Maraj al-Qibl Commentary on the Ladder of Access to the Science of Fundamentals

Description

Book description:

• Author's name: Sheikh Hafez bin Ahmed Al-Hakami

• Number of pages: 387 pages 

• The subject of the book: Maraj al-Qibl Commentary on the Ladder of Access to the Science of Fundamentals

The contents of the book:

1. Introduction (by the investigator)

2. Author's translation

3. Text of the access ladder system

4. (The sermon of the book in which Allah is praised by His beautiful names and attributes) 

5. In that there is no goodness, happiness, or success except by knowing God Almighty and His monotheism

6. Different Islamic sects

7. Survivor band 

8. The reason for organizing the text (Salam al-Aqsl) and composing the commentary (Maarij al-Qibl)

9. The bottom line on the interpretation of the bismillah

10. The saying about praising, thanking, and seeking help from God 

11. Saying the word martyrdom 

12. Saying the prayer and introducing the family and friends

13. Introducing the topic of the book

14. (Introduction): The slave knows what he was created for, and the first thing that Allah imposed on him

15. Worship is an umbrella name for everything that Allah loves and approves of.

16. Verse (And your Lord took from the sons of Adam from their backs their offspring and testified against themselves) 

17. After this covenant that God made with humans, He sent messengers to them.

18. Tawhid is divided into two types: The first is Tawhid of knowledge and proof (the second type of Tawhid of intention and demand)

19. Mention of a debate between God's messengers and His enemies (And did you not see the one who argued with Abraham in his Lord?)

20. Another debate between Moses and Pharaoh (And Pharaoh said, "What is the Lord of the Worlds?) 

21. What the Imams and others quoted in this section

22. God's Beautiful Names

23. God's names are not limited to the ninety-nine

24. The Names of God signify what they really are - conformity, implication, and obligation

25. God's names are uncreated 

26. Meaning of the Hadith: Allah has ninety-nine names, and whoever memorizes them will enter Paradise.

27. Interpretation of the verse: "And shun those who blaspheme his names.

28. Proof of God's attributes as described by Himself and His Prophet

29. Proving God's Sovereignty

30. One without beginning, the other without end

31. The One and Only in His divinity, Godhead, names and attributes

32. The Almighty, who is omnipotent, omnipotent, and omniscient

33. The Eternal One with His Self, Names, and Attributes, the Samad, to whom creatures turn for help in their needs

34. Righteousness in word and deed, who dominates his servants by their deeds

35. The Most High and the Most Powerful

36. The one who has the highest and supreme status by the Book, the Sunnah, and the consensus of the angels, messengers, and their followers

37. His enthronement on the throne

38. The Qur'an's declaration of God's supremacy

39. The Qur'an and Sunnah state that God is in the sky 

40. Declaring that some things are special to him

41. Lifting, ascending, and ascending to Him 

42. Our Prophet's Miraj to the Sidrat al-Muntaha and to wherever Allah wills

43. Hadith: Our Lord descends every night to the lower heavens

44. Raising the hands and eyes to the Almighty in the hadiths of qunut, istisqa' and supplication

45. The Prophet (peace be upon him) pointed to the top in his Hajj al-Wada'a sermon with his finger and with his head

46. The texts on the mention of the throne, its description, its attribution to its creator, and that the Almighty is above it

47. Pharaoh's denial of Moses that his god is in the sky 

48. Sayings of the Companions on the attribute of height

49. The statements of the followers and those after them from the Ahl al-Sunnah wa al-Jama'ah on the attribute of the Supreme

50. Abu Hanifa, Ibn Jurayj, Ozai and others

51. Another layer is Jarir ibn Abdul Hamid, Ibn Shaikh, Ahmad ibn Hanbal and their ilk

52. The class of Shafi'i, Ahmad, Al-Qaqanabi, and Muhammad ibn Mus'ab al-'Abed

53. The class of Muzanni, Muhammad ibn Yahya al-Dhahli, and Imam Bukhari

54. The class of Zakaria ibn Yahya al-Saji, Hammad al-Bushanji, and Ibn Khuzaymah

55. Another class of Imams of Islam and Sunni scholars

56. Nasr al-Maqdisi's Tabaqat Nasr al-Maqdisi, Abdul Qadir al-Jilani in Kitab al-Ghunya, and Qurtubi

57. Proximity and proximity do not negate superiority

58. The Qayyum is Qayyum by itself, Qayyum for others, and all things are dependent on it 

59. The Almighty's uniqueness in will and volition

60. The meaning of the verse is: Whoever Allah wills, He wills to lead him astray, and whoever wills, He wills to set him on a straight path.

61. What Allah obliges His servants to praise Him for His wisdom in His creation and command 

62. Reconciling the fact that God does not necessitate corruption with the fact that it is His will 

63. Why didn't he make them all obedient and guided? What is the wisdom of estimating bad deeds when God hates them?

64. Proving God's Sight and Hearing

65. Talking about divine knowledge

66. God is self-sufficient, and everything else is dependent on Him

67. God's words

68. God speaking to His servant and messenger Moses ibn Imran

69. Divine speech is beyond counting, enumerating, and mortality 

70. God's words in His wise book are the same as His words, not created and not an anecdote about His words.

71. The Origin of the Creation of the Qur'an

72. What the Sunni Imams said about the Qur'an and the judgment of the Jahmiyyah

73. The verbalists are Jahmiyyah, those who say: "My verbalization of the Qur'an is created.

74. Back to the Hadith al-Nuzul 

75. Verse: Are they waiting for Allah to come to them in a shade of clouds?

76. Believers seeing their Lord on the Day of Resurrection The increase in the verse "For those who have done well, there is good and increase.

77. is looking at the face of God. 

78. The tradition of the companions of the Messenger of Allah (peace and blessings of Allah be upon him) in this chapter

79. What the followers said about it 

80. The sayings of the four imams, their classes, and their sheikhs

81. You must believe in the attributes in the Qur'an and pass them on as you are

82. It is obligatory to believe in the attributes contained in the Sahih al-Sunnah and pass them on as you are 

83. Avoiding misrepresentation, disruption, characterization, and representation

84. The people of tawheel abandon a thousand evidences and cling to what is attributed to Al-Akhtal, a Christian, on the equilibrium

85. This type of monotheism is the Tawhid of Proof

86. The latecomers' increase in the number of adjectives and the fact that they are not intended

87. There are five sects in the unification of knowledge and proof: The first is a negative one that proves something that is the same as negation 

88. The second sect is the Halulites, who claim that their idol is everywhere by itself. .

89. The third sect, the Federalists, who say that all existence is God

90. The fourth sect is the deniers of fate, and they are two groups

91. The fifth sect is the Jabariyyah, who believe that proving the act of the slave is the same as polytheism.

92. There are seven sects who disagree with Ahl al-Sunnah on the Qur'an:

93. The first is the Federalists, who say that every word in existence is the word of God, even cursing and swearing

94. The second (philosophers), followers of Aristotle, say: God's words are an overflow from the active mind 

95. The third (Jahmiyyah) are the deniers of attributes who say: God's words are created

96. The fourth (Kalabiya) say: The Qur'an is a self-contained meaning that is not related to ability and will

97. Fifth, the Ash'ariyah say: It is a single meaning that exists within God

98. Note that Ash'ari is different from al-Ash'ari, and that al-Ash'ari returned to the doctrine of the Salaf

99. The sixth (Karamiyyah) say: It is related to the will and occurs after it was not

100. Seventh (The Salafis say: It is an old attribute that is not related to ability, will, etc.

101. The origin of the dispute between the sects is whether God speaks with or without his will

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