Atlas

These links are told by an order or a secondary source and still have to be read against a primary or reference source.

• al-Ḥasan b. ʿAlī → al-Ḥusayn b. ʿAlī (The Prophet's family: descent and imamate lines) Third Imam in the Twelver list (d. 61/680).
• Zayd b. ʿAlī → al-Qāsim b. Ibrāhīm al-Rassī (The Prophet's family: descent and imamate lines) Imams in Zaydī doctrine are Ḥasanī or Ḥusaynī claimants; al-Rassī (d. 246/860) is the main systematiser.
• Muḥammad al-Nafs al-Zakiyya → al-Ḥasan b. Qāsim al-Dākhil (The Prophet's family: descent and imamate lines) TDV Hasenîler gives the line through al-Nafs al-Zakiyya to al-Ḥasan al-Dākhil; Filâlîler says only 'descendants' of al-Ḥasan b. ʿAlī with no named generations.
• al-Ḥasan b. Qāsim al-Dākhil → Mawlāy al-Rashīd (The Prophet's family: descent and imamate lines) Later Filālī sharīfs (Mawlāy ʿAlī al-Sharīf, 15th c.; Sharīf b. ʿAlī from the 1630s) lead to al-Rashīd (took Fez 1666, d. 1672), then his brother Ismāʿīl (1672-1727).
• Mawlāy al-Rashīd → Mawlāy Ismāʿīl (The Prophet's family: descent and imamate lines) Brother (listed under 'family').
• Jaʿfar al-Ṣādiq → Aḥmad b. ʿĪsā al-Muhājir (The Prophet's family: descent and imamate lines) The Bā ʿAlawī sayyids are traced to al-Ḥusayn through Aḥmad b. ʿĪsā; TDV Bā Alevî as read links the line to ʿAlī through Jaʿfar al-Ṣādiq and does not give the intermediates. Treated as the family's own genealogy.
• Aḥmad b. ʿĪsā al-Muhājir → ʿUbaydallāh b. Aḥmad (The Prophet's family: descent and imamate lines) Aḥmad's son ʿUbaydallāh (ʿAbd Allāh), born in Basra.
• ʿUbaydallāh b. Aḥmad → ʿAlawī b. ʿUbaydallāh (The Prophet's family: descent and imamate lines) ʿAlawī b. ʿUbaydallāh, d. 383/993, Sumul, Ḥaḍramawt.
• ʿAlawī b. ʿUbaydallāh → ʿAlī b. ʿAlawī (Khāliʿ Qasam line) (The Prophet's family: descent and imamate lines) TDV as read names only two links across about 140 years, so intermediate generations are missing from this summary.
• ʿAlī b. ʿAlawī (Khāliʿ Qasam line) → Muḥammad b. ʿAlī, al-Faqīh al-Muqaddam (The Prophet's family: descent and imamate lines) Al-Faqīh al-Muqaddam is Muḥammad b. ʿAlī b. Muḥammad; father not named in the text read.

• The Prophet Muhammad → Fāṭima al-Zahrāʾ (The Prophet's family: descent and imamate lines)
  • TDV reports a Sunni position that limits the Ahl al-Bayt to the Prophet's wives, and another that includes his descendants and the Banū Hāshim.
  • TDV reports the Shiʿi usage naming the five (Prophet, ʿAlī, Fāṭima, Ḥasan, Ḥusayn).
• Jaʿfar al-Ṣādiq → Mūsā al-Kāẓim (The Prophet's family: descent and imamate lines)
  • Ismāʿīlī account: the imamate passed through Ismāʿīl b. Jaʿfar and his son Muḥammad. TDV İsmâiliyye gives the reasons reported for Mūsā's designation instead of the elder Ismāʿīl: a report that Ismāʿīl died three years before his father, and a report about his conduct and his ties to Abū l-Khaṭṭāb.
