It is a common custom among Muslims to recite “Radhi Allaho Ta-allah Anho” after the names of Righteous Companions of Rasool Allah [saww].
But Rasool Allah [saww] never ordered that the later generations of Muslims to say “Radhi Allaho Anho” whenever the names of Sahaba were mentioned. Neither did the Sahaba used the term “Radhi Allaho Anho” after the names of each other nor did the Taba’een used to do this after the names of Sahaba. This was not the case with Daroof (Salwaath), in which they would always showers blessing and peace upon Rasool Allah [saww] and his progeny whenever the name of Rasool Allah [saww] was mentioned.
It was later Muslim generations, who introduced this custom for the first time, they did so according to their own OPINION, which is why they felt that it did not constitute a violation to any “Established Law of Islam” and found it in complete harmony with it’s principles (even if it didn’t exist in the time of Rasool Allah [saww]).
And the Reward for this Muslim Generation, in the words of Rasool Allah [saww]:
“He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.”
Sahih Muslim, Book 034, Number 6466
If Salafies still believe that their definition is correct, then they must declare whole of the Muslim Ummah to be “Mubt’adi”(Innovator), indulged in “Dhalalah”(Misguided), who are the fuel of Hell fire, because the whole Ummah says “Radhi Allaho Anho” after the names of Sahaba (including Salafies themselves too).
But here Salafies come up with their Double Standards. Instead of condemning this act (as they should do according to their self-invented definition of bidah), they deem it to be a highly virtuous act.
Saudi Tafseer e Quran:
Saudi Government distributed millions of Qur’an in Pakistan with Urdu Translation and Tafseer (printed by Shah Fahad printing Complex in Madina). In the commentary of the last verse of Surah Al-Mujaddla:
“… it is a custom (i.e. not from Qur’an or Sunnah) to use “Radhi Allah Anham” for Sahaba and “Alaihim Salat o Salam” for the Prophets. It is the same like “Rehmat ullah alahi” can be literally used for both Alive and the dead…”
Not only have the Salafies embraced this newly introduced custom (contrary to their belief that every new thing is a Dhalalah), they have made another innovation by introducing another Law in the Sharia of Islam.
Saudi Tafseer e Quran:
In the commentary of same verse, this Saudi paid Alim further continues to write:
“…According to the Ulama, except for the linguistic meaning, it is prohibited to use this (i.e. Phrase like Radhi Allaho Anho) for anyone except for Sahaba Karam…”
Do you know what this Salafi Alim wants to say when he wrote, “except for the linguistic meaning….”?. Let us give you an example. Linguistically, Salat means Prayer. But Shar’i meaning of Salat is praying in a manner that Rasool Allah [saww] told us. Linguistically, “Saum” means holding on. But Shar’i meaning is not eating from sunrise till sun set.
The Salafi Alim has innovated a new Law in Shar’ia, by prohibiting something that has not been prohibited by Allah [swt] i.e. to prohibit the use “Radhi Allaho Anho” for anyone except the righteous companions of Rasool Allah [saww].
This constitutes a major innovation of misguidance i.e. to prohibit any thing, that has not been prohibited by Allah (swt) and his beloved Rasool [saww]. Let us further quote from the same article by above-mentioned authentic Salafi site i.e:
Islam-QA.com
“Bid’ah may be divided into two categories:
(i) Bid’ah, which constitutes kufr
(ii) Bid’ah, which does not constitute kufrIf you ask, what is the definition of bid’ah, which constitutes kufr and that which does not constitute kufr?
The answer is:
Shaykh Haafiz al-Hukami (may Allaah have mercy on him) said: “The kind of bid’ah which constitutes kufr is when one denies a matter on which there is scholarly consensus, which widely-known, and which no Muslim can have any excuse for not knowing, such as denying something that is obligatory, making something obligatory that is not obligatory, or making something haraam halaal, or making something halaal haraam; �� (Ma’aarij al-Qubool, 2/503-504)”
If “making something obligatory that is not obligatory” is a bidah or Kufr, then how can that Saudi paid Salafi Mufassir claims that it is not permissible to use “Radhi Allaho Ta-allah Anho” for anyone save the Sahaba?
Note:
Salafies have 2 lame excuses for the innovation of saying “Radhi Allaho Anho” after the names of Sahaba:
Defence 1:
It’s only a Dua for the Sahaba and we can do it any time (even after mentioning the name of Sahaba).
