Tuesday, 8 February 2011

We Only follow Qur’an and Sunnah Directly ?

“We only follow Qur’an and Sunnah Directly” ?

The most nonsensical and absurd words from Wahhabiyyah (salafi,ahlehadith…etc) who say,"We follow Quran and sunnah only". It is not possible to follow either without the scholars who related the ahadith and interpreted the quran and it's meaning via tafsir. The Prophet(s) taught the Sahaba and they the Tabi'een and so on, there is a chain of transmission in Islam.

Unless if you were there 1400 years ago? what you should be following is a tradition followed by scholars and their predecessors dating back to the Prophet(s) and if you were hidden for 400 years! you are not following Quran and Sunnah!

The following  sentence which is true indeed, but they object to something untrue. I mean the phrase:

"We only confirm what has been confirmed for Allah and his prophet without distortion without negation without a due and how without equated."

By this they mean the literal understanding of the ayat and hadiths, regardless of the context or the linguistic features.
Now I have a question about the Wahhabis and all anthropomorphists this world who deny the linguistic metaphor and metonymy in the Koran.

Did the Prophet salla Allahu alayhi wa sallam and the Prophet Musa alayhi salaam wings?

Because the Koran, the following "clear" Ayat:
إلى ما لا تمدن عينيك متعنا أزواجا منهم به ولا تحزن عليهم واخفضجناحك للمؤمنين
And let not your eyes that wander on what some of them have given a short tenancy We, and was sad not because of them too; u nd your sink n wings on the faithful .15:88
واضمم يدك إلى جناحك تخرج a digestive من أخرى غير سوء آية
And put your hand close to thy side (literally: Leaf) : it will come forth white without evil - (this is) yet another sign, 20:22
واخفض جناحك لمن اتبعك من المؤمنين
and sink your wings over the believers who follow you. 26.215
اسلك يدك في جيبك تخرج a digestive من غير سوء واضمم إليك جناحكالرهب فذانك برهانان من من إلى ربك فرعون وملئه إنهم كانوا قوما فاسقين
Put your hand in your shirt slot, and it will come forth white without evil, and pullyour arm (literally: wing) to up to you to hunt from the anxiety. The two proofs are to thy Lord to Pharaoh and his chiefs of his, for they are a people rebellious and wicked 28.32. "
The response of the Wahhabi sect should be " YES "loud, otherwise they would contradict their own rule. They should be consistent and admit that these two prophets had wings, they can also play down their testimony, as well as other heinous statements do, and that they can by saying: " do not like the wings! He has wings " or "While he has wings, like the Koran does it, but we do not know how."
But none of the Wahhabi Koran commentators, the statement we have quoted above used in this context. None of them claimed that the Prophet salla Allahu alayhi wa sallam has wings, otherwise it would be contradictory for them. And everyone else would have noticed that they tell things that are contradictory.
You, like the Ahl Sunnah scholars, the word wing as metonymy for the gentleness and the gentle handling well understood. They have used their minds this time. Because the Prophet salla Allahu alayhi wa sallam certainly had no wings, can not take this Ayat literally. By rational evidence, we know that the Prophet did not have wings, why should the term " wing "in their context metaphorically interpreted to be.
Imam al-Baydawi writes about the Aya 15:88
{} واخفض جناحك للمؤمنين وتواضع لهم وارفق بهم
u nd your sink s wing to the believers, meaning: Be humble with them and go with them into mild type.
And he writes about the Aya 20:22:
{واضمم يدك إلى جناحك} إلى جنبك
And put your hand tightly under your wings so that the pages are meant .
The same is the Ahlus Sunnah say subhanah of Allah, because Allah is one God and because of the clear evidence from the Koran and the Sunna, and from the irrefutable rational evidence is clear that we have the ambiguous Ayat not be understood literally, then we can some Terms related to Allah do not take literally, just as is the case in this example, with the wings in relation to the Prophet.

