Written by: Ghulam Mustafa Zaheer Amini
The methodology of the Muhaddithin is balanced, giving everyone their due rights without excess or negligence. They avoid extremes in love or hatred. Regarding the Sahabah (RA), it is necessary to follow the way of Ahl al-Sunnah wal-Jama‘ah, for therein lies caution and safety. The people of truth speak based on knowledge and justice, whereas the people of innovation follow ignorance and oppression.
Loving the Ahl al-Bayt, honoring their rights, and avoiding both exaggeration (ghuluw) and neglect (taqsir) is part of faith. However, some go to extremes in praising Ahl al-Bayt and use terms not sanctioned by the early generations.
Phrases such as:
…should be avoided because these are innovations of the Rafidah and their distinctive slogans. In some hadith manuscripts, scribes inserted such terms, though they were not in the original texts. The Imams of Ahl al-Sunnah used the same expressions for all Sahabah (RA).
These were additions by scribes, not the original wording of the hadith authors. Scholars have criticized such insertions, and using them as a sectarian slogan is impermissible.
Hafiz Ibn Kathir (d. 774 AH):
He noted that scribes commonly used “Alayhis Salaam” or “Karram Allahu Wajhah” exclusively for ‘Ali (RA), which, though having a correct meaning, should be equal for all Sahabah. The senior companions—Abu Bakr, ‘Umar, and ‘Uthman (RA)—are even more deserving of such honor.
Reference: Tafsir Ibn Kathir 6/478
Qadi ‘Iyad (d. 544 AH):
Using “Salat” for non-prophets as an independent phrase was unknown in the early generations and started during the Abbasid rule.
Reference: al-Shifa 2/68
Imam al-Ghazali (d. 505 AH):
It is makruh to use “Salat” for anyone other than the Prophet ﷺ because it imitates the Rafidah and was exclusive to the Prophet ﷺ in early Islam, just as “Azza wa Jall” is exclusive to Allah.
Reference: al-Wasit 2/446
Ibn al-‘Attar (d. 724 AH):
The majority of scholars consider this makruh tanzihi as it is the symbol of innovators.
Reference: al-‘Uddah fi Sharh al-‘Umdah 2/612
Ibn ‘Abidin (d. 1252 AH):
This was invented by the Rafidah for some of their Imams, and imitating innovators is prohibited.
Reference: Fatawa Shami 6/753
Hafiz al-Khatib al-Baghdadi (d. 463 AH):
Though “Salallahu ‘Alayhi wa Sallam,” “Radiyallahu ‘Anhu,” and “Rahimahullah” have similar meanings, the scholars preferred “Radiyallahu ‘Anhu” for the Sahabah and “Salallahu ‘Alayhi wa Sallam” for the Prophet ﷺ to maintain his distinct honor.
Reference: al-Jami‘ li Akhlaq al-Rawi 2/106
The methodology of the Muhaddithin is balanced, giving everyone their due rights without excess or negligence. They avoid extremes in love or hatred. Regarding the Sahabah (RA), it is necessary to follow the way of Ahl al-Sunnah wal-Jama‘ah, for therein lies caution and safety. The people of truth speak based on knowledge and justice, whereas the people of innovation follow ignorance and oppression.
Loving the Ahl al-Bayt, honoring their rights, and avoiding both exaggeration (ghuluw) and neglect (taqsir) is part of faith. However, some go to extremes in praising Ahl al-Bayt and use terms not sanctioned by the early generations.
Avoiding Certain Phrases
Phrases such as:
- “‘Alayhis Salaam” or “‘Alayhis Salatu was-Salaam” after ‘Ali (RA)
- “Mawla ‘Ali”
- “Karram Allahu Wajhah”
- Using “Imam” and “‘Alayhis Salaam” for Hasan (RA) and Husayn (RA)
…should be avoided because these are innovations of the Rafidah and their distinctive slogans. In some hadith manuscripts, scribes inserted such terms, though they were not in the original texts. The Imams of Ahl al-Sunnah used the same expressions for all Sahabah (RA).
Occurrences in Manuscripts
- “‘Ali (RA)” with “‘Alayhis Salaam” appears in some manuscripts of Bukhari twice, Abu Dawud 29 times, al-Nasa’i once, al-Sunan al-Kubra eight times, Ibn Majah twice, Muwatta’ Malik once, Musannaf ‘Abd al-Razzaq twice, and Musnad Ishaq once.
- “Karram Allahu Wajhah” for ‘Ali (RA) appears 5 times in al-Nasa’i and 5 times in Ibn Majah.
- “Fatimah (RA)” with “‘Alayhas Salaam” appears 37 times in a copy of Sahih Bukhari, twice in Abu Dawud, and three times in Ibn Majah.
- Similar additions occur for Hasan, Husayn, ‘Abbas, and Umm Kulthum (RA) in certain manuscripts.
These were additions by scribes, not the original wording of the hadith authors. Scholars have criticized such insertions, and using them as a sectarian slogan is impermissible.
Statements of Scholars
Hafiz Ibn Kathir (d. 774 AH):
He noted that scribes commonly used “Alayhis Salaam” or “Karram Allahu Wajhah” exclusively for ‘Ali (RA), which, though having a correct meaning, should be equal for all Sahabah. The senior companions—Abu Bakr, ‘Umar, and ‘Uthman (RA)—are even more deserving of such honor.
Reference: Tafsir Ibn Kathir 6/478
Qadi ‘Iyad (d. 544 AH):
Using “Salat” for non-prophets as an independent phrase was unknown in the early generations and started during the Abbasid rule.
Reference: al-Shifa 2/68
Imam al-Ghazali (d. 505 AH):
It is makruh to use “Salat” for anyone other than the Prophet ﷺ because it imitates the Rafidah and was exclusive to the Prophet ﷺ in early Islam, just as “Azza wa Jall” is exclusive to Allah.
Reference: al-Wasit 2/446
Ibn al-‘Attar (d. 724 AH):
The majority of scholars consider this makruh tanzihi as it is the symbol of innovators.
Reference: al-‘Uddah fi Sharh al-‘Umdah 2/612
Ibn ‘Abidin (d. 1252 AH):
This was invented by the Rafidah for some of their Imams, and imitating innovators is prohibited.
Reference: Fatawa Shami 6/753
Muhaddithin’s Practice
Hafiz al-Khatib al-Baghdadi (d. 463 AH):
Though “Salallahu ‘Alayhi wa Sallam,” “Radiyallahu ‘Anhu,” and “Rahimahullah” have similar meanings, the scholars preferred “Radiyallahu ‘Anhu” for the Sahabah and “Salallahu ‘Alayhi wa Sallam” for the Prophet ﷺ to maintain his distinct honor.
Reference: al-Jami‘ li Akhlaq al-Rawi 2/106
