Nasb-and-the-Nawasib

This conflict was not going to carry on without leaving its impact upon the lives
of people who would side with one of the two sides, as is observed in all conflicts.
Hence just as the conflict between the Umayyads and the Alawids contributed to
the emergence of Naṣb in order to counter Shīʿism, similarly the conflict between
the Alawids and the Abbasids had given birth to something similar to it, although
much lighter in magnitude; for there emerged the Rāwandiyyah who were the
fanatic partisans of the Abbasids from Khurāsān who believed that the most
deserving person of rulership after Rasūl Allah H was ʿAbbās I.
They based their belief on the fact that he was the male inheritor of Rasūl Allah
H and Allah E says in the Qurʾān:
وَ‏ أُولُو الْ‏ ‏َرْ‏ حَ‏ امِ‏ بَعْ‏ ضُ‏ هُ‏ مْ‏ أَوْ‏ لَى ٰ بِبَعْ‏ ضٍ‏ فِي كِتَابِ‏ اللّٰهِ‏
But those of blood relationship are more entitled to inheritance in the decree of
Allah
They averred that the people had denied him his right and had wronged him till
Allah E returned it to his children. 1
1 Simṭ al-Nujūm al-ʿAwālī 3/359. They also disassociated from Abū Bakr, ʿUmar and ʿUthmān M.
But deemed allegiance to ʿAlī I to be valid because ʿAbbās I had said to him, “O my nephew,
Should I pledge allegiance to you so that no two people will dispute regarding you.” And because
Dāwūd ibn ʿAlī had said on the pulpit of Kūfah the day al-Saffāḥ was elected as the ruler, “O the
people of Kufah, There has not arose amidst you a leader after Rasūl Allah H besides ʿAlī and this
leader who has risen now.” Referring to al-Saffāḥ. The Rāwandiyyah were considered to be sub-sect
of the Kaysāniyyah. For more details see: al-Fiṣal fī al-Milal wa al-Ahwāʾ wa al-Niḥal 4/75; al-ʿAwāṣim min
al-Qawāṣim p. 258; Talbīs Iblīs 1/125; Iʿtiqādāt Firaq al-Muslimīn wa al-Mushrikīn p. 63; Nihāyah al-Arab fī
Funūn al-Adab 22/56; ʿAṣr al-Dawlatayn al-Umawiyyah wa al-ʿAbbāsiyyah of al-Ṣallābī p. 79. Jāḥiẓ authored
a book titled al-ʿAbbāsiyyah in which he enlisted their views and evidences, but it seems as if they came
to an end at a very early stage. Hence, al-Ṭūsī (died 460 A.H), a Shīʿī scholar says, “As for those who
believe in the Imāmah of ʿAbbās I not a person amongst them is known. Had Jāḥiẓ not written this
book and not quoted this view it would have been unknown before him and after him.” See: al-Iqtiṣād
al-Hādī ilā Ṭarīq al-Rashād p. 207.
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