innovators among the worshippers: extremism is found among them and among the Rāfidah. Thus, in both groups there are many who claim [divinity](1), either for themselves or for their shaykhs, just as many Ismailis(2) claim it for their imams, the Banū Ubayd, and as many extremists claim it either for the Twelve or for others, whether from the Prophet’s Household or otherwise, as the Nusayrīs and others do.
Likewise, among the innovators who have departed from the Quran and Sunnah—those devoted to worship, [devotion](3), and Sufism—there are extremist sects that claim divinity and a status above prophethood. If the extremist is a philosopher who holds that a prophet may exist after Muhammad—such as al-Suhrawardī, who was executed for heresy(4), Ibn Sabīn(5), and others—they came to
(1) The word “divinity” is absent from N.
(2) W reads: “as the Ismailis claim it.” The Ismailis were discussed earlier in volume 1 of this book, p. [0–9]0.
(3) The words “and devotion” are added only in W.
(4) Shihāb al-Dīn Abū al-Futūh Yahyā ibn al-Hasan ibn Umayrak al-Suhrawardī was born in Suhraward in 549 AH and executed in Aleppo in 587 AH. He was known for his Illuminationist philosophy. On him and his views, see *Wafayāt al-Ayān*, 5:312–318; *Lisān al-Mīzān*, 3:156–158; *al-Nujūm al-Zāhira*, 6:114–115; and *al-Alām*, 9:169–170. See also Muhammad Alī Abū Rayyān, *Usūl al-Falsafa al-Ishrāqiyya* (Anglo Press, Cairo, 1959), and *The al-Suhrawardī Commemorative Volume: On the Eighth Centenary of His Death*, supervised by Ibrāhīm Madkūr (Egyptian General Book Organization, Cairo, 1394/1974).
(5) His biography appeared earlier in this book, 1:366.