Nasb-and-the-Nawasib

In this regard there are two views:
The first view
They are not Nawāṣib, even though amongst them there some whose traits
necessitate that they be dubbed with Naṣb, but not because of the mere opposition
of the Imāmiyyah. The proponents of this view have thereafter disputed regarding
these necessitating factors based on each ones exclusive understanding of Naṣb.
ʿAbd Allah al-Jazāʾirī says:
أما ما ذهب إليه شذاذ من المعاصرين ومن قاربهم-وربما نسبوه إلىي بعض القدماء أيضا-‏ من أن كل
مخالف في المامة فهو ناصب يحكم عليه بالنجاسة وتحريم المناكحة وساير لوازم الكفر،‏ ففي غاية
الضعف والبعد عن الصواب.‏
As for the view adopted by a select few contemporary scholars, which some
of them attributed to the early scholars as well, regarding every dissenter
in Imāmah being a Nāṣib who holds an impure status, marriage with who is
impermissible, and to who all the other rulings of disbelief apply, it is very
weak and far from being correct. 1
The second view
They are all Nawāṣib.
Niʿmat Allāh al-Jazāʾirī 2 mentions:
1 Al-Tuḥfah al-Saniyyah p. 91.
2 Niʿmat Allah ibn ʿAbd Allāh al-Jazāʾirī al-Mūsawī al-Tusturī. An Imāmī scholar who was born in
al-Jazāʾir (one of the suburbs of Basrah) in 1050 A.H. He studied at the feet of the scholars there and
thereafter travelled to various cities eventually settling in Aṣfahān. He was the protégé of al-Majlisī
and thus helped him in authoring some of his works. He became the judge of Tustur. He died in 1112
A.H. Some of his works are: al-Anwār al-Nuʿmāniyyah, Zahr al-Rabīʿ, and Sharḥ Tahdhīb al-Aḥkām. See: al-
Majlisī: Ijāzāt al-Ḥadīth p. 298; Aʿyān al-Shīʿah 15/133; Amal al-Āmil 2/336; al-Aʿlām 8/39.
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