Enemies and Haters of Ahlelbayt according to Shias
بسم الله الرحمن الرحيم
The shias generally categorize Muslims in two categories:
1. Lovers of Ahlelbayt(Shias).
2. Nasibis: The ones who were/are the haters and enemies of Ahlebayt.
But ironically Shias label even Ahlesunnah as Nasibis, though its not something unfamiliar that Ahlesunnah never remained on the back seat when it came to loving Ahlelbayt. Even the Shias most of the time quote those scholars who were renowned for their love for Ahlelbayt because even after being tortured and even when their lives were at risk, they remained firm on their love for Ahlelbayt, like Imam Shafa’i(rah), etc, yet these people weren’t saved from the nonacademic, illogical and biased Shia accusation of being Nasibi.
And the fact is that not only many Sunnis but even many Shias are unaware of this fact that the complete Ahlesunnah falls under the category of Nasibis, in accordance to the traditions the Shias have from their Imams and from the definitions stated by the Shia scholars. But this fact is not hidden from Shia scholars, they know it very well, but some times due to some kind of fear, they practice taqiyya and portray before people that they don’t consider Ahlesunnah as Nasibis, however we will be exposing the reality from the sayings and Shia scholars and the narrations from their divinely appointed Imams.
The purpose of this article is educate muslims and others, So that they could judge themselves that what kind of false, illogical and ridiculous allegations are made against Ahlesunnah by Shias, because of being insecure and jealous from Ahlesunnah. Since Ahlesunnah is the only sect which is on the middle course and which loves the Ahlelbayt in the true manner without any involvement of exaggerations in it, So these principle of Ahlesunnah attracts a lot of truthseekers and new converts.
We are going to divide this article into four sections:
[I] The definition of Nasibi, who are Nasibis and status of a “Nasibi” according to Shias.
[II] Sunni `ulama labelled as Nasibis by Ithna’ `Asharis.
[III] The Non-Human Nasibis.
[IV] A true lover of Ali(ra) in the light of Shia narrations.
[I] The Definition of “Nasibi”, status of a “Nasibi” , ruling on “Nasibi” according to Shias and who are “Nasibis” according to Shia Imams.
Shia scholars have never been hesitant in providing details about the Nasibis. So Here are the views of some Shia scholars and Shia narrations(hadeeth) regarding Nasibis.
1. Al-Allama al-Hilli says in Nihayat al-Ahkam [1:274]:
والخوارج والغلاة والناصب ، وهو الذي يتظاهر بعداوة أهل البيت ( عليهم السلام ) أنجاس
“The Kharijis, Ghulat and the Nasibi, who is who demonstrates enmity for Ahl al-Bayt alayhim al-salam, are impure individuals.”
2. When al-Shahid al-Awwal mentions the dog and its “brothers” in his Alfiyya on fiqh, al-Muhaqqiq al-Karaki comments upon it in it — per his Rasa’il [3:215]:
قوله : وأخواه . أي : الخنزير ، والكافر بأنواعه حتى الخوارج ، والغلاة ، والنواصب ، والمجسمة بالحقية
“His saying: ‘Its brothers…’ meaning, the swine, and all types of kafirs, even the Kharijis, Ghulat, Nasibis and Mujassima in the true sense.”
3. Muhammad Baqir al-Majlisi says in commentary of a narration in Mir’at al-`Uqul [24:211] where the word “Nasibi” was used for a man:
إن كان المراد بالناصب، المبغض المعاند لأهل البيت عليهم السلام كما هو الأظهر فهو كافر، ودمه هدر
“If by ‘Nasibi’ it was meant the hater and enemy of the Ahl al-Bayt `alayhim al-salam, which is most obvious, then he is a kafir and his blood is to be spilled unavailingly.”
4. Ni`matullah al-Jaza’iri says about a “Nasibi” in al-Anwar al-Nu`maniyya [2:306]:
الذي ورد في الأخبار أنه نجس وأنه شر من اليهودي والنصراني والمجوسي، وأنه كافر نجس بإجماع علماء الشيعة الإمامية رضوان الله عليهم ، فالذي ذهب إليه أكثر الأصحاب هو أن المراد به من نصب العداوة لآل بيت محمد (ص)
“What is reported is that he is worse than the Jew, Christian and the Magian; and he is an impure kafir by the unanimity of the scholars of Shi`a Imamiyya ridwanullahi `alayhim; and what the majority of scholars have opined is that what is meant by nasb [i.e., the trait that makes one Nasibi] is enmity for the progeny of Muhammad sallallahu `alayhi wasallam.”
5. “It was narrated from the Prophet(saw) that the sign of the Nawasib is favoring other than Ali over him (i.e. a Nasibi is anyone that favors anyone over Ali, be it Abu Bakr, Umar, or Uthman) … This can also be returned to the first, [meaning] that what is meant by favoring others over him are those who do it in a manner of firm belief and certainty, in such a way that the imitators and the weak are not included; [That is because] their (i.e. the imitators) favoring of others over him (i.e. Ali) was a result of their imitation of their scholars, fathers, and predecessors, and that they have no means of arriving at [such a conclusion] or even affirming [it with certainty by themselves]. This meaning (i.e. that Nasibi is anyone who favors anyone over Ali) is supported [by the fact that] the Imams [‘Alaihim AlSalam] and their Khawas (close companions) have referred to Abu Hanifa and his likes as Nasibiis. Even though Abu Hanifa was not from among those who demonstrated animosity to Aal Al-Bayt [‘Alaihim Al Salam], rather he used to [love] visiting [and accompanying] them, and used to demonstrate [love,] care and affection towards them. Yes, he did go against their views [in cases], and used to say: Ali said [so-and-so], [and] I say [so-and-so] [So] with that, the view of Al-Sayid Al-Murtada and Ibn Idrees [… their souls] is strengthened, as well as the view of some of our contemporary scholars that all those that oppose us (Al-Mukhalifeen) are Najasah (Filth – unclean). That is based on using the terms Kufr and Shirk to describe them in the Book and the Sunnah, so that term would [also] encompass them when used, and because you have verified that most of them are Nawasib by that meaning.( Book: Anwar an-Nomaniyah. Vol 2, page 308, Author: Nematullah Jazairi.) [Scan page 1 ; page 2]
6. Ayatollah al-Sayyid Murtada al-`Askari says in Ma`alim al-Madrasatayn [1:81] that “Nasibi” according to them is:
كل من يبغض الأئمة من أهل البيت عليهم السلام
“Everyone who hates the Imams of Ahl al-Bayt.”
