وكان حجة إماما كبير الشأن، أخذ عنه أبو حنيفة وقال: ما رأيت مثله.

وكان حجة إماما كبير الشأن، أخذ عنه أبو حنيفة وقال: ما رأيت مثله. ‘Aṭa b. Abi Rabah, the master of the Tabi’in in knowledge, piety, and generosity during his era in Makkah . He narrated from ‘Aishah, Abu Hurayrah and the senior (Sahabah). He lived 90 years or a little over. He was an hujjah (authority), an Imam of great significance . Abu Hanifah learned from him, and said, “I have never seen anyone like him”.[^9] Al-Hafiz also submits: عطاء بن أبي رباح .... نزيل مكة واحد الفقهاء والأئمة ‘Aṭa b.

Abi Rabah.... He lived in Makkah. He was one of the jurists and Imams .[^10] So, was this great Imam part of the alleged “consensus”? Imam Ibn Abi Shaybah (d. 235 H) records: حدثنا عبدة بن سليمان عن عبد الملك بن أبي سليمان قال: قلت لعطاء: كان في أصحاب رسول الله صلى الله عليه وسلم أحد أعلم من علي؟ قال: لا، والله أعلمه! ‘Abdah b. Sulayman – ‘Abd al-Malik b.

Abi Sulayman: I said to ‘Aṭa: “Was there ANYONE among the Sahabah of the Messenger of Allah who was more knowledgeable than ‘Ali?” He replied, “ I swear by Allah, I do NOT know any such person! ”[^11] Al-Hafiz (d. 852 H) states about the first narrator: عبدة بن سليمان الكلابي أبو محمد الكوفي يقال اسمه عبد الرحمن ثقة ثبت ‘Abdah b.

Sulayman al-Kalabi, Abu Muhammad al-Kufi, it is said that his name was ‘Abd al-Rahman: Thiqah (trustworthy), thabt (accurate) .[^12] Concerning the second narrator, he says: عبد الملك بن أبي سليمان ميسرة العرزمي بفتح المهملة وسكون الراء وبالزاي المفتوحة صدوق له أوهام ‘Abd al-Malik b. Abi Sulayman Maysarah al-‘Arzami: Saduq (very truthful) , he had hallucinations.[^13] The chain is therefore hasan due to ‘Abd al-Malik. [^1]: Abu ‘Abd Allah Muhammad b.

‘Abd Allah al-Hakim al-Naysaburi, al-Mustadrak ‘ala al-Ṣahihayn (Beirut: Dar al-Kutub al-’Ilmiyyah; 1st edition, 1411 H) [annotator: Mustafa ‘Abd al-Qadir ‘Ata], vol. 3, p. 571, # 6121 [^4]: This word normally refers to all the human generations since Ādam up till the beginning of the prophetic mission of the Messenger of Allah in Arabia. See, for instance, Qur’an 17:59, 23:81, 43:6 and 56:13. [^5]: The term is a reference to all human generations since the start of our Ummah till the Qiyamah.

See, among others, Qur’an 56:14. This is especially the case since it is used in contrast to awwalun. It therefore refers to all humans who are later in time than the awwalun, and that only refers to humanity since Muhammad. [^6]: Abu ‘Abd Allah Ahmad b. Hanbal al-Shaybani, Musnad (Cairo: Muasassat Qurtubah) [annotator: Shu’ayb al-Arnaut], vol. 1, p.