Allah’s Promise to Preserve the Religion and the Role of the Hadith Scholars

Allah, the Lord of Glory, has promised to protect His religion. In the world of material causes, He granted the group of Hadith scholars the ability and success to serve the Book and Sunnah with passion and love. From the pursuit of knowledge to the various stages of Hadith compilation, this group holds a distinguished position in preserving the Book and Sunnah with authentic chains of narration and correct meanings. Their tireless efforts are the practical interpretation of the Qur'anic verse: "Indeed, We have sent down the Reminder, and indeed, We will guard it." As a result, religious texts have been preserved with sound chains and the interpretations of the righteous predecessors.

Imam al-Tirmidhi’s Contribution to the Preservation of Religion

Imam al-Tirmidhi is an important link in the chain of Hadith scholars. Along with preserving and compiling Hadith, he also left a rich legacy in the field of narrator criticism (Jarh wa Ta'dil) and transmitted the understanding of Hadith based on the methodology of the Salaf. He also conveyed the correct Islamic beliefs to the Ummah. This is why scholars have acknowledged the multifaceted value of his compilation, Sunan al-Tirmidhi.

Imam al-Tirmidhi’s Stance on Beliefs and Divine Attributes

Imam al-Tirmidhi was also a guiding figure in matters of belief. Following the footsteps of his teachers, he recorded the views and positions of the earlier Imams regarding Allah’s Names and Attributes in Sunan al-Tirmidhi. For example, in the Book of the Description of Paradise, under the chapter titled “What Has Been Reported Regarding the Eternity of the People of Paradise and Hell,” he narrates a Hadith from Abu Hurayrah (RA) about the vision of Allah and mentions other attributes such as Allah’s Foot. He states that many scholars like Sufyan al-Thawri, Malik ibn Anas, Ibn al-Mubarak, Sufyan ibn ‘Uyaynah, and Waki‘ narrated such Hadith. Then he says: These Hadith should be narrated and believed in without questioning how or discussing their nature. This is the chosen creed of the scholars of Hadith—that the Hadith should be narrated as they are, believed in as they came, without interpretation or delving into imagined meanings, nor asking how these attributes are. This is the accepted stance of the scholars regarding divine attributes. (Sunan al-Tirmidhi 4/691)

The Interpretation of Allah’s Hand

Imam al-Tirmidhi has expressed a similar stance in the Book of Tafsir under the chapter “Interpretation of Surah al-Ma’idah.” He narrates the following Hadith:

Abu Hurayrah (RA) said: The Messenger of Allah (ﷺ) said, “The Right Hand of the Most Merciful is full, never diminishing, constantly bestowing day and night. Do you not see what He has spent since the creation of the heavens and the earth? Yet, what is in His Hand has not decreased. His Throne is over the water, and in His other Hand is the scale, which He raises and lowers.”

Imam al-Tirmidhi says: This Hadith is Hasan Sahih. Then he states: This Hadith explains the verse: “And the Jews said: ‘Allah’s hand is tied.’ Their hands are tied and they are cursed for what they said. Rather, both His hands are outstretched; He spends however He wills.” (Al-Ma’idah: 64). This Hadith has been narrated by the Imams, and we believe in it just as it has come—without interpretation or imagining meanings. Many Imams have said the same, such as Sufyan al-Thawri, Malik ibn Anas, Sufyan ibn ‘Uyaynah, and Ibn al-Mubarak—that such things should be narrated as they are and believed in without questioning how. (Sunan al-Tirmidhi: 3045)

The Creed of the Salaf Regarding Divine Attributes

In this Hadith, Imam al-Tirmidhi has conveyed the consensus of the early scholars (Salaf) regarding the divine attributes—that the names and attributes that Allah has mentioned for Himself should neither be misinterpreted nor falsely explained. For example, it should not be said that Allah’s hand is like this or that. Rather, just as His essence is beyond comparison, so too are His attributes. Belief in them is obligatory without asking how.

