In the concluding paragraphs of each of the preceding chapters, I have attempted to specify the particular contribution of each group, and, in this manner, the doctrinal evolution of the Ghulāt has been demonstrated. Among the major themes that have been delineated are: continuation of prophecy, allegorical interpretation of the Qur'ān and religious norms, speculation about the nature of God, the magic use of esoteric knowledge (the Greatest Name), religious elitism, terrorism against opponents, transmigration of souls, and successive incarnations of God.

I have also attempted to suggest the possible sources of the religious doctrines of the four groups. A number of these, it will be recalled, seem to have stemmed from the theological ideas of Manichaeism, Gnosticism, and Mandaeism. Others give the impression of having had a Christian or Jewish origin. The primary influence, of course, was the Islamic, especially Qur'ānic, one. The ideology of the four groups was, therefore, a synthesis of non-Islamic and Islamic ideas. This was one of the strengths of these parties, no doubt, as it accounted, at least in part, for the attraction that they held for the Mawālī.

The influence of the ideas of the four groups upon later religious movements has also been noted. I have indicated, for example, the possibility of a doctrinal connection with the Ismā‵īlīs. Particular doctrines involved here seem to have been those of allegorical Qur'ānic interpretation and speculation about the mystical properties of the letters of the alphabet.