Nasb-and-the-Nawasib

Al-Jawāhirī has likewise considered the view of Naṣb and mere opposition being
inseparable to be a view based on some sort of conjecture. 1
And Gulpāygānī 2 says:
إطالق النواصب والخوارج ل يشمل كل من كان له عداوة بأي ألوانها،‏ بل المسلم منها العداوة الدينية
واتخاذها دينا لنفسه يتقرب بها إلى الله سبحانه
The terms Nawāṣib and Khawārij do not include every person who is
involved in any sort of opposition. Rather the degree thereof which is
agreed upon is religious hatred which is considered an act of virtue by way
of which closeness to Allah is sought. 3
Murtaḍā al-Anṣārī has also alluded to the view of generalising ‘Nāṣib’ to include a
dissenter being weak. 4 In substantiating this he has argued that the commonality
(the Ahl al-Sunnah) comprises of three types of people: Nāṣibīs, Mustaḍʿafs (people
under religious constraints), and those between the two. 5
As for those who aver that Naṣb is broader than just mere opposition, they have
categorised their dissenters into two types only:
The first type: Believers, whose explanation has passed already.
The second type: Nāṣibīs, those who deny the Imāmah of the Twelve Imāms or
any of them.
1 Ibid. 6/64.
2 Muḥammad Riḍā ibn Muḥammad Bāqir al-Mūsawī al-Gulpāygānī. One of the reference scholars of
the Shīʿah. He was born in Kūkād in 1316 A.H. He studied in Arāk and Qum and has written close to
thirty books. He died in 1414 A.H. The following are some of his book: Kitāb al-Qaḍāʾ, Kitāb al-Ḥajj, and
Natāʾij al-Afkār fī Najāsat al-Kuffār. See: Itmām al-Aʿlām p. 234.
3 Natāʾij al-Afkār 1/196.
4 Kitāb al-Ṭahārah 2/357.
5 Kitāb al-Ṭahārah 2/358.
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