Yahya al-Hajuri Yahya al-Hajuri al-Haddaadi imputed the bid'ah of al-Irjaa to one of the Companions and stated that the shubhah (doubt, misconception) of Irjaa began with the Companions. He also imputed bid'ah, mukhaalafah, dalaalah (misguidance) and umm al-bid'ah (mother of innovation) to the action of Uthmaan (radiallaahu anhu) in legislating a second adhaan for the Jumu'ah prayer. Aside from these imputations of bid'ah he has also reviled the Companions in other ways too, accusing them of participating in the assassination of Uthmaan, accusing them of deserting Uthmaan, accusing them of being punished two-fold for their "double disobedience" (see here) and what is more. The Scholars of the Sunnah refuted al-Hajuri's attacks against the Companions and defended them from his evil tongue.

Abu Usamah Khalifah Abu Usamah Khalifah ascribes bid'ah to many of the Companions - being ignorant of the fact that whatever the Companions did was during the time of legislation, as in legislation was still being revealed. So the Messenger either corroborated some of what was done by some of the Companions (and these affairs became from the religion) and he corrected others in some matters (and these affairs did not become from the religion). Within this context it is not permissible to ascribe "bid'ah" to the Sahaabah for their ijtihaads during the time of the Prophet (sallallaahu alayhi wasallam) (or after it for that matter). Further, who from the Scholars have spoken with the saying of Abu Usamah? Refer to his statements in this audio and Abu Hakeem Bilal's defence of those Companions and refutation of Abu Usamah.

Food for the Raafidah

No doubt, this is the type of speech loved by the Raafidah because they interpret the hadeeth of the Hawd (Drinking Pool) by the fact that a people will be repelled from the Hawd with it being said, "You do not know what they innovated after you", using it to malign the Companions and accuse them with bid'ah and dalaalah. So when people come along ascribing to the Sunnah and start attributing bid'ah to the Companions in their actions, the Raafidah could not be more pleased. However, whilst al-Hajuri is speaking about an alleged "bid'ah" after the time of the Messenger (sallallaahu alayhi wasallam) and Abu Bakr and Umar (radiallaahu anhu) in the case of the adhaan of Uthmaan (radiallaahu anhu), Abu Usamah is attributing bid'ah to the Companions during the lifetime of the Messenger of Allaah (sallallaahu alayhi wasallam) which can be taken to be even worse, because here the Raafidah can say, "Look even in the lifetime of the Messenger, the Companions were doing bid'ah and had to be told off!" Whereas Ahl al-Sunnah, the Companions are safe from their tongues, and whilst they say that the Companions made ijtihaad and erred, they do not ascribe bid'ah to their actions, because that era was an era of tashree' (legislation still being revealed and deen not complete as yet) and one of the elements of the Sunnah is the Messengers' iqraar (approval) of what he saw or what was brought to his knowledge and he did not disapprove. Thus, it is not the way of Ahl al-Sunnah to speak about the Companions upon the way of Yahya al-Hajuri and Abu Usamah Khalifah who throw foods and banquets for the benefit of the Raafidah.