Nasb-and-the-Nawasib

2. Denying the emphatic appointment of ʿAlī after Nabī H. This
according to them is violating the trust and results in disbelief due to it
denying a categorically established aspect of Dīn. 1
Al-Khājūʾī 2 says:
من لم يقل بأمامتهم عليهم السالم من الفرق كلها فهو ناصب،‏ إذ ل يخلو من نصب عداوة لواحد منهم،‏
حيث اعتقد أنه في مرتبة اإلمامة وفرض الطاعة
Whoever of all the sects does not believe in their Imāmah is a Nāṣib; for he
will inevitably despise one of them due to assuming that he is not worthy
of Imāmah and obedience to him is not compulsory. 3
3. Considering ʿAlī I to be mistaken in some of his decisions. This results
in Naṣb due to their belief that he was infallible and flawless.
One of their scholars has actually written a book in which he enumerates
those issues in which the Muslims shunned the views of ʿAlī I and
thereafter concluded that that is Naṣb. Like the book which discusses all
the issues in which Abū Ḥanīfah opposed ʿAlī I. 4
4.
Attributing anything which compromises the integrity of the Imāms or
smacks off disrespect for them.
1 Al-Anṣārī: Kitāb al-Ṭahārah 2/353; Gulpāygānī: Kitāb al-Ṭahārah 1/246.
2 Muḥammad Ismāʿīl ibn Muḥammad ibn Ḥusayn Riḍā al-Māzindarānī al-Khājūʾī, popularly known
as Ismāʿīl. An Imāmī ḥadīth scholar and a theologian. He is attributed to Mazandaran, a town in
Ṭabrastān and is also attributed to Khājū, a place in Aṣfahān where he resided. He passed away in
1173 A.H. Some of his works are: Sharḥ Duʿāʾ al-Ṣubḥ, al-Rasāʾil al-Iʿtiqādiyyah, Jāmiʿ al-Shatāt fī al-Nawādir
wa al-Mutafarriqāt. See: al-Aʿlām 1/325; Aʿyān al-Shīʿah 13/347; Muʿjam al-Muʾallifīn 2/291.
3 Al-Rasāʾil al-Iʿtiqādiyyah 1/434.
4 Majallah Turāthinā 37/124.
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