COMPANIONS - LOVED LEARNING

 COMPANIONS LOVE
FOR LEARNING

(1) Knowledge must carry forward for coming
generations might comprehend better

Note: Ahadis clearly emphasize that coming generation will have vast comprehensions because of the exfoliation of the seed of “ILM”, the Knowledge bestowed to Adam for which talent the angels were ordered to bow down in front of him, best example is ever increasing scientific knowledge.

“Just ³⁶ recall the time when your Lord said to the angels, ³⁷ "I am going to appoint a vicegerent ³⁸ on the Earth”. They humbly enquired, "Are you going to appoint such a one as will cause disorder and shed blood on the Earth? ³⁹ We are already engaged in hymning Your praise, and hallowing Your name". ⁴⁰ Allah replied, "I know what you do not know." ⁴¹ after this he taught Adam the names of all things. ⁴² Then He set these before the angels and asked, "Tell Me the names of these things, if you are right (in thinking that the appointment of a vicegerent will cause disorder)". They replied, "Glory be to You. You alone are free from defect. We possess only that much knowledge which You have given us. ⁴³ Indeed You alone are All-Knowing and All-Wise." Then Allah said to Adam, "Tell them the names of these things." When Adam told them the names of all those things, ⁴⁴ Allah declared, "Did I not tell you that I know those truths about the Earth and the Heavens which are hidden from you? I know what you disclose and what you hide." Then We commanded the angels, "Bow yourselves to Adam. "All bowed ⁴⁵ but Iblis ⁴⁶ refused to do so; he waxed proud and joined the defiers. ⁴⁷” (2:30-34)

(9) CHAPTER. The Statement of the Prophet; It is probable that a person who receives a piece of information indirectly "may comprehend it better than he who has heard it directly from its source"

Bukhari Volume 1, Number 67

Narrated 'Abdur Rahmãn bin Bakrah's father, once the Prophet (s) was riding his camel and a man was holding its rein. The Prophet (s) asked, "What is the day today?" We kept quiet, thinking that he (s) might give that day another name. He (s) said, "Isn't it the day of Nahar (slaughtering of the animals of sacrifice) we replied yes." He (s) further asked, "Which month is this?" We again kept quiet, thinking that he (s) might give it another name. Then he (s) said, "Isn't it the month of Dhul-Hijja?" We replied, "Yes." He (s) said, "Verily! Your blood, property and honor are sacred to one another (i.e. Muslims) like the sanctity of this day of yours, in this month of yours and in this city of yours. It is incumbent upon those who are present to inform those who are absent because those who are absent might comprehend (what I have said) better than the present audience."

Bukhari Volume 2, Book 25, Number 1741:

Narrated Abu Bakra:

The Prophet (s) delivered to us a sermon on the Day of Nahr. He said, "Do you know what the day today is?" We said, "Allah and His Apostle (s) know better." He remained silent till we thought that he (s) might give that day another name. He (s) said, "Isn't it the Day of Nahr?" We said, "It is." He (s) further asked, "Which month is this?" We said, "Allah and His Apostle know better." He (s) remained silent till we thought that he (s) might give it another name. He (s) then said, "Isn't it the month of Dhul-Hijja?" We replied: "Yes! It is." He (s) further asked, "What town is this?" We replied, "Allah and His Apostle know it better." He (s) remained silent till we thought that he (s) might give it another name. He (s) then said, "Isn't it the forbidden (Sacred) town (of Mecca)?" We said, "Yes. It is." He (s) said, "No doubt, your blood and your properties are sacred to one another like the sanctity of this day of yours, in this month of yours, in this town of yours, till the day you meet your Lord. No doubt! Haven't I conveyed Allah's message to you? They said, "Yes." He (s) said, "O Allah! Be witness. So it is incumbent upon those who are present to convey it (this information) to those who are absent because the informed one might comprehend it (what I have said) better than the present audience, who will convey it to him. Beware! Do not renegade (as) disbelievers after me by striking the necks (cutting the throats) of one another."