7. Grand Ayatollah al-Sayyid Bashir al-Najafi describes him in one of his answers as:
الناصبي هو الذي يظهر العداء لأحد المعصومين ابتداءً من الرسول الأعظم صلى الله عليه وآله وسلم ، إلى الإمام المنتظر والزهراء عليهم السلام وأما السب فاجتنبه ، ويجوز لك أن تلعنه بينك وبين ربك ، وتلعن من لا يلعنه ، ولكن فليكن ذلك بينك وبين الله لتحظى بالأجر على البراءة من أعداء الله ورسوله وأعداء ذريته لعنهم الله
“Nasibi is he who makes (his) enmity for anyone of the infallibles obvious, starting from the greatest Messenger sallalahu `alayhi wasallam to the awaited Imam and al-Zahra’ `alayhim al-salam. As for insulting him, then take precaution; and it is permissible for you that you curse him between you and your Lord, and that you curse whoever doesn’t curse him, but that will be between you and Allah because you are receiving reward over disassociation from the enemies of Allah, His Messenger and the enemies of his projeny la`anahum allah.”
8. Shia sheikh Muhammad Hasan an-Najafi al-Jawhari in his book “Jawaher al-kalam” (vol 6, p 66) quoted other shia scholar saying:
“أن الناصب يطلق على خمسة أوجه: الخارجي القادح في علي (ع)، الثاني ما ينسب إلى أحدهم (عليهم السلام) ما يسقط العدالة، الثالث من ينكر فضيلتهم لو سمعها، الرابع من اعتقد فضيلة غير علي (ع)، الخامس من أنكر النص على علي (ع) بعد سماعه أو وصوله إليه بوجه يصدقه
The Nasibi title is designated(for a person) over five reasons: For a Khariji who criticizes Ali (as); Secondly for he who attributes something that invalidates uprightness (adala) to any of the Imams, Thirdly, for he who denies a virtue of theirs when he heard it; Fourthly, for one who believes in the superiority of someone other than Ali (over him); Fifthly, he who denied the report of explicit election of Ali after hearing it or its reaching to him in a manner that allows him to confirm it”.
9. Muhammad Tijani Samawi in his book “The Shi’ah are (the real) Ahl al-Sunnah” etitled 30 chapter “Enmity of “Ahl al-Sunnah” Towards Ahl al-Bayt Reveals their Identity”.
In the very begining of this chapter shia said: Any researcher stands dumbfounded when he collides with the reality about “Ahl al-Sunnah wal Jama`ah” and comes to know that they were the enemies of the pure Progeny of the Prophet, following those who fought Ahl al-Bayt and cursed them and spared no means to murder them and obliterate their legacy. This is why you find “Ahl al-Sunnah wal Jama`ah” placing the label of “reliable” on all traditionists if they are Kharijites or Nasibi followers of Uthman. They charge and accuse all the traditionists who are loyal to Ahl al-Bayt of being “weak.
10. Hussain ibn al-Shaikh Muhammad al-Usfoor ad-Drazi al-Bahrani in his book “Mahasin nafsaniya fi ajwibat masail horasaniya” (p157) said:
أنه ليس الناصب إلا عبارة عن التقديم على علي غيره
“As you have learned before term nasib doesn’t mean other thing than favour someone over Ali”
11. Shia scholar Husien Aal-‘Asfour states : “… Rather, their narrations [‘Alaihim Al-Salam] are in declaration that the Nasibi is he who is referred to as the Sunni”.
He then brings a narration to support what he is saying, and comments on it saying:
“And there is no disagreement that what is meant by the Nasibah in [that narration] are the People of Sunnah (Sunnis), who say that the Azhan was shown to Ubi ibn Kaa’b in a dream. So it became apparent for you that the dispute between those holding these three views [about the definition of the Nasibi] – i.e. those who said that it involves only favoring, carrying hatred to their Shi’ah as was adopted by Muhammad Amin in Al-Fawaed Al-Madaniya, and carrying animosity towards them ‘Alaihim Al-Salam, as is what is chosen by … is only a linguistic dispute, since it is clear how these [three views] are [attached and related] to each other”. (Book: “Al-Mahasen Al-Nafsaniyah fee Ajwebat Al-Masael Al-Khurasaniya”, p. 147) (Scan page)
قال الصادق (ع) الناصب لنا أهل البيت لا يبالي صام أو صلى أو زنى أو سرق
إنه في النار
Imam al Sadiq(as) said: “The nasibi of ahlul bayt shouldn’t care about fasting or praying or doing zina(fornication) or stealing because he (will go) in the fire(of hell). (Thawabul a’amal wa aqabul aaa’mal)
ومنها – ما رواه الشيخ في الصحيح عن حفص بن البختري عن أبي عبد الله ع قال : (خذ مال الناصب حيثما وجدته وادفع إلينا الخمس
And from them – what the shaikh narrated in (by) the saheeh/authentic (chain of narration) from Hafs b. al Bakhtari from abi Abdullah (as) who said: “Take wealth of the nasib wherever you find it and send to us the khums (fifth portion).” (Hadaiq al Nadhirah)
روى الشيخ في التهذيب في الصحيح عن حفص بن البختري عن أبي عبد الله ع قال : ” خذ مال الناصب حيثما وجدته وادفع إلينا الخمس ” رواه بسند آخر عن معلى بن خنيس عن أبي عبد الله ع مثله
Narrated the shaikh (Shaikh Tusi) in al Tahdheeb in saheeh/authentic (chain of narration) from Hafs b. al Bakhtari from abi Abdullah (as) who said: “Take wealth of the nasib wherever you find it and send to us the khums (fifth portion).”, narrated by last sanad (chain of narration) Mu’alla b. Khunais from abi Abdullah (as) similar to it.( al Tahdheeb of Tusi)
15. Al Hadaiq al Nadhirah of Shaikh Yusuf al Bahrani (1186 AH) Volume 18 Page 156
وروى في العلل عن الصحيح عن داود بن فرقد قال: قلت لأبي عبد الله ع: ما تقول في قتل الناصب ؟ قال: حلال الدم ولكن اتقى عليك فإن قدرت أن تقلب عليه حائطا أو تغرقه في ماء لكي لا يشهد به عليك فافعل . قلت فما ترى في ماله ؟ قال: أتوه ما قدرت عليه
And it is narrated in al Illal from saheeh (chain of narration) from Dawood b. Farqad who said: I said to abi Abdullah (as): “What do you say about killing the nasib?” Imam (as) said: “The blood is halal but I fear upon you, so if you are able to bring down upon him a wall or drown him in water so that no one witnesses by it upon you then do so.” I said: “So what do you consider about his property?” Imam (as) said: “Destroy upon it what you are able to.”
