Nasb-and-the-Nawasib

ويؤيد هذا المعنى ‏)أي التعميم في مدلول الناصب(‏ أن الئمة عليهم السالم وخواصهم أطلقوا لفظ
الناصبي على أبي حنيفة وأمثاله،‏ مع أن أبا حنيفة لم يكن ممن نصب العداوة لهل البيت عليهم السالم،‏
بل كان له انقطاع إليهم،‏ وكان يظهر لهم التودد.‏
What supports this meaning (i.e. the generality in the definition of a Nāṣib)
is that the Imāms Q and their protégés dubbed Abū Ḥanīfah and his
like to be Nawāṣib. Whereas Abū Ḥanīfah was not someone who displayed
hatred for the Ahl al-Bayt, he was rather drawn toward them and would
display love for them. 1
And Ḥusayn Āl ʿUṣfūr 2 says:
ل كالم في أن المراد بالناصبة هم أهل التسنن
There is no dispute regarding the fact that those referred to by the term
‘Nāṣibah’ are the Ahl al-Sunnah. 3
He also says:
على أنك قد عرفت سابقا أنه ليس النصب إل عبارة عن التقديم على علي عليه السالم...‏ بل أخبارهم
عليهم السالم تنادي بأن الناصب هو ما يقال له عندهم سني.‏
Besides you have previously known that Naṣb does not refer to anything
but giving others preference over ʿAlī S… Rather their reports explicitly
proclaim that a Nāṣib is a person who amongst them is called a Sunnī. 4
1 Al-Anwār al-Nuʿmāniyyah 2/307; also see: al-Muqniʿah p. 778.
2 Ḥusayn ibn Muḥammad ibn Aḥmad ibn Ibrāhīm al-Darāzī. An Imāmī jurist and one of the prominent
scholars of the Akhbārīs in his time. He was born in Shākhūrah in Bahrain and was killed in a battle
which ensued there in 1216 A.H. He has written thirty six books, some of which are: al-Ḥaqāʾiq al-
Fākhirah, al-Sawāniḥ al-Naẓariyyah, and al-Maḥāsin al-Nafsāniyyah. See: al-Aʿlām 2/257; Aʿyān al-Shīʿah
6/140; Anwār al-Badrayn p. 209; Muʿjam al-Muʾallifīn 4/44.
3 Al-Maḥāsin al-Nafsāniyyah fī Ajwibah al-Masāʾil al-Khurāsāniyyah p. 147.
4 Al-Maḥāsin al-Nafsāniyyah fī Ajwibah al-Masāʾil al-Khurāsāniyyah p. 157.
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