Bukhari Volume 5, Book 64, Number 4406:

Narrated Abu Bakra:

The Prophet (s) said, "Time has taken its original shape which it had when Allah created the Heavens and the Earth. The year is of twelve months, four of which are sacred, and out of these (four) three are in succession, i.e. Dhul-Qada, Dhul-Hijj and Al-Muharram, and the fourth is Rajab which is named after the Mudar tribe, between (the month of) Jumaida-ath-thania and Sha'ban." Then the Prophet (s) asked, "Which is this month?" We said, "Allah and His Apostle (s) know better." On that the Prophet (s) kept quiet so long that we thought that he (s) might name it with another name. Then the Prophet (s) said, "Isn't it the month of Dhul-Hijj?" We replied, "Yes." Then he (s) said, "Which town is this?" "We replied, "Allah and His Apostle (s) know better." On that he (s) kept quiet so long that we thought that he (s) might name it with another name. Then he (s) said, "Isn't it the town of Mecca?" We replied, "Yes,” Then he (s) said, "Which day is today?" We replied, "Allah and His Apostle (s) know better." He (s) kept quiet so long that we thought that he (s) might name it with another name. Then he (s) said, "Isn't it the day of An-Nahr (i.e. sacrifice)?" We replied, "Yes." He (s) said, "So your blood, your properties, (The sub-narrator Muhammad said, 'I think the Prophet also said: And your honor are sacred to one another like the sanctity of this day of yours, in this city of yours, in this month of yours; and surely, you will meet your Lord, and He will ask you about your deeds. Beware! Do not become infidels after me, cutting the throats of one another. It is incumbent on those who are present to convey this message (of mine) to those who are absent. May be that some of those to whom it will be conveyed will understand it better than those who have actually heard it." (The sub-narrator, Muhammad, on remembering that narration, used to say, "Muhammad (s) spoke the truth!") He (s) (i.e. Prophet) then added twice, "No doubt! Haven't I conveyed (Allah's Message) to you?"

Ayahs Muhkimat Basic fundamental Mutshabihat Allegorical 3:7

Note; dark blue are notes while black is copied from translations of Ahadis and red is Quranic Ayahs and also to highlight certain parts in translation of “Sahih Bukhari” by Dr. Muhammad Mohsin Khan.

Understanding Quran

Research for establishing correlations between Ahadis which are supporting and explaining each other is a great need of the day and truly scholastic endeavors can bring the requisite clarity to the message of Islam, which is getting tainted by pseudo scholars giving a false image of Islam, especially when addressing prophetic literature, “Ahadis” which is to explain and demonstrate the message contained in Quran, not to create dark corridors full of doubts creating an ever growing predicament in this regard; this is the raison d’ etre of Ayah 7 of Surah Ale Imran.

Bukhari Volume 6, Book 65, Book of Tafseer, Number 4547:

Narrated 'Aisha:

Allah's Apostle recited the Verse:--

“He it is Who has sent down to thee the Book: In it are verses basic or fundamental “Muhkimat” (of established meaning); they are the foundation of the Book ⁵  “Ummul Kitab”: others are allegorical “Mutshabihat”. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord “Fitna”, and searching for its hidden meanings, but no one knows its hidden meanings ⁶ except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding.” (3:7) 

Then Allah's Apostle said, "If you see those who follow thereof that is allegorical “Mutshabihat” (not entirely clear), then they are those whom Allah has named [those in whose hearts is perversity as seeking discord [“Fitna”] 'So beware of them."

This Hadis could be better understood when read in light of Ahadis laying down that knowledge dealing with scientific phenomenon, so often invited by The Creator to ponder and reflect upon; will increase in coming generations, given below in full for the benefit of the reader. Ayah 7 of Surah Ale Imran mentioned in above Hadis lays down the difference between clear ordains “Muhkimat” verses the allegorical “Mutshabihat”. Example of clearly laid down ordains are mostly of statutory nature such as matters regarding marriage and divorce, inheritance and many more Ayahs dealing with duties such as Ibadah, worship; Salah, Fasting, Zakah and Hajj. Allegorical Ayahs can be divided further into two types such as permanent, like Allah Himself, Paradise, Hell, angels and many Ayahs dealing with eschatology. Second type are those Ayahs which point and hint towards realities which are left for the believers to ponder but never try to explain as long as these become manifest; caution dully given in this Hadis and Ayah. Some examples of this second type of Ayah are biological realities about stages of development of child in womb of mother and other scientific realities coming into comprehension of modern man through advancement in scientific discoveries, Dr. Keith L. Moor an embryologist accepts accuracy of Quran about stages of development of child in womb of mother.

https://www.youtube.com/watch?v=J_Dllu42eEA&t=50s

Another example taken here is 36^th Ayah of Surah 36. It is also worth noting here that this Ayah mentions that every created thing is in pairs while this surah and Ayah in itself is a pair, i.e. Surah 36 Ayah 36.