16. Illal ul Sharai of Shaikh Sadooq (381 AH) Volume 2 Page 601
58 – أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد عن علي ابن الحكم عن سيف بن عميرة عن داود بن فرقد قال: قلت لأبي عبد الله ع ما تقول في قتل الناصب قال: حلال الدم لكني اتقي عليك فان قدرت أن تقلب عليه حائطا أو تغرقه في ماء لكيلا يشهد به عليك فافعل قلت: فما ترى في ماله قال توه ما قدرت عليه
58- My father (ra) said: Told us Sa’d b. Abdullah from Ahmad b. Muhammd from Ali ibn al Hakam from Saif b. Umairah from Dawood b. Farqad who said: I said to abi Abdullah (as): “What do you say about killing the nasib?” Imam (as) said: “The blood is halal but I fear upon you, so if you are able to bring down upon him a wall or drown him in water so that no one witnesses by it upon you then do so.” I said: “So what do you consider about his property?” Imam (as) said: “Destroy upon it what you are able to.”
17. Ayatullah al-Khoei stats in his book:
حرمة الغيبة مشروطة بالايمان: قوله: ثم ان ظاهر الاخبار اختصاص حرمة الغيبة بالمؤمن. أقول: المراد من المؤمن هنا من آمن بالله وبرسوله وبالمعاد وبالائمة الاثنى عشر (عليهم السلام)، اولهم علي بن أبي طالب (عليه السلام) وآخرهم القائم الحجة المنتظر عجل الله فرجه وجعلنا من أعوانه وأنصاره، ومن أنكر واحدا منهم جازت غيبته لوجوه: 1 – انه ثبت في الروايات (1) والادعية والزيارات جواز لعن المخالفين، ووجوب البراءة منهم، واكثار السب عليهم واتهامهم، والوقيعة فيهم اي غيبتهم، لانهم من اهل البدع والريب (2). بل لا شبهة في كفرهم، لان انكار الولاية والائمة (عليهم السلام) حتى الواحد منهم والاعتقاد بخلافة غيرهم، وبالعقائد الخرافية كالجبر ونحوه يوجب الكفر والزندقة، وتدل عليه الاخبار المتواترة (3) الظاهرة في كفر منكر الولاية وكفر المعتقد بالعقائد المذكورة وما يشبهها من الضلالات
Mishbahul Fuqahah 2/11, Dar Al-Huda, Beirut Libanon
[I say: What is meant by “believer” here is the one who believes in Allah and his messenger and the last day and the twelve Imams (as), starting with `Ali bin abi Talib (as) and ending with al-Qa’em al-Hujjah, the awaited one may Allah hasten his appearance and make us among his supporters, and he who denies one of them then it is allowed to backbite him for several reasons:
1- It has been proven in the narrations and Ziyarat and supplications that it is permissible to curse the ones who oppose us, and that it is obligatory to disown them, and increase their insults, and accuse them, and slander them, meaning to backbite them because they are from the people of innovation and doubt. There is no doubt about their Kufr, because denying al-Wilayah and the Imams (as) even if just one, and to believe in the Khilafah of others, and to believe in myths such as al-Jabr and other beliefs necessities Kufr and Zandaqah, as mentioned in the Mutawatir narrations that clearly demonstrate the Kufr of the rejector of al-Wilayah, and the Kufr of the one who believes in the mentioned beliefs and similar other misguided beliefs.
2- Those who oppose us commit Fisq publicly, because their deeds are annulled by default as stated by the countless narrations. They even adopted what is greater than Fisq as you now know, and we will mention later that it is permissible to backbite the one who commits Fisq publicly.
3- What we benefit from the verse and the narrations is that it is forbidden to backbite against the believing brother, and it is obvious that there is no brotherhood or sanctity between us and those who oppose us.
4- It is famous and spread since the past among the laypeople of the Shia and their scholars that they used to backbite against the ones who oppose us, rather they used to insult them and curse them at all times and in all lands, in fact it is mentioned in “al-Jawahir” that this is from the necessities.]
Who’s a nasibi?
1. Ma’ani al akhbaar by Shaikh Sadooq (ra)
(باب) * (معنى الناصب)
Section (on the) (Meaning of the [term] nasibi)
حدثنا محمد بن على ماجيلويه – رضى الله عنه – قال: حدثني عمى محمد بن أبي القاسم، عن محمد بن على الكوفي، عن ابن فضال عن المعلى بن خنيس، قال: سمعت أبا عبد الله عليه السلام يقول: ليس الناصب من نصب لنا أهل البيت لانك لاتجد أحدا يقول: أنا ابغض محمدا وآل محمد، ولكن الناصب من نصب لكم وهو يعلم أنكم تتولونا أو تتبرؤون من أعدائنا، وقال عليه السلام: من أشبع عدوا لنا فقد قتل وليا لنا
Told us Muhammad b. Ali Majiluwaih (ra) who said: Told me my uncle Muhammad b. abi al Qasim, from Muhammad b. Ali al Kufi, from ibn Fudhaal from al Mu’alla b. Khunais, who said: I heard Aba Abdullah (as) saying: “The nasib is not one who has hatred for us ahlulbayt (as) for indeed you will not find anyone saying: I detest Muhammad (pbuh) and his (pbuh) pure family, but instead the nasib is one who has hatred for you people and he knows that you people love us (as) or hate those from our (as) enemies.” And [Imam (as)] said: “Whoever fed our enemy, then he has killed a friend of ours”.