Reply:
If it is allowed to innovate new timings for doing Dua (e.g. after mentioning the names of Sahaba), then why do the Salafi claim that sending Salat (Darood) on Rasool Allah (saww) before Adhan is Bidah?
Salat (Darood) is an Arabic word, which itself means Dua.
Double standards!
Defence 2:
Allah (swt) said that he was pleased with Sahaba at Bait-e-Ridhwan.
Salafies claim that it’s allowed to say “Radhi Allaho Anho” after the names of Sahaba while Allah (swt) revealed a verse at the occasion of Bait-e-Ridhwan, that He (swt) is well pleased with Sahaba under the tree.
Allah was well pleased with the believers when they swore allegiance unto thee beneath the tree, and He knew what was in their hearts, and He sent down peace of reassurance on them, and hath rewarded them with a near victory;
Al-Qur’an Surah 48, Ayah 18 (Translation by Pickthal)
Reply:
In the above verse, Allah (swt) only told that He (swt) was pleased with Sahaba, who swore allegiance under the tree. But nowhere Allah (swt) ordered in above verse that the later coming Muslim Generations have to always says “Radhi Allaho Anho” whenever the names of Sahaba are mentioned.
Rasool Allah (saww) also recited these Qur’anic verses, but he never came to this conclusion that Allah (swt) ‘s objective behind this verse was for coming Muslim generations to recite “Radhi Allaho Anho” after the names of Sahaba. Even Sahaba who read the Qur’an never arrived at this conclusion.
It is indeed a mystery and to HOW Salafies have reached this conclusion. In our humble opinion, Salafies must acknowledge that it’s a lame excuse and that saying “Radhi Allaho Anho” is an innovation by the later generation Muslims.
Secondly, if the presence of verse of Bait-e-Ridhwan is enough to say “Radhi Allaho Anho” whenever the names of Sahaba are mentioned, then why do the Salafies neglect the presence of the verse of sending Salat upon Rasool Allah (saww) in the Qur’an? Allah (swt) asked us to send Salat upon Rasool Allah (saww).
Allah and His angels send blessings on the Prophet: O ye that believe! Send ye blessings on him, and salute him with all respect.
Al-Qur’an Surah 33, Ayah 56 (Translation by Yusuf Ali)
When this is the case, why is it Bidah to send Salat upon Rasool Allah (saww) before Adhan?
Double Standards!
Shaikh Nuh Ha Mim Keller says:
The following is a part of the text of a talk given by Shaikh Nuh Ha Mim Keller at Nottingham and Trent University on Wednesday 25th January 1995) Source:
What is Bid’ah?We now turn to the primary textual evidence previously alluded to concerning the acts of the Companions and how the Prophet, (Allah bless him and give him peace) responded to them:
(1) Bukhari and Muslim relate from Abu Hurayra (Allah be well pleased with him) that at the dawn prayer the Prophet (Allah bless him and give him peace) said to Bilal, “Bilal, tell me which of your acts in Islam you are most hopeful about, for I have heard the footfall of your sandals in paradise”, and he replied, “I have done nothing I am more hopeful about than the fact that I do not perform ablution at any time of the night or day without praying with that ablution whatever has been destined for me to pray.”
Ibn Hajar Asqalani says in Fath al-Bari that the hadith shows it is permissible to use personal reasoning (ijtihad) in choosing times for acts of worship, for Bilal reached the conclusions he mentioned by his own inference, and the Prophet (Allah bless him and give him peace) confirmed him therein.
Similar to this is the hadith in Bukhari about Khubayb (who asked to pray two rakas before being executed by idolaters in Makka) who was the first to establish the Sunna of two rak’as for those who are steadfast in going to their death. These hadiths are explicit evidence that Bilal and Khubayb used their own personal reasoning (ijtihad) in choosing the times of acts of worship, without any previous command or precedent from the Prophet (Allah bless him and give him peace) other than the general demand to perform the prayer.