Ila Allahi wa al-Mushtaka.
and again to brother Abu al-Lazi Uweys baraka Allahu feek for the idea of this article.
Abu Bilal

لاَ تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِّنْهُمْ وَلاَ تَحْزَنْ عَلَيْهِمْ وَاخْفِضْ جَنَاحَكَ لِلْمُؤْمِنِينَ
Do not extend your eyes toward that by which We have given enjoyment to categories of the disbelievers, and do not grieve over them. And lower your wing to the believers [15:88]
“And lower your wing to the believers”
"Now draw thy hand close to thy side: It shall come forth white (and shining), without harm (or stain),- as another Sign,-
“And lower thy wing to the Believers who follow thee.”
"Move thy hand into thy bosom, and it will come forth white without stain (or harm), and draw thy hand close to thy side against fear. Those are the two credentials from thy Lord to Pharaoh and his Chiefs: for truly they are a people rebellious and wicked."
Did the Holy Prophet salla Allahu alayhi wa sallam and the Prophet Musa alayhi salaam have wings?
Now why don’t they claim here that the Prophet salla Allahu alayhi wa sallam has wings?

Wahabi/Salafi say:
"We only confirm what has been confirmed for Allah and his prophet without distortion without negation without a due and how without equated."
By this they mean the literal understanding of the ayat and hadiths, regardless of the context or the linguistic features.
YUSUF ALI: Strain not thine eyes. (Wistfully) at what We have bestowed on certain classes of them, nor grieve over them: but lower thy wing (in gentleness) to the believers.
^see the brackets...
Following translation without brackets? :
YUSUF ALI: No just estimate have they made of Allah, such as is due to Him: On the Day of Judgment the whole of the earth will be but His handful, and the heavens will be rolled up in His right hand: Glory to Him! High is He above the Partners they attribute to Him!
YUSUF ALI: The Day that the shin shall be laid bare, and they shall be summoned to bow in adoration, but they shall not be able,-
YUSUF ALI: "'Throw (the child) into the chest, and throw (the chest) into the river: the river will cast him up on the bank, and he will be taken up by one who is an enemy to Me and an enemy to him': But I cast (the garment of) love over thee from Me: and (this) in order that thou mayest be reared under Mine eye.
YUSUF ALI: "But construct an Ark under Our eyes and Our inspiration, and address Me no (further) on behalf of those who are in sin: for they are about to be overwhelmed (in the Flood)."
YUSUF ALI: Now await in patience the command of thy Lord: for verily thou art in Our eyes: and celebrate the praises of thy Lord the while thou standest forth,
...and now (brackets):
YUSUF ALI: She floats under our eyes (and care): a recompense to one who had been rejected (with scorn)!

Quote Wahabi/Salafi:
“We by default go by the literal meaning, unless there is an evidence otherwise. But without trying to think about the howness. We listen and obey and we listen and believe and we listen an accept. If Allah subhanahu wa ta'ala tells us the He has two eyes or two hands, then we listen and accept.”


“Allah has Loins Says the Old-School Hanbali”

Human loins, on the side of the rib cage and pelvis.
In a hadith found in the Sahih of Imam Al-Bukhari we find a hadith in the Book of Tafsir (commentary) under the chapter of Surat Muhammad, the first hadith that reads:

