Among the Twelver Shi'i doctrines, there is the idea of the ghaybah (occultation) of the twelfth Imam, which was incorporated into them as the consequence of the dispute over the successor to the Imamate after the death of the eleventh Imam, Hasan al-'Askari (d. 260/874). Even before that, however, many other Shi'i sects had claimed the ghaybah of their Imams, in order to vindicate the legitimacy of their own leaders. By reason of this fact, many Twelver Shi'ites at that time attempted to change the existing ghaybah theory into a more appropriate form for their own Imam. It seems to have taken almost two centuries for them to establish their own form of the ghaybah theory since the death of the eleventh Imam.
Kitab al-Ghaybah by al-Nu'mani (d. 360/970), one of the Twelver Shi'i traditionalists in the 10th century, has place in the earlier years of this two centuries' attempt. In this paper, the author compares Nu'mani's understanding of the ghaybah with that of al-Kulayni (d. 329/941) in his Usul al-Kafi. She first shows the difference of their ideas of the ghaybah, which is to be explained as the result of their different historical settings. Secondly, she clarifies the scholastic efforts of al-Nu'mani to adapt the idea of the ghaybah to the circumstances of his contemporary Shi'ites.

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Early in the reign of the 'Abbasid caliph al-Ma'mun, Abu al-Saraya rose in rebellion at Kufa and so did Muhammad al-Dibaj at Mecca. Three men of the Hasanids, the Zaydid branch, and the family of Ja'far al-Sadiq, which had been playing a leading role in the Shi'ite movements over a period of the 'Umayyads and the 'Abbasids, were put up for an Imam. Moreover, thirty members or so of the 'Alids were involved in such rebellion, We can find kin to them in martyrs in the revolts of Muhammad al-Nafs al-Zakiya and Husayn Sahib Fakhkh. Therefore we can assume that their notion of blood revenge was a great driving force to the rebellion. This explains why Muhammad b.Ibrahim Tabataba belonging to the Hasanids, which had the most martyrs in the Shi'ite revolts, was first elected to be a leader. The heads of the 'Alids took charge of the lands called sadaqat amir al-mu'minln 'Ali or sadaqat al-nabi and took under their protection the weak of their family.They had influence upon the 'Alids economically. The fact that Husayn Sahib Fakhkh, Muhammad b. Ibrahim, and Muhammad al-Dibaj, leaders of the Shi'ite revolts, were in debt and sometimes demanded gifts from the caliph indicates their important roles in the 'Alid family. Taking these into consideration, the dignity of the rightful religious Imam which was based on explicit designation must be, in effect, viewed in terms of inheritance of property. The death of Ja'far al-Sadiq, who was also deeply learned, was followed by a dispute among his sons about the succession of his estate. And late in the reign of the caliph al-Rashid, there was a movement on foot to persecute the Shi'ite sectarians. We should therefore consider that in such trends the political and economical leadership of Muhammad al-Dibaj was less influential. Aiming at accession to the throne in 200(815), Muhammad al-Dibaj, who subsequently was to uprise at Makka,cooperated with insurgent troops of Kufa. In the reign of the 'Umayyads, Mukhtar,who revolted at Kufa, failed to win broad support from the 'Alids; however Abu al-Saraya put up a member of the Zaydid branch for Imam at Kufa, so that he succeeded in gaining the support from scholars of the Zaydiya and the citizens. Many of the devoted partisans of the Zaydiya participated continually in the 'Alid rebellions in the early reign of the 'Abbasids without adhering too close to the descendants of Zayd b.'Ali. This is because many of them were under surveillance of the 'Abbasids or remained in concealment. If we direct our attention to the underground movements of the Zaydiya, blood revenge of the 'Alids, and their claim to the caliphate, we may be allowed to regard a series of the Shi'ite rebellions as continual movements. Many Shi'ite elements we can recognize in the rebellion in the reign of the caliph al-Ma'mun help us to understand the next Shi'ite course. It can be thought that this rebellion, in consequence, materialized al-Ma'mun's nomination of 'Ali al-Rida as wali 'ahd and brought into being the authority of the Zaydiya in Daylam and Yemen in the ninth century.

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