(2) Bukhari and Muslim relate that Rifa’a ibn Rafi said, “When we were praying behind the Prophet (Allah bless him and give him peace) and he raised his head from bowing and said, “Allah hears whoever praises Him”, a man behind him said, “Our Lord, Yours is the praise, abundantly, wholesomely, and blessedly therein.” When he rose to leave, the Prophet (Allah bless him and give him peace) asked, “who said it”, and when the man replied that it was he, the Prophet (Allah bless him and give him peace) said, “I saw thirty-odd angels each striving to be the one to write it.” Ibn Hajar says in Fath al-Bari that the hadith indicates the permissibility of initiating new expressions of dhikr in the prayer other than the ones related through hadith texts, as long as they do not contradict those conveyed by the hadith [since the above words were a mere enhancement and addendum to the known, Sunna dhikr].
(3) Bukhari relates from Aisha (Allah be well pleased with her) that the Prophet (Allah bless him and give him peace) dispatched a man at the head of a military expedition who recited the Koran for his companions at prayer, finishing each recital with al-Ikhlas (Koran 112). When they returned, they mentioned this to the Prophet (Allah bless him and give him peace), who told them, “Ask him why he does this”, and when they asked him, the man replied, “because it describes the All-merciful, and I love to recite it.” The Prophet (Allah bless him and give him peace) said to them, “Tell him Allah loves him.” In spite of this, we do not know of any scholar who holds that doing the above is recommended, for the acts the Prophet (Allah bless him and give him peace) used to do regularly are superior, though his confirming the like of this illustrates his Sunna regarding his acceptance of various forms of obedience and acts of worship, and shows he did not consider the like of this to be a reprehensible innovation (bida), as do the bigots who vie with each other to be the first to brand acts as innovation and misguidance.
Further, it will be noticed that all the preceding hadiths are about the prayer, which is the most important of bodily acts of worship, and of which the Prophet (Allah bless him and give him peace) said, “Pray as you have seen me pray”, despite which he accepted the above examples of personal reasoning because they did not depart from the form defined by the Lawgiver, for every limit must be observed, while there is latitude in everything besides, as long as it is within the general category of being called for by Sacred Law. This is the Sunna of the Prophet and his way (Allah bless him and give him peace) and is as clear as can be. Islamic scholars infer from it that every act for which there is evidence in Sacred Law that it is called for and which does not oppose an unequivocal primary text or entail harmful consequences is not included in the category of reprehensible innovation (bida), but rather is of the Sunna, even if there should exist something whose performance is superior to it.
(4) Bukhari relates from Abu Said al-Khudri that a band of the Companions of the Prophet (Allah bless him and give him peace) departed on one of their journeys, alighting at the encampment of some desert Arabs whom they asked to be their hosts, but who refused to have them as guests. The leader of the encampment was stung by a scorpion, and his followers tried everything to cure him, and when all had failed, one said, “If you would approach the group camped near you, one of them might have something”. So they came to them and said, “O band of men, our leader has been stung and weve tried everything. Do any of you have something for it?” and one of them replied, “Yes, by Allah, I recite healing words [ruqya, def: Reliance of the Traveller w17] over people, but by Allah, we asked you to be our hosts and you refused, so I will not recite anything unless you give us a fee”. They then agreed upon a herd of sheep, so the man went and began spitting and reciting the Fatiha over the victim until he got up and walked as if he were a camel released from its hobble, nothing the matter with him. They paid the agreed upon fee, which some of the Companions wanted to divide up, but the man who had done the reciting told them, “Do not do so until we reach the Prophet (Allah bless him and give him peace) and tell him what has happened, to see what he may order us to do”.
They came to the Prophet (Allah bless him and give him peace) and told him what had occurred, and he said, “How did you know it was of the words which heal? You were right. Divide up the herd and give me a share.”
The hadith is explicit that the Companion had no previous knowledge that reciting the Fatiha to heal (ruqya) was countenanced by Sacred Law, but rather did so because of his own personal reasoning (ijtihad), and since it did not contravene anything that had been legislated, the Prophet (Allah bless him and give him peace) confirmed him therein because it was of his Sunna and way to accept and confirm what contained good and did not entail harm, even if it did not proceed from the acts of the Prophet himself (Allah bless him and give him peace) as a definitive precedent.
(5) Bukhari relates from Abu Said al-Khudri that one man heard another reciting al-Ikhlas (Koran 112) over and over again, so when morning came he went to the Prophet (Allah bless him and give him peace) and sarcastically mentioned it to him. The Prophet (Allah bless him and give him peace) said, “By Him in whose hand is my soul, it equals one-third of the Koran.” Daraqutni recorded another version of this hadith in which the man said, “I have a neighbour who prays at night and does not recite anything but al-Ikhlas.” The hadith shows that the Prophet (Allah bless him and give him peace) confirmed the persons restricting himself to this sura while praying at night, despite its not being what the Prophet himself did (Allah bless him and give him peace), for though the Prophets practice of reciting from the whole Koran was superior, the mans act was within the general parameters of the Sunna and there was nothing blameworthy about it in any case.
