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Route 2 of 3: The Prophet's family: descent and imamate lines

≠Sources differ on 5 links of this route.

1. The Prophet Muhammadمحمد632
2. Show all 10 names (6 not shown)
3. Ismāʿīl b. Jaʿfarإسماعيل بن جعفر750
4. ✓two sourcesin The Prophet's family: descent and imamate lines≠sources differ

   successor of · Ismāʿīl b. Jaʿfar to Muḥammad b. Ismāʿīl al-Maktūm · Two independent sources

   Followers continued with Muḥammad al-Maktūm, who went from Medina to Rayy or Daylam and then Nishapur.

   TDV İslâm Ansiklopedisi, İsmâiliyye

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   • Ibn ʿInaba, ʿUmdat al-ṭālib (OpenITI), umda#L4434-4445, L4469 · differsCalls Muḥammad b. Ismāʿīl 'imam of the Maymūniyya'; reports (al-ʿUbaydalī, Abū Naṣr al-Bukhārī) he went to Iraq with Hārūn al-Rashīd and died in Baghdad.
   • al-Dhahabī, Siyar aʿlām al-nubalāʾ (OpenITI), siyar#L81807-81809 · agreesMuḥammad is Ismāʿīl's son; his descendants are listed.
   • Farhad Daftary, The Ismāʿīlīs: Their History and Doctrines (Cambridge UP, 2nd ed. 2007), ch. 3, pp. 89–90, 95 · agreesIsmāʿīl's partisans recognized his son Muḥammad as imam after al-Ṣādiq; Muḥammad was Ismāʿīl's eldest son, born c. 120/738, called al-Maktūm.
   • Farhad Daftary, The Ismāʿīlīs: Their History and Doctrines (Cambridge UP, 2nd ed. 2007), ch. 3, pp. 95–96 · differsMuḥammad went from Medina to southern Iraq, then Persia (later life in Khūzistān); died under Hārūn al-Rashīd, perhaps soon after 179/795. Sources vary on his destination.

   Where the sources differ, side by side. We do not rule between them.

   • 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).Ibn ʿInaba, ʿUmdat al-ṭālib (OpenITI)
   • 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)Farhad Daftary, The Ismāʿīlīs: Their History and Doctrines (Cambridge UP, 2nd ed. 2007)
   Muḥammad b. Ismāʿīl al-Maktūmمحمد بن إسماعيل795
5. one sourcein The Prophet's family: descent and imamate linesomits: al-Wafī, al-Taqī, al-Raḍī (TDV; Ibn Khallikān names the same three as the hidden imams), or Muḥammad al-Ḥabīb b. Jaʿfar (Ibn ʿInaba's first account)≠sources differ

   successor of · Muḥammad b. Ismāʿīl al-Maktūm to ʿUbaydallāh al-Mahdī · One source

   TDV İsmâiliyye: the Ismāʿīlī imams stayed hidden (the satr) from al-Ṣādiq's death until ʿUbaydallāh appeared in North Africa (296/908); ʿUbaydallāh claimed the imamate for himself and his forebears at Salamiyya in 286/899 and declared himself Mahdī at Raqqāda in 297/910.

   TDV İslâm Ansiklopedisi, İsmâiliyyeTDV İslâm Ansiklopedisi, Fatımîler

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   • Ibn ʿInaba, ʿUmdat al-ṭālib (OpenITI), umda#L4465-4481 · differsGives two accounts of the first Fatimid's descent, both through Muḥammad b. Ismāʿīl's later descendants; chronology rules out a direct son.
   • Ibn Khallikān, Wafayāt al-aʿyān (OpenITI), wafayat#L20604-20620 · differsReports four attributions of ʿUbaydallāh's descent; one makes him son of al-Raḍī b. Muḥammad b. Ismāʿīl (via al-Wafī, al-Taqī).
   • al-Dhahabī, Siyar aʿlām al-nubalāʾ (OpenITI), siyar#L81812-81821 · differsLists Muḥammad b. Ismāʿīl's descendants (none ʿUbaydallāh) and reports a Damascus sharīf who denied ʿUbaydallāh this descent.
   • Farhad Daftary, The Ismāʿīlīs: Their History and Doctrines (Cambridge UP, 2nd ed. 2007), ch. 3, pp. 99–100 · agreesFatimid account: a series of hidden imams from Muḥammad b. Ismāʿīl to ʿAbd Allāh al-Mahdī; their names do not appear in the earliest Ismāʿīlī sources.
   • Farhad Daftary, The Ismāʿīlīs: Their History and Doctrines (Cambridge UP, 2nd ed. 2007), ch. 3, pp. 116–117 · agreesIn 286/899 ʿAbd Allāh publicly claimed the imamate for himself and his predecessors; Ḥamdān Qarmaṭ and ʿAbdān broke with the leadership.
   • Farhad Daftary, The Ismāʿīlīs: Their History and Doctrines (Cambridge UP, 2nd ed. 2007), ch. 3, pp. 101, 106 · differsHis own letter traces his line through ʿAbd Allāh b. Jaʿfar, not Ismāʿīl; Daftary says the evidence neither proves nor refutes the official chain.