“Glorified is He ³⁰ Who created in pairs of all things that the earth produces, as well as their own (human) kind and (other) things of which they have no knowledge. ³¹” (36:36)

Such Ayahs were allegorical as long as mankind not grew in knowledge, such as electron and proton; however this allegorical Ayah has become a great reality with advancement in science. There are many more such Ayahs of Quran especially about embryology understood with passage of time, not quoted here for sake of brevity as this is not the topic under discussion, aim is to only make it clear that Ayahs of allegorical nature must not be pursued unless solid knowledge could support and till such time must be taken as laid in Quran without unnecessary rhetoric as clearly warned in following Ayah by The Creator.

“Lo; those who wrangle concerning the revelations of Allah without a warrant having come unto them, there is naught else in their breasts save pride but they shall never attain to their ambitions. So take thou refuge in Allah. Lo! He, only He, is the Hearer, the Seer.” (40:56)

Another reason for exercising great caution regarding allegorical Ayahs is to guard against going astray resulting in schism, damaging the raison d’ etre of Islam. Interpreting and trying to rationalize an allegorical Ayah about some realty not yet made manifest by The Creator, not only leads one astray but lays foundation of different schools of thoughts and off shoots in religion, causing disputation, debate and disagreement, endangering the very purpose of religion. Example of such mistake is making pharaoh a “friend of God” by great mystic philosopher Ibn Arabi, about 7 centuries ago while trying to explain Ayah 92 of Surah 10, given below.

“Now this day We will preserve your dead body ⁹² only to be a sign of warning for the succeeding generations, though there are many people who give no heed to Our Signs." ⁹³ ” (10:92)

Body of Remises II found out in last century was alluded here by The Creator but an endeavors to explain a great realty before it had to be made manifest in the grand design of The Creator made the scholar go wrong while interpreting “saving body” being a favor to pharaoh. (Page No. 116. 2^nd paragraph.

 http://www.sufi.ir/books/download/english/ibn-arabi-en/fusus-al-hikam-en.pdf

This example makes the point clear about allegorical Ayahs as to why The Creator warned of its dangerous consequences, if interpreted without a solid foundation by using mere conjecture, strongly discouraged throughout Quran.

“And O Muhammad if you obey most of the dwellers of the earth, they will lead you astray from Allah's Way, for they follow nothing but guess-work and indulge in mere conjectures. ⁸³ In fact, your Lord knows best those who have gone astray from His Way and also He knows those who are on the Right Path.” (6:116-117)

However a subtle point must not be misunderstood here that Quran is not putting a barrier to inquiry and research in learning process, on the other hand Quran lays great emphasis for inquiry, research and learning as basic duty of Muslim, Prophet (s) specially ordered to pray.

“O my Lord! Increase me in knowledge.” (20:114)

This great emphasis on learning is the reason behind great philosophers and scientists, a few to mention, like Ghazali, Ibne-Rushd better known as Averroes and Ibne-Sina as Avicenna in western world having imbibed greatly from such scholars of Islam.

All Ahadis quoted here are taken from Sahih Bukhari translated by Dr. Muhammad Mohsin Khan.

http://www.thechosenone.info/sahih-al-bukhari-hadith-in-english-all-volumes-1-9/

 (2) Companions asked Prophet (s) minutest details
in all matters Prophet (s) patiently replied

Bukhari Volume 4, Book 55, Number 2760:

Narrated 'Aisha:

A man said to the Prophet (s), "My mother died suddenly, and I think that if she could speak, she would have given in charity. May I give in charity on her behalf?" He (s) said, "Yes! Give in charity on her behalf."

Bukhari Volume 8, Book 78, Number 6022:

Narrated Abu Musa Al-Ash'ari:

The Prophet (s) said, "On every Muslim there is enjoined (a compulsory) Sadqa (alms)." They (the people) said, "if one has nothing?' He said, "He should work with his hands so that he may benefit himself and give in charity." They said, "If he cannot work or does not work?" He said, "Then he should help the oppressed unhappy person (by word or action or both)." They said, "If he does not do it?" He said, "then he should enjoin what is good (or said what is reasonable).' They said, "If he does not do that''' He said, "Then he should refrain from doing evil, for that will be considered for Him as a Sadqa (charity)”. 

