Nasb-and-the-Nawasib

Therefore, we find that al-Mufīd has categorised the Nawāṣib into two:
The first category: People who love Amīr al-Muʾminīn and his progeny, but are
unaware of many of their rights.
The second category: The Khawārij and those who are like them in hating him
and his progeny. 1
Āghā Riḍā al-Hamdānī 2 says:
المراد بالناصب في الروايات-على الظاهر-‏ مطلق المخالفين،‏ ل خصوص من أظهر عداوة أهل البيت
وتدين بنصبهم
Nāṣib in the narrations apparently refers to all dissenters, not specifically
to someone who displays enmity for the Ahl al-Bayt and considers opposing
them to be an act of worship. 3
As for al-Majlisī, 4 he has described the Ahl al-Sunnah by saying that they are on
a very high degree of Naṣb. 5
In conclusion, after this brief mention, I now will mention the stance of the Shīʿah
regarding their dissenters in detail. Their opponents are the following:
1 Al-Muqniʿah p. 579.
2 Āghā Riḍā Muḥammad Hādī al-Hamdānī al-Najafī. From the later scholars of the Shīʿah who held
a prominent position in his time. He earned acclaim for his in-depth knowledge of jurisprudence. He
passed away in 1322 A.H. in his seventies. Some of his books are: Miṣbāḥ al-Faqīh, Ḥāshiyah ʿalā al-Rasāʾil,
and Ḥāshiyah ʿalā al-Makāsib. See: Aʿyān al-Shīʿah 9/45, 183; al-Aʿlām 6/489.
3 Miṣbāḥ al-Faqīh 2/568.
4 Muḥammad Bāqir ibn Muḥammad Taqī ibn Maqṣūd al-Aṣfahānī. A prominent Imāmī scholar. He
was born in 1027 A.H. He is known as ‘the second al-Majlisī’, the first one being his father. He played
the most instrumental role in spreading the Safawid model of Shīʿism. The author of al-Tuḥfah al-
Ithnay ʿAshariyyah has said the following regarding him, “If the Shīʿī dogma is named ‘the al-Majlisī
dogma’ it would be correct.” He died in 1110 A.H. Some of his books are: Biḥār al-Anwār, Mirʾāt al-ʿUqūl,
and Kitāb al-ʿAql wa al-ʿIlm wa al-Jahl. See: ʿIqd al-Munīr p. 436; Aʿyān al-Shīʿah 9/ 45, 183; al-Aʿlām 6/489.
5 Biḥār al-Anwār 29/646.
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