   Where the sources differ, side by side. We do not rule between them.

   • 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 İslâm Ansiklopedisi, Fatımîler
   • 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 İslâm Ansiklopedisi, Fatımîler
   • 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 İslâm Ansiklopedisi, Fatımîler
   • 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 İslâm Ansiklopedisi, Fatımîler
   • 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.TDV İslâm Ansiklopedisi, İsmâiliyye
   • 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)Farhad Daftary, The Ismāʿīlīs: Their History and Doctrines (Cambridge UP, 2nd ed. 2007)
   • 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)Farhad Daftary, The Ismāʿīlīs: Their History and Doctrines (Cambridge UP, 2nd ed. 2007)
   ʿUbaydallāh al-Mahdīعبيد الله المهدي934
6. ✓two sourcesin The Prophet's family: descent and imamate linesomits: al-Qāʾim, al-Manṣūr, al-Muʿizz, al-ʿAzīz, al-Ḥākim, al-Ẓāhir, al-Mustanṣir; Daftary's table (p. 508) names the same seven caliph-imams, numbered II–VIII≠sources differ

   successor of · ʿUbaydallāh al-Mahdī to al-Mustaʿlī · Two independent sources

   The Fatimid caliph-imams continue to al-Mustanṣir. On his death (487/1094) al-Afḍal b. Badr al-Jamālī supported the younger son, who took the imamate as al-Mustaʿlī; those who followed him are the Mustaʿliyya (TDV: the 'Western Ismāʿīlīs'). The line later split into Ḥāfiẓī and Ṭayyibī branches (after 524/1130); the Ṭayyibīs continued in Yemen and later India.

   TDV İslâm Ansiklopedisi, İsmâiliyyeTDV İslâm Ansiklopedisi, FatımîlerTDV İslâm Ansiklopedisi, Müsta‘liyye

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   • Ibn Khallikān, Wafayāt al-aʿyān (OpenITI), wafayat#L2996-2998, L3018 · agreesal-Mustaʿlī (Aḥmad) b. al-Mustanṣir b. al-Ẓāhir b. al-Ḥākim b. al-ʿAzīz b. al-Muʿizz b. al-Manṣūr b. al-Qāʾim b. al-Mahdī.
   • Ibn ʿInaba, ʿUmdat al-ṭālib (OpenITI), umda#L4476-4492 · agreesLists the Fatimid caliphs from ʿUbaydallāh through al-Mustaʿlī, then al-Ḥāfiẓ, al-Ẓāfir, al-Fāʾiz and al-ʿĀḍid; names al-Mustaʿlī Ismāʿīl or Aḥmad.
   • Farhad Daftary, The Ismāʿīlīs: Their History and Doctrines (Cambridge UP, 2nd ed. 2007), genealogical table, p. 508; ch. 4, pp. 145–147, 172, 178, 191, 193 · agreesCaliph-imams II–VIII (al-Qāʾim, al-Manṣūr, al-Muʿizz, al-ʿAzīz, al-Ḥākim, al-Ẓāhir, al-Mustanṣir) each succeed their father; al-Mustaʿlī is the ninth.
   • Farhad Daftary, The Ismāʿīlīs: Their History and Doctrines (Cambridge UP, 2nd ed. 2007), ch. 5, pp. 241–243 · agreesAl-Mustanṣir died 487/1094; al-Afḍal installed his younger son al-Mustaʿlī, nineteenth imam to the Mustaʿlīs (Cairo, most of Egypt, Yaman, western India).
   • Farhad Daftary, The Ismāʿīlīs: Their History and Doctrines (Cambridge UP, 2nd ed. 2007), ch. 5, pp. 246–248 · agreesAfter al-Āmir (d. 524/1130) the Mustaʿlīs split into Ḥāfiẓīs and Ṭayyibīs; by 526/1132 three factions with the Nizārīs. Yaman became the Ṭayyibī centre.

   Where the sources differ, side by side. We do not rule between them.

   • 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)Farhad Daftary, The Ismāʿīlīs: Their History and Doctrines (Cambridge UP, 2nd ed. 2007)
   • 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)Farhad Daftary, The Ismāʿīlīs: Their History and Doctrines (Cambridge UP, 2nd ed. 2007)
   al-Mustaʿlīالمستعلي1101

Route 3 of 3: The Prophet's family: descent and imamate lines

≠Sources differ on 4 links of this route.

