IMAAM TIRMIDHI
Jamiyah Tirmizi ka taaruf.
Imam Tirmizi ki tasneef:
Imam Tirmizi ko chunkay hadees aur aloom e hadees ke ilawa tareekh, fiqh aur tafseer waghera par bhi kaafi dustarus haasil thi lehaza unhon ne mukhtalif mozuaat par qalam uthaya aur bohat si Ilmi kutub tasneef keen jin mein se chand maroof Kutub yeh hain :
1. Kitaab Al-Jamiya, jo Sunan Tirmizi ke naam se mashhoor hai.
2. Al-Shamail Al-Nabwiyya, jo Shamail e Tirmizi ke naam se mashhoor hai aur yeh AnHazrat (ﷺ) ki seerat ke mutalliq ahadees mein aik behtareen tasneef hai.
3. Kitaab Al-A’alal
is mauzo par aap ki do kitaaben hain :
١. Kitaab Al-A’alal Al-Sagir aur۔
٢. Kitaab Al-A’alal Al-Kabir jis mein Imam Tirmizi ne ziyada tar apne ustaad Imam Bukhari se istifada kiya hai.
4. Kitaab Al-Zahar.
5. Kitaab Al-Tareekh.
6. Al-Asma’a o Al-Nayi. 7.Kitaab Al-Taseer
8. Kitaab Al-Zari o Al-Ta’aeed mein.
Imam Tirmizi ki wafaat:
Imam tirmizi ka intqaal mashhoor riwayat ke mutabiq ۱۳ Rajab ۲۷۹ hijri mein ۴ shanbah ki shab ko khaas Tirmaz shehar mein sattar (۷۰) saal ki umar mein huwa. Lekin Ibn e Khalkan ne Sama’ani ke hawala se likha hai.
Imam Tirmizi Baugh bastii mein ۲۷۹ hijri mein faut hue jo ke Tirmaz se kuch farsakh ( athaara (۱۸) mil ) ke faaslay par waqay hai .
Jamiyah Tirmizi ke fazail o muhasan:
Hafiz Zaebi Tazkira-tul-Huffaaz mein Abu Ali Mansoor bin Abdullah Khaldi ke hawalay se naqal kartey hain ke Imam Abu Eesa Tirmizi ka kehna hai ke” mein ne is kitaab ko tasneef karne ke baad ulamae hijaaz par paish kiya to woh is par bohat khush hue. Phir mein ne usay ulamae Iraq par paish kiya to unhon ne bhi usay pasand farmaya. Is ke baad mein ne is kitaab ko ulamae Khurasan par paish kiya to unhon ne bhi is ko pasand kya. Jis shakhs ke ghar mein yeh kitaab hai goya ke is ghar mein paighambar e Islam (ﷺ) guftagu farma rahe hain. “
Hafiz Ibn Aseer Jamiye Al-Asul mein farmatay hain :
Imam Tirmizi ki kitaab bohat se Ilmi fawaid ki haamil, umda tarteeb sey mutazayyen aur bohat km takraar wali hadees ki aik behtareen kitaab hai jis mein ulama ke aqval, tareeqa hae istadlaal aur hadees par sahih, zaeef aur ghareeb honay ka hukum laganay ke ilawa jarah o tàadeel ka bayan is qader kasrat se paaya jata hai jo hadees ki kisi aur kitaab mein nahi milta. “
Sahib Tohfa Al-Ahwazi Sheikh Al-Islam Abu Ismael Al-Harwi key hawala se raqam taraz hain ke Imam Abu eesa Tirmizi ki kitaab hamaray nazdeek, Bukhari o Muslim ki kitaab se ziyada mufeed hai kyun kay Bukhari aur Muslim ki kitabon se to sirf aik maahir aalim hi mustafeed ho sakta hai jabkay Abu eesa ki kitaab se fuqaha aur muhaddaseen ke ilawa aam aadmi bhi istifada kar sakta hai, kyun kay is mein bayan kirda ahadees ki Imam Sahib ne khud hi sharah aur wazahat kar di hai.