(3) Companions continuously carried on process of
learning “interpretation of Quran” 

(47) CHAPTER. Allah's Statement: "Would any of you wish to have a garden with date palms and vines ... (till) ... that you may give thought." (2:266)

Bukhari Volume 6, Book 65, Number 4538:

Narrated Ubaid bin Umair: Once 'Umar (bin Al-Khattab) said to the companions of the Prophet (s) "What do you think about this Ayah (given below):--"Does any of you wish that he should have a garden?" (2:266) They replied, "Allah knows best." 'Umar became angry and said, "Either say that you know or say that you do not know!" On that Ibn Abbas said, "O chief of the believers! I have something in my mind to say about it." Umar said, "O son of my brother! Say, and do not under estimate yourself." Ibn Abbas said, "This Ayah has been set up as an example for deeds." Umar said, "What kind of deeds?" Ibn Abbas said, "For deeds." Umar said, "This is an example for a rich man who does goods out of obedience of Allah and then Allah sends him Satan whereupon he commits sins till all his good deeds are lost."

(4) Companions learning from
Ummul-Momineen
Aisha

Bukhari Volume 4, Book 60, STORIES OF THE PROPHETS, Number 3389:

Narrated 'Urwa:

I asked 'Aishah the wife of the Prophet (s) about the meaning of the following Ayah:

"(They were reprieved) until, when the Messengers gave up hope and thought that they were denied (by their people)..." (12:110)

'Aishah replied, "Really, their nations (people) denied them." I said, "By Allah! They were definite that their nations treated them as liars and it was not a matter of suspecting." ‘Aisha said, "0’ 'Uraiyya (i.e. 'Urwa)! No doubt, they were quite sure about it." 1 said, "May the Ayah be read in such a way as to mean that the Messengers thought that Allah did not help them?" 'Aisha said, "Allah forbid (impossible) The Messengers did not suspect their Lord of such a thing. But this Ayah is concerned with the Messengers' followers who had faith in their Lord and believed in their Messengers, and their period of trials was long and Allah's Help was delayed till the Messengers gave up hope for the conversion of the disbelievers amongst their nation, and the Messengers thought that their followers treated them as liars, thereupon Allah's Help came to them.

(6) CHAPTER. "(They were reprieved) until, when the Messengers gave up hope..."  (12:110)

Bukhari Volume 6, Book 65, Number 4695:

Narrated 'Urwa bin Az-Zubair that when he asked 'Aishah about the Statement of Allah; "(They were reprieved) until when the Messengers gave up hope..." (V.12:110) she told him (its   meaning), 'Urwa added, "I said, 'Did they (Messengers) suspect that they were betrayed (by   Allah) or that they were treated as liars by (their people)?'" 'Aishah said, "(They suspected) that they were treated as liars by (their people)." I said, "But they were sure that their people treated them as liars and it was not a matter of suspicion." She said, "Yes, they were sure about it." I said to her, "So they (the Messengers) suspected that they were betrayed (by Allah)." She said, "Allah forbid! The Messengers never suspected their Lord of such thing." I said, "What about this Ayah then?" She said, "It is about the Messengers' followers who believed in their Lord and trusted their Messengers, but the period of trials was prolonged and victory was delayed till the messengers gave up all hope of converting those of the people who disbelieved them; and the Messengers thought that their followers treated them as liars; thereupon Allah's help came to them." (See H. 3389)

(5) Companions boldly pondering
over Quran

Bukhari Volume 6, Book 65, Page Number 291:

Sa'id said: A man said to Ibn 'Abbas, "I find in the Qur'an certain things which seem to me contradictory, for example Allah says:-

'...There will be no kinship among them that Day, nor will they ask of one another.' (23:101) (yet He says :) 'And they will turn to one another and question one another.' (37:27)

'...But they will never be able to hide a single fact from Allah.' (4:42) [Yet He reports what A1-Mushrikün (polytheists, pagans, idolaters, and disbelievers in the Oneness of Allah and in His Messenger Muhammad will say: '...By Allah, our Lord, we were not those who joined others in worship with Allah.' (6:23) According to this Ayah, they will hide some facts. Allah says:

'Or is the heaven that He constructed? (Up to)... He spread the earth.' (79: 27-30) In this Ayah He mentions the creation of the heavens before the creation of the earth. Then He says: 'Say (0 Muhammad: 'Do you verily, disbelieve in Him Who created the earth in two Days... (Up to) …... willingly.' (41:9-11) So He mentions in this Ayah the creation of the earth before the heavens. And He says: '...Verily, Allah is Oft-Forgiving, Most Merciful.'  (4:23) '...Allah is Ever Most Powerful, All-Wise.' (4:56) '...Allah is Ever All-Hearer, All-Seer.' (4:58) this seems to be something that was and has passed."

