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(6) The five preceding genealogies are distinctively Ismaʿilian in character, but there are others which show adaptations of the “Twelvers” accounts, and these cannot be much more than later attempts to connect the Fatimid line with that recognised by the other Shiʿites. First we have the idea that the descent from Jaʿfar as-Sadiq was through Musa, not Ismaʿil, then following the next three Imams ʿAli ar-Rida—Muhammad al-Jawad—ʿAli al-Hadi (see above)—al-Hasan al-Askari—Ubayd Allah the Mahdi. According to this the Fatimite Mahdi in Africa was the son of the eleventh Imam of the “Twelvers,” and thus replaced Muhammad al-Muntazar.

(7) The same line as the preceding, but admitting Muhammad al-Muntazar as twelfth Imam who “disappeared” in 260, and asserting that ʿUbayd Allah who appeared in North Africa was this same Muhammad emerging from concealment, after an interval of 29 years.

(8) The same line as far as ʿAli al-Hadi, then Husayn, presumably a brother of Hasan al-Askari, and ʿUbayd Allah as son of this Husayn. This is given by Ibn Khallikan on the authority of a reference in Ibn al-Athir. All these three last genealogies must be dismissed as later suggestions since it is clear that the Ismaʿilian sect rejected the Imams of the “Twelvers” after Jaʿfar as-Sadiq: but it may be that Ahmad’s first claim was simply to be an ʿAlid, and not necessarily the son of the house of Ismaʿil.