حَدَّثَنَا ‏ ‏خَالِدُ بْنُ مَخْلَدٍ ‏ ‏حَدَّثَنَا ‏ ‏سُلَيْمَانُ ‏ ‏قَالَ حَدَّثَنِي ‏ ‏مُعَاوِيَةُ بْنُ أَبِي مُزَرِّدٍ ‏ ‏عَنْ ‏ ‏سَعِيدِ بْنِ يَسَارٍ ‏ ‏عَنْ ‏ ‏أَبِي هُرَيْرَةَ ‏ ‏رَضِيَ اللَّهُ عَنْهُ ‏‏عَنْ النَّبِيِّ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏قَالَ خَلَقَ اللَّهُ الْخَلْقَ فَلَمَّا فَرَغَ مِنْهُ قَامَتْ الرَّحِمُ فَأَخَذَتْ بِحَقْوِ الرَّحْمَنِ فَقَالَ لَهُ ‏ ‏مَهْ ‏ ‏قَالَتْ هَذَا مَقَامُ الْعَائِذِ بِكَ مِنْ ‏ ‏الْقَطِيعَةِ ‏ ‏قَالَ ‏ ‏أَلَا تَرْضَيْنَ أَنْ أَصِلَ مَنْ ‏ ‏وَصَلَكِ ‏ ‏وَأَقْطَعَ مَنْ قَطَعَكِ قَالَتْ بَلَى يَا رَبِّ قَالَ فَذَاكِ قَالَ ‏ ‏أَبُو هُرَيْرَةَ ‏ ‏اقْرَءُوا إِنْ شِئْتُمْ

‏فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الْأَرْضِ وَتُقَطِّعُوا أَرْحَامَكُمْ ‏

Narrated from Abu Hurayrah that the Prophet (’alayhis salaam) said,
“Allah (SWT)created the creation and upon finishing, the Rahim (womb) got up and took hold of the loins of Ar-Rahman (i.e. The Merciful – Allah (SWT)). Allah (SWT)said to it, ‘What is wrong?’
The womb said, ‘I seek refuge with you from Al-Qatee’ah (i.e. the one who severs the ties of the family). Allah (SWT)said, ‘Would you be pleased if I bestow my favors on him who keeps your ties, and withhold My favors from he who severs your ties? The womb responded, ‘Certainly Oh Lord!’ Allah (SWT)said, “That is granted!”
Abu Hurayrah said, ‘If you want you can recite [the verse] ‘Would you then if given authority, do mischief in the land and cut the ties of kinship (arhaamukum)?’ [47:22]
This is the exact wording found in the Sahih of Imam Al-Bukhari.
To see the online version click: Here
This is the exact wording found in Fat-hul-Baari of Hafith Ibn Hajr Al-’Asqalaani as well.
That means that the Imam, upon receiving his ijaaza (certificate) of memorization with a chain back to Imam Al-Bukhari saw this same wording in the manuscripts of his time, and that he also memorized it this way from his teachers. In fact, in his explanation of this hadith he mentions:

وفي رواية ابن السكنفأخذت بحقو الرحمنوفي رواية الطبريبحقوي الرحمنبالتثنية

“And in the report of Ibn As-Sakn [are the words] ‘and seized the loins of Ar-Rahmaan’ and in the report of At-Tabari ‘[and seized] the haqwi of ar-rahmaan’.”
The point of clarifying that the phrase bi-haqwi ar-rahmaan” is in Sahih Al-Bukhari is due to the fact that Dar-us-Salaam’s print of Sahih Al-Bukhari has totally left the word out.
You can see for yourself in Volume 6 page 307, narration number 4830.
One wonders why this was left out of the Wahhabi Manuscript! ???
Now, we ask that the reader put himself in the mindset of the common pseudo-salafi.
Here we go:
“We must affirm whatever Allah and His Messenger (’alayhis salaam) affirmed for Him. We must take the attributes upon the literal, without describing the howness.”
Employing this principle, we must then affirm for Allah “loins – haqw”.
Now some of you are thinking that this was never done before, and that no sane individual would dare affirm for Allah ta’alaa “loins”.
I wish you were right, but you’re not!
The old-school Hanbali, the Imam of the Atharis, the father of the modern literalist creed, Ibn Haamid stated:
يجب التصديق بأن لله حقوا فتأخذ الرحم بحقوه
“It is obligatory to believe (or affirm) that Allah does have a loin and that the womb actually attaches itself to it.”[1]
Allah has a loin that attaches itself to a womb?
Note here that we must take this all upon the literal meaning, as Ibn Haamid did!
In the words of Ibn Al-Jawzi, “This man is utterly bereft of understanding!”
There is a perfectly acceptable metaphorical meaning that the scholars turn to in the language.
Ibn Al-Jawzi states that the reference to the womb’s clinging to the ‘loin’ of Ar-Rahmaan is to be construed metaphorically to mean a request for aid and protection.
This comes from a hadith in the two Sahihs reported from ‘Aa’ishah that the Nabi (’alayhis salaam) said, “The womb (rahim) is suspended (mu’allaqa) from the throne (’arsh), and it says, ‘Those who strengthen me, Allah will strengthen them, and those who weaken me Allah will weaken them!”
Imam Al-Bayhaqi states, “The loin (haqw) is equated with the loin-cloth (izaar), so the hadith means that the womb is attached to Allah’s ‘izz (power and might).
In what follows is the rest of the words of Imam Ibn Al-Jawzi regarding this narration:
Ibn Hamid said: “It is obligatory to believe (or affirm) that Allah does have a loin and that the womb actually attaches itself to it. We also believe that Allah has a side (janb), for the Qur’an states:

أَن تَقُولَ نَفْسٌ يَا حَسْرَتَى علَى مَا فَرَّطتُ فِي جَنبِ اللَّهِ وَإِن كُنتُ لَمِنَ السَّاخِرِينَ

‘Alas for me, for I have neglected Allah’s side (janb), and was amongst those who mocked![2]
This man is utterly bereft of understanding! How can one be neglectful of someone’s literal ’side’?
He then went on to maintain that attachment (ta’alluq) implies proximity and even contact (mumaassa) with [Allah 's] loin, since it is reported in a tradition that Allah permitted Dawud to draw near enough to be able to touch a part of Him.
The Qaadhi [Abu Ya'laa] went even further [in his commentary] on this saying, but he added the caveat: [the reference to Allah 's loin] does not mean that he [literally] possesses such an organ or that He is made up of parts; the womb’s taking hold of [Allah 's loin] does not imply bodily organ or a multiplicity of parts, nor does it imply union (ittisaal) or contact (mumaassa). He then went on to contradict these confused comments by adding: “The expression rahim (womb) is an ellipsis that stands for dhur-rahim (one devoted to kinship); it is the womb who clings to the loin of Ar-Rahman. Thus, in the text of the tradition, the mudaaf (governing word) of the construct phrase is suppressed and the object of the phrase (mudaaf ilayh) stands by itself, for it makes no sense to attribute an act of ‘clinging to’ or ‘attaching oneself (ta’alluq)’ to the womb. Rather, what is meant is that the person devoted to kinship (dhur-rahim) attaches himself to the loin [of Allah].
Ibn Al-Jawzi comments upon this saying, “This is an addition to the tashbeeh (anthropomorphic) and tajseem (corporealist) interpretations! Discussion with such people is vain, for as the addage goes: ‘Without reason (’aql) there can be no meeting of minds [qiraan].” If the one possessing rahim-being a body-is attached, then to what is it attached to?
We seek in Allah refuge from this evil understanding!
[end quote from Kitaab Akhbaar As-Sifaat]
[1] Ibn Al-Jawzi reports this from Ibn Haamid in his Kitab Akhbaar As-Sifaat beneath the commentary of the thirty fourth tradition, point number 177.
[2] 39:56
Quote,Wahabi/Salafi say:
“We affirm and believe in what Allah Ta'ala has said about Himself in the Qur'aan, what His Prophet, Muhammad (sal-allahu 'alayhi wa salam - peace and blessings be upon him), said about Him and how the Salaf (May Allah be pleased with them) understood His Sifaat without
taw'il (interpreting their meanings into different),
tashbih (giving resemblance or similarity in any specific creatures),
ta'til (completely ignoring or denying them),
tafweed (tawfid - to relegate the meanings) and
takeef (takif - asking how)”

"Today We forget you as you have forgotten this day of yours" (Qur'an 45:34)
Now by the above wahabi standards:They are saying that ‘Salafi God’ can forget and thus ‘Salafi God’ is imperfect!
But thy (wahabis) forget this verse:
(The angels say:) "We descend not but by command of thy Lord: to Him belongeth what is before us and what is behind us, and what is between: and thy Lord never doth forget,-
“Your Lord is never forgetful”.
Qur’an 19:64.