(6) Ahmad and Ibn Hibban relates from Abdullah ibn Burayda that his father said, I entered the mosque with the Prophet (Allah bless him and give him peace), where a man was at prayer, supplicating: “O Allah, I ask You by the fact that I testify You are Allah, there is no god but You, the One, the Ultimate, who did not beget and was not begotten, and to whom none is equal”, and the Prophet (Allah bless him and give him peace) said, “By Him in whose hand is my soul, he has asked Allah by His greatest name, which if He is asked by it He gives, and if supplicated He answers”. It is plain that this supplication came spontaneously from the Companion, and since it conformed to what the Sacred Law calls for, the Prophet (Allah bless him and give him peace) confirmed it with the highest degree of approbation and acceptance, while it is not known that the Prophet (Allah bless him and give him peace) had ever taught it to him (Adilla Ahl al-Sunna wa’al-Jamaa, 119-33).
Salafies take only that part of Qur’an and Sunnah that suits to their ideas, leaving behind that part of Qur’an and Sunnah, which contradicts their doctrine.
What do they think about above-mentioned Sahaba like Bilal and Khubaib who introduced new actions according to their own Opinions? And what is their view of Rasool Allah [saww] who despite his awareness of these new acts introduced by the companions, not only accepted them, but spoke of a great reward for these acts?
Would the Salafies dare to deem all of them “Innovators” and the “Misguided Ones” and the fuel of Hell fire?
Double Standards!
There are many reports, which clearly show that the Sahaba never understood Bidah in the sense that Salafies understand today. They introduced many new Acts of Worship according to their own opinion, which were never practiced in the time of Rasool Allah [saww].
Fatwa of Bin Baz:
‘Abd al-’Azeez ibn ‘Abd-Allaah ibn Baaz says in his Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat, vol. 9, p. 106 (www.islam-qa.com), that:
“Seeking blessing from things that touched his body, (peace and blessings of Allaah be upon him), such as his wudoo’, sweat, hair and so on, was something which was known to and was permissible according to the Sahaabah. …But touching the doors, walls, windows, etc, of al-Masjid al-Haraam or al-Masjid al-Nabawi is bid’ah (reprehensible innovation) for which there is no basis. This must not be done, because acts of worship are tawqeefi not subject to personal opinion and it is not permissible to do any acts of worship except those which are approved by sharee’ah…”
Insha-Allah, the whole Salafi Concept of Barakah in Relics of Rasool Allah [saww] will be discussed in detail in another article. Here only a brief critique of above statement of Bin Baz.
We consider that there is a barakah in whole Masjid al-Haram and Masjid al-Nabawi (including their doors, walls and windows) and there is no misguidance in seeking barakah from any part of them. The same applies to Muslims who consider that there is Barakah in the every part of the Holy Kaba including the curtains hanging on it’s walls.
They do not let anyone touch and kiss any part of Masjid al-Nabawi, but all the visitors are allowed to touch and kiss each and every brick and cloth of Holy Kaba (although these bricks and curtains never existed in the time of Rasool Allah [saww], and the Hukam is only to touch and kiss the Hajr-e-Aswad).
Is it not Shirk and Innovation when people cling to the precincts of the Holy Kaba in order to obtain blessings?
Double Standards!
Now coming to the Bin Baz’s claim that: “(All) acts of worship are (Only) Tawqeefi and not subject to personal opinion”. Let us see his fatwa in light of actions of Sahaba Karam.
Let us see at some of Actions of Sahaba Karam that they did according to their personal opinions. Since all these acts were in harmony with the principles of religion, that is why no one (i.e. among Sahaba Karam) considered them bidah of misguidance.
