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The first person of Ba 'Alawi sada to acquire the surname al-Haddad (The Ironsmith) was Imam al-Haddad's ancestor, Sayyid Ahmad bin Abu Bakr. The Sayyid, who lived in the ninth century of the Hijra , took to sitting at the ironsmith’s shop in Tarim much of the time, hence he was called Ahmad al-Haddad (Ahmad the Ironsmith).
Malik ibn Anas (Arabic: مَالِك بْن أَنَس, romanized: Mālik ibn ʾAnas; c. 711 –795) was an Arab Islamic scholar and traditionalist who is the eponym of the Maliki school, one of the four schools of Islamic jurisprudence in Sunni Islam.
Ahmad Mashhur al-Haddad (Arabic: أحمد مشهور بن طه الحداد) was a Sunni Islamic scholar from Qaydun in Wadi Dawan, Yemen. He followed the Ba 'Alawiyya way of teaching and spent years proselytizing in East Africa, where he contributed to the establishment of mosques and schools.
The reworking by Ibn al-Jawzi focused on the re-examination of the existing hadiths, elimination of weak and disputed hadiths and their replacement with the authentic and sound ones so that the integrity of the book was not compromised. Minhaj al-Qasidin was a fairly thick book and it was summarized in the form of Mukhtasar by Imam Ibn Qudamah.
[3] [4] The best-known example of this genre is Imam Nawawi's Forty Hadith, which was written to include all the fundamentals of the sacred Islamic law. Khomeini completed his collection in 1939, and it was first published in 1940. [1] He quotes the Arabic text of each hadith in the book with its Persian translation and discusses its various ...
The book (and the genre) was noteworthy for rupturing the "organic link between Islamic tradition and the last days of the world", [141] using Western sources (such as Gustave Le Bon and William Guy Carr) that previously would have been ignored; and lack of Sahih Bukhari (i.e. top quality) hadith (he does quote Ibn Kathir and some hadith ...
Change can be difficult to process, but Angelou offers a thoughtful reframing: “We delight in the beauty of the butterfly, but rarely admit the changes it has gone through to achieve that beauty.”
Some of these changes of destiny, thus, are brought about by man himself, who can through his free will, his decisions, and his way of life lay the groundwork for a change in his destiny as has been pointed out in the verse: Truly, God will not change the condition of a people as long as they do not change Their state themselves. (Q.13:11) [61]