“ Aur Sheikh Ibrahim baynjoori Al-Muwahib Al-Duniya mein talba hadees ko mahswara detey hue farmatay hain : ”
Har taalib e hadees ko Imam Tirmizi ki Jamey Sahih ka mutalea karna chahiye, kyun kay yeh kitaab hadees o fiqha ke ilmi fawaid aur salaf o khalaf ke mazaheb ka aik aisa jamey muraqqa hai jo mujtahid ki zarurat ko pura kar deta aur muqallid ko beyniyaaz kar deta hai.
Shah wali Allah muhaddas Dahalwi raqam taraaz hain keh
” Merey nazdeek wusat e ilm, bohat mufeed tasnifat aur ziyada shohrat haasil karney key aitbaar se chaar muhaddis hain jo aapas mein taqreeban taqreeban hum asr hain. Un ke naam nami Asma garaami Abu Abdullah Mohammad bin Ismail Bukhari, Muslim bin Hajjaj Nishapoori, Abu Dawood Sajastani, aur Abu Eesa Mohammad bin Eesa Tirmizi hain. “
Allama Shah Abdul Al-Aziz Bustan Al-Muhaddaseen mein farmatay hain :
Tirmizi ki kul tasaneef bohat ziyada hain, un mein se sab se behtareen tasneef un ki Jamey hai balkay mutaddid wajoh ki bina par tamam Kutub e hadees se ziyada mufeed o behtar hai aur woh wujuh darj zael hain
1. Husn e tardeed aur Adam e tiqraar.
2. Fiqh ke mazahib aur har eik mazhab ke istadlal ki wajoh ka tazkirah.
3. Hadees ki anwaà
yani sahih, husn ,zaef, gareeb aur muallil ka bayan.
4. Rawah ke Asma Al-Qaab aur un ki kunniyyaton ka bayan aur ilm Asma Al-Rijal ke mutaliq deegar fawaid ka tazkara
Imam Tirmizi ne apni Jamey mein Imam Abu Dawood Sajastani aur Imam Bukhari dono ke tareeqon ko jama kiya hai. Aik taraf aap ne ahadees e ehkam mwy sey sirf un ahadeeth ko liya hai jin par fuqaha ka amal raha hai to dusri taraf apni kitaab ko sirf ehkaam ke liye mukhtas nahi kiya balkey imam Bukhari ki tarah sear, aadaab, tafseer , aqaed, fitan, ehkaam, sharait aur manaqib sab abwab ki ahadees ko ley kar apni kitaab ko jamey bana diya hai. Or phir is per izafi ye k uluum e hadith ki mukhtalif anwaa ko is mein is terhan samo diya hai ke woh ilm e hadees ka marja ban gayi hai .
Isi terhan Abu Jaffer bin Zubair م ۷۵۸ھ hijri ( barnamAj mein sahah e sitta par tabsirah kartey hue likhtey hain :
Imam Tirmizi ko ilm e hadees key mukhtalif fanoon ko jama karney key lehaaz se jo imtiaz haasil hai is mein koi doosra un ka shareek nahi. “
Jamey Tirmizi chodah (١٤) aloom par mushtamil hai.
Imam Sayuti quwwat Al-Mughtazi mein raqam taraaz hain ke
Hafiz Abu Abdullah Mohammad bin Umar bin Rasheed ) م ۷۲۲ hijri ( ne kaha hai ke meri tehqeeq key mutabiq Jamey tirmizi ka ajmali tor par darj zail saat (٧) aloom par mushtamil hona wazeh hai.
1 – Tubweeb yani ahadees ko abwab ke tehat tarteeb dena
2. Ilm e fiqha ka bayan
3. Al-Hadees ka tazkira jo sahih,zaeef aur un ke darmiyani maraatib hadees par mushtamil hai.
4. Raviyon ke naam aur kunniyyaton ka bayan
5. Rijal o Asaneed par jarah aur tadeel ka zikar
6. Jin rawah se hadees naqal ki hai, un ke mutalliq yeh wazahat bhi kar di hai ke un mein se kis ne Anhazrat ko paaya hai aur kis ne nahi
aur un ka zikar bhi kiya hai jin se masnad riwayat kartey hain.
