We would like to present two members of Ahlalbayt, which obviously didn’t agree with 12-th theory.

First one, is Muhammad al-Dibaj bin Ja’afar al-Sadiq.  He was son of Imam Jafar as-Sadiq.

Ahmad ibn ‘Ali ibn Dawud al-Hasani, known as Ibn ‘Anabah (d. 828/1425) in his book ‘Umdat al-Talib page 245 wrote:

وأما محمد الديباج بن جعفر الصادق ” ع ” لقب بذلك لحسن وجهة ويلقب أيضا المأمون وأمه أم ولد وكان قد خرج داعيا إلى محمد بن إبراهيم طباطبا الحسنى فلما مات محمد بن إبراهيم دعا محمد الديباج إلى نفسه وبويع له بمكة ثم أخذ وجيئ به المأمون فعفا عنه ومات بجرجان وقبره بها وله عقب كثير متفرق إلا أنهم أقل من عقب أخويه على وإسماعيل فأعقب من ثلاثة رجال على الخارصي والقاسم والحسين .

“…As for Muhammad al-Dibaj bin Ja’afar al-Sadiq (as) he was given this title for his beautiful face and he was also called al-Maamoun and his mother was Umm Walad, he came out and called for Muhammad bin Ibrahim Taba-Taba al-Hasani, when ibn Ibrahim died al-Dibaj started calling for himself and he received Baya’ah(Allegiance) in Mecca but he was caught and they took him to al-Maamoun who forgave him and released him, he died in Jarajan and his grave is there and he has lots of scattered descendants but they are less than those of his brothers ‘Ali and Ismail…”

The bio of ibn ‘Anabah:
Biography:

قال الشيخ عباس القمّي(قدس سره) في الكنى والألقاب: «سيّد جليل علّامة نسّابة… كان من علماء الإمامية بل هو من عظمائها».

Sheikh ‘Abbas al-Qummi said in al-Kuna wal-Alqab: “Great knowledgeable Sayyed in Ansab … He was from the greatest scholars of Imami Shia”

And second one, is ‘Abdullah b. Al-Hasan b. Al-Hasan b. Ali.  .

71 – بصائر الدرجات : محمد بن الحسين عن البزنطي عن حماد بن عثمان عن علي بن سعيد قال : كنت جالسا عند أبي عبد الله ع وعنده محمد بن عبد الله بن علي إلى جنبه جالسا وفي المجلس عبد الملك بن أعين ومحمد الطيار وشهاب بن عبد ربه فقال رجل من أصحابنا : جعلت فداك إن عبد الله بن الحسن يقول : لنا في هذا الآمر ما ليس لغيرنا . فقال أبو عبد الله ع بعد كلام : أما تعجبون من عبد الله يزعم أن أباه علي من لم يكن إماما ويقول : إنه ليس عندنا علم وصدق والله ما عنده علم ولكن والله – وأهوى بيده إلى صدره : – إن عندنا سلاح رسول الله ( صلى الله عليه وآله ) وسيفه ودرعه وعندنا والله مصحف فاطمة ما فيه آية من كتاب الله وإنه لإملاء رسول الله ( صلى الله عليه وآله ) وخطه علي ع بيده والجفر وما يدرون ما هو ؟ مسك شاة أو مسك بعير . ثم أقبل إلينا وقال : أبشروا أما ترضون أنكم تجيئون يوم القيامة آخذين بحجزة علي وعلى آخذ بحجزة رسول الله ( صلى الله عليه وآله ) ؟

‘Ali bin Sa’eed said: I was sitting with abi ‘Abdullah (as) and besides him was Muhammad bin ‘Abdullah bin ‘Ali, in the Majlis was also ‘Abdul-Malik bin A’yyun and Muhammad al-Tayyar and Shihab bin ‘Abd-Rabbuh, so a man from our companions said: My I be a sacrifice for you, ‘Abdullah bin al-Hasan says: “We are more worthy for this affair than anyone else.” abu ‘Abdullah (as) said: “Do’t you find it strange that ‘Abdullah claims that his father ‘Ali was not an Imam? and he says that we have no knowledge and honesty? By Allah it is he who has no knowledge but by Allah – he pointed to his chest – : We have the weapon of Rassul-Allah SAWS and his sword and armor and by Allah we have the Mushaf of Fatima and it does not contain a single verse from the book of Allah, it was dictated by the Prophet SAWS and ‘Ali (as) wrote it , we also have al-Jafr and they do not know what it is…”

Sources: Bihar al-Anwar, Majlisi, 26/40. Basaer al-Darajat, al-Saffar, pg173.

al-Khoei comments:

أقول : هذه الرواية تدل على أن عبد الله بن الحسن كان قد نصب نفسه للإمامة وكان يفتي بغير ما أنزل الله ويأتي في ترجمة عبد الله بن النجاشي ( أبي بجير ) عن الكشي أن عبد الله بن الحسن كان مرجعا للزيدية وكان يتصدى للفتيا .

“I say: this narration shows that ‘Abdullah bin al-Hasan had placed himself as an Imam and that he gave Fatwas that contradict Allah’s message, we see in the Tarjamah of ‘Abdullah al-Najashi (abi bujayr) from al-Kashshi that ‘Abdullah bin al-Hasan was a scholar that the Zaydiyyah followed and he used to give Fatwas.

Source: Mu’ujam Rijal al-Hadith 11/173.