(1) li-ansūnahu: literally “to seize his nāṣīyah (forelock).” It is said that ta-naṣṣa al-qawm means “the people took hold of one another’s forelocks” in a dispute. See al-Lisān, under the entry “naṣa.” Anawāṣī is the plural of nāṣīyah, the hair at the front of the head. Manāl al-Tālib, p. 57. In other manuscripts it appears as li-anḍūnahu, meaning “to cut it off and cast it away from him.” (2) This hadith is transmitted by al-Ājrī in al-Sharīʿa (p. 293), al-Lalkā’ī in Sharḥ Uṣūl Iʿtiqād Ahl al-Sunnah (no. 660, 2:396), al-Dārimī in al-Radd ʿalā al-Jahmiyya (p. 12), and al-Dhahabī in al-ʿUlū (p. 48). Al-Albānī regards its chain as ṣaḥīḥ (al-Mukhtaṣar, p. 95), and Ibn al-Qayyim includes it in Ijtimāʿ al-Juyūsh al-Islāmiyya (p. 70), attributing it to al-Ṭabarī’s Sharḥ al-Sunnah. The hadith indicates the obligation to believe in al-qadar (Divine Decree), the sixth pillar of faith mentioned in the famous Hadith of Jibrīl. The Ahl al-Sunnah wa-al-Jamāʿa hold that everything occurs by Allah’s decree and measure, and that Allah, exalted, is transcendent over the servants’ actions—as stated, “Indeed, We created every thing according to measure” (Quran 54:49) and “He created everything and determined it with precise determination” (Quran 25:2). They explain that God wills disbelief as an occurrence in the disbeliever but does not approve it as a creed. The Qadarites and Muʿtazilites, however, argued that God willed faith for the disbeliever but that person willed disbelief, thereby implying that the human will overrides God’s—an untenable position that flies in the face of clear proof (see Sharḥ al-Ṭaḥāwiyya, p. 215). The Salaf warned against delving into the hidden aspects of Divine Decree; it suffices to affirm it in general and avoid the speculative subtleties that led innovators into error. For further discussion and refutation of the Qadarites, see Abū al-Ḥasan al-Ashʿarī, Kitāb al-ʾIbāna ʿan Uṣūl al-Dīna (pp. 39–64), and Ibn Taymiyya, Kitāb al-Qadar (Majmūʿ al-Fatāwā).