Common Misconceptions about Zakaah

Misconception # 1: I pray, dont I? Whats the big deal if I dont give Zakaah?


Zakaah is one of the PILLARS of Islam and NOT an option. It is just as important to ones faith as Salaah.. In fact, anyone who denies it is a Kaafir and the Prophet (pbuh) and his Sahaba waged war against such persons even though they uttered the Shahadah and prayed Salaah.
About such people Abu Bakr said: "By God! I shall certainly wage war against the people who discriminate between Salaah and Zakaah." (Bukhaari, Muslim)

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Misconception # 2: But it will decrease my wealth!


Abu Hurayra said that the Prophet (pbuh) said, "Whoever is given wealth by Allaah and does not pay the Zakaah due thereupon shall find that on the Day of Arising it is made to appear to him as a hairless snake with two black specks, which chains him, and then seizes him by his jaw and says, -I am your wealth! I am your treasure!'
Then he recited the verse, 'Let not those who are miserly with what God has given them of His bounty think that this is good for them. Rather, it is bad for them. That which they withhold shall be hung around their necks on the Day of Arising. [3:180] (Bukhaari)

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Misconception # 3: I dont have to pay Zakaah every year.

Zakaah is an obligation that must be paid each year.
The Prophet (pbuh) used to send the zakaah-collectors to the tribes and cities, and they did not differentiate between those who had paid their zakaah the previous year and those who had not, rather they used to take the zakaah that was due on all the â??zakaatableâ?? wealth that people possessed.

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Misconception # 4: I never paid Zakaah before, I will just repent and that should be enough

The one who never paid Zakaah before should repent to Allaah first. Then he should estimate the amount of Zakaah that was due on him over the years as best he can, and pay it as soon as possible

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Misconception # 5: I dont have to pay Zakaah if I owe a debt

The one who has any â??zakatableâ?? wealth must pay zakaah on it, when one year has passed since he acquired it, even if he has debts, according to the more correct of the two scholarly opinions. The Prophet (pbuh) used to command his agents to take zakaah from those who owed zakaah, and he did not tell them to ask them whether they had any debts or not. (Majmoo Fataawa -Abd al-Azeez ibn Baaz)

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Misconception # 6: I will waive my debt and count that as Zakaah

The Prophet (pbuh) said to Muaadh ibn Jabal, when he sent him to Yemen : â??Teach them that Allaah has enjoined upon them zakaah on their wealth, to be taken from their rich and given to their poor.â??
He (pbuh) explained that zakaah is something which is to be taken and given, so on this basis it is not permissible to let off someone who owes you money and count that as zakaah, because letting someone off a debt does not involve taking and giving.
(Fataawa Manaar al-Islam by Shaykh Ibn Uthaymeen)

Shaykh al-Islam said: â??letting someone off a debt does not relieve one of the obligation of zakaah, and there is no scholarly dispute on this matter. But you can give this needy person some of your zakaah and he can meet his needs using what you give him as zakaah; and Allaah will help him to pay off his debt in the future, inshaAllaah.â??

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Misconception # 7: I have lent someone some money. I dont have to pay Zakaah on it.

In this situation, there can be two scenarios;
1. If the borrower is rich and is known to repay debts promptly: The lender has to pay Zakaah annually on the money lent, because it is possible to recover the money readily and it is like money that is in ones possession.

2. If it is unlikely that the lender will get his money back or the borrower is known to delay repayment: Then the lender does not have to pay zakaah before he gets the money back, because it is not readily accessible and is not like money that is in ones possession.

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Misconception # 8: I pay my taxes so I dont have to pay Zakaah!

The taxes we pay are to govt , not to Allah to Whom the Zakaah is due. And this Zakaah money is to be only spent according to the rules of Shareeah in certain specific ways. Thus, it is not permissible for the taxes we pay on our wealth to be counted as part of Zakaah. The obligatory Zakaah must be paid separately.

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Misconception # 9: I will use the money that I receive from my bank as interest to pay off Zakaah

First of all, putting money in the bank in return for interest is a kind of riba which Allah and His Messenger have forbidden, and it is a major sin. T
he Prophet(pbuh) cursed the one who consumes riba and the one who pays it. (Muslim)
This money cannot be used to pay Zakaah or other kinds of charity since it is impure and a haraam form of wealth.