Affirmation of Allah’s Speech in the Hereafter

Similarly, in the Book of the Description of the Day of Resurrection, under the chapter “Regarding the Resurrection,” Imam al-Tirmidhi mentions the Hadith of ‘Adi ibn Hatim (RA):

“There is none among you but that his Lord will speak to him on the Day of Judgment, and there will be no interpreter between him and Allah…”

After narrating this Hadith, Imam al-Tirmidhi reports that Abu al-Sa’ib narrated from Waki‘ that after narrating this Hadith from al-A‘mash, he said: Whoever among the people of Khurasan is present here should narrate this Hadith in Khurasan with the intention of earning reward from Allah, for the Jahmiyyah deny the attribute of Allah’s speech. (Sunan al-Tirmidhi 4/611)

Standing Firm on the Sunnah and Refuting Opposing Opinions

Acting upon the authentic Sunnah, issuing fatwas according to it, spreading it, and refuting opposing views—Imam al-Tirmidhi exemplified all these. For instance, he narrated the Hadith that the Prophet (ﷺ) performed Ish‘ar (marking) of the sacrificial animal during Hajj. After narrating the Hadith with his chain from Waki‘, he quotes him saying: “Do not consider the opinion of the people of reasoning (Ahl al-Ra’y) in this matter, for Ish‘ar is Sunnah and their saying is an innovation.”

Imam al-Tirmidhi’s Position on Ish‘ar and Refutation of the People of Opinion

Imam al-Tirmidhi says: I heard Abu al-Sa’ib say that we were with Waki‘ when he addressed a man who engaged in personal reasoning (ra’y). He said: “The Messenger of Allah (ﷺ) performed Ish‘ar (marking) of the sacrificial animal, but Abu Hanifah says that Ish‘ar is mutilation (muthlah).” The man replied: “It is narrated from Ibrahim al-Nakha‘i that Ish‘ar is mutilation.” I saw that Waki‘ became very angry and said: “I tell you that the Messenger of Allah (ﷺ) said it, and you say that Ibrahim al-Nakha‘i says otherwise! You deserve to be imprisoned and not released until you abandon this statement.” (Sunan al-Tirmidhi 3/241)

Imam al-Tirmidhi on Halalah and Refuting Contrary Opinions

Likewise, in the Book of Marriage, under the chapter “What has been narrated concerning the muhallil and the one for whom it is done,” Imam al-Tirmidhi narrates two Hadiths from Ali and ‘Abdullah ibn Mas‘ud (RA), stating that the Messenger of Allah (ﷺ) cursed the one who performs halalah and the one for whom it is done. He also mentions that the Companions, the Tabi‘in jurists, and other scholars acted upon this Hadith. Then he says: I heard Jarud ibn Mu‘adh say that Waki‘ also issued this fatwa. Waki‘ said: The opinion of the people of reasoning (Ahl al-Ra’y) in this matter should be rejected. Waki‘ also narrated that Sufyan al-Thawri said: If a man marries a woman with the intention of making her lawful (to her first husband), even if later he decides to keep her, he may not do so unless he remarries her with a new contract (nikah). (Hadiths 1119, 1120)

In this example, Imam al-Tirmidhi clearly presents the opinion of the Ahl al-Ra’y (people of reasoning) concerning halalah, which contradicts the majority of Hadith scholars and jurists. He refutes their view using the statements of Waki‘ and Sufyan al-Thawri. It is well-known that Ahl al-Ra’y refers to Imam Abu Hanifah and his companions, who hold that halalah is valid even if done with the intention of making the woman lawful for her first husband. Their opinion should be abandoned because it contradicts the Hadith.

The Method of the Early Imams in Critiquing Deviant Beliefs

From the very beginning, it was well-known among the scholars of the religion to critique the distorted thinking and erroneous beliefs of those who deviated in matters of creed. Criticizing those who departed from the straight path was a consistent practice and methodology of the righteous predecessors (Salaf), especially the great Hadith scholars, who undertook this responsibility with diligence. They openly criticized misguided sects, their leaders, and their doctrines, while thoroughly explaining the principles of Salafi beliefs and adherence to the Sunnah. Sects like the Mu‘tazilah, Jahmiyyah, Qadariyyah, and Jabriyyah were fiercely opposed by the noble group of Hadith scholars from the start.

