Nasb-and-the-Nawasib

He has likewise unequivocally denied the perpetual link between Naṣb and
mere opposition due to the conduct of the Imāms and their constant practice
suggesting otherwise. 1
The proponents of this view have rejected all the narrations of their Imāms which
go against it. Hence Jaʿfar ibn al-Ḥasan al-Ḥillī states:
ما روي في أن الناصب من قدم علينا ل يعمل به
The narration which state that ‘a Nāṣibī is the one who gives preference
over us’ will not be practiced. 2
One of them has even gone to the extent of saying that to consider every to
dissenter to be a Nāṣibī is very weak and far from being correct. 3
Furthermore, despite the meaning of ʿAdāwah (hatred/enmity) which is utilised
by many in their definitions being completely clear, some Shīʿī scholars have
tried to expand its meaning in a way which is unacceptable. They have done so in
order to include in it every person who does not believe in the Imāmah of some of
the Twelve Imāms, and every person who denies any of their merits even though
that denial be based on some sort of reasoning.
Amongst them is Zayn al-Dīn al-ʿĀmilī 4 who says:
1 Jawāhir al-Kalām 6/64.
2 Al-Rasāʾil al-Tisʿ p. 278.
3 Al-Tuḥfah al-Saniyyah p. 92.
4 Zayn al-Dīn ʿAlī ibn Aḥmad al-ʿĀmilī. A dynamic Imāmī scholar who was known as Ibn al-Ḥājah
al-Naḥārirī. He was born in 911 A.H. in Jabal ʿĀmil in an erudite family. He became famous in
jurisprudence and became popular as the ‘second martyr’ with Muḥammad ibn Makkī being the first.
He is the first scholar of the Imāmiyyah to write on Dirāyah al-Ḥadīth (the branch of ḥadīth sciences
which has to with understanding ḥadīth and whatever is related to it, as opposed to merely narrating
it). He was executed in 965 A.H. There are many views regarding the reason for his execution. Some
of the book he authored: Rawḍ al-Jinān, al-Maqāṣid al-ʿAliyyah, Masālik al-Afhām ilā Sharāʾiʿ al-Islām. See:
Aʿyān al-Shīʿah.
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