  • Daftary (modern historian of Ismāʿīlism), reporting the Twelver position: the Twelvers claim a designation (naṣṣ) of Mūsā by al-Ṣādiq, supported by ḥadīths. Daftary adds that it is not certain al-Ṣādiq named anyone after Ismāʿīl. (ch. 3, p. 88)
• Mūsā al-Kāẓim → ʿAlī al-Riḍā (The Prophet's family: descent and imamate lines)
  • TDV İsnâaşeriyye: after al-Kāẓim's death, the groups who accepted that he had truly died became known as the Qaṭʿiyya.
• al-Ḥasan al-ʿAskarī → Muḥammad al-Mahdī (al-Muntaẓar) (The Prophet's family: descent and imamate lines)
  • TDV: on al-ʿAskarī's death the Shiʿa split into fourteen or fifteen groups over whether he had a son to succeed him; the group holding that he had a hidden son, the imam and ḥujja, was the first to be called the Imāmiyya.
  • TDV: Ibn Bābawayh dates al-Samarrī's death 328/940, the article's main date is 329/941.
  • TDV: limiting the Imams to twelve and the doctrine of two successive occultations became dominant towards the end of the 4th/10th century, after which the name Ithnāʿashariyya came into use.
  • Sunni account in al-Dhahabī's Siyar (entry 'al-Muntaẓar'): reports the Imāmiyya belief that Muḥammad b. al-Ḥasan entered a cellar at nine, does not accept it, and cites Ibn Khallikān's alternatives (entry at seventeen in 275, or in 265). Ibn Khallikān himself gives birth on 15 Shaʿbān 255, matching the Twelver date, and notes Ibn al-Azraq's 256 or 258.
• Jaʿfar al-Ṣādiq → Ismāʿīl b. Jaʿfar (The Prophet's family: descent and imamate lines)
  • Twelver account: Mūsā, not Ismāʿīl, was designated; TDV İsmâiliyye lists the reports given for this (Ismāʿīl's death three years before his father, his conduct, his friendship with Abū l-Khaṭṭāb).
  • Ismāʿīlī accounts as TDV gives them: the majority (the Mubārakiyya) held that Ismāʿīl died before his father and the imamate passed to his descendants; a smaller group held that he had not died. TDV also cites a report that he was seen alive in Basra five years after 148/765.
  • Ibn ʿInaba (citing Ibn Khidāʿ, the Egyptian genealogist) buries Ismāʿīl at al-Baqīʿ in 133/750, twenty years before al-Ṣādiq; al-Dhahabī dates his death to 138/755. Both place it in his father's lifetime. TDV gives three years before al-Ṣādiq.
  • Daftary: calls Ismāʿīl al-Ṣādiq's second son, with the full brother ʿAbd Allāh al-Aftaḥ the eldest surviving son (ch. 3, p. 88), where Ibn ʿInaba and al-Dhahabī call Ismāʿīl the eldest. His genealogical table gives Ismāʿīl's death as 'after 136/754' (p. 507).
  • Daftary on the date of Ismāʿīl's death: one source gives 133/750, while others name later years up to 145/762–763. Because the caliph al-Manṣūr (r. from 136/754) is named at his death, Daftary infers 136–145/754–763, possibly later. All of this is in his father's lifetime. (ch. 3, p. 91)
  • Daftary on the earliest Ismāʿīlī groups: one group denied Ismāʿīl's death and awaited him as Mahdī (the 'pure Ismāʿīliyya'); the Mubārakiyya accepted his death and recognized his son Muḥammad as imam, and Mubārakiyya was the original name of the movement. (ch. 3, pp. 89–90)
• Jaʿfar al-Ṣādiq → Ismāʿīl b. Jaʿfar (The Prophet's family: descent and imamate lines)
  • Twelver sources, as Daftary relates them: Ismāʿīl was deprived of succession rights because of drinking and disavowed by his father. Daftary regards these reports as probably later fabrications by those who rejected the Ismāʿīlī line. (ch. 3, p. 88)
• Ismāʿīl b. Jaʿfar → Muḥammad b. Ismāʿīl al-Maktūm (The Prophet's family: descent and imamate lines)
  • Ibn ʿInaba, relaying the genealogists al-ʿUbaydalī and Abū Naṣr al-Bukhārī: Muḥammad b. Ismāʿīl was 'imam of the Maymūniyya', was in Mūsā al-Kāẓim's circle, went to Iraq with Hārūn al-Rashīd, died in Baghdad and is buried there. This differs from the Ismāʿīlī account TDV gives (Medina, then Rayy or Daylam, then Nishapur).