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Misconception # 10:I will pay Zakaah on whatever is OVER the Nisaab

If ones wealth surpasses the amount of nisaab, then Zakaah is due upon it ALL, and not upon the surplus only.

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Misconception # 11: Zakaah is due on precious gems, stones and diamonds

No zakaah is due on gems, precious stones, diamonds, etc. unless they are prepared for trade, in which case they come under the same ruling as all other trade goods

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Misconception # 12: I will buy diamonds so that I dont have to pay Zakaah

Some people try to get out of Zakaah by investing in diamonds, since no Zakaah is due on them, and think they can outsmart Allah. Doesnt Allaah know whats in our hearts and minds?
They forget that Zakaah is due on them if they are prepared for trade. â??They seek to deceive Allah and those who believe, but they deceive none except themselves, though they do not sense it.â?? (Surah al-Baqarah: 9)

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Misconception # 13: The husband HAS to pay Zakaah on the wifes jewelry and wealth!

It is NOT the husbands duty to pay Zakaah on his wifes jewelry, wealth, etc. Rather, it is her responsibility, since she is the possessor of the wealth. If her husband or someone else pays zakaah on her behalf with her permission, that is o.k., and he will be rewarded for this voluntary action.

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Misconception # 14: I only have gold, but I do not have any money. So, I dont have to pay Zakaahâ?¦.

Shaykh Ibn Uthaymeen said: â??Zakaah must be paid on jewelry if it reaches the nisaab (minimum threshold), which is 85 grams. If it reaches this amount, zakaah must be paid on it. If she has other wealth and pays from that, there is nothing wrong with it. If her husband or one of her relatives pays it on her behalf, there is nothing wrong with that. If neither of these options is available to her, then she should sell some of it and pay zakaah with that money.â??

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Misconception # 15: I will use my Zakaah money on my immediate family

Shaykh Ibn Baaz said: â??The Muslim cannot give his zakaah to his parents or to his wife and children; rather he is obliged to spend on them from his wealth if they need that and he is able to spend on them.â??
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Misconception # 16: I cannot give Zakaah to my poor relatives

It is actually preferable for a person to give their zakaah to a brother, sister, paternal uncle, paternal aunt or to any other relative, if they are poor. This is because, giving zakaah to them is both an act of charity and upholding family ties.

The Prophet (pbuh) said: â??Charity given to the poor is charity and charity given to a relative is charity and upholding of family ties.â?? (Ahmad, al-Nasaaâ??i)

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Misconception # 17: A woman cannot give Zakaah to her Husband

It is okay for a woman to give zakaah to her husband, if he is qualified to receive zakaah, because she is not obliged to spend on him. Also, the Prophet (pbuh) gave permission to the wife of Abd-Allaah ibn Masood to give her zakaah to her husband. However a wife is not qualified to receive zakaah from her husband because he obliged to spend on her from his wealth.

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Misconception # 18: Zakaah can be given to Non-Muslims if they are poor

It is not permissible to give Zakaah to non-muslims except the one who is inclined towards Islam, in the hope that he will become Muslim if you give him zakaah (al-Tawbah:60). However paying sadaqaa and charity to them are permissible.

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Misconception # 19:I will use Zakaah to build hospitals, masjid and orphanages

That is not permissible, because this is not included in the eight categories on which zakaah may be spent.

Allaah tells us that Zakaah may be spent on the following:
â??As-Sadaqaat (Zakaah) are only
for the Fuqaraa (poor),
and Al-Masaakeen (the poor & needy, who prefer to hide their poverty from public)
and those employed to collect (the funds);
and to attract the hearts of those who have been inclined (towards Islam);
and to free the captives;
and for those in debt;
and for Allaahâ??s Cause (Mujaahidoon â?? those fighting in a holy battle),
and for the wayfarer (a traveler who is cut off from everything)â?? [al-Tawbah:60]

But if the intention in giving the money to an orphanage is so that this money will be spent on the poor orphans, then this is permissible, if the orphans are poor.
Similarly, Zakaah cannot be used to print Quraans and other Dawah material.

