Abū Shuʿayb Muḥammad ibn Nuṣayr al-Numayri was a disciple of the tenthTwelverImam, Ali al‐Hadi and of the eleventh Twelver Imam, Hasan al‐Askari, and founder of the Alawites. Ibn Nusayr was known to his followers as a representative of al‐Askari and of the twelfth Twelver Imam, Hujjat-Allah al-Mahdi during the Minor Occultation. A rival of his in claiming to be the bāb to the Imams was Abu YaqubIshaq, founder of the Ishaqiyya. The followers of Ibn Nusayr are known as the Nusayris or, since the 1920s, the Alawis. Nusayr was an Arab from the northern tribe of Banu Numayr, although it has also been mentioned that he was of Persian origin but was associated with the Arab al-Namir tribe.
Schisms
After the death of al‐Askari the Shia community was faced with the issue of who the Imam's successor was, some saying that al‐Askari left a son, Hujjat-Allah al-Mahdi, who communicated with the Shias through the Four Deputies. Ibn Nusayr claimed to have been intimate with the tenth and eleventh Imams, and upon hearing of the news of the hidden son attempted to claim that he was a representative of the hidden Imam. His claim was rejected by the mainstream Shias, and Nusayr was later excommunicated by Abu Jafar Muhammad ibn Uthman, the official second deputy of the hidden Imam. Nusayr was also prone to these antics earlier in his career when he claimed al‐Hadi was in fact divine and that he had been sent by al‐Hadi as a prophet, because of this he was officially 'cursed' by the Shia community. The second 'curse' was when he claimed to be the gate of al‐Askari. At any rate the gist is that Nusayr laid claim to being the most intimate of intimates of the tenth and eleventh Imams. The death of al‐Askari and the confusion as to his successor produced a schism in which Nusayr was officially banished from the Shia community. The mainstream Shias therefore were headed by the Four Deputies, whereas the Nusayris went underground. Nusayr's excommunication from the Shia community and his conflict with the official representatives of the hidden Imam was probably representative of the tension produced by Askari's death. Without a successor, there were only two routes: the Babs and the Wukala. Nusayr did not lay claim to being the bab of both Imams, per se, rather he claimed to be the bab of al‐Hadi, and during the lifetime of al‐Askari, his ism. The doctrine of the ma'na, ism and bab is a Nusayri doctrine. Obviously, Nusayr's ambition was to present himself as being intimate with the hidden Imam however this did not work out. This is important to note, because if al‐Askari did not leave a son, then the true successors to the Shia community would have been the bābs of the Imams, and not an invisible son of questionable historicity, to whom is attributed divine powers and unnaturally long lifespan. Seen in this way, it might be said that prior to the extreme‐moderate Shia split, the entire Shia community was one, but upon the death of al‐Askari, the Alawite doctrine was exiled with Nusayr and his followers into Syria and Turkey, where the abdal are predicted to reside.