1) Narrated IsraiI:
Uthman bin ‘Abdullah bin Mauhab said, “My people sent me with a bowl of water to Um Salama.” Isra’il approximated three fingers (‘indicating the small size of the container in which there was some hair of the Prophet. ‘Uthman added, “If any person suffered from evil eye or some other disease, he would send a vessel (containing water) to Um Salama. I looked into the container (that held the hair of the Prophet) and saw a few red hairs in it,”
Sahih Bukhari, Volume 7, Book 72, Number 784
Now Rasool Allah [saww] never asked the people to drink from cup containing his hairs against diseases and evil eye in his [saww] life time. It was only Ummul Momineen Umm Salama who introduced this new Action according to her own opinion.
Did Umm Salama really innovate, when she did it? If yes, then where is the Salafi Fatwa (from 1st century to this 14th century) on her misguidance?
2)Narrated by Ibn Hajar in al-Isaba fi tamyiz al-sahaba (Calcutta, 1853) 1:72 under “Anas Ibn Malik.”
Ibn al-Sakan narrated through Safwan ibn Hubayra from the latter’s father: Thabit al-Bunani said: Anas ibn Malik said to me (on his death-bed): “This is one of the hairs of Allah’s Messenger, Allah’s blessings and peace upon him. I want you to place it under my tongue. “Thabit continued: I placed it under his tongue, and he was buried with it under his tongue.”
Source:
Encyclopaedia of Islamic Doctrine
Rasool Allah [saww] never asked anyone to put his hair under his tongue while getting buried. Ans bin Malik introduced this new Action according to his own opinion, while he knew that there is a Barakah in the hairs of Rasool Allah [saww].
3) Narrated Thumama:
Anas said, “Um Sulaim used to spread a leather sheet for the Prophet and he used to take a midday nap on that leather sheet at her home.” Anas added, “When the Prophet had slept, she would take some of his sweat and hair and collect it (the sweat) in a bottle and then mix it with Suk (a kind of perfume) while he was still sleeping. “When the death of Anas bin Malik approached, he advised that some of that Suk be mixed with his Hanut (perfume for embalming the dead body), and it was mixed with his Hanut.
Bukhari, Volume 8, Book 74, Number 298
Rasool Allah [saww] never asked someone to collect his sweat and Umm Sulaim did it according to her own opinion.
Similarly, Rasool Allah [saww] never asked his sweat and hair mixed with Suk to be used on a dead body as Hanut. It was Anas bin Malik himself who did it according to his own opinion, while they knew that there is Barakah in sweat and hairs of Rasool Allah [saww]. And it was not prohibited by the Sharia to Hanut a dead body with Suk of Rasool Allah [saww] in order to seek barakah.
4)Hajjaj ibn Hassan said:
“We were at Anas’s house and he brought up the Prophet’s cup from a black pouch. He ordered that it be filled with water and we drank from it and poured some of it on our heads and faces and sent blessings on the Prophet. (Ahmad, Ibn Kathir.)
Source:
Encyclopaedia of Islamic Doctrine
`Asim said: “I saw that cup and I drank from it.”
Sahih Bukhari, Volume 4, Book 53, Number 341
Rasool Allah never asked Anas either to order the people to drink from that cup or to pour some of water from that cup on the heads and faces of them. Anas did it according to his personal opinion while he knew that there is Barakah in that cup. And to obtain blessing in
SUCH WAY” from the Tabarukkat of Rasool Allah [saww] is not prohibited
5) Ibn `Umar used to touch the seat of the Prophet’s minbar and then wipe his face for blessing.
References:
Source:
Encyclopaedia of Islamic Doctrine
Ibne Umar innovated this new act only while he knew that there is Barakah in that minbar and it is not prohibited in Sharia to seek barakah from minbar of Rasool Allah [saww] by touching it and wiping on the face.
6) Jabir sold a camel to the Prophet and the latter gave instructions to Bilal to add a qirat (1/12 dirham) to the agreed sale price. Jabir said: “The Prophet’s addition shall never leave me,” and he kept it with him after that.
Sahih Bukhari, Volume 3, Book 38, Number 504
A new act by Jabir in order to show respect to Rasool Allah [saww]. Since showing respect to Rasool Allah [saww] in this way is not prohibited by Sharia, no one blamed Jabir for innovation.
7) When `Abdullah ibn Anis came back from one of the battles having killed Khalid ibn Sufyan ibn Nabih, the Prophet gifted him his staff and said to him: “It will be a sign between you and me on the Day of Resurrection.” Thereafter he never parted with it and it was buried with him when he died. Narrated by Ahmad in his Musnad (3:496).