  • Daftary: Muḥammad b. Ismāʿīl left Medina, went into hiding (hence al-Maktūm), and travelled first to southern Iraq and then to Persia, spending his later years in Khūzistān. Different sources give different final destinations. This differs from TDV (Rayy or Daylam, then Nishapur) and from Ibn ʿInaba (died in Baghdad). (ch. 3, pp. 95–96)
• Muḥammad b. Ismāʿīl al-Maktūm → ʿUbaydallāh al-Mahdī (The Prophet's family: descent and imamate lines)
  • Fatimid sources, as TDV Fâtımîler gives them: ʿUbaydallāh b. al-Ḥusayn b. Aḥmad b. ʿAbd Allāh b. Muḥammad b. Ismāʿīl b. Jaʿfar. TDV adds that even the earliest Ismāʿīlī sources do not name the hidden imams, and that the Fatimid caliphs published no official genealogy.
  • TDV Fâtımîler: in a letter to the Yemen community, ʿUbaydallāh traced his line not to Ismāʿīl but to Ismāʿīl's elder brother ʿAbd Allāh, whom, he said, Jaʿfar had named heir; TDV relates this to the hidden imams' use of cover names. al-Maqrīzī (al-Muqaffā) records a lineage close to the letter's.
  • TDV Fâtımîler reports another account in which ʿAbd Allāh b. Maymūn al-Qaddāḥ, not of ʿAlī's line, is named the real founder of the movement and ancestor of the Fatimids; TDV traces the confusion to 'Maymūn' being one of the epithets of Jaʿfar's sons.
  • TDV Fâtımîler: the maḥḍar issued by the Abbasids in Baghdad in 402/1011 to contest the Fatimids' descent, which al-Sharīf al-Murtaḍā also signed, does not name Maymūn or his son.
  • TDV İsmâiliyye: Ḥamdān Qarmaṭ and ʿAbdān withdrew their support over ʿUbaydallāh's claim of 286/899, and the Ismāʿīlī communities of Iraq, Bahrain and western Iran did not accept his imamate, holding to the return of Muḥammad b. Ismāʿīl as the qāʾim.
  • Qarmaṭī view, as Daftary reports it from al-Nawbakhtī, al-Qummī and others: before 286/899 the great majority of the movement recognized only seven imams, ending with Muḥammad b. Ismāʿīl, expected as Qāʾim and Mahdī. Only a small subgroup continued the imamate in his progeny. The Qarmaṭīs of Iraq and Bahrayn held to this and did not accept ʿAbd Allāh's claim. (ch. 3, pp. 96, 99, 117, 120–121)
  • Maymūn al-Qaddāḥ account and its critics, as Daftary reports them: Ibn Rizām and Akhū Muḥsin made the non-ʿAlid ʿAbd Allāh b. Maymūn al-Qaddāḥ the founder of Ismāʿīlism and ancestor of the Fatimids. Daftary notes that al-Nawbakhtī, al-Qummī, al-Ṭabarī, ʿArīb b. Saʿd and the 402/1011 manifesto do not name him. Ivanow called it a myth; Massignon, Qazvīnī and Lewis clarified the Qaddāḥ biographies; Stern sees a basis in later Qaddāḥ descendants; Lewis proposes two lines of imams (mustawdaʿ and mustaqarr), a view Daftary says other scholars do not generally accept; Hamdani and de Blois see the official genealogy as a merger of two lines of Jaʿfar's descendants (ʿAbd Allāh and Ismāʿīl). (ch. 3, pp. 101–107)
• Muḥammad b. Ismāʿīl al-Maktūm → ʿUbaydallāh al-Mahdī (The Prophet's family: descent and imamate lines)
  • TDV İsmâiliyye: Ismāʿīlīs name ʿAbd Allāh al-Wafī, Aḥmad b. ʿAbd Allāh al-Taqī and Ḥusayn b. Aḥmad al-Raḍī as the imams after Muḥammad, and TDV says it is not known with certainty whether they were historical persons. al-Maqrīzī, per TDV Fâtımîler, says these three were called 'hidden in God's essence'.