Then Ibn 'Abbas answered, "There will be no relationship between them.' That is on the first blowing of the Trumpet. 'And so the Trumpet will be blown, and all who are in the heavens and all who are on the earth will swoon, away except him whom Allah wills.....(39:68) Then 'there will be no relationship  between them, and at that time one will not ask another. Then, when the Trumpet will be blown for the second time, they will turn to one another and question one another.'

As for His Statement: '...We were not who joined others in worship with Allah.' 'But they will not be able to hide a single fact from Allah.' Allah will forgive the sins of those who were sincere in their worship, whereupon A1-Mushrikün will say (to each other), 'Come, let's say we never worshipped others besides Allah.' But their mouths will be sealed and their hands will speak (the truth). At that time it will be evident that no speech can be concealed from Allah and those who disbelieved and disobeyed the Messenger will wish that they were burned in the earth, but they will never be able to hide a single fact from Allah. (4:42).

Allah created the earth in two days and then created the heavens, and then He turned towards the heavens and gave it perfection in two (other) days. Then he spread the earth, and its spreading means the bringing of water and pasture out of it. He then created the mountains, the camels and the hillocks and whatever is in between them (the earth and the heaven) in two (other) days. That is the meaning of Allah’s saying: 'He spread it.' and His Saying: 'and He created the earth in two days.' So the earth and whatever is on it, was created in four days; and the heavens were created in two days. 

(Concerning His Saying) 'And Allah is Oft-Forgiving.' He named Himself like that (so the naming has passed) but the contents of His Saying are still valid, for if Allah ever wants to do something, He surely fulfills what He wants. So you should not see contradiction in the Qur'an, for all of it is from Allah."

(6) Companions discouraged making individual papers & collections preferred depending
on memory preventing schism

Bukhari Volume 8, Book 78, Number 6117:

Narrated Abu As-Sawar Al-Adawi:

'Imran bin Husain said, "The Prophet (s) said, 'Haya' does not bring anything except good." Thereupon Bashir bin Ka'b said, 'It is written in the wisdom paper: Haya leads to solemnity; Haya leads to tranquility (peace of mind)." 'Imran said to him, "I am narrating to you the saying of Allah's Apostle (s) and you are speaking about your paper (wisdom book)?"

(7) Companions using Quran to evaluate Ahadis
donkey’s meat makroh not Haram

Bukhari Volume 7, Book 72, Number 5520:

Narrated Jabir bin 'Abdullah:

On the Day of the battle of Khaibar, Allah's Apostle (s) made donkey's meat unlawful and allowed the eating of horse flesh.

Bukhari Volume 7, Book 72, Number 5529:

Narrated 'Amr:

I said to Jabir bin Zaid, "The people claim that Allah's Apostle (s) forbade the eating of donkey's meat." He said, "Al-Hakam bin 'Amr Al-Ghifari used to say so when he was with us, but Ibn 'Abbas, the great religious learned man, refused to give a final verdict and recited:-- 'Say: I find not in that which has been inspired to me anything forbidden to be eaten by one who wishes to eat it, unless it be carrion, blood poured forth or the flesh of swine...' (6.145)

(8) Companions felt obliged to conveying Hadis

Seeking knowledge Paradise

(10) CHAPTER. It is essential to know a thing first before saying or acting upon it.

According to the Statement of Allah; "So know (O’ Muhammad) that "La ilaha illallah... (none has the right to be worshipped but Allah)," (47:19)

So Allah stated that one should acquire knowledge first. And religious scholars are the inheritors of the Prophets, i.e., they inherit knowledge. And whoever gains knowledge is lucky and gains a great thing. And whoever followed a way to seek (religious) knowledge, Allah will make easy for him the way to Paradise.

Allah said; "...It is only those who have knowledge among His slaves that fear Allah..."  (35:28)

And Allah said, "...But none will understand them except those who have knowledge." (29:43).