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Misconception # 20: Zakaah is the same as Zakaat ul-Fitr

Zakaat al-Fitr is NOT the same as obligatory Zakaah. These are two separate entities and whoever paid Zakaah is NOT relieved of paying Zakaat al-Fitr and vice-versa.

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Misconception # 21: I have to inform the one I am giving, that it is Zakaah

You do not have to tell the recipient that it is zakaah.

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Information on Chartiy in Islam Religion - Part 5

Hadith 50, 51: Ibn Maja narrates from Ibn Abbas and Ibn Abi Dunia from Anas (Radi Allahu Ta’ala Anh) that the Holy Prophet (Sail Allahu Alaihi wa Sallam) says: “Benefits and blessings reach the house in which people are given food sooner than the knife can reach the hump of the camel.” (Sacrificing the camel, firstly its hump is cut.)

Hadith 52: Asbahani narrates from Ummul Momineen Siddiqua (Radi Allahu Ta’ala Anha) that the Holy Prophet (Sall Allahu Alaihi wa Sallam) says: “Angels bless and greet you till the table is laid for one of you.”

Hadith 53: Abu Shaikh narrates from Abu Darda (Radi Allahu Ta’ ala Anh) that the Holy Prophet (Sail Allahu Alaihi wa Sallam) says: “The guest comes taking his livelihood and leaves taking the sin of the host and removing his sin.”

Hadith 54: Abu Shaikh in ‘Sawab’ narrates from Sayyidina Imam Hasan Mujtaba (Radi Ailahu Anh) and this is as clear as the next Hadith and this is dependent upon Imam Hasan i.e. this is a Mauqoof Hadith i.e. it is his saying (If the evidence for an Hadith goes back to a Companion of the Holy Prophet (Sail Allahu Alaihi wa Sallam), this is known as a Mauqoof Hadith). This Hadith says: “I prefer to feed one mouthful to my religious brother rather than give the poor one rupee and giving to my religious brother is dearer to me than giving a poor man one hundred rupees in charity.”

Hadith 55: This Hadith is also dependant upon Sayyidina Imam Hasan (Radi Allahu Ta’ala Anh) i.e. this is a Mauqoof Hadith also and is narrated by Sayyidina Amirul Momineen Maula Ali Murtuza (Karram Allahu Ta’ala Wajuhuma): “To gather a few religious brothers of mine for a feast of three seers or six seers* of food is more loving to me than to free a slave just bought from the market.”

Hadith 56: Abu Dawood, Ibn Maja and Hibban narrate from Wahshi bin Harb (Radi Allahu Ta’ala Anh): ‘The Companions of the Holy Prophet (Sail Aliahu Alaihi wa Sallam) told the Prophet (Sail Allahu Alaihi wa Sallam) that they ate but were not satisfied.” Upon this the Holy Prophet (Sall Allahu Alaihi wa Sallam) asked whether they ate separately or together? They replied, separately. Then the Holy Prophet (Sail Allahu Alaihi wa Sallam) said: “Eat together and invoke the Name of Allah, that will bring good fortune from Allah for you.”

Hadith 57: Ibn Maja and Askari in ‘Mawaiz’ narrate from Amirul Momineen Umar (Radi Allahu Ta’ala Anh) that the Holy Prophet (Sall Allahu Alaihi wa Saliam) says: “Eat together and do not be separated because the Blessing of Allah is with a group.”

Hadith 58: Tabrani in ‘Kabeer’ and Baihaqi in ‘Shoab’ narrate from Salman (Radi Allahu Ta’ala Anh) that the Holy Prophet says: “Blessing lies in three things: i.e. in the gathering of the Muslims, eating Sareed (a kind of food) and eating Sahri (Meals before dawn during the fasting month).”

Hadith 59: Bazzar narrates from Samra (Radi Allahu Ta’ala Anh) that the Holy Prophet (Sall Allahu Alaihi wa Sallam) says: “The diet of one person is enough for two persons and the diet of two persons is enough for four persons and the Hand of Allah (Allah’s protection) is on the group.”

Hadith 60: Abu Yala, Tabrani and Abu Shaikh narrate from Jabir (Radi Allahu Ta’ala Anh) that the Holy Prophet (Sall* A seer is a measure of grain Allahu Alaihi wa Sallam) says: “Undoubtedly food eaten together is dearer to Allah.”

