Nasb-and-the-Nawasib

by way of this, instead he is referring to the more general literal meaning which
is the point of progress. 1
The Second Phase: In this this phase the concept of Naṣb considerably expanded
from what it previously was. And this expansion occurred in both the components
which we discussed in the first phase, which form the basis of Naṣb, i.e.:
1.
The component of open hatred, for it exceeded this extent and later on
became inclusive of every person upon who any signs of disillusionment
with ʿAlī I were discernible, whether it be due to him denying his
established merits, impugning his integrity, or doubting his Khilāfah.
Similar indications would be: giving preference to those who without any
dispute were inferior to him, like Muʿāwiyah I, even if the incentive
for doing so be some sort of reasoning 2 however weak it might be.
Ibn Taymiyah has stated that deeming ʿAlī or Muʿāwiyah L, either of
the two, to be correct without specifying is a type of Naṣb. Hence he has
considered the refrainment from giving preference to be from the views
of the Nawāṣib. 3
2. The component of the hatred being restricted to ʿAlī I. It surpassed
this extent to include his sons as well, thereby taking into its fold all those
who claim that Ḥusayn I was a rebel killing whom was permissible. 4
Likewise also deeming any disillusionment with his relatives, however
distantly related they may be, and harassing them without any right to be
Naṣb. For example, a person who opposes their leadership, neglects their
compulsory rights or exaggerates in extolling Yazīd ibn Muʿāwiyah I
without any right. 5
1 Al-Tawqīf ʿalā Muhimmāt al-Taʿārif p. 636.
2 Majmūʿ Fatāwā Shaykh al-Islām 4/438.
3 Ibid. 4/438.
4 Minhāj al-Sunnah al-Nabawiyyah 4/585.
5 Majmūʿ Fatāwā Shaykh al-Islām 28/493. Yazīd ibn Muʿāwiyah ibn Abī Sufyān al-Qurashī, Abū Khālid
al-Umawī.
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