  • Ibn Khallikān reports four attributions of ʿUbaydallāh's descent: from the line of Mūsā al-Kāẓim (Taʾrīkh al-Qayrawān); from Muḥammad b. Ismāʿīl; from a line through al-Ḥasan b. ʿAlī al-Ḥusayn (as he gives it); or as son of al-Taqī b. al-Wafī b. al-Raḍī, sons of Muḥammad b. Ismāʿīl who stayed hidden for fear of the Abbasids. He adds that verifying genealogists reject the claim.
  • Ibn ʿInaba: the Abbasid-sponsored manifesto of Baghdad denied the lineage; he finds the critics' reasoning assumes the first Mahdī was a direct son of Muḥammad b. Ismāʿīl, which chronology does not allow, and notes that al-Sharīf al-Raḍī affirmed the lineage in verse. He gives two accounts: son of Muḥammad al-Ḥabīb b. Jaʿfar b. Muḥammad b. Ismāʿīl, or of Jaʿfar al-Baghīḍ.
  • al-Dhahabī lists Muḥammad b. Ismāʿīl's descendants through Egypt and reports that a Damascus sharīf, Abū l-Ḥusayn Muḥammad b. ʿAlī (known as Akhū Muḥsin, d. before 400/1009), wrote a book denying ʿUbaydallāh any share in the lineage.
  • Daftary on the official Fatimid chain: Muḥammad b. Ismāʿīl, ʿAbd Allāh b. Muḥammad (who, he says, later took the surname al-Raḍī), Aḥmad b. ʿAbd Allāh, al-Ḥusayn b. Aḥmad, ʿAbd Allāh b. al-Ḥusayn (al-Mahdī). The epithets thus differ from the al-Wafī, al-Taqī, al-Raḍī sequence TDV and Ibn Khallikān give. Daftary notes the Ismāʿīlī sources are reluctant to name these imams and that they used pseudonyms. (ch. 3, p. 100; table, p. 507)
  • Fatimid (al-Mahdī's own) account, as Daftary reports it: in his letter to the Yaman community he gives his line as ʿAlī b. al-Ḥusayn b. Aḥmad b. ʿAbd Allāh b. ʿAbd Allāh b. Jaʿfar al-Ṣādiq, naming Jaʿfar's son ʿAbd Allāh rather than Ismāʿīl as progenitor, with the imams using the names Mubārak, Maymūn and Saʿīd for concealment. His successors never adopted this as the official genealogy. Al-Muʿizz's epistle explains 'son of Maymūn al-Qaddāḥ' as a code name for ʿAbd Allāh, son of Muḥammad b. Ismāʿīl. (ch. 3, pp. 101, 104)
  • 402/1011 Baghdad manifesto, as Daftary reports it: sponsored by the Abbasid caliph al-Qādir, signed by ʿAlids and jurists, it denounced the Fatimids' ʿAlid descent as false; it names a Daysān b. Saʿīd as ancestor and does not name Maymūn al-Qaddāḥ. It drew on the account of Ibn Rizām and Akhū Muḥsin (the latter, in Daftary's dating, wrote c. 372/982 and died c. 375/985–986). (ch. 3, pp. 101–103; ch. 4, p. 185)
