Ithna-'Asharis, following the early death of Isma'il ibn Ja’far acknowledged the designation of Imam Ja'far al-Sādiq’s younger son, Mūsā al-Kāẓim, from his slave-wife, Ḥamīda al-Barbariyya. Various hadith reports from the Twelver Shi’i collection contain narrations about the designation of Imam Mūsā al-Kāẓim, along with his exceptional character and wisdom from an early age. Witnesses include some of Imam Jafar al-Sadiq’s sons, ‘Ali and Isḥāq, who affirmed Mūsā al-Kāẓim’s naṣṣ. Other arguments made for Imam Mūsā al-Kāẓim include the passing down of special objects that belonged to the Prophet, ‘Ali and Fatima to the designated Imams. While the early followers (later Twelvers) of Imam Jafar al-Sadiq believed that Isma'il ibn Ja'far might have been the Imam due to his beloved status by his father, some argue that he was neither explicitly designated, nor meant to be, due to his early death. Another mainstream view also purports a “change” or “abrogation” in the Divine Decree, known as "badā’", in which God may abrogate a previous decree for something better. As a result, Imam Ja'far al-Sādiq’s infallibility is not called into question. The Ithna-‘Asharis continued to follow the Imamate from Mūsā al-Kāẓim’s lineage until their twelfth Imam went into Occultation. They await their twelfth Imam as the final Mahdi.