Nasb-and-the-Nawasib

The reason for this confusion is that they have differed in ascertaining the basis
of Naṣb due to their conflicting narrations and how they contradict the practice
of their Imāms who dealt amiably with the “dissenters”.
Hence at times Naṣb has been equated to opposing the Shīʿah themselves, at times
it has been defined as giving preference to the Jibt and the Ṭāghūt (names of two
idols by which they refer to Abū Bakr and ʿUmar L) over ʿAlī I in Imāmah, 1
at times as loving the enemies of the Imāms together with loving them, and at
times as rejecting the Imāmah of any one of them.
What is really surprising though is that the Imāmiyyah are very passionate
about researching the concept of Naṣb and refining the many rulings they have
based upon its various narrations, whereas one of their scholars has averred the
following:
عدم صحة أسانيدها،‏ ومخالفتها للمشهور بين الصحاب،‏ وتعارضها فيما بينها...‏ وإلشكال مضامينها
في نفسها
continued from page 98
16. Ibn Khaldūn. Al-Khilāfah al-Mughtaṣabah p. 205.
17. Ibn Taymiyah. Sharḥ Iḥqāq al-Ḥaqq 2/385; al-Ghadīr 3/188; Dirāsāt fī Minhāj al-Sunnah p. 207.
18. Al-Dhahabī. Nafaḥāt al-Azhār 14/159; Majallah Turāthinā 41/75.
19. Ibn Kathīr. Nuṣūṣ Mutafarriqah fī Ahl al-Sunnah wa al-Jamāʿah p. 193.
20. Ibn Ḥajr al-Haytamī. Al-Ṣawārim al-Muḥriqah p. 267.
21. Al-Ālūsī. Al-Ghadīr 1/238.
22. Al-Dihlawī. Khulāṣah ʿAbaqāt al-Anwār 4/274.
23. Jamāl al-Dīn al-Qasimī. Maʿ Rijāl al-Fikr 2/217.
24. Rashīd Riḍā. Āyāt al-Ghadīr 284.
And the list continues.
1 The wording of the narration is as follows: Muḥammad ibn ʿAlī ibn ʿĪsā says, “I wrote to him (ʿAlī
al-Hādī) to ask him regarding a Nāṣibī: do I need to assess him with anything more than him giving
preference to the Jibt and the Ṭāghūt and acknowledging their leadership?” He replied, “Whoever
believes that is a Nāṣibī.” See: Biḥār al-Anwār 69/135.
Those meant are Abū Bakr and ʿUmar L. See: al-Ḥadāʾiq al-Nāḍirah 10/360; Miṣbāḥ al-Faqāhah of
al-Khūʾī 5/87.
99