Özet:

One of the foremost features that can be pointed out in Tirmidhī's Jāmi` is the work not having been authored for the sole purpose of narrating ḥadīth. The work's implicit treatment of fiqh alongside the ḥadīth narrations is a glaring feature of the work in question. The author's treatment of the fiqh of ḥadīths is undertaken in two ways. In the first approach, he himself, based on the ḥadīth narrations, is found making fiqhī deductions and preferences. The methodology he followed in this process was that of the Ahl al-Ḥadīth's method of deductive-based ruling, which in technical terms is the discipline of fiqh al-ḥadīth. In this field of study, the ḥadīth, the text (matn) and, if present, the underlying cause (`illah), are considered as a whole – even if it comes from a single chain of transmission (isnād) – and after the strength of the ḥadīth has been determined, it is not presented with any other evidence of any kind whether rational (aqlī) or textual/traditional (naqlī). As for his second approach in his treatment of the fiqh of ḥadīths, Tirmidhī narrates the opinions of particular scholars. The scholars which he had chosen are those who belong to the Ahl al-Ḥadīth whose names are found to have made fiqhī deductions based on the discipline of fiqh al-ḥadīth. With the names of these people being brought together, we can derive the register of the Faqīhs of the Ahl al-Ḥadīth, i.e. the Faqīh Ḥadīth scholars. Indeed, a strong student-teacher relationship can be discerned among those whom Tirmidhī cites, and, moreover, we may notice a great deal of coherence between the names when compared with the registers compiled before and after Tirmidhī. In this case, it can be maintained that Tirmidhī had codified the fiqh of the Ahl al-Ḥadīth in the third-century Hegira.

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