(And also Allah's Statement): "And they will say: Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire." (67:10)

And Allah also said, "...Are those who know equal to those who know not' ..... (39:9)

And the Prophet (s) said, "If Allah wants to do good to a person, He makes him comprehend the religion and verily, knowledge is attained by learning." Abu Dhar pointing towards his neck said, "If you put the sword on this (my neck to kill me) and then I think that, before this sword could work, I can say even one sentence which I heard from the Prophet (s), I would surely say it. (Indicating that one should convey the knowledge, one has acquired to the others)."

And Ibn 'Abbas said, “You should be Rabbaniyyun (religious scholars) forgiving, wise, and learned men." And it is said that a Rabbani (religious scholar) is the one who starts teaching people simple subjects of knowledge before touching big (difficult) ones.

(11) CHAPTER. The Prophet (s), used to take care of the people in preaching by selecting a suitable time so that they might not run away (never made them averse or bored them with religious talk and knowledge all the time).

Bukhari Volume 1, Book 3, BOOK OF KNOWLEDGE, Number 68:

Narrated Ibn Mas'ud:

The Prophet (s) used to take care of us in preaching by selecting a suitable time, so that we might not get bored. (He abstained from pestering us with religious talk and knowledge all the time).

Bukhari Volume 1, Book 3, BOOK OF KNOWLEDGE, Number 69:

Narrated Anas bin Malik:

The Prophet (s) said, "Make things easy for the people, and do not make things difficult for them and give them glad tidings and do not repel them.

(9) Companion took Quran as final word when
differed e.g. question of wailing for dead

Bukhari Volume 2, Book 23, Number 1286-1288:

Narrated 'Abdullah bin 'Ubaidullah bin Abi Mulaika:

One of the daughters of 'Uthman died at Mecca. We went to attend her funeral procession. Ibn 'Umar and Ibn Abbas were also present. I sat in between them (or said, I sat beside one of them. Then a man came and sat beside me) 'Abdullah bin 'Umar said to 'Amr bin 'Uthman, "Will you not prohibit crying as Allah's Apostle (s) has said, 'The dead person is tortured by the crying of his relatives."

Ibn Abbas said, "Umar used to say so." Then he added narrating, "I accompanied Umar on a journey from Mecca till we reached Al-Baida. There he saw some travelers in the shade of a Samura (A kind of forest tree). He said (to me), "Go and see who those travelers are." So I went and saw that one of them was Suhaib. I told this to 'Umar who then asked me to call him. So I went back to Suhaib and said to him, "Depart and follow the chief of the faithful believers." Later, when 'Umar was stabbed, Suhaib came in weeping and saying, "O my brother, O my friend!" (On this 'Umar said to him; "O Suhaib! Are you weeping for me while the Prophet (s) said, "The dead person is punished by some of the weeping of his relatives?"

Ibn Abbas added, "When 'Umar died I told all this to Aisha and she said, 'May Allah be merciful to Umar. By Allah, Allah's Apostle (s) did not say that a believer is punished by the weeping of his relatives. But he said, Allah increases the punishment of a non-believer because of the weeping of his relatives." Aisha further added, "The Quran is sufficient for you (to clear up this point) as Allah has stated: 'No burdened soul will bear another's burden.'" (35.18). Ibn Abbas then said, "Only Allah makes one laugh or cry." Ibn Umar did not say anything after that.

(10) Minor differences in time of companions 
Quran final authority

(59) CHAPTER. Whoever did not touch except the two Yemenite Corners of the Ka'bah.

Bukhari Volume 2, Book 25, Number 1608:

Abu Ash-Sha'tha' said, "Who keeps away from some portion of the Ka'bah?" Muawiya used to touch the four corners of the Ka'bah, Ibn 'Abbas said to him, "These two corners (the ones facing the Hijr) are not to be touched." Muawiya said, "Nothing is untouchable in the Ka'bah." And Ibn Az-Zubair used to touch all the corners of the Ka'bah.

Bukhari Volume 7, Book 72, Number 5529:

Narrated 'Amr:

I said to Jabir bin Zaid, "The people claim that Allah's Apostle forbade the eating of donkey's meat." He said, "Al-Hakam bin 'Amr Al-Ghifari used to say so when he was with us, but Ibn 'Abbas, the great religious learned man, refused to give a final verdict and recited: -- 'Say: I find not in that which has been inspired to me anything forbidden to be eaten by one who wishes to eat it, unless it be carrion, blood poured forth or the flesh of swine...' (6.145)