(1) *Al-Maqālāt*, 1/127. (2) The Muhyī al-Dīn Abd al-Hamīd edition of *al-Maqālāt* reads: *rijāl* (“leading figures”); the Ritter edition, 1/63, reads: *wa-rijāl* (“and the leading figures”). (3) (N) and (M) read: “the Rāfida and their clients…” (4) Al-Asharī states in *al-Maqālāt*, 1/88–89: “The first group among them—the Rāfida—is the Qatīiyya. They were called the Qatīiyya because they conclusively affirmed the death of Mūsā ibn Jafar ibn Muhammad ibn Alī. They constitute the majority of the Shia.” In his annotation, Shaykh Muhammad Muhyī al-Dīn Abd al-Hamīd cites Nashwān al-Himyarī’s *al-Hūr al-Īn*, p. [0–9]84, as stating that Hishām ibn al-Hakam belonged to the Qatīiyya. Shaykh Muhyī al-Dīn believed that Ibn Tāhir al-Baghdādī regarded the Qatīiyya as distinct from both the Twelvers and the Hāshimiyya. Ibn Tāhir, however, explicitly states the opposite. Regarding the Qatīiyya, he says in *al-Farq bayna al-Firaq*, p. [0–9]0: “They are also called the Twelvers because they claim that the awaited imam is the twelfth.” Regarding the Hāshimiyya, he says on pp. [0–9]0–41: “Both groups—the followers of Hishām ibn al-Hakam and those of Hishām ibn Sālim al-Jawālīqī—combined their confusion regarding the imamate with their error of *tajsīm* (corporealism) and their innovation of *tashbīh* (likening Allah to His creation).” See also *al-Milal wa-al-Nihal*, 1/150; *al-Tabsīr fī al-Dīn*, p. 23; al-Maqrīzī’s *al-Khitat*, 2/351; Ibn al-Nawbakhtī’s *Firaq al-Shīa*, p. [0–9]01; and *al-Bad wa-al-Tārīkh*, 5/128. Compare *al-Tanabbuh* by al-Malatī, p. [0–9]8, and *Itiqādāt Firaq al-Muslimīn* by al-Rāzī, p. [0–9]4. (5) Al-Najāshī mentions him in *al-Rijāl*, p. [0–9]89, stating: “Alī ibn Mansūr, Abū al-Hasan, was a Kufan who settled in Baghdad. He was a *mutakallim* (dialectical theologian) and one of Hishām’s associates. He authored several works, including *Kitāb al-Tadbīr fī al-Tawhīd wa-al-Imāma* (*The Book of Deliberation on Divine Unity and the Imamate*).” (6) (B) and (A) read: *wa-yuwaffiru*; this is a corruption. (7) (N) and (M) read: “al-Shakkāl.” Ibn al-Nadīm likewise calls him this in *al-Fihrist*, p. [0–9]76, as does al-Shahrastānī in *al-Milal wa-al-Nihal*, 1/170. He was Muhammad ibn al-Khalīl, Abū Jafar al-Sakkāk. Al-Najāshī states in *al-Rijāl*, p. [0–9]52: “A Baghdadi who made ploughshares, he was an associate and pupil of Hishām ibn al-Hakam, from whom he learned. He authored several works, including a book on the imamate and another that he entitled *al-Tawhīd* (*Divine Unity*)—though it is *tashbīh* (likening Allah to His creation)—for which a refutation was written against him.” Al-Tūsī adds in (A), p. [0–9]58, a longer account, most of which is taken from Ibn al-Nadīm: “He was a *mutakallim* and disagreed with Hishām on various matters, though not on the foundational doctrine of the imamate. His works include *Kitāb al-Marifa* (*The Book of Knowledge*), *Kitāb al-Istitāa* (*The Book of Human Capacity*), *Kitāb al-Imāma* (*The Book of the Imamate*), and *Kitāb al-Radd alā man Abā Wujūb al-Imāma bi-al-Nass* (*The Refutation of Those Who Deny the Necessity of Imamate by Explicit Designation*).” Al-Tūsī’s account was quoted by Ibn (Shahrāshūb) in *Maālim al-Ulamā*, p. [0–9]5, and by al-Āmilī in *Ayān al-Shīa*, 44/323; however, al-Ālimī called him “al-Sakkākī.”