Forgetting: We have mentioned above the Qur'anic verse, "Today We forget you as you have forgotten this day of yours" (Qur'an 45:34), which the early Muslims used to interpret figuratively, as reported by a scholar who was himself an early Muslim (salafi) and indeed, the sheikh of the early Muslims in Qur'anic exegesis, the hadith master (hafiz) Ibn Jarir al-Tabari who died 310 years after the Hijra, and who explains the above verse as meaning: "‘This day, Resurrection Day, We shall forget them,’ so as to say, ‘We shall abandon them to their punishment.’"
Now, this is precisely ta’wil, or interpretation in other than the verse’s ostensive sense.
Imam Al-Tabari ascribes this interpretation!
We read in the famous book Forty Hadith Qudsi, this hadith copied from Sahih Muslim as its Salafi authors state:

Hadith Qudsi 18:
“I fell ill and you visited Me not."
‘Salafi God’ ‘Sick God’ ?
"I asked you for food and you fed Me not."
‘Salafi God’ begs for food?
"I asked you to give Me to drink and you gave Me not to drink.”
'Salafi God’ gets thirsty?
...and then they drivel by saying :
"We only confirm what has been confirmed for Allah and his prophet without distortion without negation without a due and how without equated."
Not to be taken literally:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah said: Allah (mighty and sublime be He) will say on the Day of Resurrection:

O son of Adam,
I fell ill and you visited Me not. He will say: O Lord, and how should I visit You when You are the Lord of the worlds? He will say: Did you not know that My servant So-and-so had fallen ill and you visited him not? Did you not know that had you visited him you would have found Me with him?
O son of Adam, I asked you for food and you fed Me not. He will say: O Lord, and how should I feed You when You are the Lord of the worlds? He will say: Did you not know that My servant So-and-so asked you for food and you fed him not? Did you not know that had you fed him you would surely have found that (the reward for doing so) with Me?
O son of Adam, I asked you to give Me to drink and you gave Me not to drink. He will say: O Lord, how should I give You to drink when You are the Lord of the worlds? He will say: My servant So-and-so asked you to give him to drink and you gave him not to drink. Had you given him to drink you would have surely found that with Me.


“Everything will perish save His face”.

Qur’an 28:88

This verse has been a source of serious concern to Salafis since Ibn Taymiyyah. Some of them, like Ibn Kathir, have broken their own three golden rules and interpreted “His face” as “Himself”.

This thus puts them within the brackets of their own takfeer. Others are more rigid. They maintain that Allah (swt) will indeed perish up to the face. He will perish in a manner different from that of His creatures. However, the effect will be one – destruction. One of such hardliners is Al-Albani.

Al-Albani was asked:

“You have heard me raise doubt to the matter that Al-Bukhari might say such statement that the meaning of ‘face’ in Allah’s saying (And there will endure forever the Face of your Lord), is property”. The questioner learnt that Al-Bukhari had metaphorically interpreted Qur’an 28:88 (as the full conversation between them evidences) and Qur’an 55: 27-28, saying “face” meant “property”.

Al-Albani became very angry and barked:
“O brother! A believer Muslim should never state such words!”Fatawa Al-Albani, p. 522.
When the questioner persists, Al-Albani told him frankly- the verse has a literal meaning and the implication of that does not matter. 

