Despite ‘Alī b. Abī Tālib’s (d.40/660) high esteem amongst most Muslims, some historically viewed him with contempt. Shortly after ‘Alī’s assassination, the Umayyads established their dynasty and apparently facilitated the circulation of anti-Alid rhetoric and propaganda in the public domain. However, the subsequent formation of orthodoxy within Sunnism was a process that required not only the inclusion of pro-Alid sentiments, but the repudiation of anti-Alid elements within the community and its eventual extinction (see Muhammad Qasim Zaman, Religion and politics under the early ʻAbbāsids. Leiden: Brill, 1997, p.33-5; Scott Lucas, Constructive Critics, Ḥadīth Literature, and the Articulation of Sunni Islam. Leiden: Brill, 2004; E.I.2, s.v. “’Uthmāniyya”). Muslim scholars have classified some early expressions of anti-Alid sentiment as naṣb. Naṣb in this technical sense has been described in various ways. One who held contempt (bughḍ) for ‘Alī and by extension, his family, was identified as nāṣibī (pl. nawāṣib, nāṣiba). A nāṣibī sought to cause pain to Alids through words or deeds and sometimes defended his anti-Alid sentiment as a virtue or theological principle. Nawāṣib who considered Alids heretics or evil in the sight of God are criticized in biographical literature more sternly than others who were simply rivals of ‘Alī or his descendants. In light of numerous studies on early Shīʻism, this paper elucidates anti-Alid sentiment (naṣb) as an opposing, concurrent social and literary phenomenon that has hitherto been ignored in academia. This paper identifies the reasons for which individuals were accused of naṣb and attempts to distinguish between anti-Alid and anti-Shīʻī sentiment. The paper utilizes the work of two scholars who wrote extensively on the corpus of beliefs identified with naṣb and sometimes validated them to the extent that they were accused of naṣb themselves: ʿAmr b. Baḥr al-Jāhiẓ (d. 255 AH/869 CE) and Aḥmad ibn Taymiyya (d. 728/1328). A case study that compares primary source material with the work of al-Jāhiẓ, a contemporary to nawāṣib, and ibn Taymiyya, whose anti-Shīʻī polemics led him to rely on the naṣb tradition, allows one to identify common motifs in its characterization. This paper illuminates the crimes, sins, and derisive epithets that anti-Alid Muslims associated with ‘Alī to supplement other studies regarding his edification and rehabilitation in the early Islamic intellectual tradition.