Nasai

1219. Commentary:

➊ By "Jahiliyyah" is meant the customs prior to Islam. Generally, their foundation was upon ignorance (Jahiliyyah), hence they are referred to as such.

➋ "It is a baseless thing." That is, it has no foundation; it is merely a delusion of the heart. Some have also interpreted this phrase to mean: "Such thoughts do come to the heart, and there is no sin in that. However, one should not refrain from their work or actions based on such thoughts."

➌ "Kahin" refers to one who claims knowledge of the unseen, whether they do so with the help of jinn, or through astrology, lines and marks, or through mere conjecture and estimation. Since the truth of their statements is not certain, it is prohibited in Islamic law to ask them or to believe in what they say. Their false statements often become a cause of discord and corruption in mutual relations, and the creed itself is corrupted. However, sometimes a person who reaches the correct conclusion due to insight (firasah) and intelligence is also called a "kahin," though this is not blameworthy, especially when their statement is proven absolutely correct by other evidence. For example, the well-known incidents of Sulayman alayhis salam, Muhammad sallallahu alayhi wa sallam, Umar and Ali radi Allahu anhuma, and Qadi Shurayh and Iyās rahimahuma Allah, etc. But even the statement based on insight is only correct when it is later proven true; otherwise, the statement of a person of insight cannot be blindly accepted. In any case, soothsaying (kahānah) is forbidden, as is believing in it, and likewise, taking bad omens (tatayyur) is also forbidden.

➍ "A prophet used to draw lines." And Allah knows best how he used to draw those lines, and what calculation it was; there is no explicit clarification anywhere. Therefore, this is absolutely prohibited in Islamic law.

➎ "It is not permissible to speak to people in any way during prayer." The mentioned Companion was not aware of this ruling at that time, so he was excused and was not ordered to make up the prayer. Otherwise, the Prophet's words explicitly prove that in such a case, the prayer would not be valid.

➏ "Jawaniyyah" is the name of a place near Mount Uhud, north of Madinah Munawwarah.

➐ "A great mistake," because the slave girl was helpless before the wolf and was innocent.

➑ "In the sky." From the mentioned hadith, it is understood that it is permissible to ask someone: "Where is Allah?" and in response, it is permissible to mention the sky or the Throne. This does not entail any disrespect to Allah. Similarly, it is permissible to point upwards towards Allah, and to mention His being established (istiwa) over the Throne. By this, Allah does not become dependent on any place nor is He confined within it. There are parallels to this in the Noble Qur'an and authentic ahadith, for example: Allah says: «أَأَمِنْتُمْ مَنْ فِي السَّمَاءِ» [الملك : 17 : 67] Likewise, «الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى» [طه : 5 : 20] and in the noble hadith: «ارحموا أھل الارض یرحمکم من في السمآء» [سنن أبي داود ، الأدب ، حدیث : 4941] Some people, whose concern for Allah exceeds even that of Allah and His Messenger sallallahu alayhi wa sallam, do not consider such expressions permissible regarding Allah, but this is due to their ignorance. In these matters, the correct position is that of the Salaf Salihin (the Companions and Followers) and the hadith scholars: that the attributes of Allah which are established by the Noble Qur'an and authentic, explicit ahadith should be accepted without hesitation, should be spoken as they are, and no interpretation (ta'wil) should be made, nor should there be any debate about them, because these matters are beyond human intellect. Their reality should be consigned to Allah the Mighty and Majestic. Neither should resemblance (tashbih) be made nor denial (ta'til); rather, one should await the Day of Judgment, when everything will become clear and apparent before the eyes—lest there be regret on that Day.

➒ "This is a believing woman." It is understood from this that if a slave is to be freed as expiation or otherwise, he or she must be a believer. In several places in the Noble Qur'an, this condition is mentioned: «تَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ» [النسآء : 92 : 4] In other places as well, this condition will be considered valid. In voluntary emancipation, it is preferable to free a believer, though not obligatory.

➓ One should treat servants and employees with gentleness and compassion. If harshness occurs occasionally, their hearts should also be comforted.