(1) In (ن), there is a blank where the bracketed text appears. (2) The *Bātiniyya* (esotericists) are those who assign an inner meaning (*bātin*) to every outward sense (*zāhir*) of the Book, and an interpretation (*ta'wīl*) to every revealed text (*tanzīl*). Al-Shahrastānī states in *al-Milal wa al-Nihal* (Religions and Sects, 1/172) that the “early Bātiniyya” mixed their discourse with elements of philosophical thought. As for the Bātiniyya of his own time, he treated them and the extremist Ismā'īliyya as a single sect. He states that in Iraq they were called the Bātiniyya, the Qarāmita, and the Mazdakiyya, while in Khurasan they were called the Ta'līmiyya and the Mulhida. In *Qawā'id 'Aqā'id Āl Muhammad* (Principles of the Beliefs of the Family of Muhammad; Cairo, 1950), p. 34, Muhammad ibn al-Hasan al-Daylamī adds the following names: al-Sab'iyya, al-Khurramiyya, al-Bābakiyya, al-Muhammira, al-Mubārakiyya, al-Ibāhiyya, al-Zanādiqa, and al-Khurramdīniyya. Ibn Tāhir al-Baghdādī relates from the heresiographers in *al-Farq bayna al-Firaq* (The Difference Between the Sects), p. 196, that the Bātini missionary movement was founded by a group that included Maymūn ibn Daysān, known as al-Qaddāh, and Muhammad ibn al-Husayn, surnamed Dandān. See also: *al-Milal wa al-Nihal*, 1/170–178; *al-Farq bayna al-Firaq*, pp. 169–188; Carra de Vaux’s article “al-Bātiniyya” in the *Encyclopaedia of Islam*; and Muhammad Badī' Sharīf, *al-Sirā' bayna al-Mawālī wa al-'Arab* (The Struggle Between the Mawālī and the Arabs), pp. 57–65, Cairo, 1954. (3) Al-Rāzī says of the *Sābi'a* (Sabians) in *I'tiqādāt Firaq al-Muslimīn wa al-Mushrikīn* (Beliefs of the Muslim and Polytheist Sects), p. [0–9]0: “They are a people who say that the governors and creators of this world are the seven planets and the stars; they are therefore worshippers of celestial bodies.” Al-Shahrastānī, however, states in *al-Milal wa al-Nihal* (1/210–211) that the religious groups in the time of Abraham—peace be upon him—fell into two categories: the Sabians and the *hunafā* (upright monotheists). The Sabians maintained that a spiritual intermediary was necessary. Some identified this intermediary with one of the celestial bodies, while others identified it with one of the idols. Ibn Taymiyya frequently describes the philosophers as belonging to the polytheistic Sabians. He states that al-Fārābī came to Harrān—which was a centre of the polytheistic Sabians—in the fourth Islamic century, learned from them, and adopted their philosophy. Thābit ibn Qurra al-Harrānī and others had done likewise before al-Fārābī. Ibn Taymiyya distinguishes these polytheistic Sabians, whom Allah Most High mentions in His Book [Surah al-Hajj: 17], from the monotheistic Sabians whom Allah praises [Surah al-Baqara: 62]. For a detailed discussion of this and related matters, see *al-Radd 'alā al-Mantiqiyyīn* (Refutation of the Logicians), pp. [0–9]87–290, 454–458; *Minhāj al-Sunna* (Būlāq ed., 1/197); *Majmū'at al-Rasā'il wa al-Masā'il*, 4/37–38; and *Majmū'at Rasā'il Shaykh al-Islām Ibn Taymiyya*, pp. 58, 74, 93, 94, 97–99. Ibn Taymiyya also calls the Mu'tazila and other negationists (*nufāt*) “the Sabians who negate the divine attributes” (*al-Sābi'a al-mu'attila*); see, for example, *Majmū'at al-Rasā'il wa al-Masā'il*, 1/183.