at is your opinion on studying Riyāḍ al-Ṣāliḥīn, Bulūgh al-Marām, and Mishkāt al-Maṣābīḥ?
This is the very same wrong approach which I warned you from. This is exactly what distorted in the minds and thoughts of the people the true meaning of ḥadīth. I am not denying that in the study of isnād-stripped books there is some benefit for the masses who are not students of ḥadīth.
They asked: Are not the books of fiqh stripped of isnād?
My thoughts on studying fiqh would be the same as my preceding thoughts on studying ḥadīth, only even harsher.
They asked: Please enlighten us.
I will devote a separate article to this, but look into what I have presented thus far and persist upon it if you desire traversing the path of truth and following the way of research and verification.
 A shādh, or anomalous, narration is one that is otherwise sound but conflicts with stronger narrations. In such a conflict the stronger narration is referred to as preserved (maḥfūẓ) and is accepted over the one of lesser strength.
 A munkar narration, like the anomalous one, conflicts with stronger evidences, but contains deeper, less benign, contradictions with often negative connotations or meanings. The converse of that, i.e. the strong narration that it is conflicting with, is referred to as maʿrūf, or accepted.
 Qurʾān and Sunnah.
 The Muwaṭṭaʾ of Imām Mālik of Madīnah (d. 179/795) was one of the first ḥadīth works compiled in the Islamic tradition and remains one of the most authentic works. It represented a subclass of the Muṣannaf genre of ḥadīth works, which were basically topically arranged fiqh-oriented ḥadīth works that represented the first organized works of Islamic scholarship. The Muwaṭṭaʾ is transmitted by many famous students of Mālik throughout the world, with slight variations based on when they studied with Imām Mālik (as his work was evolving). The version Dr. Akram is recommending to start with is that of his famous student Yaḥyā of Andalus (d. 234/848), who was one of the last students of Mālik to visit him in Madīnah. He popularized the work in Muslim Spain and contributed to the consolidation of the Mālikī school of jurisprudence in Andalus and North Africa. His version was popular in the West and served as the basis for Ibn ʿAbd al-Barr’s renowned commentary.
 The Jāmiʿ is a comprehensive ḥadīth compilation inclusive of not only legal rulings, but also additional topics such as tafsīr, aqīdah and heart softeners. The reference here is to the work of Imām Abū ʿĪsā Muḥammad b. ʿĪsā Tirmidhī (d. 279/892).
Imlā al-Khāṭir Series
In this series, which he names Imlā al-Khāṭir (literally, “dictation of thoughts”), Dr. Mohammad Akram Nadwi follows in the tradition of the Ḥanbalī scholar Ibn al-Jawzī’s Ṣayd al-Khāṭir and shares with the world his reflections on a variety of topics ranging from theology to law, history to heart softeners, philosophy, education and more. Composed in a casual, conversational style consisting of questions followed by their brief answers (each portion predicated by qālū/qultu, “they said”/”I responded”), he utilizes therein the highest level of Arabic, reflecting his love of the language and his extensive expertise in Arabic grammar and rhetoric. These short but poignant reflections are part of the balāghah genre and tradition of Arabic literature. It should be noted that these translations, done by his senior students, serve as a guide and can never fully match the style, tone and eloquence of the original Arabic. Also note that Dr. Akram does not necessarily review each translation and is not responsible for any errors, improper word choices, or the likes, that are an inevitable part of the translation process.
سلسلة إملاء الخاطر| Imlā al-Khāṭir Series
A Centre for Arabic and Islamic Sciences
Oxford . London . Online