The Ruling on Dividing Innovations into Good and Bad

Also, in his letter, which he sent from Hadramaut, it is said: It is claimed that there is a good innovation and a bad innovation. What is the reality of this, with evidence? If this expression is correct, we ask that it be applied to the previous questions?
Answer: Some people say that bid'ah (religious innovation) is divided into five categories around which the rulings revolve: a good bid'ah, a forbidden bid'ah, a disliked bid'ah, a recommended bid'ah, and a permissible bid'ah. There is a problem with this division. The Prophet (peace and blessings be upon him) said: and he did not divide them, but rather said: So the truth, of which there is no doubt, is that all innovations that contradict the Shari'ah are misguidance. The Prophet's (peace and blessings be upon him) intent was what people have newly introduced. For this reason, he said: He said: Thus, the Prophet (peace and blessings be upon him) said that the newly introduced matters that contradict the Shari'ah of Allah are misguidance. For this reason, he (peace and blessings be upon him) said in another hadith: And he (peace and blessings be upon him) also said: So every bid'ah is misguidance, and every newly introduced matter is a bid'ah, and every bid'ah is misguidance, as the Prophet (peace and blessings be upon him) said. Among these is the celebration of the Mawlid, which is a bid'ah of misguidance. Likewise, exalting graves by building upon them and constructing domes over them, and gathering at them for mourning or for supplication and seeking aid from them, all of this is from the bid'ahs of misguidance, and some of it is from the bid'ahs of shirk (associating partners with Allah). However, some people may be confused about certain matters and see that some things that occurred among the Muslims, which did not occur in the time of the Prophet (peace and blessings be upon him), are a good bid'ah. They may perhaps rely on the statement of 'Umar (may Allah be pleased with him) regarding tarawih: when he gathered the people behind a single imam. This is not what the Prophet (peace and blessings be upon him) intended. Indeed, what people introduce that the Shari'ah indicates and the evidence guides toward is not called a blameworthy bid'ah. Even if it is called a bid'ah in terms of language, the fact that the Muslims dotted the mushafs and added diacritical marks to the Qur'an so that it would not be confused for the reader, and they compiled it in the mushafs, this, even if it is called a bid'ah, is something obligatory, something that preserves the Qur'an and facilitates its reading for the Muslims. We are commanded to do this, commanded to do what facilitates the Qur'an for us, and what preserves it for the Muslims, and what helps the Muslims to memorize and read it correctly. So this is not from the category of blameworthy bid'ah, but rather it is from the category of the commands of the Shari'ah, from the category of preserving the religion, from the category of caring for the Qur'an. So it has nothing to do with what we are discussing. Likewise, the statement of 'Umar: meaning that he gathered them behind a single imam after the Prophet (peace and blessings be upon him). This is a bid'ah in terms of language, because a bid'ah in language is a thing for which there is no precedent. What people introduce without a precedent is called a bid'ah by the people of language. So he intended it in terms of language, not in terms of the Shari'ah. For the Prophet (peace and blessings be upon him) performed tarawih and prayed with the people for nights, and he guided to it or encouraged them to do it. So tarawih is not a bid'ah. But his gathering them behind a single imam, he said about it: in terms of language only.
So the conclusion is that what the Muslims introduced, which the Shari'ah indicates and the Shari'ah guides toward, after the Prophet (peace and blessings be upon him), is not called a bid'ah, but rather it is from what the Shari'ah called for and the Shari'ah commanded, of the kind of compiling the mushaf, adding diacritical marks to it, dotting it, and the like. This is not from the bid'ahs in any way. Of the kind of tarawih, which 'Umar (may Allah be pleased with him) gathered for and was pleased with, is not from this category in any way. Rather, what the scholars rejected and what the Prophet (peace and blessings be upon him) intended is what people introduce that contradicts the Shari'ah of Allah, and what contradicts the commands of Allah and His Messenger, such as: building upon graves, such as: making mosques over them, such as: exaggerating in them by supplicating to them and seeking aid from them and making vows to them, and the like. These are from the bid'ahs of shirk. Such as: the celebration of the Mawlid, which is from the blameworthy bid'ahs that are from the means of shirk, and the like. Such as the bid'ah of the Isra and Mi'raj, where they celebrate the night of the twenty-seventh of Rajab in the name of the Mi'raj and the Isra. This is a bid'ah with no basis, because the Prophet (peace and blessings be upon him) did not celebrate the night of the Isra and Mi'raj, nor did his Companions. And because it is not known for certain, according to the correct opinion. In fact, people have forgotten it. Even if it were known, it would not be permissible to celebrate it, because the Messenger (peace and blessings be upon him) did not celebrate it, nor did his Companions (may Allah be pleased with them). This indicates that it is a bid'ah, due to his statement (peace and blessings be upon him): meaning that it is rejected. Yes.