Bāṭinites.—Isma‘ilites, so called because they believe that every external has an internal (bātin), and every passage in the Koran has an allegoric meaning.
Bishrites.—Mu‘tazilites, followers of Bishr ibn Mu‘tamir, one of the most learned men of his party. His teaching was philosophical and was distinguished by his doctrine of “origination” (tawallud).
Bunānites.—Kaisānites, followers of Bunān ibn Sim‘ān un-Nahdī, who claimed that the imāmate passed from Abū Hāshim to himself and that he had also acquired the divine element of ‘Alī.
Butrites.—Zaidites, followers of Kathīr un-Nawā ul-Abtar, who agreed with the Suleimanites (Sulaimānites) except that he suspended judgment as to whether Othmān was a believer or not.
Ḍirārites.—Jabarites who empty God of his attributes, and assert that man has a sixth sense by which he will see God on the day of resurrection. The actions of man are “created” and acquired by him. A caliph need not be chosen from the Koreish.
Ghāliites (Ghulā) are the extreme Shi‘ites (q.v.) in ascribing deity to the imāms. Their heresies are said to be four in number: (1) Making God resemble man, (2) ascribing change of mind to God, (3) looking for the return of the imām, (4) metempsychosis. They are divided by Shahrastānī into ten classes.
Ghassānites.—Murjiites, followers of Ghassān ibn ul-Kufī, who say that faith consists of knowledge of God, his apostle, and the Koran in general not in detail, and that faith increases but is not diminished.
Ḥabities = Ḥāyitites (below).
Ḥadathites (Ḥudabites) are Mu‘tazilites, followers of Faḍl ibn ul-Ḥadathī, who agreed with the Ḥāyitites (below).
Ḥafṣites.—Ibāḍites, followers of Ḥafṣ ibn abī-l-Miqdām, who distinguished between idolatry (shirk) and unbelief (kufr).