'' Our Lord ! grant us good in this world and good in the hereafter and save us from the torment of the Fire '' [Ameen]
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{in Arab} :->
Rabbanaa aatinaa fid-dunyaa hasanatan wafil aakhirati hasanatan waqinaa 'athaaban-naar/-
(Surah Al-Baqarah ,verse 201)
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ofthe Islamic world, was a foresighted and highly insightful scholar.
His sound personality and profound fear of Allah were greatly
instrumental in his being embraced by the Islamic world.
Abu Hanifa (ra) was a very intelligent sharia scholar who always kept
his mind on the remembrance of Allah , meticulously observed Allah's
bounds, avoided vain and unbeneficial talk, and concisely responded to
questions. He attached great importance to what was entrusted to him.
He was a person who kept hislower-self under control in all
circumstances. He was a person of great compassion. The objections and
unbecoming words he faced throughout his life never daunted him from
his services rendered for the cause of Allah.
He possessed a pure wisdom that Allah grantedhim. He never experience
any breakdown in his line of thought and never ran behind in
responding. If anyone acted stubbornly or raised difficulties, he
tried to teach him the morality of Islam in the most calm and gracious
manner.
Imam Hanifa devoted a great part of his life to knowledge. Among his
principles were trusting in what was reliable, avoiding the
unreliable, tending towards the one that did not stir up troubleamong
people and ensuring that no complications arose .
The method employed by Al-Imam Abu Hanifa (ra) inassessing issues was
based on the following seven principles:
Book: The pillar of the Religion and the strong rope of Almighty Allah.
Sunnah: Explanation of Allah's Book that provided details regarding
the general provisions.
The Accounts: The accounts of the Companions who transmitted the
"risalat" and personally witnessed the revelations.
Comparison: A method resorted to by sharia scholars in the absence of
evidence about an issue inthe Qur'an, the Sunnah of our Prophet (saas)
or a statement of a Companion.
Istihsan: The particular judgment of a Sharia scholar that makes it
necessary for him to abandon previous judgments he made for similar
issues relying on an evidence such as a nass (injunction), ijma, a
state of necessity, concealed qiyas or recommendations.
İjma: The consensus of sharia scholars on any issue in any age. All
scholars agreed that ijma is an "evidence".
Tradition: The practices of Muslims about any issue inwhich no nass
(injuction) exists in the Qur'an, Sunnah and the practices of the
Companions.
Al-Imam Al-A'zam, Abu Hanifa
AL-IMAM AL-AZAM ABU HANIFA, THE IMAM OF OUR SCHOOL, STATED THAT THE
DESCENT OF THE PROPHET JESUS (AS) AND THE APPEARANCE OF HAZRAT MAHDI
(AS) ARE THE "ISSUES THAT ARE IMPOSSIBLE TO DENY"
Fiqh al-Akbar and the Wasiyyat , the two risalets of Abu Hanifa, are
the most precious and earliest texts on Islamic creed. The Fiqh
al-Akbar of Abu Hanifa is the fundamental book of Ahl al-Sunnah. In
this work, Imam Azam Abu Hanifa relates that thedescent of the Prophet
Jesus (as) and the appearance of Hazrat Mahdi (as) as the "issues that
are impossible to deny":
The appearance of the dajjal (anti-Christ) and the Gog, the sunrise
from the West, the descent of Prophet Jesus (as) from the sky and
other portentsof the Day of Judgment informed by trustworthy hadiths
are right and they will happen. There are alsoother great portents of
theDay of Judgment, like the coming of Hazrat Mahdi (as). All these
happenings are correct , as brought and related by trustworthy
hadiths. and they will accordingly happen. (Translation of Fiqh
al-Akbar, Al-Imam Al-Azam Abu Hanifa, Prepared by Ali Riza Kasheli,
p.99)
The appearance of dajjal (anti-Christ) and the Gog, the sunrise from
the West,the descent of Prophet Jesus (as) from the sky andother
portents of the Day of Judgment are right, as the trustworthy accounts
relate us, and they will happen. (Abu Hanifa, Nu'man ibn Sabid
(150/767), Fiqh al-Akbar , Translated by: H. Basri Chantay, Ankara,
1982)
When the Day of Judgment will come, Prophet Jesus (as) will descend on
Earth and thus all nations will come to become a singlenation as an
Islamic nation. Before the advent of Prophet Jesus (as), Hazrat Mahdi
(as) will appear in the realmsof Mecca and Medina and then arrive to
Jerusalem. Then dajjal will come and remain with him. Prophet Jesus
(as), on the other hand, will come down from the East Minaret in
Damascus to render the dajjal ineffective and there he will make him
ineffective by a blow. When Prophet Jesus (as) descends, dajjal will
dissolve and disappear as if salt dissolves in water. Then Prophet
Jesus (as) will meet Hazrat Mahdi (as). Meanwhile they will
praytogether.
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