is the first Imam who started a school in which he told many things explaining the legislation and other issues. The narration that hailed newly or recently relates to the period after the period of Imam Baqir (as). This issue is useful in distinguishing the dates or locating the duration of period with regards to narration and other religious jurisprudence. This standard cannot be maintained after the period of Imam Askari.

Usually the narration can be considered false if they come after the duration of the period of Imam Askari.