1. The Prophet Muhammadمحمد632
2. Show all 9 names (5 not shown)
3. Ismāʿīl b. Jaʿfarإسماعيل بن جعفر750
4. ✓two sourcesin The Prophet's family: descent and imamate lines≠sources differ

   successor of · Ismāʿīl b. Jaʿfar to Muḥammad b. Ismāʿīl al-Maktūm · Two independent sources

   Followers continued with Muḥammad al-Maktūm, who went from Medina to Rayy or Daylam and then Nishapur.

   TDV İslâm Ansiklopedisi, İsmâiliyye

   Suggest a correction

   Checked against

   • Ibn ʿInaba, ʿUmdat al-ṭālib (OpenITI), umda#L4434-4445, L4469 · differsCalls Muḥammad b. Ismāʿīl 'imam of the Maymūniyya'; reports (al-ʿUbaydalī, Abū Naṣr al-Bukhārī) he went to Iraq with Hārūn al-Rashīd and died in Baghdad.
   • al-Dhahabī, Siyar aʿlām al-nubalāʾ (OpenITI), siyar#L81807-81809 · agreesMuḥammad is Ismāʿīl's son; his descendants are listed.
   • Farhad Daftary, The Ismāʿīlīs: Their History and Doctrines (Cambridge UP, 2nd ed. 2007), ch. 3, pp. 89–90, 95 · agreesIsmāʿīl's partisans recognized his son Muḥammad as imam after al-Ṣādiq; Muḥammad was Ismāʿīl's eldest son, born c. 120/738, called al-Maktūm.
   • Farhad Daftary, The Ismāʿīlīs: Their History and Doctrines (Cambridge UP, 2nd ed. 2007), ch. 3, pp. 95–96 · differsMuḥammad went from Medina to southern Iraq, then Persia (later life in Khūzistān); died under Hārūn al-Rashīd, perhaps soon after 179/795. Sources vary on his destination.

   Where the sources differ, side by side. We do not rule between them.

   • 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).Ibn ʿInaba, ʿUmdat al-ṭālib (OpenITI)
   • 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)Farhad Daftary, The Ismāʿīlīs: Their History and Doctrines (Cambridge UP, 2nd ed. 2007)
   Muḥammad b. Ismāʿīl al-Maktūmمحمد بن إسماعيل795
5. one sourcein The Prophet's family: descent and imamate linesomits: al-Wafī, al-Taqī, al-Raḍī (TDV; Ibn Khallikān names the same three as the hidden imams), or Muḥammad al-Ḥabīb b. Jaʿfar (Ibn ʿInaba's first account)≠sources differ

   successor of · Muḥammad b. Ismāʿīl al-Maktūm to ʿUbaydallāh al-Mahdī · One source

   TDV İsmâiliyye: the Ismāʿīlī imams stayed hidden (the satr) from al-Ṣādiq's death until ʿUbaydallāh appeared in North Africa (296/908); ʿUbaydallāh claimed the imamate for himself and his forebears at Salamiyya in 286/899 and declared himself Mahdī at Raqqāda in 297/910.

   TDV İslâm Ansiklopedisi, İsmâiliyyeTDV İslâm Ansiklopedisi, Fatımîler

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   • Ibn ʿInaba, ʿUmdat al-ṭālib (OpenITI), umda#L4465-4481 · differsGives two accounts of the first Fatimid's descent, both through Muḥammad b. Ismāʿīl's later descendants; chronology rules out a direct son.
   • Ibn Khallikān, Wafayāt al-aʿyān (OpenITI), wafayat#L20604-20620 · differsReports four attributions of ʿUbaydallāh's descent; one makes him son of al-Raḍī b. Muḥammad b. Ismāʿīl (via al-Wafī, al-Taqī).
   • al-Dhahabī, Siyar aʿlām al-nubalāʾ (OpenITI), siyar#L81812-81821 · differsLists Muḥammad b. Ismāʿīl's descendants (none ʿUbaydallāh) and reports a Damascus sharīf who denied ʿUbaydallāh this descent.
   • Farhad Daftary, The Ismāʿīlīs: Their History and Doctrines (Cambridge UP, 2nd ed. 2007), ch. 3, pp. 99–100 · agreesFatimid account: a series of hidden imams from Muḥammad b. Ismāʿīl to ʿAbd Allāh al-Mahdī; their names do not appear in the earliest Ismāʿīlī sources.
   • Farhad Daftary, The Ismāʿīlīs: Their History and Doctrines (Cambridge UP, 2nd ed. 2007), ch. 3, pp. 116–117 · agreesIn 286/899 ʿAbd Allāh publicly claimed the imamate for himself and his predecessors; Ḥamdān Qarmaṭ and ʿAbdān broke with the leadership.
   • Farhad Daftary, The Ismāʿīlīs: Their History and Doctrines (Cambridge UP, 2nd ed. 2007), ch. 3, pp. 101, 106 · differsHis own letter traces his line through ʿAbd Allāh b. Jaʿfar, not Ismāʿīl; Daftary says the evidence neither proves nor refutes the official chain.

