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Khalil Allah II Ali, last imam of Anjudan, 1671–1680. Shah Nizar II, established imamate in Kahak, 1680–1722. Sayyid Ali, in Kahak, 1722–1736. Sayyid Hasan Ali, established imamate in Shahr-e Babak, Kerman, 1736-1747, first Imam who abandoned the practice of taqiyya. Qasim Ali (Sayyid Ja'far), in Kerman, 1747-1756
Ali was the first Imam of this line, and in the Twelvers' view, the rightful successor to Muhammad, followed by male descendants of Muhammad (also known as Hasnain) through his daughter Fatimah. Each Imam was the son of the previous Imam, with the exception of Husayn Ibn Ali , who was the brother of Hasan Ibn Ali . [ 96 ]
The doctrine of the Imamate in Isma'ilism differs from that of the Twelvers because the Isma'ilis had living Imams for centuries after the last Twelver Imam went into concealment. They followed Isma'il ibn Ja'far , elder brother of Musa al-Kadhim , as the rightful Imam after his father, Ja'far al-Sadiq . [ 1 ]
This also implied that every new piece of divine knowledge was presented first to the imam's predecessors and then to him. [90] At a mystical level, Muhammad, Fatima, and the twelve imams, collectively known as the fourteen infallibles , are said to have been created from a nobler substance than the clay from which prophets were made. [ 91 ]
The reappearance of Muhammad al-Mahdi is the Twelver eschatological belief in the return of their Hidden Imam in the end of time to establish peace and justice on earth. For Twelvers, this would end a period of occultation that began shortly after the death of Hasan al-Askari in 260 AH (873–874 CE), the eleventh Imam.
Kashf al-Yaqin or Kashf al-Yaqin fi Faḍā'il Amīr al-Mu'minīn (Arabic: کشف الیقین) (Certainty Uncovered) is a medieval Islamic text written by the Shi'ite scholar Allamah Al-Hilli.
Abūʾl-Qāsim al-Ṭayyib ibn al-Āmir (أبو القاسم الطيب بن الآمر) was, according to the Tayyibi sect of Isma'ilism, the twenty-first imam. The only son of Caliph al-Amir bi-Ahkam Allah, al-Tayyib was an infant when his father was murdered. Amidst the ensuing power struggle, al-Tayyib disappeared; modern historians suggest ...
Also, the lack of caliphate position does not diminish the rank of the Imam. Henry Corbin says that in Shi'ism the Imamate goes beyond the competition of families for power. Imamate does not depend on the confession and acceptance of the people. Rather, it is rooted in the divine splendour of the Imam, which people are unable to understand. [11]