  • Other Ismāʿīlī positions in Daftary: in al-Muʿizz's time some eastern Ismāʿīlīs held that leadership passed to ʿAbd Allāh b. Maymūn al-Qaddāḥ and his descendants before reverting to Muḥammad b. Ismāʿīl's line, and al-Muʿizz refuted them; al-Kirmānī rejected the Qaddāḥid ancestry; the Yamanī Mustaʿlī dāʿī al-Khaṭṭāb (a fourth hidden imam, ʿAlī b. al-Ḥusayn, with al-Mahdī only a trustee who returned the imamate to al-Qāʾim) and Ibrāhīm al-Ḥāmidī (al-Mahdī as father of al-Qāʾim, with Maymūn's son as tutor of Muḥammad b. Ismāʿīl) gave variant sequences; the Druze literature lists seven hidden imams. Daftary's own conclusion is that the evidence does not prove al-Mahdī was not al-Qāʾim's father, nor support a Qaddāḥid origin. (ch. 3, pp. 105–106)
• ʿUbaydallāh al-Mahdī → al-Mustaʿlī (The Prophet's family: descent and imamate lines)
  • Mustaʿlī account, as Daftary reports it: al-Mustanṣir revoked his first designation of Nizār and named al-Mustaʿlī, including a deathbed naṣṣ. An assembly in Cairo in 516/1122 heard testimony, notably from Nizār's full sister, and the vizier's circular al-Hidāya al-Āmiriyya set out the case. Daftary adds that Nizār's rights were, as a historical fact, never revoked (his own assessment). (ch. 5, pp. 241, 245)
  • Ṭayyibī account, as Daftary reports it: al-Āmir had an infant son al-Ṭayyib (born Rabīʿ II 524), attested by an epistle to the Ṣulayḥid queen Arwā and by Ibn Muyassar; he was designated heir and then hidden, and the Ṭayyibīs follow his line of hidden imams under dāʿīs, the first being al-Dhuʾayb b. Mūsā al-Wādiʿī (d. 546/1151). Ḥāfiẓī account: ʿAbd al-Majīd al-Ḥāfiẓ succeeded al-Āmir, and Daftary lists the Ḥāfiẓī imams through al-Ẓāfir, al-Fāʾiz, al-ʿĀḍid (d. 567/1171). (ch. 5, pp. 246–248; tables, pp. 508, 510)
• ʿUbaydallāh al-Mahdī → Nizār b. al-Mustanṣir (The Prophet's family: descent and imamate lines)
  • Mustaʿlī account: al-Mustaʿlī was the rightful successor. TDV İsmâiliyye and Müsta‘liyye describe him as declaring his imamate with al-Afḍal's support.
  • Nizārī account, as TDV Nizâriyye gives it: the imamate was Nizār's right; after Nizār and his son were killed, a young grandson was brought to Iran by Ḥasan-i Ṣabbāḥ and raised there.
  • Nizārī account, as Daftary reports it: the Persian Ismāʿīlīs defended al-Mustanṣir's original naṣṣ to Nizār. Nizār himself named no successor; Nizārī coins at Alamūt continued to carry his name for about seventy years, blessing his progeny anonymously. Persian historians report that a son or grandson of Nizār was brought secretly to Alamūt, in versions naming the qāḍī Abū l-Ḥasan Saʿīdī and a grandson al-Muhtadī. Daftary notes that Nizār's descendants launched revolts in Egypt, the last in 556/1161. (ch. 6, pp. 325–326, 363)
• Nizār b. al-Mustanṣir → Karīm Aga Khan IV (The Prophet's family: descent and imamate lines)
  • Community's own account: an unbroken line of Imams from ʿAlī and Fāṭima to the present Imam.