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• Hadees On Charity - Part 2
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• Hadees On Charity - Part 5

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Information on Islamic Charity - Part 4

Hadith 31 to 33: This is narrated in ‘Ausat’ from Amirul Momineen Umar (Radi Allahu Anh) and likewise (with some difference in the words) Abu Shaikh in ‘Sawab’ and Asbahani in a Hadith narrate this from Ibn Abdullah, and Ibn Abi Dunia narrates this from a few Companions of the Holy Prophet (Sail Ailahu Alaihi wa Sallam) that the Holy Prophet (Sall Allahu Alaihi wa Sallam) says: “The most excellent deed is to gladden the heart of the Muslim and that means either to clothe his body or fill his stomach in hunger or do something for him.”

Hadith 34: Aqeeli, Bazzar and Tabrani in ‘Kabeer’ narrate from Abu Darda (Radi Allahu Ta’ala Anh) that the Holy Prophet (Sall Allahu Alaihi wa Sallam) says: “If any Muslim desires to eat and drink anything or any favourite Halal dish or drink and by chance another person provides that for him, then Allah will forgive him.”

Hadith 35: Bahaiqi narrates from Abu Hurairah (Radi Allahu Ta’ala Anh) in ‘Shoaibul Iman’ that the Holy Prophet (Sail Allahu Alaihi wa Sallam) says: “Allah Ta’ala will forbid Hell for him who feeds his Muslim brother his favourite dish.”

Hadith 36: Hakim and Baihaqi and Abu Shaikh in ‘Sawab’ narrate from Jabir (Radi Allahu Ta’ala Anh) that the Holy Prophet (Sail Allahu Alaihi wa Sallam) says: “To feed a poor Muslim is certain to bring you the Generosity of Allah.”

Hadith 37 to 46: This is a part of a glorious, nice, beautiful, famous, beneficent, useful and bountiful Hadith. Imams Abu Hanifa, Imam Ahmad and Abdul Razzaq narrate in ‘Musannaf’ and Tirmizi and Tabrani narrate it from Ibn Abbas Ahmad, Tirmizi, and Tabrani and Ibn Mardwaih narrate it from Ma’az bin Jabal. Ibn Khuzaima, Darmi, Baghvi, Ibn Sakn, Abu Naim, Ibn Basta narrate it from Abdul Rahman bin Ayisha. Ahmad and Tabrani narrate it from many Companions of the Prophet (Sall Allahu Alaihi wa Sallam) and Bazzar narrates it from Ibn Umar and Sauban.

Tabrani narrates it from Abu Imamah. lbn Qane narrates it from Abu Ubaidah bin Al-Jarrah. Darqutni, Abu Bakar Nesapuri in ‘Ziyadat’ narrate it from Anas Abul Farah in ‘Alal’ from Abu Hurairah. Ibn Abi Shaiba narrates it from Abdul Rahman bin Sabit (Radi Allahu Ta’ala Anhum) in an Hadith connected to the Prophet’s Miraj Journey to Allah Ta’ ala that He put His palms between the shoulders of the Prophet as is worthy of His glory and the Holy Prophet (Sall Allahu Alaihi wa Sallam) said that everything had become manifest to him and he now knew it.

Another narration is that he knew everything which exists between the East and the West. (Imam Ahmad Raza said that he mentioned this Hadith with the details of its testimonial and with the variation of the words and further will describe this in his book in “Salt an atul Mustafa Fi Maikoote Kullil Wara”). And all Praise be to Allah for those graces which He has imparted to us, so that the Holy Prophet (Sail Aliahu Alaihi wa Sallam) says: “Spreading the Salam, feeding human beings and praying in the night while people remain sleeping, are acts which raise your rank in the Hereafter.”

This is narrated in ‘Mirqat Sharif’: “To feed people high or low, raises your rank in the Hereafter.”

Hadith 47: Hakim narrates from Abu Hurairah (Radi Allahu Ta’ ala Anh) that the Holy Prophet (Sall Ailahu Alaihi wa Sallam) says: “To feed people, to say the Salam and to pray in the night when people remain sleeping are what makes sin disappear.”

