As an Umayyad by ancestry, al-Isfahani's later biographers mention his Shi'i affiliation with surprise.[lower-alpha 38] Yet, in the light of the history of the family's connections with the Abbasid elite of Shi'i inclination and the Ṭālibids, and of his learning experience in Kūfa, his Shi'i conviction is understandable. Al-Tusi (385–460/995–1067) is the only early source specifying the exact sect to which he pertains in the fluid Shi'i world: al-Isfahani is a Zaydī.[155] Although al-Ṭūsī's view is widely accepted, its veracity is not beyond doubt.[156][11][157][158][159] Al-Isfahanidoes not seem to have been informed of the latest Zaydī movements in Yemen and Ṭabaristān of his time, while his association with the Kūfan Zaydī community, which to some degree became less distinguishable from the Sunnīs, is yet to be studied in depth.[160][161] It is clear, based on examination of how al-Isfahani redacts the reports at his disposal, that he does honour Ali, who plays a far more prominent role in his works than the first three caliphs, and some of his descendants, including Zaydi Shi'ism's eponym, Zayd ibn Ali (75–122/694–740), by presenting them positively, while, in some cases, leaving their enemies’ rectitude in question.[162] In spite of that, al-Isfahani is neither keen to identify the imams in the past, nor articulate as to the qualities of an imam.[163][lower-alpha 39] As a matter of fact, he hardly uses the word, not even applying it to Zayd b. Ali.[167] Furthermore, he does not unconditionally approve any Alid revolt and seems somewhat lukewarm towards the group he refers to as Zaydis.[168] Taken together, al-Isfahani's Shi'i conviction is better characterised as moderate love for Ali without impugning the dignity of the caliphs before him.