7. Aik hadees ke mukhtalif raviyon ka shumaar
Is bayan ke baad Hafiz Mosoof likhte hain ke yeh to is kitaab ke aloom ka ajmali khaka hai baqi rahay tafseeli aloom to woh bohat ziyada hain. Hafiz Ibn Syed Al-Naas farmatay hain ke woh aloom jo Imam Tirmizi ki kitaab mein mojood hain lekin Ibn e Rasheed ne un ka zikar nahi kiya wo darj zail hain.
8. Shuzooz ka bayan.
9. Mauqoof ka bayan
10. Madraj ka bayan
Qaazi Abu Bakar Ibn Al-Arabi ) meem ۵٤۷ hijri ( ne A’arzah Al-Ahwazi mein darj zail chaar (4) aloom ka mazeed izafah kiya hai)
11. Masnad ,mausool aur maqtooa’ hadees ka bayan.
12. Matrooq Al-Amal aur mamool bihi riwayaat ki wazahat.
13. Ahadees ke radd o qubool ke baray mein ulama ke ikhtilaaf ka bayan.
14. Hadees ki tawjeeh o taweel key silsiley mein ulama ke ikhtilaaf o aara ka zikar.
Jamiyah Tirmizii ki sharait:
Hafiz Abu Al-Fazl bin Tahir apni kitaab shurut-al-aimmah mein farmatay hain ke
” Jamey Tirmizi ke mutaley se maloom hota hai ke imam tirmizi ne apni kitaab mein chaar (4) sharait ko malhooz rakha hai jo darj zail hain.
1. Imam Tirmizi ne apni kitaab mein woh riwayaat bayan ki hain jo qatee tor par sahih hain aur Bukhari o Muslim ki sharait ke mutabiq hain aur un mein baaz riwayaat aisi bhi hain jo “sahihain” mein hain .
2. imam tirmizi ne aisi riwayaat bhi zikar ki hain jo imam abu dawood aur nisaye ki sharait ke mutabiq sahih hain. Yani inhen aisay raviyon se riwayat kiya hai jin ke matrooq honay par muhaddesin ka ittafaq nahi hai. Jab woh muttasil sanad se sahih saabit ho gayen aur un mein koi maqtooa’ aur mursal bhi nahi thi to yeh bhi un key nazdeek sahih ki qisam se hain, lekin yeh sahih ki wo qisam nah ho gi jisay Bukhari aur Muslim ne apni sahih mein bayan kiya hai balkay yeh sahih ki is qisam se hain jin ko Bukhari aur Muslim ne chor diya hai, kyun kay Bukhari aur Muslim ne bohat si aisi sahih hadeesain chor bhi di hain jo un ko yaad theen.
3. Baaz auqaat aisi ahadees jin ki sehat yakeeni nahi hoti, sirf is bunyaad par zikar kar detey hain ke baaz ulama un ko apni kutub mein bayan kar ke un se istadlaal kiya hota hai. Imam Tirmizi aisi ahadees bayan karney key baad un ki is kamzori ki wazahat kar detey hain jo muhaddiseen ney bayan ki hoti hai takey shuba khatam ho jae aur woh is qisam ki riwayaat is waqt zikar kartey hain jab inhen un riwayaat ka koi aur tareeqa nahi milta, kyun kay un ke nazdeek hadees behr e haal ulama ki raye aur qiyaas se ziyada qawi hai .
4. Imam Tirmizi apni kitaab mein har woh hadees jis se kisi muhaddas ya aalim ne istadlaal kiya ho ya is par amal kiya ho bayan kar detey hain khah is ki sanad sahih ho ya zaeef lekin is ki sehat o zuùf ko bayan kar ke apni zimmadaari se ohda barah ho jatay hain. Lekin mauzo aur wahi riwayaat se ijtinab karte hain, kyun kay aimmah karaam un se istadlaal nahi karte .
