পৃষ্ঠা 248: তৃতীয় অধ্যায়: কিয়ামতের মহা আলামতসমূহ (মাহদী, দাজ্জাল, ঈসা (আ.), ইয়াজুজ-মাজুজ, পশ্চিমাকাশে সূর্যোদয়)

and pray two rak'ahs beside it, and call out: 'O guardian of the chest of Abu al-Qasim al-Qushayri! Hand over the chest to me, for I am Jesus son of Mary, and I have killed the Dajjal.'

So Jesus (peace be upon him) will go to the Oxus River (Jayhun), pray two rak'ahs, and say just as Gabriel commanded him. Thereupon, the water will part and the chest will emerge; he will take it, open it, and find within it a copy of the Qur'an and a thousand books, and through that book he will revive the Sacred Law.

Then Jesus (peace be upon him) asked Gabriel: 'By virtue of what did Abu al-Qasim attain this station?' He replied: 'Through the pleasure of his mother.'

Quoted from the book 'Anis al-Julasa'.' [End of quote]

Shaykh Ali said: 'It is not hidden that this, along with its feebleness and grammatical corruption, is the concoction of certain heretics striving to corrupt the religion. Its implication is that al-Khidr, regarding whom Allah the Exalted said: {So they found one of Our servants whom We had granted mercy from Us and whom We had taught knowledge from Us} (Surah al-Kahf: 65), and from whom Moses (peace be upon him) had learned, would become one of the students of Abu Hanifah! Furthermore, Jesus (peace be upon him), who is one of the resolute Messengers (Ulu al-Azm), would take the rulings of Islam from the student of a student of Abu Hanifah! And how astonishingly quick was the comprehension of this student, who acquired from al-Khidr in three years what al-Khidr had learned from Abu Hanifah during his life and after his death in thirty years! Even more astonishing is that Abu al-Qasim al-Qushayri is not even counted among the ranks of the Hanafi scholars! Furthermore, how strange that al-Khidr, having lived into the era of the Prophet (ﷺ), did not learn the laws of Islam from him, nor from the learned noble Companions, such as Ali (may Allah be pleased with him), the gate of the city of knowledge and the best judge among the Companions, Zayd, the most knowledgeable in inheritance, Ubayy, the best reciter, or Mu'adh ibn Jabal, the most knowledgeable among them regarding the lawful and the prohibited; nor from the great Successors (Tabi'in), such as the Seven Jurists, Sa'id ibn al-Musayyib in Medina, Ata in Mecca, al-Hasan in Basra, or Makhul in the Levant (al-Sham); yet he remained content with his ignorance of the Shari'ah until he learned its issues in the latter part of Abu Hanifah's life!'

He said: 'This is something whose falsehood is not hidden even from those of feeble intellect, to the extent that scholars of other schools took this statement as a subject of mockery, using it as proof of the lack of intellect among the Hanafi group, unaware that not a single one of the Hanafis ever accepted this notion whatsoever.'

Furthermore, were I to address the errors in its premises and meanings contained in its narrations, which demonstrate the deficiency of the author's intellect...'