This is how he puts it:
“The most important thing is saving Al-Bukhari from claims of metaphorically interpreting the verse”. Fatawa Al-Albani, p. 522.

Therefore, the implication of the literal interpretation of those verses in unimportant. It is part of their banned knowledge. However, Al-Bukhari must be portrayed, at all cost, as a literalist! This is surprising. How can a person of the caliber of Al-Albanni in Salafi hadithology claim that Al-Bukhari never made such claims?

What about this one:

“‘His face’ mentioned in Allah’s saying
‘Everything will perish save His face’ stands for His property”.
[Sahih Al-Bukhari, vol. 6, p. 17.]

Al-Albani goes to extreme of calling anyone who interprets Qur’an 28:88 and Qur’an 55:27-28 or any other verse or Hadith metaphorically a kafir.
What will his successors today say about Ibn Kathir and Al-Bukhari?
But – why did Al-Albani lied so shamelessly, like Ibn Tamiyyah, Ibn Baz and other Salafi Imams?
What were they all trying to conceal?
Also whenever Wahabis run towards Aqwaal of scholars in opposition to Matn of hadith then they are contradicting their own principle of :

“We only follow Qur’an and Sunnah directly”?

Taken literally means 'Salafi God' is in need of Two Eyes, Two Shins, and Two Hands...etc
Even if you believe that the Hand of Allah is not a hand. And if it is a hand then it must be like other hands otherwise how else can it be a hand and not like any other hand?

In the verse, "And the sky We built with hands; verily We outspread [it]" (Qur'an 51:47)
al-Tabari ascribes the figurative explanation (ta’wil) of with hands as meaning "with power (bi quwwa)" through five chains of transmission to
Ibn ‘Abbas, who died 68 years after the Hijra,
Mujahid who died 104 years after the Hijra,
Qatada [ibn Da‘ama] who died 118 years after the Hijra,
Mansur [ibn Zadhan al-Thaqafi] who died 131 years after the Hijra, and
Sufyan al-Thawri who died 161 years after the Hijra (Jami‘ al-bayan, 27.7–8).
I mention these dates to show just how early they were.
“O Iblis! What prevents you from prostrating yourself to one whom I created with both My Hands”? Qur’an 38:75.
“Do they not see that we have created for them of what Our Hands have created, the cattle, so that they are their owners”.
Qur’an 36:71
Of the Qur'anic verse, "On a day when shin shall be exposed, they shall be ordered to prostrate, but be unable" (Qur'an 68:42),

al-Tabari says, "A number of the exegetes of the Companions (Sahaba) and their students (tabi‘in) held that it [a day when shin shall be exposed] means that a dire matter (amrun shadid) shall be disclosed" (Jami‘ al-bayan, 29.38)—the shin’s association with direness being that it was customary for Arab warriors fighting in the desert to ready themselves to move fast and hard through the sand in the thick of the fight by lifting the hems of their garments above the shin.
This was apparently lost upon later anthropomorphists, who said the verse proved ‘Allah has a shin,’ or, according to others, ‘two shins, since one would be unbecoming.’
Al-Tabari also relates from
Muhammad ibn ‘Ubayd al-Muharibi, who relates from
Ibn al-Mubarak, from
Usama ibn Zayd, from
Ikrima, from Ibn ‘Abbas that shin in the above verse means "a day of war and direness (harbin wa shidda)" (ibid., 29.38).
All of these narrators are those of the sahih or rigorously authenticated collections except Usama ibn Zayd, whose hadiths are hasan or ‘well authenticated.’

Of the hadith related in Sahih al-Bukhari from Abu Hurayra that the Prophet (Allah bless him and give him peace) said, Allah Most High laughs about two men, one of whom kills the other, but both of whom enter paradise: the one fights in the path of Allah and is killed, and afterwards Allah forgives the killer, and then he fights in the path of Allah and is martyred, the hadith master al-Bayhaqi records that the scribe of Bukhari [Muhammad ibn Yusuf] al-Farabri related that Imam al-Bukhari said, "The meaning of laughter in it is mercy" (Kitab al-asma’ wa al-sifat, 298).