Jamey Tirmizi ka sahah sitta mein maqam:
Kashaf Al-Zanoon mein hai ke” Imam Abu Eesa Mohammad bin Eesa Tirmizi ki kitaab “Jamey Sahih” sahah sitta mein teesray number par hai yani is ka rutba sahih ke baad hai”
Albatta Imam Sayuti apni kitaab tadreeb Al-Ravi me Imam Zehbi ka ya qaul naql hai.
انحلت رتبة جامع الترمذي عن سنن أبي داود والنسائي الاخراجه حديث المصلوب والكلبي و أمثالها
“Jamey Tirmizi ka rutba Sunan Abu Dawood aur Sunan Nisaye se kam hai, kyun kay Imam Tirmizi ney Mohammad bin Saeed aur Mohammad bin Saayeb kalbi waghaerah ki ahadees bayan ki hain”.
Sahib Tohfa Al-Ahwazi allama Mubarakpoori farmatey hain keh:
Tehzeeb Al-Tehzeeb, Taqreeb Al-Tehzeeb, Khullasah Tehzeeb, tehzeeb Al-Kamaal aur Tazkira Al-Huffaaz key Ramuuz sey yeh baat samajh aati hai ke Jamey Tirmizi rutba ke lehaaz se Sunan Abu Dawood ke baad aur Sunan Nisae se pehlay hai kyun keh un kitabon ke musannifeen Sunan Abu Dawood, Jamey Tirmizi aur Sunan Nisaye ki taraf ishara karney key liye apni kitabon mein (د ت س) likhtey hain. Daal: se morad sunan Abu Dawood, Taa: se morad Jamey Tirmizi aur Saa: se morad Sunan Nisaye letay hain. Isi tarah Jamey Saghir mein Imam Sayyuti key Ramooz bhi isi par dalalat kartey hain aur Manawi ne is ki sharah Faiz Al-Qadir mein kaha hai ke muallif key is fail se maloom hota hai keh:
Jamey Tirmizi rutba mein Abu Dawood aur Nisaye ke darmiyan hai.
“ Lekin merey nazdeek zahir aur rajeh qaul Sahib e Kashaf Al-Qanoon ka hai ke Jamey Tirmizi sahah sitta mein teesray number par hai kyun kay agarchay Imam Tirmizi ne masloob aur kalbi wagherah ki hadeesein bayan ki hain lekin un ke zaef ko bayan kar ke is taraf ishara kar diya hai key yeh hadeesein un key nazdeek shawahid aur mutaba’at key baab se hain. Is baat ki taed mein Hafiz Haazmi Shuroot al aimmah mein farmatay hain ke Tirmizi ki shart Abu Dawood ki shart se ziyada ablagh hai kyun kay jab koi hadees zaeef hoti hai ya wo chouthay tabqay key raviyon se manqool hoti hai to Imam Tirmizi is key zuaf ko bayan kar ke is par tanbih kar detey hain. Aesi hadees un ke nazdeek shawahid ke baab se hoti hai jab ke un ka asal aetmaad is hadees par hota hai jo raviyon ki aik jamaat se sahih manqool hoti hai. Ilawa un mein Jamey Tirmizi, Sunan Abu Dawood aur Nisai se ziyada nafea aur fawaid mein ziyada Jamey hai isliye raaij baat wohi hai jo Sahib e Kashaf Al-Zanoon ne kahi hai .
