One of the foremost features that can be pointed out in Tirmidhi's Jami' is the work not having been authored for the sole purpose of narrating hadith. The work's implicit treatment of fiqh alongside the hadith narrations is a glaring feature of the work in question. The author's treatment of the fiqh of hadiths is undertaken in two ways. In the first approach, he himself, based on the hadith narrations, is found making fiqhi deductions and preferences. The methodology he followed in this process was that of the Ahl al-Hadith's method of deductive-based ruling, which in technical terms is the discipline of fiqh al-hadith. In this field of study, the hadith, 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 (isnad) - and after the strength of the hadith has been determined, it is not presented with any other evidence of any kind whether rational (aqli) or textual/traditional (naqli). As for his second approach in his treatment of the fiqh of hadiths, Tirmidhi narrates the opinions of particular scholars. The scholars which he had chosen are those who belong to the Ahl al-Hadith whose names are found to have made fiqhi deductions based on the discipline of fiqh al-hadith. With the names of these people being brought together, we can derive the register of the Faqihs of the Ahl al-Hadith, i.e. the Faqih Hadith scholars. Indeed, a strong student-teacher relationship can be discerned among those whom Tirmidhi cites, and, moreover, we may notice a great deal of coherence between the names when compared with the registers compiled before and after Tirmidhi. In this case, it can be maintained that Tirmidhi had codified the fiqh of the Ahl al-Hadith in the third-century Hegira.