  • TDV Nizâriyye: after Alamūt fell (654/1256) there is no reliable information on the following imams and the lists differ; the list accepted by the Aga Khan branch was adopted in the late 19th century. After Shams al-Dīn Muḥammad (d. 710/1310) the Nizārīs divided into the Qāsim-Shāhī majority and the Muḥammad-Shāhī (Muʾmin-Shāhī) minority.
  • Daftary on the line after Alamūt: the first two centuries after the fall of Alamūt (654/1256) remain obscure; a succession dispute then divided the Nizārīs into Muḥammad-Shāhīs and Qāsim-Shāhīs. Shams al-Dīn Muḥammad apparently lived in concealment in Ādharbayjān (Tabrīz, 679/1280). Daftary's list of the Qāsim-Shāhī imams numbers Ḥasan ʿAlī Shāh (Aga Khan I) 46th, Aga Khan II 47th, Aga Khan III 48th and Karīm Aga Khan IV 49th; the Muḥammad-Shāhī (Muʾmin-Shāhī) list ends with its 40th imam, Amīr Muḥammad al-Bāqir. (ch. 7, pp. 405, 411; table, pp. 509–510)
  • Accession of the present line, public record only, as Daftary reports it: Sulṭān Muḥammad Shāh Aga Khan III was installed in 1885 as the 48th imam, and his grandson Karīm succeeded as 49th under Aga Khan III's will of 1955, being acclaimed in Switzerland. (ch. 7, pp. 479, 495)
• Karīm Aga Khan IV → Aga Khan V (Prince Rahim al-Ḥusaynī) (The Prophet's family: descent and imamate lines)
  • Nizārī Ismāʿīlī position as the Imamat states it (relayed by Dawn): succession is by designation (naṣṣ) in his father's will; the Imam holds the imamate by that designation. The official page itself was not read.
• ʿAlī Zayn al-ʿĀbidīn → Zayd b. ʿAlī (The Prophet's family: descent and imamate lines)
  • Twelver account: the imamate passed to Muḥammad al-Bāqir by designation.
• Zayd b. ʿAlī → al-Qāsim b. Ibrāhīm al-Rassī (The Prophet's family: descent and imamate lines)
  • Ibn ʿInaba shows al-Qāsim al-Rassī as a Ḥasanid, through Ibrāhīm Ṭabāṭabā b. Ismāʿīl b. Ibrāhīm al-Ghamr b. al-Ḥasan al-Muthannā, not from Zayd. This fits the Zaydī doctrine in TDV that any qualified Ḥasanī or Ḥusaynī may rise, and means the link is a doctrinal succession, not descent.
• ʿAbd Allāh b. al-Ḥasan (al-Maḥḍ) → Idrīs I b. ʿAbd Allāh (The Prophet's family: descent and imamate lines)
  • TDV İdrîsîler states the descent from al-Ḥasan without naming ancestors or discussing doubts.
  • Scarcia Amoretti reports an author (via her map notes) not accepting by the scholars some putative Ḥijāz descendants of Idrīs b. Idrīs b. Muḥammad b. Yaḥyā (a later Idrīsid line), p.115.
• Idrīs I b. ʿAbd Allāh → Idrīs II (The Prophet's family: descent and imamate lines)
  • Ibn ʿInaba: Idrīs II was born about four months after his father's death. Some ascribed him to Idrīs I's client Rāshid; Ibn ʿInaba, citing Dāwūd b. al-Qāsim al-Jaʿfarī, rejects this and affirms Idrīs I as father.
• Muḥammad al-Nafs al-Zakiyya → al-Ḥasan b. Qāsim al-Dākhil (The Prophet's family: descent and imamate lines)
  • TDV Filâlîler: no intermediate generations named, descent presented as established.