The hadith master (hafiz) Ibn Kathir reports that Imam al-Bayhaqi related from
al-Hakim from Abu ‘Amr ibn al-Sammak, from Hanbal, the son of the brother of Ahmad ibn Hanbal’s father, that Ahmad ibn Hanbal figuratively interpreted the word of Allah Most High,"And your Lord shall come . . ." (Qur'an 89:22), as meaning "His recompense (thawab) shall come."

'Salafi God'
puts his “foot” in hell?
Narrated Anas: The Prophet said, "The people will be thrown into the (Hell) Fire and it will say: "Are there any more (to come)?' (50.30) till Allah puts His Foot over it and it will say, 'Qati! Qati! (Enough Enough!)'" [Saheeh Bukharee: 6.60.371]
Narrated Abu Huraira:
(that the Prophet said) "It will be said to the Hell, 'Are you filled?' It will say, 'Are there any more (to come)?' On that Allah will put His Foot on it, and it will say 'Qati! Qati! (Enough! Enough!)." [Saheeh Bukharee: 6.60.372]
"The Fire (Jahannam) will not cease to be thrown into, and it will say: 'Is there more?' until the Lord of Might (Rabb al-`izzat) places into it His 'qadam' [lit. "Foot"],"
Hasan al-Basri (r) said that 'qadam' means those whom God has sent forth (qaddamahum Allah) from the most evil of creatures, and has established as inhabitants of the Fire.
Others have said that the 'qadam' are a creation which God creates and then casts into the Fire. It is confirmed by what is found in the sound narrations: "Paradise will remain partly vacant until God gives rise (yunshi') to a special creation and makes them dwell in it and fill it."
Another sound narration has "His 'qidam' (timelessness)," and another narration has:
"Until the Lord of Power (al-Jabbar) places his 'rijl' [lit. "Leg"]..." 'Rijl' is an expression to mean a large assembly (jamaa`a), and it is said: "A 'rijl' of locusts have fallen upon us."]

(Daf Shubah al-Tashbih bi-Akaff al-Tanzih)

“Qadi [Abu Ya la] relates about Mujahid that he said,

“When the Day of Resurrection comes, David, upon him be blessing and peace, will mention his oversight and God, Exalted be He, will say, “Come to Me!” Then he will say, “O Lord! But my oversight! My offense!” Then He will say, “Get behind me!” Then he will say, “O Lord! But my offense!” Then He will say, “Take hold of My foot!””

And in one wording on the authority of Ibn Sirin he said, “Verily God, Exalted be He, will bring David close until he places his hand on His Thigh.”

It is unbelievable that one would attribute such a thing to the One True God, Glorified and Exalted is He, with the statements of one of the disciple’s of the Prophets companions, while it has not been soundly established that it is transmitted by them!
If it were sound, they would be relating it from the People of the Book as Wahab ibn Munabbih mentions.
But, Qudai [Abu Ya’la] said, “We hold it on its literal meaning, because we are not affirming a foot or thigh that would be a limb.”
This is simply amazing! They have completed the structure of the body by affirming a thigh, a shin, a face, two hands, fingers, a little finger, a thumb, ascent, and descent.
[Then] they say, “They are construed according to their apparent meanings,” but qualify by stating, “While they are not limbs.”
Would any sane person really affirm for God, Exalted be He, a back, a front and a thigh?
We should not even make the effort to sit and speak with such people as these, since we know what the thigh is. But they immediately jump and say, “It isn’t a thigh. And they back side isn’t a back side.” No one should seek to have any form of intelligent conversation with these people, for they only will insult your intelligence and speak to you as children.”
[Abd Al-Rahman Ibn Al-Jawzi, (The Attributes of God, page 80-81)]