2. Thawabul ‘amaal wa ‘aqaabul ‘amaal by Shaikh Sadooq (ra)
و بهذا الإسناد عن محمد بن أحمد عن إبراهيم بن إسحاق عن عبد الله بن حماد [عبد الله بن سنان] عن أبي عبد الله (ع) قال ليس الناصب من نصب لنا أهل البيت لأنك لم تجد رجلا يقول أنا الناصب [أبغض] محمدا و آل محمد و لكن الناصب من نصب لكم و هو يعلم أنكم تتوالونا و أنكم من شيعتنا
And from same chains from Muhammad b. Ahmad from Ibrahim b. Ishaq from ‘Abdullah b. Hammad[‘Abdullah b. Sinan] from Abi Abdullah(as) said: “The nasib is not one who has hatred for us ahlulbayt(as) for indeed you won’t find a man say I’m the hater (I detest/loathe) of Muhammad (PBUH) and the pure family of Muhammad(PBUH) but instead the nasib is the one who has hatred for you people and he knows that you people love us and that you people are among our shias.”
Comment: From these reports we can realize that the complete Ahlesunnah are Nasibis according to Shias, since no true sunni could avaoid hating the Shia, since they insult or curse Sahaba and mothers of belivers and call them hypocrites or misguided ones.
3. It was asked from Imam Ali Naqi that what else we need to know besides that Nasibis give higher status to First Munafiq and Second Munafiq on Amir ul Momineen (i.e Ali) and that they believe in their imamate. He said “Whoever believes like that is a Nasibi” [Haqqul Yaqin, by Majlisi, Vol. 2, p. 521]
Comment: By first Munafiq Rafidah mean Abubakr(ra) and by second they mean Umar(ra).
Summary: So according to esteemed Shia scholars, and the narrations of their Imams, a Nasibi is one who hates the progeny of Muhammad(saw) or WHO HATES THE SHIAS, who prefers anyone over Ali(ra) and many more. So from these principles without a Shadow of doubt the complete Ahlesunnah are Nasibis according to Shias, as some of the Shia scholars explicitly stated. Also anyone who considers Shiekhein to be superior to Ali(ra) are declared Nasibi, and Ahlesunnah believes that Abubakr(ra) and Umar(ra) are superior to Ali(ra). Moreover we find that Nasibis according to Shias are kafir, impure [najis], worse than Jews, Christians and Magians; all their acts of worship are useless, they deserves curse [la`na] and resembles dogs and pigs, and their wealth can be taken and their blood should be spilled.
[II] The Sunni Scholars who were labeled as Nasibis by Shia Scholars.
The following is a list of some(from many) of highly respected Scholars of Ahlesunnah who have been labeled as Nasibis by Shia scholars.
(1) Imam Abu Hanifa
Nematullah Jazairi wrote in this book: This meaning (i.e. that Nasibi is anyone who favors anyone over Ali) is supported [by the fact that] the Imams [‘Alaihim AlSalam] and their Khawas (close companions) have referred to Abu Hanifa and his likes as Nasibiis. Even though Abu Hanifa was not from among those who demonstrated animosity to Aal Al-Bayt [‘Alaihim Al Salam], rather he used to [love] visiting [and accompanying] them .( Book: Anwar an-Nomaniyah. Vol 2, page 308, Author: Nematullah Jazairi.)
(2) Imam al-Sha`bi
Grand Ayatollah Hasan al-Lawasani mentions him in Nur al-Afham [2:34] as:
وعامر الشعبي الناصبي المنحرف عن أمير المؤمنين ( عليه السلام
“…and `Amir al-Sha`bi, the Nasibi, perverted about Amir al-Mu’minin…”
(3) Imam Malik
Muhammad al-Tijani says in The Shi`a are Real Ahl al-Sunna (Arabic ):
ومما سبق نفهم بأن الإمام مالكا كان من النواصب
“From the above text we can understand that Imam Malik was a Nasibi…”
(4) Imam al-Shafi`i
al-Muhaqqiq al-Bahrani has written poetry against Imam al-Shafi`i. He starts it with:
كذبت في دعواك يا شافعي * فلعنة الله على الكاذب
“You lied in your claim, O Shafi`i! and the curse of Allah is upon the liar.”
After a couple of lines, he says:
فالشرع والتوحيد في معزل * عن معشر النصاب يا ناصبي
“Shari`a and tawhid is in a different place, from the group of Nasibis, O Nasibi!”
(5) Imam Ahmad
al-Kash-shi says about him — per al-Arba`in  by al-Shirazi:
هو من أولاد ذي الثدية ، جاهل ، شديد النصب
“He is from the offspring of Dhul Thudayya; an ignorant, extreme in nasb…”
(6) Imam Ibn Ma`in
Grand Ayatollah al-Mar`ashi says in Sharh Ihqaq al-Haq [7:398]:
وكذا الكلام في يحيى بن معين ، فإنه كان أمويا ناصبيا
“The same speech goes for Yahya ibn Ma`in, for he was an Umayyad Nasibi…”
(7) Imam Abu Dawud
Shaykh Baqir al-Mahmudi refers to him in the hashiya of Jawahir al-Matalib  as:
وهو عبد الله بن سليمان بن الأشعث الناصبي
“He is `Abdullah ibn Sulayman ibn al-Ash`at the Nasibi…”
(8) Imam Ibn Hibban
Ayatollah Taqi al-Tustari refers to his opinion in Qamus al-Rijal [9:283] as:
قول ابن حبان الناصبي
“…The saying of Ibn Hibban the Nasibi…”
Grand Ayatollah Muhsin al-Amin mentions it as:
قول ابن حبان الناصبي المعروف
“…Saying of the known Nasibi Ibn Hibban…”
(9) Imam al-Daraqutni
Ayatollah `Ali al-Namazi says about him in Mustadrakat [8:514]:
“He was a Nasibi.”
(10) Imam Abu Bakr al-Baqillani
Shaykh Muhsin al-Mu`allim counts him in his list of Nasibis in his book al-Nasb wa al-Nawasib , and then mentions reasons why he is supposedly a Nasibi.
