(1) The form *thamāna ashrata* (“eighteen”) appears only in MS B, and it is the correct reading. All other manuscripts read *thamāniyata ashrata*. (2) The Azāriqa were followers of Abū Rāshid Nāfi ibn al-Azraq ibn Qays al-Hanafī al-Bakrī al-Wā'ilī, a native of Basra. At first he associated with Abd Allāh ibn Abbās—may Allah be pleased with them both—then supported the revolt against Uthmān and sided with Alī until he rebelled against him at Harūrā'. He was tyrannical and murderous, and among the most extreme of the Khawārij. He was killed in 65 AH. The Azāriqa declared Uthmān, Alī, al-Zubayr, and Talha to be disbelievers, as well as those who refrained from fighting alongside them. They also held that those who commit major sins are disbelievers who will remain eternally in the Fire, and that the territory of their opponents is *dār al-kufr* (the abode of unbelief). For Nāfi ibn al-Azraq and the Azāriqa, see: *Lisān al-Mīzān*, 6:144–145; *Tārīkh al-Tabarī*, 5:528, 565, 566–568, 613, 614; *al-A'lām*, 8:315–316; *Maqālāt al-Islāmiyyīn*, 1:157–162; *al-Milal wa-al-Nihal*, 1:109–110; *al-Farq bayna al-Firaq*, pp. 50–52; *al-Tabsīr fī al-Dīn*, pp. [0–9] 9–30; *al-Fisal fī al-Milal wa-al-Nihal*, 5:52–53; and al-Maqrīzī’s *al-Khitat*, 2:354. (3) MS B alone reads: “and the Najdiyya.” (4) The Najadāt, also called the Najdiyya, were followers of Najda ibn Āmir al-Hanafī. He was born in 36 AH and died in 69 AH. Initially a follower of Nāfi ibn al-Azraq, he later broke with him and established an independent doctrine. During the time of Abd Allāh ibn al-Zubayr, he settled in Bahrain, assumed the title Commander of the Faithful, and remained there for five years until he was killed. According to al-Asharī, the Najadāt, unlike the other Khawārij, did not hold that every major sin constitutes unbelief, nor that Allah punishes those who commit major sins eternally. They claimed that whoever commits a minor sin and persists in it is a polytheist, whereas whoever commits a major sin without persisting in it is a Muslim. The Najadāt also maintained that people were under no obligation to appoint an imam; they were required only to administer justice among themselves. For Najda and the Najadāt, see: *Lisān al-Mīzān*, 6:148; *Shadharāt al-Dhahab*, 1:76; Ibn al-Athīr’s *al-Kāmil*, 4:78–80; *al-A'lām*, 8:324–325; *Maqālāt al-Islāmiyyīn*, 1:156, 262–264; *al-Farq bayna al-Firaq*, pp. [0–9] 2–54; *al-Milal wa-al-Nihal*, 1:110–112; *al-Tabsīr fī al-Dīn*, pp. [0–9] 0–31; *al-Fisal fī al-Milal wa-al-Nihal*, 5:53; and al-Maqrīzī’s *al-Khitat*, 2:354.