Source:
Encyclopaedia of Islamic Doctrine
Rasool Allah [saww] never asked Abdullah ibn Anis to take that staff with him in his grave, and he introduced this new act only according to his own opinion.
8) Dawud ibn Salih says: “[The Caliph] Marwan [ibn al-Hakam] one day saw a man placing his face on top of the grave of the Prophet. He said: “Do you know what you are doing?” When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: “Yes; I came to the Prophet, not to a stone.”
References:
Source:
Encyclopaedia of Islamic Doctrine
Paying respect to the signs of Allah and to seek barakah from them is a virtuous act in Islam. Only limitation put by Islam is “Prostration”. But Salafies have made many more things Haram at their own.
9) Mu`adh ibn Jabal and Bilal also came to the grave of the Prophet and sat weeping, and the latter rubbed his face against it. Ibn Majah 2:1320.
Source:
Encyclopaedia of Islamic Doctrine
Rasool Allah [saww] never asked Sahaba to place and rub their faces on his grave, or to sit there and weep. Abu Ayyub Ansari, Mu`adh ibn Jabal and Bilal did all that according to their own opinion.
10) Imam Ahmad’s son `Abd Allah said: I asked my father about the man who touches and kisses the pommel of the Prophet’s minbar to obtain blessing, or touches the grave of the Prophet. He responded by saying: “There is nothing wrong with it.” `Abd Allah also asked Imam Ahmad about the man who touches the Prophet’s minbar and kisses it for blessing, and who does the same with the grave, or something to that effect, intending thereby to draw closer to Allah. He replied: “There is nothing wrong with it.”
This was narrated by `Abdullah ibn Ahmad ibn Hanbal in his book entitled al-`Ilal fi ma`rifat al-rijal (2:492).
Source:
Encyclopaedia of Islamic Doctrine
11) Abdullah. the freed slave of Asma’ (the daughter of Abu Bakr). the maternal uncle of the son of ‘Ata, reported:
Asma’ sent me to ‘Abdullah b. ‘Umar saying: The news has reached me that you prohibit the use of three things: the striped robe. saddle cloth made of red silk. and the fasting in the holy month of Rajab. ‘Abdullah said to me: So far as what you say about fasting in the month of Rajab, how about one who observes continuous fasting? -and so far as what you say about the striped garment, I heard Umar b. Khatab say that he had heard from Allah’s Messenger (may peace be upon him): He who wears silk garment has no share for him (in the Hereafter), and I am afraid it may not be that striped garment; and so far as the red saddle cloth is concerned that is the saddle cloth of Abdullah and it is red. I went back to Asma’ and informed her. whereupon she said: Here is the cloak of Allah’s Messenger (may peace be upon him). and she brought out to me that cloak made of Persian cloth with a hem of brocade, and its sleeves bordered with brocade and said: This was Allah’s Messenger’s cloak with ‘A’isha until she died, and when she died. I got possession of it. The Apostle of Allah (may peace be upon him) used to wear that, and we washed it for the sick and sought cure thereby.
Sahih Muslim, Book 024, Number 5149
Rasool Allah [saww] never asked to wash his cloak and drink that water in order to get cure. All of these Sahaba did it only according to their own opinion.
Why do the Salafi not deem Aisha and her sister Isma bint Abi Bakr to be misguided innovators? (Salafies must also declare both of them Mushrik, having sought help from the cloak of Rasool [saww] against disease, instead of seeking help from Allah directly)
Double Standards!
12) al-Tabarani in al-Awsat and al-Kabir (4:16), and Imam Ahmad in his Musnad (5:67-68) with a sound chain as stated by al-Haythami in al-Zawa’id (4:211) narrated through Handhalah Ibn Hudhaym that the latter went with his grandfather, Hudhaym, to the Prophet. Hudhaym said to the Messenger of Allah:
“I have sons and grandsons, some of whom are pubescent and others still children.” Motioning to the young child next to him, he said: “This is the youngest.” The Prophet brought this young child whose name was Handhalah next to him, wiped on his head, and told him, “barakallahu fik,” which means: “May Allah bless you.” After that, people started to bring Handhalah a person with a swollen face or a sheep with a swollen udder. Handhalah would place his hand on that part of his head the Prophet wiped, then touch the swollen part and say Bismillah, and the swelling would be cured.
Source:
Encyclopaedia of Islamic Doctrine
Handhalah did it according to his own opinion. Was he really indulged in Dhalalah?