(11) Abu Hayyan al-Tawhidi
Ayatollah al-Sayyid Murtada al-`Amili says in al-Sahih min Sirat al-Nabi [5:278]
ومن الأمور الطريفة هنا : أن أبا حيان التوحيدي – الناصبي المعروف – يروي
“Among the strange points here is that Abu Hayyan al-Tawhidi, the known Nasibi, narrates…”
(12) al-Khatib al-Baghdadi
Taqi al-Tustari says in the Qamus al-Rijal [9:390]:
ولا عبرة بقول الخطيب الناصبي
“… And no importance is to be given to the opinion of the Nasibi al-Khatib.”
And quotes him as [9:555]:
وفي تاريخ بغداد للخطيب الناصبي
“It is in Tarikh Baghdad by the Nasibi al-Khatib…”
(13) Imam al-Ghazali
al-Muqaddas al-Ardabili says — per Tara’if al-Maqal [1:122] — while mentioning the Imam’s alleged discussion with al-Sayyid al-Murtada ibn al-Da`i al-Hasani:
السيد المرتضى الذي جرت له المباحثة مع الغزالي الناصبي هو ابن الداعي الحسني
“The Sayyid Murtada, between whom and the Nasibi al-Ghazali the conversation took place, is Ibn al-Da`i al-Hasani.”
Sulayman al-Mahuzi says in al-Arba`in  when referring to al-Ghazali:
والعجب من هذا الناصب كيف
“…And it is astonishing how this Nasibi…”
(14) Imam Ibn al-Jawzi
Ayatollah Taqi al-Tustari mentions him in Qamus al-Rijal [11:599] as:
ابن الجوزي هو ” عبد الرحمن بن علي الناصبي “
“Ibn al-Jawzi: He is Abdul Rahman ibn `Ali, the Nasibi…”
(15) Imam al-Fakhr al-Razi
Muhammad Baqir al-Majlisi mentions Imam al-Razi as a Nasibi in several of his works. In Bihar al-Anwar [35:384], he quotes him as:
وأفحش من ذلك ما ذكره الرازي الناصبي حيث قال
“And more indecent than that is what was mentioned by the Nasibi al-Razi when he said…”
Sulayman al-Mahuzi says in al-Arba`in  after quoting him:
العجب من قول هذا الناصب كيف
“The amazing thing from the saying of this Nasibi is that how…”
Nimatullah al-Jaza’iri also refers to him in Nur al-Barahin [2:228] as:
حتى أن الناصبي فخر الرازي ذكر في خاتمة كتاب المحصل
“…to the extent that the Nasibi Fakhr al-Razi mentioned in the end of the book al-Muhassal…”
After this, al-Jaza’iri quotes another thing and says:
وهذا الكلام صريح في كفر هذين الرجلين الرازي وابن جرير
“This expression is explicit in the kufr of these two men, al-Razi and (Sulayman) ibn Jarir…”
(16) Imam al-Dhahabi
al-Shahid al-Thalith Nurullah al-Shustri in his refutation of Ibn Hajar al-Haythami, refers to al-Dhahabi in al-Sawarim al-Muhriqa  as:
وأما ما نقله عن الذهبي الناصبي ذهب الله بنوره
“As for what he has copied from the Nasibi al-Dhahabi, may Allah take the nur away from him…”
Muhsin al-Amin says in A`yan al-Shi`a [3:294]:
ذكره الذهبي الناصبي في ميزانه
“He was mentioned by the Nasibi al-Dhahabi in his Mizan…”
And Ayatollah `Ali al-Korani quotes him in Ma`rifat Allah as:
قال الذهبي الناصبي في ميزان الإعتدال
“The Nasibi al-Dhahabi said in Mizan al-I`tidal…”
(17) Ibn Kathir
Ayatollah Muhiyy al-Din al-Mamaqani says in the hashiya of Tanqih al-Maqal [5:175]:
وفي البداية والنهاية للناصبي ابن كثير
“It is in al-Bidaya wa al-Nihaya by the Nasibi Ibn Kathir…”
Shaykh Baqir al-Mahmudi says in his hashiya of Shawahid al-Tanzil [2:192]
كذا رواه الناصبي المحترف ابن كثير
“And it was reported similarly by the professional Nasibi Ibn Kathir…”
Shaykh Muhsin al-Mu`allim also labels him as a Nasibi in al-Nasb wa al-Nawasib 
al-Mahuzi says in al-Arba`in  about the author of al-Mawaqif, al-Iyji:
اعترض القاضي الناصب في المواقف
“The Nasibi Qadi objected in al-Mawaqif…”
He later says in the same book :
أن القاضي المتعصب الناصب في المواقف أورد هذا الخبر
“…That the bigot Nasibi Qadi documented this report in al-Mawaqif…”
(19) Shaykh al-Islam Ibn Hajar al-`Asqalani
Ayatollah Taqi al-Tustari says about a narrator in Qamus al-Rijal [9:286]:
وثقه ابن حجر الناصبي
“…He was declared trustworthy by the Nasibi Ibn Hajar…”
(20) Hafiz al-Suyuti
Sulayman al-Majuzi says in al-Arba`in , about al-Suyuti’s interpretation:
وعلى كل حال فتأويل هذا الناصب الجاهل
“In any case, the interpretation of this ignorant Nasibi…”
(21) Shaykh Ibn Hajar al-Haythami
Ni`matullah al-Jaza’iri says in Nur al-Barahin [2:158]:
ولما نظر ابن حجر الناصبي إلى أن هذا الخبر يستلزم
“When Ibn Hajar the Nasibi viewed that this report necessitates…”
al-Qadi Nurullah al-Shustari mentions him in al-Sawarim al-Muhriqa  as:
هذا الشيخ المتعصب الجامد الناصبي
“This prejudiced, arrogant and Nasibi Shaykh…”
al-Sayyid Hasan Aal al-Mujaddid al-Shirazi says in al-Nisal al-Khariqa — per Turathuna [50/239] — after quoting Ibn Hajar:
فهل يستجيز هذا الناصب أن يقول في كتابه
“So does this Nasibi ask for permission when he says in his book…”
The reason why Ibn Hajar got fame as a “Nasibi” among Shias, is because of his refutation of them known as al-Sawa`iq al-Muhriqa, even though he filled his book with countless virtues of Ahl al-Bayt which are oft-quoted by Shias. Muhsin al-Mu`allim counts him as a Nasibi in al-Nasb wa al-Nawasib  and Mirza `Ali Muhammad Khan even named his refutation of Ibn Hajar’s al-Sawa`iq: “al-Shuhub al-Thawaqib fi Tard al-Shaytan al-Nasib” (“The Shooting Stars in Repelling the Nasibi Devil”)!