   Where the sources differ, side by side. We do not rule between them.

   • 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 İslâm Ansiklopedisi, Fatımîler
   • 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 İslâm Ansiklopedisi, Fatımîler
   • 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 İslâm Ansiklopedisi, Fatımîler
   • 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 İslâm Ansiklopedisi, Fatımîler
   • 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.TDV İslâm Ansiklopedisi, İsmâiliyye
   • 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)Farhad Daftary, The Ismāʿīlīs: Their History and Doctrines (Cambridge UP, 2nd ed. 2007)
   • 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)Farhad Daftary, The Ismāʿīlīs: Their History and Doctrines (Cambridge UP, 2nd ed. 2007)
   ʿUbaydallāh al-Mahdīعبيد الله المهدي934
6. ✓two sourcesin The Prophet's family: descent and imamate linesomits: al-Qāʾim, al-Manṣūr, al-Muʿizz, al-ʿAzīz, al-Ḥākim, al-Ẓāhir, al-Mustanṣir; Daftary's table (p. 508) names the same seven caliph-imams, numbered II–VIII≠sources differ

   successor of · ʿUbaydallāh al-Mahdī to al-Mustaʿlī · Two independent sources

   The Fatimid caliph-imams continue to al-Mustanṣir. On his death (487/1094) al-Afḍal b. Badr al-Jamālī supported the younger son, who took the imamate as al-Mustaʿlī; those who followed him are the Mustaʿliyya (TDV: the 'Western Ismāʿīlīs'). The line later split into Ḥāfiẓī and Ṭayyibī branches (after 524/1130); the Ṭayyibīs continued in Yemen and later India.

   TDV İslâm Ansiklopedisi, İsmâiliyyeTDV İslâm Ansiklopedisi, FatımîlerTDV İslâm Ansiklopedisi, Müsta‘liyye

   Suggest a correction

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   • Ibn Khallikān, Wafayāt al-aʿyān (OpenITI), wafayat#L2996-2998, L3018 · agreesal-Mustaʿlī (Aḥmad) b. al-Mustanṣir b. al-Ẓāhir b. al-Ḥākim b. al-ʿAzīz b. al-Muʿizz b. al-Manṣūr b. al-Qāʾim b. al-Mahdī.
   • Ibn ʿInaba, ʿUmdat al-ṭālib (OpenITI), umda#L4476-4492 · agreesLists the Fatimid caliphs from ʿUbaydallāh through al-Mustaʿlī, then al-Ḥāfiẓ, al-Ẓāfir, al-Fāʾiz and al-ʿĀḍid; names al-Mustaʿlī Ismāʿīl or Aḥmad.
   • Farhad Daftary, The Ismāʿīlīs: Their History and Doctrines (Cambridge UP, 2nd ed. 2007), genealogical table, p. 508; ch. 4, pp. 145–147, 172, 178, 191, 193 · agreesCaliph-imams II–VIII (al-Qāʾim, al-Manṣūr, al-Muʿizz, al-ʿAzīz, al-Ḥākim, al-Ẓāhir, al-Mustanṣir) each succeed their father; al-Mustaʿlī is the ninth.
   • Farhad Daftary, The Ismāʿīlīs: Their History and Doctrines (Cambridge UP, 2nd ed. 2007), ch. 5, pp. 241–243 · agreesAl-Mustanṣir died 487/1094; al-Afḍal installed his younger son al-Mustaʿlī, nineteenth imam to the Mustaʿlīs (Cairo, most of Egypt, Yaman, western India).
   • Farhad Daftary, The Ismāʿīlīs: Their History and Doctrines (Cambridge UP, 2nd ed. 2007), ch. 5, pp. 246–248 · agreesAfter al-Āmir (d. 524/1130) the Mustaʿlīs split into Ḥāfiẓīs and Ṭayyibīs; by 526/1132 three factions with the Nizārīs. Yaman became the Ṭayyibī centre.

   Where the sources differ, side by side. We do not rule between them.

   • 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)Farhad Daftary, The Ismāʿīlīs: Their History and Doctrines (Cambridge UP, 2nd ed. 2007)
   • 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)Farhad Daftary, The Ismāʿīlīs: Their History and Doctrines (Cambridge UP, 2nd ed. 2007)
   al-Mustaʿlīالمستعلي1101