• al-Ḥasan b. Qāsim al-Dākhil → Mawlāy al-Rashīd (The Prophet's family: descent and imamate lines)
  • TDV: link between ʿAlī al-Sharīf (15th c.) and the 1630s sharīfs is not spelled out.
  • TDV Hasenîler dates the dynasty to 1075/1664.
• al-Ḥasan b. ʿAlī → Ḥasanī Sharifs of Mecca (Hāshimī house) (The Prophet's family: descent and imamate lines)
  • Scarcia Amoretti's map notes place the Meccan amīrs among descendants of Mūsā al-Jawn (son of ʿAbdallāh al-Maḥḍ), i.e. through the Ḥasanid line, naming no Qatāda or Ḥashimī houses.
• Jaʿfar al-Ṣādiq → Aḥmad b. ʿĪsā al-Muhājir (The Prophet's family: descent and imamate lines)
  • Ibn ʿInaba traces al-Ṣādiq's son ʿAlī al-ʿUraydī to Muḥammad and ʿĪsā al-Rūmī, and (L6779-6783) reports al-ʿUmarī's statement that a ʿĪsā al-Azraq al-Rūmī al-ʿUraydī left twelve sons without descendants. The text read does not say whether this is the Bā ʿAlawī ancestor, and does not name Aḥmad al-Muhājir.
• ʿAlawī b. ʿUbaydallāh → ʿAlī b. ʿAlawī (Khāliʿ Qasam line) (The Prophet's family: descent and imamate lines)
  • TDV: dates for Tarim settlement given as both 521/1127 and 1166; unclear.
• Syedna Muḥammad Burhān al-Dīn → Syedna Mufaḍḍal Sayf al-Dīn (The Prophet's family: descent and imamate lines)
  • Mufaddal Saifuddin's side: Burhān al-Dīn conferred the naṣṣ on him on 4 June 2011 in front of witnesses; under Dāwūdī doctrine a naṣṣ can be changed or revoked, and the alleged 1965 naṣṣ lacked witnesses (as reported in his defence).
  • Khuzaima Quṭb al-Dīn and, after 2016, Ṭāhir Fakhr al-Dīn: Khuzaima was privately appointed successor by Burhān al-Dīn in a naṣṣ before the public designation of 10 Dec 1965 (the day the court report gives for the mazoon announcement), kept secret until 2014; they claim the office of 53rd Dāʿī (Khuzaima) and 54th (Ṭāhir). Suit 337/2014 was filed 29 March 2014 seeking that declaration.
  • Court record, reported: on 23 April 2024 the Bombay High Court (Justice Gautam Patel, single bench) dismissed the suit, holding the plaintiff had not proved the 1965 naṣṣ; the judge said he decided 'proof' and not 'faith'. Ṭāhir Fakhr al-Dīn's office said it would contest the judgment on appeal; the appeal's status was not confirmed in this pass.
• al-Hādī ilā l-Ḥaqq Yaḥyā b. al-Ḥusayn → Muḥammad al-Badr (The Prophet's family: descent and imamate lines)
  • TDV Zeydiyye (as quoted on the earlier link): the imamate lasted to 1948, the year of Imam Yaḥyā's death.
  • Wikipedia: overthrow on 26 Sept 1962; the imamate's formal abolition is dated 1 Dec 1970, at the end of the civil war. The Zaydī community's own account was not read.
• Mawlāy Ismāʿīl → Mohammed VI (The Prophet's family: descent and imamate lines)
  • The dynasty's founder is named variously (Sharīf b. ʿAlī, or the line of Ḥasan al-Dakhil as ancestor) in the references; the sharifian descent itself is the house's own account.
• Ḥasanī Sharifs of Mecca (Hāshimī house) → ʿAbd Allāh II b. al-Ḥusayn (The Prophet's family: descent and imamate lines)
  • A publisher's author biography gives 'forty-third generation'; the court's own pages say 41st. Counting conventions differ.