(22) Shah Waliullah al-Dehlawi
Ayatollah `Ali al-Milani says in Nafahat al-Azhar [19:415] while mentioning Waliullah’s son `Abdul `Aziz:
قد شبه ( الدهلوي ) انشعاب السلاسل من أمير المؤمنين عليه السلام إلى الشعب المختلفة…خلافا لوالده صاحب قرة العينين ، وغيره من النواصب
“al-Dehlawi likened the branching of the silsilas of Amir al-Mu’minin `alayhis salam to to different branches… as opposed to his father, the author of Qurrat al-`Aynayn, and other Nasibis…”
(23) Shah `Abdul `Aziz al-Dehlawi
Mirza `Abdullah Efendi al-Isfahani refers to him in Riyad al-`Ulama as — per Khatimat al-Mustadrak [2:175] by al-Nuri:
عبد العزيز الناصبي الدهلوي ذكر في التحفة
“…The Nasibi`Abdul `Aziz mentioned in the Tuhfa…”
Ayatollah `Ali al-Milani mentions in Nafahat al-Azhar [4:271] that some of the top Ithna’ `Ashari scholars said in reply to Shah `Abdul `Aziz:
أما ما ذكره هذا الناصبي عن النواصب
“As for what was mentioned about the Nasibis by this Nasibi…”
(24) Abul Qasim an-Naysaburi
Zaynutdin Al-Amuli in his “as-Sirat al-Mustagim” ( 2/183) said:
و عد أبو القاسم الحسين بن حبيب و هو من شيوخ الناصبية في كتاب التنزيل
And added Abul Qasim al-Husayn ibn Hubayb and he was from shuyukh of nawasib in his book “at-Tanzil”.
(25) Mahmud Shukri al-Alusi
Shaykh al-Sayyid Baqir al-Hujja wrote a refutation of his attacks on Ithna’ `Ashari creed and named it: “al-Sahm al-Thaqib fi Radd Ma Laffaqahu al-Nasib” (“The Shooting Arrow in Refutation of What Was Fabricated by the Nasibi”)
Note: What list of Sunni scholars who were lebeled as Nasibis by Shia scholars is a result of short research, we are sure that if one attempts to research futher then a lot more names can be found, in fact, a whole booklet can be compiled showing how Sunni scholars have been labeled as “Nasibis” by Shia scholars.
Comment: This must be a good lesson for the ignorant ones from Ahlesunnah who take the word of Shias without proper iinvestigation that Sheikh ul Islam Ibn Taymiyyah and Muhammad bin Abdul Wahab Tamimi(who was from the lucky tribe of Banu tameem) were Nasibis. Because its not that Shias label only these two scholars as Nasibis, but they consider all the esteemed scholars of Ahlesunnah as Nasibis. So please protect yourselves from being fooled by the Shias who try to portray before you that these two scholars were Nasibis.
[III] The Non-Human Nasibis.
This section is funny but its not strange since shia books are filled with jokes, So enjoy reading these reports and do not forget to watch the videos.
(1) The Sun
The sun refuses to obey The Imam and rejects the Wilayah al-Takweeniyah that Allah bestowed upon the Imams according to the Twelvers, we read in ‘Ilal al-Sharae’e by al-Saduq volume 2 page 351:
حدثنا أحمد بن الحسن القطان قال حدثنا عبد الرحمن بن محمد الحسينيقال: حدثنا فرات بن إبراهيم الكوفي قال: حدثنا جعفر بن محمد الفزاري قالحدثنا محمد بن الحسين قال حدثنا محمد بن إسماعيل قال حدثنا أحمد بن نوح وأحمد ابنهلال عن محمد بن أبي عمير عن حنان قال: قلت لأبي عبد الله (ع) ما العلة فيترك أمير المؤمنين (ع) صلاة العصر وهو يجب له أن يجمع بين الظهر والعصرفأخرها ؟ قال: إنه لما صلى الظهر التفت إلى جمجمة ملقاة فكلمها أمير المؤمنين (ع)فقال أيتها الجمجمة من أين أنت؟ فقالت: أنا فلان ابن فلان ملك بلاد آل فلان قاللها أمير المؤمنين (ع) فقصي على الاخبار وما كنت وما كان عصرك؟ فأقبلتالجمجمة تقص من خبرها وما كان في عصرها من خير وشر فاشتغل بها حتى غابتالشمس فكلمها بثلاثة أحرف من الإنجيل لئلا يفقه العرب كلامها فلما فرغ من حكايةالجمجمة .قال للشمس : ارجعيقالت : لا أرجع وقد أفلتفدعا الله عز وجل فبعث إليها سبعين الف ملك بسبعين الف سلسلة حديد فجعلوها في رقبتها وسحبوها على وجههاحتى عادت بيضاء نقية حتى صلى أمير المؤمنين عليه السلام ثم هوت كهوى الكوكب .٢ – وحدثني بهذا الحديث ، الحسن بن محمد بن سيد الهاشمي عن فرات بنإبراهيم بن فرات الكوفي باسناده وألفاظه
1- Ahmad bin al-Hassan al-Qattan told us: ‘Abdul-Rahman ibn Muhammad al-Husseini said: Furat ibn Ibrahim al-Kufi said: Ja’afar ibn Muhammad al-Fizari said: Muhammad ibn al-Hussein said: Muhammad ibn Isma’il said: Ahmad ibn Nuh and Ahmad ibn Hilal both said that Muhammad ibn abi ‘Umair narrated from Hinan: I asked Imam Abu ‘Abdullah (as): Why did Ameer al-Mumineen (as) leave the prayer of ‘Asr while he could have joined al-Dhuhr and al-’Asr, why did he delay it? The Imam replied: When he prayed al-Dhuhr he saw a skull laying on the ground so he (as) spoke to it and said: O skull, which lands do you come from? The Skull answered him saying: I am fulan ibn fulan the king of the lands of aal fulan. Ameer al-Mumineen (as) said: Tell me your story and tell me about your days.
