the apostates and others. Among the people were those who prayed alone, those who prayed with two others, and those who prayed with three. Then, during Umar’s caliphate, he went out one night and found them praying in scattered groups. He disliked this division, so he instructed Tamim al-Dari and Ubayy ibn Ka'b to lead all the people in prayer, praying eleven units (rak'ahs) with them. (1) Thus, we know that Umar’s action was nothing more than a restoration of something that had already been legislated.

If someone were to ask: What do you say regarding Umar’s statement, “What an excellent innovation this is!” Does this not indicate that it was an innovation?

The answer is that this innovation was relative: it was an innovation in light of what preceded it, not with respect to its original legal basis. It had not been established during the final part of the Messenger’s life, peace and blessings be upon him, nor during the caliphate of Abu Bakr; when its observance was resumed, it was as though it had been initiated anew. It is inconceivable that Umar ibn al-Khattab could ever praise a religious innovation, for the Prophet, peace and blessings be upon him, said: “Every innovation is misguidance.” (2)

What is astonishing is that some people of innovation have taken Umar’s statement, “What an excellent innovation this is!” as an opening for innovation. They proceed to introduce whatever they wish and say, “What an excellent innovation this is!” There is no doubt that this is taking hold of ambiguous texts. Even if it were assumed that Umar, may Allah be pleased with him, introduced an innovation—and far be it from him to have done so—his practice is one that must be followed, because the Prophet, peace and blessings be upon him, said: “Adhere to my sunnah and the sunnah of the Rightly Guided Caliphs after me.” (3)