Hadith 48: Tabrani in ‘Kabeer’, Abu Shaikh in ‘Sawab’ and Hakim in ‘Sahih’ Baihaqi narrate from Ibn Umar (Radi Allahu Ta’ala Anh) that the Holy Prophet (Sall Allahu Alaihi wa Sallam) says: “He who will feed his Muslim brother to fill his stomach and quench his thirst, will be kept seven ditches away from Hell by Allah Ta’ala. There is a distance of five hundred years Journey from one ditch to another.”

Hadith 49: Abu Shaikh narrates from Imam Hasan Basri that the Holy Prophet (Sall Allahu Alaihi wa Sallam) says: “Allah along with His Angels is proud of those slaves (See! This is the Excellence) who feed the people.”

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• Hadees On Charity - Part 2
• Hadees On Charity - Part 3
• Hadees On Charity - Part 4
• Hadees On Charity - Part 5

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Hadees On Charity in Islam - Part 3

Hadith 21, 22: Abdullah bin Imam in ‘Zawaidul Musnad’, and Bazaar and Hakim in ‘Mustadrick’ narrate from Amirul Momineen Ali (Karam Allahu Ta’ala Wajhahu) and likewise Hakim narrates from Aqba bin Aamir (Radi Allahu Ta’ala Anh) that the Holy Prophet (Sall Allahu Alaihi wa Sallam) says: “One who wishes to live long and to increase his livelihood and to prevent a bad death, should fear Allah, strengthen relationships and treat relatives well.”

Hadith 23: Tabrani narrates from Amro bin Sahal (Radi Allahu Ta’ ala Anh) that the Holy Prophet (Sall Allahu Alaihi wa Sallam) says: “Good behaviour to near relatives is the increaser of wealth, love and life.”

Hadith 24: Qazai narrates from Ibn Masood (Radi Allahu one to you.”

Hadith 25: Tabrani narrates from Abu Bakr (Radi Aliahu Ta’ ala Anh) that the Holy Prophet (Sail Allahu Alaihi wa Sallam) says: “Undoubtedly kindness to relations causes immediate reward; even if the members of the family are sinful still their wealth is increased and they are increased in numbers due to kindness to each other.”

This is more in another Hadith: “Any family that is not one in which members are kind towards one another becomes poor.”

Hadith 26: Imam Ahrnad and Baihaqi in ‘Sahib Al Iman” narrate from Ummul Momineen Ayisha Siddiqa (Radi Allahu Ta’ala Anha) that the Holy Prophet (Sail Allahu Alaihi wa Sallam) says: “Kindness towards relations, good manners and good behaviour to neighbours increase the population of towns and cause lives to be long.”

Hadith 27: Hakim narrates in ‘Mustadrick’ from Anas (Radi Allahu Ta’ ala Anh) that the Holy Prophet (Sail Allahu Alaihi wa Sallam) says: “Acts of good behaviour safeguard you from evil deaths, calamities and destruction and those who are kind in this World will be the ones who do well in the Hereafter.”

Hadith 28: Tabrani narrates in ‘Ausat’ from Ummul Momineen Umm Salma (Radi Allahu Ta’ala Anh) that the Holy Prophet (Sail Allahu Alaihi wa Sallam) says: “Generous deeds are a safeguard from calamities and hidden aims puts out the fire of Allah’s anger, and good behaviour to relatives brings Allah’s Blessing to life and all good behaviour of any kind, to anyone, is nothing but Charity. Kind persons in this World will get Allah’s favour in the Hereafter in the same way as they have helped people in this World and the opposite will be the condition of the evil people of this World in the Hereafter. First before all others, well behaved persons will go to Paradise.”

Hadith 29: Tabrani in ‘Kabeer’ and ‘Waseet’ narrates from Hazrat Sayyidina Imam Hasan bin Ali (Radi Allahu Anhuma) that the Holy Prophet (Sall Allahu Alaihi wa Sallam) says: “Undoubtedly to gladden the heart of the Muslim brother is one of the acts which truly brings your salvation.”

