The categories of true and relative religious innovation?

The Shaykh : ... his knowledge or culture in the Arabic language, and they neglected the sermon of necessity, which is his saying (peace and blessings be upon him): to its end. If a person adheres to what the Prophet (peace and blessings be upon him) adhered to, that is the Sunnah, and that is what falls under the generality of his saying (peace and blessings be upon him and his companions): . But if he adheres to an opening he invented on his own, that is like concluding the sermon with that verse or another. The important point is the adherence to something, regardless of its place, whether in the middle of the sermon, at its end, or at its beginning; this adherence in any chapter of the Shari'ah is not permissible, even if it has a basis in the Sunnah. If it has a basis in the Sunnah or in the Shari'ah, it is to be practiced as the Shari'ah requires. But to adhere to it, while we know that the Prophet (peace and blessings be upon him and his companions) did not adhere to it, falls under the generality of his saying (peace be upon him): .
We, for example, when we deny what we see in some Islamic countries, where it is their custom that if a Muslim passes by his Muslim brother and has seen him perform ablution, he says to him, for example: "From Zamzam," or if he has prayed, he says to him: "May Allah accept it." There is no doubt that this falls under the generality of making du'a for the Muslim brother, so from this perspective, the du'a is permissible. But from the other perspective, which is adhering to what was not adhered to in the time of the Messenger of Allah (peace and blessings be upon him) and in the time of the righteous Salaf, it falls at that time under the generality referred to: . So if a Muslim does it occasionally and says to his brother: "May Allah accept it," or says to him: "From Zamzam" or "From al-Kawthar," or similar du'as, there is no harm in that. But this adherence is the problem, because it is an innovation in the religion of Allah, and customs and traditions differ from country to country. So the Muslim must be cautious lest he fall under the generality of that hadith and others, such as his saying (peace and blessings be upon him and his companions): .
So Imam al-Shatibi (may Allah have mercy on him), that great book known as "Al-I'tisam," and he divided bid'ah into two categories: the first category: true bid'ah. And the other category: relative bid'ah.
True bid'ah - in his terminology - is that which has no basis at all in the Sunnah or in the Noble Qur'an; such as beliefs that deviate from the Book and the Sunnah, like the doctrines of the Mu'tazilah and the Jabriyyah, and the like.
As for the second category - which is relative bid'ah - it is that which, when looked at from one side, you find it prescribed, and when looked at from another side, you find it not prescribed. He gives some examples for this, having drawn attention to this important issue, because we know in reality that most of the bid'ahs prevalent today and before today in the Islamic world are of this category, and therefore the weak in knowledge are deceived by it, and it is relative bid'ah.
Among the examples of this is his saying (may Allah have mercy on him): Seeking forgiveness after the prayers with one voice. If this is looked at in its origin, you find it a recommended practice; because it is established in "Sahih Muslim" that the Prophet (peace and blessings be upon him and his companions) used to say when he finished the prayer: "I seek forgiveness of Allah, I seek forgiveness of Allah, I seek forgiveness of Allah." It was said to its narrator, Sufyan al-Thawri, when he narrated this hadith =
-- And upon you be peace and the mercy of Allah and His blessings --
= The Messenger of Allah (peace and blessings be upon him and his companions) used to seek forgiveness three times when he finished the prayer. This is how the hadith came. It was said to Sufyan: How is the seeking of forgiveness? He mentioned what I mentioned earlier: "I seek forgiveness of Allah, I seek forgiveness of Allah, I seek forgiveness of Allah." Among the relative bid'ahs now is that we say: "I seek forgiveness of Allah the Great, who has no god but Him" to its end. This in its completeness did not come in this place, but it came abbreviated as we mentioned earlier. So al-Shatibi (may Allah have mercy on him) says: So the gathering of the worshippers with one voice after the prayer is from the category of relative bid'ah; because additions were made to this prescribed seeking of forgiveness that were not there, among which is that they lengthened the seeking of forgiveness while it is abbreviated, and among which is that they gathered on it with one voice, while the Prophet (peace and blessings be upon him and his companions) used to seek forgiveness to himself, and likewise the Companions ... behind him.
And also the other example is called in some countries the du'a of concluding the prayer. We all know that from the Sunnah after the taslim is seeking forgiveness, and "O Allah, You are Peace," and the two refuges, and the glorification, and the praise, and the takbir, to its end. All these things are done by the worshippers, each of them individually. And the du'a after the prayer did not come lengthy, but it came ... abbreviated; like what was mentioned before: "O Allah, You are Peace, and from You is Peace, Blessed are You, O Possessor of Majesty and Honor," and like the advice of the Messenger (peace be upon him) to Mu'adh: , for it is only few, light words. But this long du'a after the dhikr that we referred to, then the imam's du'a for the worshippers, and the "Ameen" of these people on his du'a, al-Shatibi says: This form is an innovation that was not in the time of the Messenger (peace be upon him); even though its origin is established, the dhikr, the du'a in general; so this is prescribed, but when what was not prescribed was added to this prescribed matter, the matter fell into what he calls relative bid'ah.
And the truth is that the bid'ah that cannot be hidden, most of it is of this type; that is: relative bid'ah. And some people do not pay attention to this precision, so they think there is no harm in making a habit of some du'as or some dhikr, while they know that the Prophet (peace and blessings be upon him and his companions) did not do that.
And recently I drew attention to something of the matter ... which is that the custom of some people when they enter the gathering and the gathering has some individuals for whom it is customary to shake hands with them, and shaking hands is without a doubt prescribed, but before that is the greeting. So some people today in this era, and it was not so before, when they enter the gathering and there are, for example, five people, he says: "As-salamu alaykum, as-salamu alaykum, as-salamu alaykum"; he greets five times, a specific greeting for each individual when he shakes hands. This form is also from the relative bid'ahs; because we do not find in the Sunnah when we hear Abu Dharr (may Allah be pleased with him) saying - as I remember it was Abu Dharr - "We did not meet the Messenger of Allah (peace and blessings be upon him and his companions) except that we shook hands with him," but we do not find in any athar or in any hadith that the Prophet (peace and blessings be upon him and his companions) used to say "As-salamu alaykum" to each of them when he entered upon a group, giving each one a greeting. This is without a doubt from the innovations of matters. So the one who enters gives the greeting to the present people with one greeting, unlike the greeting with permission when he knocks on the door, for the Sunnah there is to greet three times; because there is another goal there, which is to alert whoever is inside the door to this knocker. Our discussion is about gatherings that have a number of people, so it is not appropriate to give each person a specific greeting, but rather he enters and generalizes to all by saying: "As-salamu alaykum." Then if he sees that it is easy for him without difficulty or without deception to shake hands, he does that, otherwise he greets and sits where the gathering ends for him.
Yes.