Books were written specifically to refute the Jahmiyyah and Mu‘tazilah, and deviant beliefs were extensively critiqued in books on creed. Imam Ahmad ibn Hanbal became known as the Imam of Ahl al-Sunnah wa al-Jama‘ah because he stood firm against the belief that the Qur’an was created. His distinguished student, Imam al-Bukhari, wrote a treatise titled “Khalq Af‘al al-‘Ibad” (The Creation of Human Actions), and in his Sahih, he elaborated on the creed of the Salaf in books such as “Book of Knowledge,” “Book of Faith,” “Book of Tawhid and Refutation of the Jahmiyyah,” and “Book of Holding Fast to the Book and Sunnah.” Imam Abu Dawud, a student of Imam Ahmad, included “Kitab al-Sunnah” in his Sunan. Imam al-Tirmidhi shed light on these issues in his “Book of Knowledge,” “Book of Faith,” “Book of Qadar,” and “Book on the Description of the Day of Resurrection.”

Scholarly Legacy on Refuting Deviant Theology

If one were to list only the books and treatises of the scholars on explaining the creed of the Salaf and refuting deviated sects, this introduction would become lengthy. I have mentioned these works in my research on the book “al-Zuhd” by Imam Waki‘ ibn al-Jarrah. In this regard, the seventh chapter on “Beliefs and Ilm al-Kalam” in Shaykh ‘Abd al-Salam Mubarakpuri’s “Sirat al-Bukhari” is very beneficial for study.

The Salaf’s Method of Understanding Creed

The righteous predecessors understood and believed in every matter of creed, whether big or small, based on correct evidence from the Qur’an and Sunnah. They called to these beliefs and refuted all opposing views. They strongly disliked the convoluted reasoning of philosophers and theologians. In this regard, the statements of Imam Malik are well-known, particularly his famous statement which represents the Salafi approach to creed:

“Istiwa (Allah’s rising over the Throne) is known; how it is, is unknown. Believing in it is obligatory, and asking about it is an innovation.”

Imam Malik said this when someone asked him about the nature of Allah’s rising over the Throne. Similarly, when Imam al-Bukhari was compelled to speak in Nishapur regarding the issue of the Qur’an’s creation, he made this historical statement:

“The Qur’an is the speech of Allah, uncreated. The actions of servants are created. And testing people on this issue is an innovation.” (Muqaddimah Fath al-Bari: 490)

The Salaf’s Dislike of Speculation in Creed

The Salaf’s methodology regarding matters of creed was that they strongly disliked delving deeply into speculative theology (Ilm al-Kalam) and regarded questioning about such matters as innovation. Imam Ahmad ibn Hanbal was especially firm in this, particularly regarding the issue of the creation of the Qur’an. He would not even listen to anything other than what was based on the Book and Sunnah. This approach is supported by the Hadiths of the Messenger of Allah (ﷺ). For example, Imam al-Tirmidhi in his “Book of Qadar,” under the chapter “Severe Warning Against Debating about Qadar” (2133), and Imam Ibn Majah in his Sunan have both narrated the following Hadith:

Warning Against Debating about Divine Decree (Qadar)

Abu Hurayrah (RA) reported: The Messenger of Allah (ﷺ) came out to us while we were arguing about Qadar. He became so angry that his face turned red, as if pomegranate seeds had been crushed on his cheeks. He said: “Is this what you were commanded to do? Is this why I was sent to you? The nations before you were destroyed when they argued about this matter. I urge you not to dispute about it.”

The Obligation of Belief in Qadar

Belief in Qadar (Divine Decree) is obligatory. It means believing that Allah is the Creator of all good and bad actions of His servants, and that their manifestation happens by Allah’s decree and will. Allah has complete knowledge of these matters. However, their occurrence happens through the servant’s own will and choice. Allah loves good deeds and dislikes evil deeds. Reward and punishment are based on this human choice. It is not permissible to speculate or debate about Qadar using rational arguments, as it yields no benefit and instead poses a risk of misguidance.

The Salaf's Method in Refuting Deviant Beliefs

The above explanations clarify that the righteous predecessors refuted false beliefs with evidence from the Qur’an, Sunnah, and statements of the Salaf. This is the correct method of Ilm al-Kalam. In the time of the Companions, deviant sects like the Khawarij, Qadariyyah, and Rawafid already existed. The Companions addressed every issue in light of the Qur’an and Sunnah. The Hadith scholars followed this method and refuted every deviant sect and its views. They also advised against engaging with speculative theology based on non-Salafi methodology and warned others to stay away from its proponents so that neither they nor the people would be misled by them.