Jamey mein Imam Tirmizi ki baaz aadaat aur usloob e bayan:
Jamey Tirmizi ka maqam sahih bukhari o muslim ke baad hai, taham is mein baaz aisay fawaid maujood hain jin se deegar jumla kutub hadees yaksar khaali hain. Chunancha sahib e Tuhfah Al-Ahwazi farmatay hain ke” Imam Tirmizi ki Jamiyah mein chand usloob aur aadaat darj zail hain :
1. Aap is baab ka unwan qaim kartey hain jis mein kisi sahabi se aisi mashhoor hadees warid hui ho jis ki sanad is sahabi tak sahih ho aur woh Kutub Sahaah mein bhi bayan ki gayi ho phir is baab mein wohi hukum kisi dosray sahabi ki hadees se bayan kartey hain aur woh hadees is sahabi se Kutub Sahah mein mojood nahi hoti aur is hadees ki sanad bhi ma qabl hadees ki sanad se mukhtalif hoti hai magar is ka hukum saheeh hota hai. Phir is ke baad Imam Tirmizi Wafi Al-Baab an Fulaan wa Fulaan keh kar sahaba ki aik jamaat ke naam zikar kartey hain jin se is maienay ki riwayaat warid hoti hain aur un mein is sahabi ka naam bhi bayan kar detey hain jis ki hadees se baab ka hukum akhaz kiya gaya hota hai aur woh baab ki asal hadees ke baad bayan ki gayi hoti hai. Is tareeqekaar se Imam Tirmizi ke paish e nazar mandarja zail maqasid hotay hain :
١- Ulama is ghair mashhoor hadees par mutla ho jayen.
۲- Hadees ki sanad me mojood illat ka izhar karna maqsood hota hai.
۳- Is hadees mein alfaaz ki kami o Beshi ka bayan maqsood hota hai.
2. Imam Tirmizi pehlay baab ka unwan qaim kartey hain ,phir uskay tehat aik ya aik se zayed ahadees bayan kartey hain. Agar kisi mein koi kalam ho to is ki wazahat kar dete hain. Is ke baad Wafil Baab an Fulaan wa Fulan sey is ke muta’adid turuq ki taraf ishara kartey hain.
Imam Sayyuti Tadreeb Al-Ravi mein farmatay hain :”
Imam Tirmizi ki is se morad baab mein mazkoorah muta-ayyan hadees nahi hoti balkay deegar ahadees murad hoti hain jin ka is baab mein zikar karna munasib hota hai.
“ Imam Iraqi kehtey hain ke yahi baat sahih hai, agarchay bohat se log yeh samajtey hain ke Imam Tirmizi jin sahaba ke naam bayan kartey hain woh bi-ainihi is hadees ko bayan karney walay hotay hain jisay Imam Sahib ne baab key tehat bayan kiya hota hai halaan key baat aisay nahi hai balkay kabhi aisay hota hai aur kabhi Imam Tirmizi ki morad koi aur hadees hoti hai jisay is baab mein bayan karna munasib hotaa hai.
3. Amuman Imam tirmizi Wafi Al-Baab Minn fulaan wa fulan kehtey hain yani sahaba ke naam zikar kartey hain lekin kabhi kabhi an fulan Ann abeehi keh detey hain yani sahabi key betay ka naam zikar kartey hain jo apney baap se riwayat kar raha hota hai, misaal ke tor par Imam Tirmizi Baab laa Taqabbal as-salaah bi ghair at-tuhoor mein farmatay hain :
“Wa fil-Baab an Abi al-maleeh an Abeehi”
un ka yeh fail mandarja zail wajohaat ki bina par hotahai.
۱- Is se yeh batana maqsood hota hai ke baaz sahaba aisay bhi hain jin se sirf un ka beta hi riwayat kartaa hai ,betay ke siwa kisi aur ki riwayat un se saabit nahi jaisa ke Abu Al-Maleeh hain. Un ke waalid ka naam usamah bin Umair Hizli Basri hai.
٢- Sahabi ke naam mein ikhtilaaf ki wajah se is ke betay ka zikar kar detey hain.
۳- Sahabi key waalid ke naam ya nasb wagherah mein ikhtilaaf ki wajah se betay ka naam letay hain .
٤- Sahabi ka naam sirf un ke betay ke naam se mashhoor hotaa hai.
