A Refutation of Those Who Divided Religious Innovation into Good and Bad

The Shaykh : Regrettably, many of the early and later scholars went astray, and some of the contemporary ones followed them, so they argued that there is a good religious innovation in Islam. This is 'Umar ibn al-Khattab saying, "O people, where is the good religious innovation in the tarawih prayer that 'Umar ibn al-Khattab ordered?" There is no religious innovation. Therefore, 'Umar's word "a good religious innovation" is equivalent to his saying (peace be upon him) . This is the Sunnah that 'Umar called a religious innovation. In the language, a religious innovation is a newly occurring matter. Therefore, among the compound, added names of Allah (Mighty and Majestic) is "The Originator of the heavens and the earth". What does "The Originator of the heavens and the earth" mean? It means He created and brought them into existence without any prior example. Allah is the Originator of the heavens. So, a religious innovation is a newly occurring matter without any prior example. Does this meaning apply to the night prayer that 'Umar ibn al-Khattab revived? Absolutely not. The Messenger (peace and blessings be upon him) legislated it in action and encouraged it in speech, so there is no religious innovation without a prior example. Thus, when he means "a good religious innovation", he means what occurred in the period after the death of the Messenger (peace and blessings be upon him). The caliphate of Abu Bakr lasted two and a half years, and we do not know how many years passed with things being this way in the era of 'Umar until he revived it, finding something new after it had been old. And exactly as happens today, with a very large difference: they know what they are saying, but the masses of people are ignorant. We bring the Sunnah, and they say it is a religious innovation. And they do the religious innovation, thinking it is the Sunnah. So today, I do not know what you were doing in one of the mosques. Yesterday I prayed in a mosque called al-Taysir, and I was in a hurry with the car on the road, so I prayed the obligatory prayer, the 'Isha' prayer, and there was an old man watching one of the young men raised on the Sunnah. He said to him from a distance, "Do not do this, it is forbidden." I said to myself, "O Allah, accept my excuse, I am in a hurry now..." He said to him, "My brother, fear Allah, you are a scholar." Moving the finger, he says to him, "This is forbidden, it is not permissible." And you know many examples. What we do not revive from the Sunnahs, they call a religious innovation, and what they do of religious innovation, they call the Sunnah... So the point is, 'Umar's saying "a good religious innovation" linguistically means this newly occurring matter that happened now. So how is it good, if I may express it that way? From its being in accordance with the practical and verbal Sunnah. Therefore, it is not correct for the later scholars, the old ones, and some of the contemporary ones today to argue that there is in Islam a religious innovation that we can call a good religious innovation by the Shari'ah, because the Messenger (peace and blessings be upon him) always and forever pronounced blame when he mentioned a religious innovation, saying ,

The questioner : Now, how about the hadith that is saying and 'Umar is saying "this is a good religious innovation"

The Shaykh : So Halimah returned to her old habit. May Allah reward you. We say