Is the statement of a Companion accepted in matters of divine legislation, such as what Ibn Abbas said (that the Messenger of Allah (peace and blessings be upon him) saw Allah)?

The questioner : You said that in matters of divine legislation, the statement of a Companion is accepted.

The Shaykh : Matters of divine legislation.

The questioner : Matters of divine legislation.

The Shaykh: Yes.

The questioner : Ibn Abbas said: Is this also a matter of divine legislation?

The Shaykh : This hadith from Ibn Abbas has three narrations, and therefore the scholars of hadith ruled that it is contradictory. In one narration it says: In another it says: In another it says: In another it says: This contradiction is what first prevents us from using it as evidence and classifying it under the category that it is not said based on mere opinion. Second: The issue is known to be a subject of disagreement between Ibn Abbas on one hand and the Lady Aisha on the other. It is authentically reported from her in a hadith narrated by al-Bukhari and Muslim in their "Sahihayn" from the hadith of Masruq, that he came to the Lady Aisha and said to her: يا أم المؤمنين هل رأى محمد ربه ؟ قالت : لقد قف شعري مما قلت قال يا أم المؤمنين : أليس يقول الله - عز وجل - في القرآن : وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى ؟ قالت : أنا أعلم الناس بذلك سألت رسول الله - صلى الله عليه وآله وسلم - فقال : رأيت جبريل في صورته التي خلق فيها مرتين وله ستمئة جناح . ثم قالت O Mother of the Believers, did Muhammad see his Lord? She said: My hair stood on end at what you said. He said: O Mother of the Believers, does not Allah (Mighty and Majestic) say in the Qur'an: "And He certainly saw him in another descent"? She said: I am the most knowledgeable of people about that. I asked the Messenger of Allah (peace and blessings be upon him), and he said: I saw Jibril in the form in which he was created, twice, and he had six hundred wings. Then she said And here is the point ثلاث من حدثكموهن فقد أعظم على الله الفرية : من حدثكم أن محمدًا - صلى الله عليه وآله وسلم - رأى ربه فقد أعظم على الله الفرية ، ثم تلت قول الله - تبارك وتعالى - : وَمَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا أَوْ مِنْ وَرَاءِ حِجَابٍ أَوْ يُرْسِلَ رَسُولًا ، ومن حدثكم أن محمدًا - صلى الله عليه وسلم - كان يعلم ما في غد فقد أعظم على الله الفرية ثم تلت قول الله - تبارك وتعالى - : قُلْ لَا يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ ، ومن حدثكم أن محمدا - صلى الله عليه وآله وسلم - كتم أمرا شيئًا أمر بتبليغه فقد أعظم على الله الفرية ثم تلت قول الله - عز وجل - : يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ وَإِنْ لَمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ Three things: whoever tells you any of them has committed a great lie against Allah. Whoever tells you that Muhammad (peace and blessings be upon him) saw his Lord has committed a great lie against Allah. Then she recited the words of Allah (Blessed and Exalted is He): "And it is not for any human being that Allah should speak to him except by revelation, or from behind a barrier, or by sending a messenger." And whoever tells you that Muhammad (peace and blessings be upon him) knew what would happen tomorrow has committed a great lie against Allah. Then she recited the words of Allah (Blessed and Exalted is He): "Say: No one in the heavens or on earth knows the unseen except Allah." And whoever tells you that Muhammad (peace and blessings be upon him) concealed a single thing that he was commanded to convey has committed a great lie against Allah. Then she recited the words of Allah (Mighty and Majestic): "O Messenger, convey what has been revealed to you from your Lord. And if you do not do it, then you have not conveyed His message. And Allah will protect you from the people." Therefore, the statement of Ibn Abbas does not fall under the previous rule from two aspects: First: The issue is a subject of disagreement between him and the Lady Aisha, and she is among the most knowledgeable, as we said, the most knowledgeable people regarding the specifics of the Messenger (peace be upon him), because she was his wife. This is the first point. Second: The narration from Ibn Abbas is contradictory, and in some of them, as you heard, it says he saw Him with his heart, and this is not a point of disagreement.
Other than that?