Author: Obaidullah Nimruzi
The Scholarly Biography of Imam Tirmidhi ‘May Allah Have Mercy on Him’ (Part 8)
Imam Tirmidhi’s Method in Explaining the Jurisprudence of Hadith
Imam Tirmidhi employs a specific method in explaining the jurisprudence of Hadith, which can be summarized as follows:
1. Reliance on Titles and Consensus: At times, Imam Tirmidhi relies on the title and translation of the chapter without elaborating on the differing opinions of scholars, particularly when the subject is a matter of consensus among them. For example, in the chapter titled “What Came to Be That the Key to Prayer is Purification,” he refrains from discussing various scholarly viewpoints.
2. Citing Actions and Consensus: Occasionally, he discusses the actions of the Imams and their respective schools of thought, specifies the jurisprudential ruling, and cites consensus regarding the permissibility or non-permissibility of an action. For instance, in the chapter “What Has Come to Pass Regarding the Placing of the Hands and Feet in Prostration,” he narrates the hadith of Sa’ad ibn Abi Waqqas, comments on its chain of transmission, and then states: “And that is what the scholars are unanimous on…” Similarly, in the chapter concerning the prohibition of breastfeeding from lineage, he narrates the hadith from Ali (may Allah be pleased with him) and concludes: “The hadith of Hazrat Ali (may Allah be pleased with him) is a good and authentic hadith, and there is no disagreement about its ruling; rather, all scholars and Sahaba of the Holy Prophet (peace and blessings of Allah be upon him) acted upon it.”
In the chapter “What Came About Combining Two Prayers,” he narrates the hadith of Ibn Abbas, discusses its chain of transmission and authenticity, and ultimately states: “Scholars are of the opinion that combining two prayers is not permissible at other times and places except during travel and at the place of Arafat.”
Imam Tirmidhi’s Method in Prioritizing Jurisprudential Theories and Rulings
Imam Tirmidhi adopts various strategies in prioritizing rulings:
A) Preference for the Apparent Meaning of Hadith: Sometimes, Imam Tirmidhi favors a jurisprudential sect by considering the strength and weakness of the evidence presented by different schools of thought. If one school’s evidence is stronger, he cites the apparent hadith and prefers that view. For example, in the chapter “What Came of Not Praying Witr at Night,” he first narrates the hadith of Hazrat Talq ibn Ali and evaluates its strength and weakness. He then quotes the opinions of scholars regarding the jurisprudential ruling and concludes: “This is the opinion of Sufyan al-Thawri, Ibn al-Mubarak, al-Shafi’i, and Ahmad.” Subsequently, he adds: “This is more correct because it has been reported from another source that the Prophet (peace and blessings of Allah be upon him) prayed after Witr.” He cites Hazrat Umm Salamah (may Allah be pleased with her), who stated: “The Prophet (peace and blessings of Allah be upon him) used to pray two rak’ahs after Witr.” Thus, Imam Tirmidhi implies that those who assert that praying a Nafl after Witr does not invalidate the previous Witr hold a more accurate opinion, reaffirming this view based on the narrations from the Holy Prophet (peace and blessings of Allah be upon him).
B) Preference Based on Jurisprudential Analysis of Hadith: Sometimes, Imam Tirmidhi favors a particular view based on inferential reasoning derived from the examination of different hadiths. For example, in the chapter discussing the delay of Zuhr prayer during the heat of the day, he narrates the hadith of Abu Hurayrah and presents scholars’ differing opinions on the jurisprudence of that hadith. He ultimately prefers the school of thought of Mukhtar, stating: “The meaning of going to the mosque to delay Zuhr in the heat of the day is akin to following the Sunnah; as for what al-Shafi’i suggested, that permission is for those who come from a distance and endure hardship, the hadith of Abu Dharr does not contradict what al-Shafi’i stated…” He continues: “If al-Shafi’i’s interpretation were correct, the separation at that time would not imply that they needed to meet while traveling and would not require them to take turns from a distance.” Essentially, Imam Tirmidhi argues that the opinions suggesting a delay for the noon prayer due to intense heat prioritize adherence to the Sunnah over the view of Imam al-Shafi’i, who limited the allowance for those traveling from afar. He bases this claim on the hadith of Abu Dharr Al-Ghiffari (may Allah be pleased with him), who recounted: “We were on a journey with the Messenger of Allah (peace and blessings of Allah be upon him). Hazrat Bilal (may Allah be pleased with him) called for the noon prayer, and the Prophet (peace and blessings of Allah be upon him) said: ‘Wait until the weather becomes cooler.’”
C) Preference Based on the Consensus of the Majority: One of Imam Tirmidhi’s methods for favoring a school of thought or opinion is by referencing the consensus of the majority of scholars. For instance, in the chapter on the prohibition of marriage of a pilgrim, he quotes the hadith of Nabiyyah ibn Wahb, presents the differing opinions, and concludes: “Some Sahaba of the Prophet, such as Hazrat Umar ibn al-Khattab (may Allah be pleased with him), as well as notable jurists among the Tabi’een and Mujtahid Imams, such as Malik, al-Shafi’i, Ahmad, and Ishaq, believe that a pilgrim cannot marry, and if they do, their marriage is invalid.”
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