So the skull started narrating its story and describing the good and the bad of its era and Ameer al-Mumineen was busy talking to this skull until the sun set, he talked to it with the language of the bible so that the Arabs wouldn’t understand their conversation and when he was done talking to this skull he(Ali) addressed the sun and said: “Come Back” So the Sun said: “I will Not Come Back” so he made Du’a to Allah and Allah sent 70,000 Angels with 70,000 steel chains and they tied them around the sun’s neck and dragged her on her face until it returned to its bright white colour and after ‘Ali (as) finished praying the sun fell back down like a star.
2- And al-Hassan bin Muhammad bin Sayyed al-Hashimi told me the same narration from Furat ibn Ibrahim bin Furat al-Kufi with its Isnad.
Comment: So as you can see Ameer al-Mumineen(ra) was too busy listening to the stories and tales of this random skull that he forgot to make the obligatory prayer and thus Allah had to drag the Nasibi disobedient Sun back up into the sky… Masha-Allah.
(2) Sparrow is a Nasibi
We read in Shia book:
“It is narrated that sparrow loves fulan (Abubakr) and fulan (Umar) and it is a Sunni. It should be killed in any way possible and executed and then eaten”.(Anwar Numania, page 211)
(3) Dove the Nasibi
Mulla Majlisi says in his book Hulyatul Muttaqeen
درحديث معتبر منقول است كه فاخته در خانه حضرت امام محمد باقر ((عليه السلام )) بود آنحضرت روزى شنيدند كه او خوانندگى ميكرد فرمود كه ميدانيد چه ميگويد گفتند نه فرمود كه ميگويد فقدتكم فقدتكم يعنى نيست شويد نيست شويد پس فرمود كه ما آنرا دفع ميكنيم پيش از آنكه آن مارا دفع كند پس فرمود كه آنرا كشتند
It is mentioned in reliable hadith that a dove had made a nest in the house of Imam Baqir. One day Imam heard him saying while people were present with him, he asked them ‘ Do you know what is it saying? ‘. They replied ‘No’. Imam said : It is saying : May you ruin, may you ruin. Then he said : Before that it drives us away, we will drive it away and then he ordered to kill it. [Hulyatul Muttaqeen, p. 480]
(4) Bitter Water Nasibi
Mulla Baqir Majlisi records in his boo:
Imam Hasan and Imam Husain said : Our wilayah was presented on all the waters, so that water which accepted our wilayah became sweet and that which rejected became bitter. [Tahdheeb Aal Muhammad, p. 114, translated by Hujjatul Islam Abid Askari, Published by Idarah Minhaj al saliheen, Lahore, Pakistan].
(5) The Nawasib Among The Birds
Refer the video in this link [link to the video]
(6) Grouping of animals and fruits
Refer the video in this link [link to the video]
[IV] A true lover of Ali(ra) in the light of Shia narrations
1. Sheikh Sadooq (Ibn Babawaih al-Qummi) in his book Uyoon Akhbaar al-Ridha brought a report in which simply confirms that Iblis(satan) is one of Ali’s lovers and fans:
عن ابى بكر محمد بن احمد بن الحسين بن يوسف بن زريق البغدادي عن على بن محمد بن عيينة مولى الرشيد ، عن دارم بن قبيصة بن نهثل بن مجمع النهشلي الصنعانى بسر من رأى ، عن على بن موسى الرضا عليه السلام عن أبيه موسى بن جعفر عن ابيه ، عن آبائه ، عن على بن ابي طالب عليهم السلام قال : كنت جالسا عند الكعبة وإذا شيخ محدودب ، قد سقط حاجباه على عينيه من شدة الكبر ، وفى يده عكازة ، وعلى رأسه برنس احمر ، وعليه مدرعة من الشعر ، فدنا إلى النبي صلى الله عليه واله وسلم وهو مسند ظهره إلى الكعبة ، فقال : يا رسول الله صلى الله عليه واله وسلم ادع لى بالمغفرة فقال النبي صلى الله عليه واله وسلم : خاب سعيك يا شيخ وضل عملك ، فلما تولى الشيخ ، قال : يا أبا الحسن أتعرفه ؟ قلت اللهم لا . قال : ذلك اللعين ابليس . قال على عليه السلام : فعدوت خلفه حتى لحقته وصرعته إلى الارض وجلست على صدره ووضعت يدى في حلقه لأخنقه ، فقال لى : لا تفعل يا أبا الحسن فانى من المنظرين إلى يوم الوقت المعلوم ، ووالله يا على انى لاحبك ، وما ابغضك احد الا شركت أباه في امه ، فصار ولد الزنا ، فضحكت وخليت سبيله
“………..From Ali bin Musa al-Ridha, from his father Musa bin Ja’far, from his father, from his forefathers, from Ali bin Abi Talib saying: I once was sitting by the Ka’bah, behold I saw an old man with a bent back, his eye bras were falling over his eyes due to aging, holding a staff with his hand, a red hat topping his head, and wearing a woolen vest. He approached the Prophet [saw] while his back was liening against the Ka’bah, and said: O Messenger of Allah, pray for my forgiveness. The Messenger [saw] said: Your endeavor and deeds are in vain. When the old man left, he said: O Abul-Hasan, do you know who was he? I said: By Allah I don’t. He said: that was the cursed Iblis. Ali said: I then went after him, when I cought up with him, I threw him on the ground, sat over his chest, with my hand on his throat to choke him up. He said to me: O Abul-Hasan, do not do it, for I am given a chance till a certain known time. By Allah O Ali, I love you, (to the point) there’s no one hated you that I did not share with his dad his mother and made him a son of fornication. So I laughed and sat him free.”