13) The Tabi`i Thabit al-Bunani said he used to go to Anas Ibn Malik, kiss his hands, and say: “These are hands that touched the Prophet. ” He would kiss his eyes and say: “These are eyes that saw the Prophet.”
Abu Ya`la narrated it in his Musnad (6:211) and Ibn Hajar mentioned it in his al-Matalib al-`aliya (4:111). al-Haythami declared it sound in Majma` al-zawa’id (9:325).
Source:
Encyclopaedia of Islamic Doctrine
Thabit al-Bunani did it (i.e. kissing the hands of Anas) only according to his own opinion. And Anas did not prohibit him by declaring it Bidah of misguidance.
14) According to Bukhari in his Adab al-mufrad,
`Abd al-Rahman ibn Razin related that one of the Companions, Salama ibn al-Aku`, raised his hands before a group of people and said: “With these very hands I pledged allegiance (bay`a) to the Messenger of Allah,” upon hearing which, all who were present got up and went to kiss his hand.
Source:
Encyclopaedia of Islamic Doctrine
This Sahabi Salama ibn al-Aku did this new act (i.e. asking the others to kiss his hands), while he knew that his hands had also barakah while with them he pledged allegiance to Rasool Allah [saww]. But does Salama’s asking other Sahaba for this new act really make him an innovator and misguided one?
15) Narrated Abu Burda:
When I came to Medina. I met Abdullah bin Salam. He said, “Will you come to me so that I may serve you with Sawiq (i.e. powdered barley) and dates, and let you enter a (blessed) house that in which the Prophet entered?”
Sahih Bukhari, Volume 5, Book 58, Number 159
Rasool Allah [saww] never asked Abdullah bin Salam to offer people to enter in that House. It was Abdullah bin Salam’s own opinion that a House, in which Rasool Allah [saww] had entered, became blessed. And other people must also enter in it in order to obtain blessings.
16) Sahih Bukhari [Chapter of Istisqa']:
Annas narrated: Whenever drought threatened them, `Umar ibn al-Khattab used to ask Allah for rain through the mediation of al-`Abbas ibn `Abd al-Muttalib. He [`Umar] used to say: “O Allah! We used to ask you through the means of our Prophet and You would bless us with rain, and now we ask You through the means of our Prophet’s uncle, so bless us with rain.” And it would rain.
Kawthari in his Maqalat (p. 411) cites Ibn `Abd al-Barr’s commentary in al-Isti`ab that
`Umar used al-`Abbas in response to Ka`b’s words: “O Commander of the believers, the Bani Isra`il in such circumstances used to pray for rain by means of the relatives of Prophets.”
Source:
Encyclopaedia of Islamic Doctrine
Rasool Allah [saww] never asked the companions to ask for things through his relatives after him. Umar did it according to his own opinion when Ka’b told him that Bani Israel used to pray to God through the relative of their prophets.
All the above-mentioned Sahaba introduced a new action according to their own Opinions, while they thought these new actions in complete harmony with the principles of Islam.
Salafies must reconsider their definition of Bidah. And if they still insist on their definition, then they must declare all the above-mentioned Sahaba to be innovators, and misguided and fuel of hell fire. But they don’t do that either.
Double Standards!
Muslim Book 007, Number 2667 and 2668:
‘Abdullah b. ‘Umar (Allah be pleased with them) reported that the Messenger of Allah (may peace be upon him) entered upon the state of Ihram near the mosque at Dhu’l-Hulaifa as his camel stood by it and he said: Here I am at Thy service, O Lord; here I am at Thy service: here I am at Thy service. There is no associate with Thee. Here I am at Thy service. All praise and grace is due to Thee and the sovereignty (too). There is no associate with Thee. They (the people) said that ‘Abdullah b. ‘Umar said that that was the Talbiya of the Messenger of Allah (may peace be upon him). Nafi’ said: ‘Abdullah (Allah be pleased with him) made this addition to it: Here I am at Thy service; here I am at Thy service; ready to obey Thee. The Good is in Thy Hand. Here I am at Thy service. Unto Thee is the petition and deed (is also for Thee).
Despite this addition in Talbia by Ibne Umar, we are unable to find a single Salafi (right from the 1st century up till this 14th century) who has declared Ibne Umar for an Innovator and misguided one. Why?
Double Standards!