Hadith 30: Tabrani in ‘Kabeer’ and ‘Waseet’ narrates from lbn Abbas (Radi Allahu Ta’ala Anh) that the Holy Prophet (Sail Allahu Alaihi wa Sallam) says: “Next to the compulsory duties, dearer to Allah than all other acts is to gladden the heart of the Muslim.”

Read Other Post on Charity:

• Hadees On Charity - Part 1
• Hadees On Charity - Part 2
• Hadees On Charity - Part 3
• Hadees On Charity - Part 4
• Hadees On Charity - Part 5

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Ahle Sunnah Aqeeda of Bidah - Information On Islam Religion

In simple words, Bidahs are of two types (i.e. Good ones and Bad ones).

All newly introduced matters, that were in conformity with the principles of religion, were not labelled as Bidah's of misguidance by Rasool Allah (sallal lahu alaihi was' sallam). These were acts of guidance and Rasool Allah (sallal lahu alaihi was' sallam) promised for great rewards for them.

Jarir bin Abdullah reported:
Allah's Messenger (sallal lahu alaihi was' sallam) said: 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. And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without theirs being diminished in any respect.
Sahih Muslim, Book 034, Number 6466

Introducing a good practice means that one can perform any act or ritual according to one's own OPINION, provided that the act / ritual / custom is in harmony with the principles of religion.

Salafi Aqeeda about Bidah
According to Salafies, all the newly begun matters (either they are good or bad) are Bidahs of Dhalalah.

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I have some question regarding Salafi Aqeeda of Bidah.
Bidah and the Salafi Brotherss' Brothers double standards

Here is my first objection. I am sorry for this long post, but it is my habit to make things clear and as easy as possible.

Saying "Radhi Allahu Anhu" after the names of Sahaba
It is a common custom among Muslims to recite "Radhi AllahuTa-allah Anhu" after the names of Righteous Companions of Rasool Allah [sallal lahu alaihi was' sallam]
But Rasool Allah [sallal lahu alaihi was' sallam] never ordered that the later generations of Muslims to say "Radhi Allahu Anhu"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 (sallal lahu alaihi was' sallam) and his progeny whenever the name of Rasool Allah [sallal lahu alaihi was' sallam] 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 [salla lahu alaihi was' sallam]
Note.

I am not against the usage of "Radhi Allaho Anho". My only critique goes for usage of these words by Salafi brothers in terms of Bidah.

And we Sunni deem the Reward for this Muslim Generation, in the words of Rasool Allah [sallal lahu alaihi was' sallam]
"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
Salafi Brothers double standards

If Salafi Brothers 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 Salafi Brothers themselves too).
But here Salafi Brothers come up with their Double Standards. Instead of condemning this act (as they should do according to their definition of bidah), they deem it to be a highly virtuous act.


For example, see the following comments by a Salafi Alim.

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 Salafi Brothers 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.

In the commentary of same verse, this Saudi 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 Brother 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 (sallal lahu alaihi was' sallam) told us. Linguistically, "Saum" means holding on. But Shar'i meaning is not eating from sunrise till sun set.
The Salafi Brother has innovated a new Law in Shar'ia, by prohibiting something that has not been prohibited by Allah i.e. to prohibit the use "Radhi Allaho Anho" for anyone except the righteous companions of Rasool Allah [sallal lahu alaihi wa sallam]
This constitutes a major innovation of misguidance i.e. to prohibit any thing, that has not been prohibited by Allah and his beloved Rasool [sallal lahu alaihi was' sallam]

Note:
Salafi Brothers have 2 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 Brothers claim that sending Salat (Darood) on Rasool Allah (sallal lahu alaihi was' sallam 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.
Salafi Brothers 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 only told that He (swt) was pleased with "Certain ACTION" of Sahaba, who swore allegiance under the tree. But nowhere Allah 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 (sallal lahu alaihi was' sallam) 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 Salafi Brothers have reached this conclusion. In my humble opinion, Salafi Brothers 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 Salafi Brothers neglect the presence of the verse of sending Salat upon Rasool Allah (sallal lahu alaihi wa sallam) in the Qur'an? Allah asked us to send Salat upon Rasool Allah (sallal lahu alaihi wa sallam).
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(sallal lahu alaihi was' sallam) before Adhan?

Double Standards!

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