The Nasibis () are a group that opposes Ali ibn Abi Talib and his family, and they harm them by word or deed. The Sunnis and the Twelver Shiites agree that the Nawasib believe that Ali ibn Abi Talib was immoral, but they do not believe that Ali ibn Abi Talib was an infidel like the Khawarij. Then the Twelver Shiites expanded the term Nawasib to include all their opponents, whether they were Nawasib (who believe that Ali ibn Abi Talib was immoral) or Khawarij (who believe that Ali ibn Abi Talib was an infidel).
The view of the Sunnis on the Nawasib.
Sunnis believe that the Nasibis are those who harm the Ahl al-Bayt by word or deed, and they were an independent sect that disappeared with time.
Sunnis believe that the Shia accusation that the majority of the Companions, such as Abu Bakr al-Siddiq, Umar ibn al-Khattab, Uthman ibn Affan, the Mother of the Believers Aisha bint Abu Bakr, Abu Hanifa al-Nu'man, Imam Malik ibn Anas, Ahmad ibn Hanbal, and many other Muslim scholars and leaders, are Nasibis. This is baseless and has no basis or evidence. Sunnis consider the exchanges between some of them and Ali to be the independent opinions of just Companions, not enmity. They believe that the accusation of "you are a Nasibi" by some Shiites is similar to the accusation of "you are anti-Semitic" by Jews when heated debates arise. For example, the Shiites consider Ibn Taymiyyah a Nasibi, but there is no evidence that Ibn Taymiyyah excommunicated, reviled, or cursed Ali. In fact, he even loved him. Sunnis also believe that the Twelver Shia seek to accuse anyone who criticizes the Twelver Shia of being a Nasibi, even if they love and support Ali ibn Abi Talib and his family.
The Sunnis view the Nasibis as a group that is not upon the truth. However, Sunnis do not consider the Nasibis to be disbelievers. The reason for this is that Ali ibn Abi Talib was declared a disbeliever by the Kharijites, yet Ali ibn Abi Talib did not, in turn, declare the Kharijites to be disbelievers. Furthermore, it is worth mentioning that the majority of Sunni scholars hold the view that the Kharijites are not disbelievers, while others among them do consider the Kharijites to be disbelievers.
Twelver Shi'a Views on the Nawasib.
The Meaning of Nasb (Enmity).
According to the Shia, Nasb is not an inherent characteristic of a specific group or religious community. Rather, it describes anyone who shows animosity towards the Prophet Muhammad, his household (Ahl al-Bayt), and their descendants from Fatima. Similarly, it manifests as animosity towards their Shia followers, where this animosity is expressed through their persecution, imprisonment, torture, and the desecration of their sacred sites, and not merely disagreement in opinion.
Nasb is:
Charging someone with Nasb.
There are many ways in which the term fraud is used among Shiites. The most prominent opinions are:
The ruling on those whom the Shiites call Nawasib.
Some Shiites sometimes use the term Nasibis to describe all Sunnis, claiming that even though they do not oppose Ali and his family, they oppose his “Shiites” according to their point of view. Among the Shiite texts related to the Nasibis and their ruling are:
The nasibis and the twelver shi'a around Ali ibn Abi Talib.
The Nawasib are a group that emerged in the early Islamic era and considered Ali bin Abi Talib to be corrupt and doubted his superiority, which was considered an act of hostility. It is noted that the Nawasib differ from the Kharijites. The Nawasib and the Kharijites both agreed on hostility towards Ali, but the Nawasib considered Ali corrupt, while the Kharijites considered him an infidel. Similarly, the Nawasib accept Uthman, while the Kharijites consider him an infidel. The Ahlus Sunnah wal Jama'ah (Sunnis) believe that there are ambiguities held by the Nawasib and the Kharijites that the Twelver Shia cannot refute. According to the Sunni belief, they are the ones capable of refuting the ambiguities of the Nawasib and the Kharijites, as Abu al-Hasan al-Ash'ari said: 'The Kharijites unanimously agreed on the disbelief of Ali, while the Sunnis can deduce the falsehood of the Kharijites' statement with many pieces of evidence, but these are shared evidence that indicate the faith of the three (caliphs), and the Shi'a dispute them, so they cannot establish evidence against the Kharijites that Ali died a believer. Rather, any evidence they mention is contradicted by what invalidates it according to their principles, because their foundation is corrupt.'