Why do we not say that the Sunnah is to pray tarawih for three days, as the Messenger of Allah (peace and blessings be upon him) did?

The questioner : ... three days, as the Messenger of Allah (peace and blessings be upon him) did, for three days?

The Shaykh : No, this statement is not correct; because the Messenger (peace and blessings be upon him) did it for three days for a reason, and we have mentioned that reason.

The questioner : It is well known.

The Shaykh : Now, the reason, my brother, is in the principles of jurisprudence; the scholars say: "The ruling follows the reason, in its existence and its absence." What does this mean? Here is an example that everyone understands: What is the reason for the prohibition of intoxicants? It is intoxication. If the intoxication is removed from the wine for some reason, such as fermentation, for example, the ruling changes; it was forbidden wine because it was intoxicating, but when it turned into vinegar, it ceased to be intoxicating wine and became something else, and vinegar is permissible, as is well known to all. How did this differ from that? By the presence of the reason and its removal; as long as the reason exists in the wine, which is intoxication, it is forbidden, and when this reason is removed, it ceases to be forbidden and becomes lawful. A dead animal, when the factors created by Allah in His universe pass over it, such as the sun, rain, and winds, and it is transformed by these divine factors, this dead animal, which is carrion, is transformed into salt; this animal, whose consumption was forbidden, becomes lawful after it is transformed into something else, namely salt.
Therefore, some schools of jurisprudence say that transformation is among the things that purify; for example, the earth in which impurity falls, if the impurity in it evaporates and goes away, the earth becomes pure. Many issues of this kind are based on this observation, which is the presence of the reason or its removal. So, when the Messenger (peace and blessings be upon him) said, and they had pelted his door, and he came out angry, he said: , . Now, this fear was removed by the death of the Messenger (peace and blessings be upon him); there was no longer room for bringing new rulings; this is from one aspect.
From another aspect, I bring you the verbal hadith: . He did not say for three nights, making it a permanent legislation until the Day of Resurrection; therefore, as long as the observation of the previous reason exists and it has been removed, and as long as this hadith exists and is authentic, as I said; it is not permissible for us to say that 'Umar innovated in the religion and legislated for the people, and this legislation continued until the Day of Resurrection; this is one of the most serious errors that some people may be afflicted with; because first, it necessitates the invalidation of the saying of the Messenger (peace and blessings be upon him): , whereas this has a noble explanation that if the fear is removed by my death, there is no harm in returning to this prayer; as evidenced by the story of 'Umar reviving this Sunnah, which came that 'Umar ibn al-Khattab, according to his custom, would walk around the mosque, finding the people praying in groups and individually, a group here and a group there; so they were praying in congregation, but in scattered groups, not in their houses; because they knew that the command of the Messenger (peace be upon him) to pray in the houses was for this fear; so as long as the Messenger (peace be upon him) had passed away, the fear was removed; therefore, they were praying in the mosque but not behind a single imam, so when 'Umar ibn al-Khattab gathered them behind a single imam, he only revived the Sunnah that the Messenger (peace and blessings be upon him) started in those three nights, but he gave the reason for leaving it as this fear, so when the fear was removed, the ruling of leaving it was removed, and he confirmed this by encouraging the prayer behind the imam in the standing prayer, so that it would be written for the one who stood behind the imam as if he had stood the whole night.
So, 'Umar did not innovate in the religion, and may he be far from doing so, and then he innovates and no one objects to him and the people follow him until this day?! This is the furthest thing from the truth; so it is not permissible for us to say that 'Umar ibn al-Khattab gathering the Muslims from the noble Companions and the Tabi'un behind Ubayy ibn Ka'b is an innovation in the religion, and then the Companions remain silent, and Ubayy ibn Ka'b is with them and obeys his command, and he believes, as may be said, that it is an innovation, and no one says to him or draws his attention to it; this is an impossible matter; therefore, the correct statement is that gathering in Ramadan is a Sunnah that the Messenger (peace and blessings be upon him) left for a reason, and the reason was removed, and with the removal of the reason, the thing caused by it is removed; which is the ruling of leaving it; this was removed by the death of the Messenger (peace be upon him), and the statement that no, the Sunnah is only three days; this is what no scholar in the world says at all; meaning, in every Ramadan he stands and prays three days and that is it, and then he prays in the house; no one says this!