4. Imam tirmizi ki aam aadat yeh hai ke woh jab kisi baab mein kisi sahabi se baab ki asal mashhoor hadees bayan kartey hain to apne is qoul ” Wa fil-Baab” ke baad isi sahabi ka naam nahi dohratay, misaal ke tor par jab kisi baab mein hazrat Abu Huraira se koi hadees bayan kartey hain to is ke baad yeh nahi kehte : Wa fil-Baab an Abi Huraira.
5. baaz auqaat imam tirmizi baab ka unwan qaim kartey hain. Phir baab ki hadees bayan karney ke baad kehtey hain : Wa fil-Baab an Fulaan yani sahabi ka naam zikar kartey hain. Phir isi Sahabi sey wo hadees bayan kartey hain jis ki taraf unhon ney apney is qoul ” Wa fil-Baab an Fulaan” ke sath ishara kiya hotaa hai. Un ke is feal se zahir yeh hotaa hai ke is mushaar ilaih sahabi ki hadees se un ki murad woh hadees hoti hai jisay woh baad mein zikar kar detey hain. misaal k tor par woh baap “Zakah Al-Baqr” mein Ibn e Masood ki marfoo hadees “fi Salaseen Min Al-Baqr tabeè”bayan karney key baad farmatay hain
“Wa fil-Baab an Maaz bin Jabal” phir un se yeh hadees bayan kartey hain key unhon ne kaha :
بعثني النبي إلى اليمن فأمرني أن آخذ من كل ثلاثين بقرة تبيعا..
MAM AT-TIRMIDHI
Imam At-Tirmidhi is most widely known as Imam Tirmidhi He was born in the year 209 A.H and died in Rajab 279 A.H. at the age of seventy. He was the compiler of al-Jami at-Tirmidhi, among the six authentic books of hadith. al-Jami ut-Tirmidhi has been categorized as fifth amongst the six most authentic books of hadith. According to the most preferred opinion, Bukhari enjoys the highest status, followed by Muslim, Abu Dawood, Nasai, Tirmidhi and Ibn Majah respectively. [1]
His full name is Abū ‛Īsa Muḥammad ibn ‛Īsa ibn Sawrah ibn Mūsa ibn al Ḍaḥḥāk al-Sulamī at-Tirmidhī. Imam at-Tirmidhi was born in the year 209 A.H. during the reign of the Abbasid Khalifa Ma’mun al-Rashid. The Abbasid Caliphate, despite its brilliant contributions to Islam, brought along with it many problems. Greek philosophy had a free flow into the Islamic world. This was fully sanctioned by the government until eventually it declared the Mu`tazila school of thought as the state religion. Anyone who opposed the Mu`tazila school of thought would be opposing the state. With the influence of Greek philosophy among the people, many Muslims began attempting to reconcile between (this brand of) reason and revelation. As a result many deviations were introduced and many innocent and weak Muslims were led away from Allah and His Prophet (S)). Many scholars of Islam had come to the fore in order to defend the Shari`ah. Forgeries and interpolations in Hadith by rulers who wished to fulfill their motives were common. In the first century, `Umar bin Abdul `Aziz (ra) initiated a movement for the compilation of the hadith of the Prophet (s) as there was a fear of them being lost. Several scholars of Islam undertook this task, six among them standing taller than the rest. One of the six was Imam Abu `Isa Muhammed ibn `Isa at-Tirmidhi.
Jami` at-Tirmidhi
This collection is titled Al-Jami` al-Mukhtasar min as-Sunan `an Rasulu Allah wa Ma`rifatu as-Sahih wa al-Ma`lul wa ma `alaihi al-`amal otherwise known as Jami` at-Tirmidhi. It contains roughly 4400 hadīth (with repetitions) in 46 books. The status of Jami at-Tirmidhi is among the six authentic books of hadith. It has been categorized as fifth amongst the six most authentic books of hadith
Some of the commentaries (Sharah) of Tirmidhi
{1.} ‘Aa’rizat-ul-Ahwazi
An Arabic compilation of Qadi Abu Bakr ibn `Arabi in 7 volumes.
