Allah has granted this book such a widespread popularity that it is difficult in many countries to find a masjid without a copy. it is a book of virtues and as such there is no doubt that one can read it and practice on the virtues mentioned therein, even if they are from weak hadiths. The Fada’il A’mal is not a book of juristic laws. Imam Tirmidhi has demonstrated in his Sunan as to how so many fiqhi rulings have been based on not-so-strong narrations. This would create great difficulty in regard to the din. If one takes the approach of shunning every book that contains weak hadiths would be left with very few books to benefit from. Likewise the weak hadith should not contradict an established principle of Shari’a or go against the spirit of the teachings of Islam (See Tadrib al-rawi). For instance, the weakness should not be extreme that it is bordering on fabrication or the hadith should not be a spurious one. There were also other conditions for accepting weak hadith.

We learn from this statement that the scholars were more relaxed in the case of using weak hadith in virtues, but were very strict when it came to aspects of belief or fiqhi rulings. Great hadith experts such as Imam Ahmad ibn Hanbal, Ibn al-Mahdi, ‘Abdullah ibn al-Mubarak said, “When we narrate in regards to the lawful and unlawful we exercise extreme strictness and when we narrate in regards to virtuous and the like (stories and narratives) then we are more lenient. It was accepted among them that works on the subject of virtues and fada’il did not have to meet the same levels of authenticity as was needed in discussions on the belief system of Islam or the laws and rulings of the lawful and unlawful. The approach of the classical scholars was not such. Individuals have risen in the last century who have attempted to “purify” the books of the pious predecessors by sifting the weak hadiths from the authentic (many a time with great injustice) and have published the classical collection under new titles such as Sahih Sunan al-Tirmidhi, Sahih Sunan Ibn Maja, etc. What we understand from this is that it is not a crime to relate weak hadiths, as some like to advocate. Furthermore, despite the rigorous authentication of the Sahih of Imam Bukhari, his other works such as al- Adab al-Mufrad and Juz’ al-qira’a khalf al-imam contains many weak narrations. However, these works have been overwhelmingly accepted by the majority of traditional scholars of Islam throughout the centuries. Besides these, popular works such as the Ihya ‘ulum al-din of Imam Ghazali is one in which Allama ‘Iraqi has judged many hadiths to be weak.

This is the case with Sunan al-Tirmidhi, Ibn Maja, al-Bayhaqi, al-Mustadrak of Imam Hakim, Mishkat al-Masabih, al-Tarqhib wa al-tarhib, etc. In fact many of the great hadith collections contain weak hadiths.

Prophet Muhammad classified Ilm(Knowledge) into two types.In the name of Allah most Gracious Most Merciful.Īlong with many sahih hadiths, Fada’il A’mal is also known to contain a number of weak hadiths. ITC, that means if every one didn't do it all the Muslims will have a iniquity < but if some one learn it, There is no sin on them. from the Phenomenas of interest the Islam with science that he make it a fard-kifaya ( فرض كفاية ) like Medical science and sociology. Say: 'Do you have any knowledge to bring out to us? You only follow conjecture, you only guess.' Those who have set up partners will Say: 'If God wished, we would not have set up partners, nor would have our fathers, nor would we have forbidden anything.' Those before them lied in the same way, until they tasted Our might.

Imam gazali ilm bila amal in arabic