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Secondary books of Hadiths (Secondary Hadith books are those books which are not collected, compiled and written by author himself but rather they are selected from already existing Hadith books i.e Primary Hadith books) Al-Wafi by Mohsen Fayz Kashani; Wasā'il al-Shīʿa by Shaikh al-Hur al-Aamili; Bihar al-Anwar by Allama Majlesi
The hadith of the thaqalayn (Arabic: حديث الثقلين, lit. 'saying of the two treasures') refers to a statement, attributed to the Islamic prophet Muhammad , that introduces the Quran , the principal religious text in Islam , and his progeny as the only two sources of divine guidance after his death.
Other groups (Hanbalites, Shia) have been accused (unjustly or with exaggeration) of denying it is obligatory. [ 80 ] Sufis have been linked to concepts "that downplay forbidding wrong in one way or another" (tolerance, mysticism, introspection), [ 81 ] but there is "no mainstream Sufi doctrine rejecting the duty as such", and many Sufis ...
Hadith terminology (Arabic: مصطلح الحديث, romanized: muṣṭalaḥu l-ḥadīth) is the body of terminology in Islam which specifies the acceptability of the sayings attributed to the Islamic prophet Muhammad by other early Islamic figures of significance such as the companions and followers/successors.
Terms associated with right-doing in Islam include: Akhlaq (Arabic: أخلاق) is the practice of virtue, morality and manners in Islamic theology and falsafah ().The science of ethics (`Ilm al-Akhlaq) teaches that through practice and conscious effort man can surpass their natural dispositions and natural state to become more ethical and well mannered.
According to Hadith compiler Abu Dawood's work Sunan Abu Dawood, Muhammad had advised the application of henna in case of leg pain: [22] Narrated by Salmah, the maid-servant of the Prophet, said: No one complained to the Prophet of a headache but he told him to get himself cupped, or of a pain in his legs but he told him to dye them with henna.
The scholars of the science of hadith criticism hold that a khabar and, therefore, a hadith can be a true report or a concoction. It is on the basis of this premise that the Muslim scholars hold that a hadith offers a ẓannī (inconclusive/probably true) evidence. It is as though a hadith may have many possibilities on the plane of reliability ...
A ḥasan hadith may rise to the level of being ṣaḥīḥ if it is supported by numerous isnād (chains of narration); in this case that hadith would be ḥasan lithatihi ("ḥasan in and of itself") but, once coupled with other supporting chains, becomes ṣaḥīḥ ligharihi ("ṣaḥīḥ due to external factors"). [4]