There are hadiths that establish that a number of the Companions introduced deeds, dhikr, or supplications that the Messenger of Allah (peace and blessings be upon him) had not previously performed or ordered.

The questioner : The fourth question states: There are numerous hadiths, most of which are in the Sahih, that establish that a number of the Companions introduced deeds, dhikr, supplications, and the like, that the Messenger of Allah (peace and blessings be upon him) had not previously performed or ordered. However, they did so by deduction, believing them to be of the good that Islam brought. One wants to give examples now: 1- Al-Bukhari and Muslim: "He informed me of the most hopeful deed I performed in Islam" . 2- Al-Bukhari and Muslim: "I saw some thirty angels competing over who would take the one who said: 'Our Lord, to You is praise, abundant praise.'" The Hafiz said in "al-Fath": "It is used as evidence for the permissibility of introducing dhikr in prayer that is not commanded, if it is..." S- Al-Bukhari: The hadith of ruqyah. D- The authors of the Sunan and Ibn Hibban , and so on.

The Shaykh : The answer: This is regarding the Greatest Name. This example is not suitable to be an example of what was mentioned in the question. As for the examples preceding it, the answer is known among the scholars of knowledge. It is that these matters—let us skip this one—these matters, first, occurred during the time of legislation, before it was completed, i.e., before the revelation of the saying of the Exalted: . As long as those matters occurred during the time of legislation, and there was room for their approval or rejection, and as long as the approval occurred from the Prophet (peace and blessings be upon him) without being accompanied by any rejection, then the prescription came from here, not merely from the introduction. Whoever introduced it, we know with certainty that the Sunnah, according to all scholars, is divided into three categories: saying, doing, and approval. Every jurist knows that the intended meaning of the word "approval" (taqrir) is that it is an action that came from other than the Prophet (peace and blessings be upon him and his family) while he was seeing and witnessing it, and he approved it. By his (peace and blessings be upon him) approval of it, the approved action of that Companion became prescribed, not merely because of the action of that doer, because he is not a legislator. This is the answer regarding those matters that the Companions (may Allah be pleased with them) did. It is true that they exerted effort (ijtihad) and that they, meaning, did good in their effort and their belief, but that does not mean that any action coming from any person exerting effort becomes a prescribed matter. It does not become a prescribed matter except by evidence from the Book or the Sunnah. The evidence in these examples has certainly been found, which is the approval of the Messenger (peace be upon him) of it. Therefore, it became a prescribed Sunnah (Sunnah muqarrarah). For this reason, it is not correct to argue for the continuity of the permissibility of introducing things in the religion, especially if the innovators are not in the caravan nor in the army, as it is said, in terms of knowledge and jurisprudence. The legislation of those matters came from the approval of the Messenger (peace be upon him) of those who did them. As for the last example, its matter is strange, because the question by one of the beautiful names of Allah is a prescribed, known matter by the Shari'ah that does not need evidence. But the man was fortunate when he performed this prescribed matter, in that he hit upon the Greatest Name in his question with it, and he (peace be upon him) informed him of that. So this is not suitable as an example to be lumped in with those previous examples. And even so, if a person who imagines it as an example like the previous examples, the answer regarding the totality of them has been made known.