{2} Quit-ul Mughtazi
Compiled by Jalal ad-Din Suyuti.
{3} Tuhfat-ul Ahwazi
Written by Sheikh Abdur Rahmaan Mubaarakpuri in 10 volumes.
Methods of Classification and Annotation
According to the commentators of Al-Jami`, Imam Tirmidhi maintained the following conditions throughout the compilation of his book:
He never narrated hadith from those who fabricated hadith.
Tahir Muqaddisi mentions that al-Jami` ut-Tirmidhi contains four types of hadith:
[a] Those ahadith that conform with the conditions of al-Bukhari and Muslim.
[b] Those ahadith that conform with the conditions of Abu Dawud and Nasa’i.
[c] Those ahadith that have certain discrepancies either in the sanad or matan.
[d] Those weak hadith that some fuqaha have relied on.
Imam Tirmidhi accepts a hadith which is narrated with the word `ann provided both the narrators are contemporaries.
After mentioning a weak hadith, he explains the state of its weakness.
A mursal hadith is accepted by Imam Tirmidhi when a chain of narrators which is not broken supports it
His teachers
He studied Hadith under great personalities such as Imam Bukhari, Imam Muslim and Imam Abu Dawud.
His Memory
Imam Tirmidhi had an exceptionally remarkable memory. If he heard something once he never forgot it. Once on his way to Makkah, Imam Tirmidhi met a scholar of hadith (muhaddith) from whom he had previously copied two chapters of hadith. Thinking that he had the notes with him he asked the scholar if he would allow him to read out these two chapters so that he could correct any errors. After realizing that he did not have those notes with him he took a blank piece of paper and read out the entire two parts from memory. When the muhaddith realized what he was doing he rebuked Imam Tirmidhi saying: “Have you no shame, why are you wasting my time.” Imam Tirmidhi assured him that he had committed all the ahadith to memory. The scholar was not convinced, even though Imam Tirmidhi had recited all the hadith from memory. Imam Tirmidhi requested him to recite to him some other hadith. The scholar recited forty ahadith, which Imam Tirmidhi then repeated without making a single error, thus showing his remarkable power of committing hadith to memory.
His Works
Many books of hadith were compiled before Imam Tirmidhi decided to compile his Jami`. Dawud Tayalisi and Ahmed ibn Hanbal had compiled books consisting of both authentic and weak hadith. Later Imam al-Bukhari compiled his Sahih and omitted all weak narrations from it. His main objective was to derive masa’il (laws) from the relevant hadith. Later Imam Muslim compiled his book with a primary focus on the isnad (different chains of narrators). Imam an-Nasa’i’s aim was to mention the discrepancies of the hadith whilst Abu Dawud prepared a book which became the basis for the fuqaha. Imam at-Tirmidhi combined the styles of al-Bukhari, Muslim, Abu Dawud and an-Nasa’i by mentioning discrepancies regarding the narrators and also making his compilation a basis for jurists.
His Students
Imam Tirmidhi had a large number of students from all over the world. The most famous amongst them were Haytham ibn Kulaib, Abul Abbaas and Muhammad ibn Ahmad Shah Abdul `Aziz, who describes Imam Tirmidhi in the following words: “His memory was unique and his piety and fear of Allah ta’la was of a very high caliber. He would cry so much out of the fear of Allah, that towards the end of his life he lost his sight.” According to Ibn Taymiyya and Shah Waliulla. [6]
Death
Imam Tirmidhi died in Bugh on the 13 Rajab 279 A.H. at the age of seventy (To Allah we belong and to Him we shall return). Imam Tirmidhi was considered by the scholars to be Imam Bukhari’s successor is distinct in the words of the traditionist ‘Umar b. ‘Alaq, “When Bukhari died he left no one in Khurasan who compared with Tirmidhi in knowledge, memory, piety and asceticism”