2. Ibn Babawaih al-Qummi, best known as al-Sadooq, author of the well know book (من لا يحضره السفيه) reported in his book “Ilal al-sharaa’ie” the following:
“… عن أبي هارون العبدي عن جابر بن عبد الله الأنصاري قال: كنا بمنى مع رسول الله إذ بصرنا برجل ساجد وراكع ومتضرع، فقلنا يا رسول الله ما أحسن صلاته، فقال (ص) هو الذي أخرج أباكم من الجنة. فمضى إليه علي (ع) غير مكترث فهزه هزة أدخل أضلاعه اليمنى في اليسرى، واليسرى في اليمنى، ثم قال: لأقتلنك إن شاء الله، فقال: لن تقدر على ذك إلى أجل معلوم من عند ربي. مالك تريد قتلي، فو الله ما أبغضك أحد إلا سبقت نطفتي إلى رحم أمه قبل نطفة أبيه، ولقد شاركت مبغضيك في الأموال والأولاد وهو قول الله عز وجل في محكم كتابه “وشاركهم في الأموال والأولاد”. قال النبي (ص): صدق يا علي لا يبغضك من قريش إلا سفاحي، ولا من الأنصار إلا يهودي، ولا من العرب إلا دعي، ولا من سائر الناس إلا شقي، ولا من النساء إلا سلقلقية وهي التي تحيض من دبرها، ثم أطرق مليا ثم رفع رأسه فقال: معاشر الأنصار، اعرضوا أولادكم على محبة علي فإن أجابوا فهم منكم وإن أبوا فليسوا منكم. قال جابر بن عبد الله: فكنا نعرض حب علي (ع) على أولادنا فمن أحب عليا علمنا أنه من أولادنا، ومن أبغض عليا انتفينا منه” [علل الشرائع 1/171: باب 120 الرواية 7]
From Abu Haroon al-Abdi, from Jabir bin Abdullah al-Ansaari saying: While we were at Mina with the Messenger of Allah, behold we have seen a man prostrating, kneeling and in humility (praying to Allah). We consequently said: O Messenger of Allah, what a beautiful prayer he is performing. The Messenger [sallalahu alaihi wa ali] replied: It was him(Iblis) who caused your forefather to be out of paradise. Ali then walked to him carelessly and shook him in a way it caused his right ribs to cross into his left ribs and his left ribs into his right ribs, and said: I’m going to kill you insha Allah. (The man) Said: You cannot till the prescribed time of my Lord becomes due. Why would you want to kill me? By Allah no one hated you but my sperms reached his mother’s womb before his dad’s. (Furthermore) I’ve shared with your haters their wealth and children which is the (lieteral interpretation) of Allah Azza WaJal saying: “mutually share with them wealth and children” (17:64) The Messenger [sallalahu alaihi wa ali] said: O Ali, he has said the truth, whoever hates you among the Qurashites is but a bastar/d, and out of the Ansaar but a Jew, and out of the Arabs but a foundling, and out of the rest of the people but a culprit, and no woman but she be of those who menstruate from her anus. He then kept silent for a while, then lifted up his head and said:O People of Ansaar, examin your kids on the quest of loving Ali, if they responded positively, (then) they are your kids, and if they refused, they are certainly not yours.
Jabir bin Abdullah said: We used to expose our kids to the love of Ali. Whomsoever among them loved him, we knew that he is (a legitimate) son of ours, and whomsoever refuses we disowned him. (Ilal al-Sharaa’ie, vol. 1, p. 171, ch. 120, narration # 7)
3. Iblees testifies to the attributes of Ali (as)
Hz Salman al Farsi (as) narrates, “Once a few munafiqeen (hypocrites) were speaking ill of Ameerul Momineen (as). As they were speaking, Iblees passed by them. When he heard them speaking badly against Ameerul Momineen (as), he stopped to listen. The munafiqeen asked him, “Who are you”? Iblees replied, “I am Ibne Marra”. The people asked him if he was listening to their discussion. Iblees said, “Curses be upon you! You are speaking ill of Ameerul Momineen(as), Ali (as) ibn Abi Talib (as) who is your Moula (master).” The munafiqeen replied, “What proof do you have the he is our Moula (master)”? Iblees replied, “O’ignorants! Are you unaware of the words of your own prophet? Whomsoever I am his Moula Ali (as) is his Moula and He (RasoolAllah saw) then prayed “O’My Lord! Be a friend to those who are friends with Ali (as). Be an enemy to those who are the enemies of Ali (as). Help those who help Ali (as). Leave those who leave Ali (as).” Upon hearing this the munafiqeen asked Iblees, “Are you also a Shia (follower) of Ali (as)”? Iblees replied, “I am not a Shia of Ali (as). However I love Him. But I am a ‘shareek’ (shareholder) in the wealth and offspring of those who hate Him.” Munafiqeen asked Iblees to tell them whatever knowledge he possessed regarding the attributes of Ali (as). Iblees said, “O’group of munafiq! I prayed to Allah more than 12,000 years while I was living amongst the jinns. When Allah destroyed the jinns, I complained to Allah of my loneliness. So Allah took me up into the heavens. I prayed to Allah for 12,000 years more while I was living in the heavens. I prayed to Allah in the gatherings with all of the other angels. Once while we were busy in the worship of Allah, a Noor passed in front of us. Upon seeing this Noor, all of the angels fell into sajdah and read the tasbeeh of saboo quddus. I was so surprised. I asked Allah “O’my Lord! Was this Noor that of a high ranking angel or of some messenger or prophet?” At that time, a voice from Allah came and said, “Neither is it the Noor of a high ranking angel nor that of any messenger or prophet”.This is the Noor of Ali (as) ibn Abi Talib (as). (Amali Sadooq page 284 hadith 6, Ilal Sharie page no. 143 hadith 9, Bihar ul Anwar ref Amali wa Ilal Sharie 39th Edition page 162 hadith 1)
Comment: Now, according to the Shi’ites, who love quote the sunni Hadith that “None loves Ali but a believer, and none hates Ali but a hypocrite”, then for them Iblis must be a Grand Believer.
We leave it up to the readers to decide judge that are the Shias correct in labeling Ahlesunnah in Nasibism? Even when Ahlesunnah preach that loving COMPLETE Ahlelbayt is necessary. And their books are filled with reports and statements regarding the virtues of Ahlelbayt.
However, we would like to thank the Shia scholars for not counting sunnis among the lovers of Ahlebayt, because since according to Shias and their hadeeth Iblis(satan) is present in the group of lovers of Ahlebayt. Thus we Ahlesunnah are more than happy to be excluded from that so called group of lovers of Ahlelbayt were Shias along with Iblis are present.