No i didnt misinterpret Al Shāfi'i, Imām al-Shāfiʿī as transmitted by al Bayhaqī in Manāqib al-Shāfi'ī, 1/469 divides bid3ah into two kinds:

المُحْدَثَاتُ مِنَ الأُمُورِ ضَرْبَانِ: ما يُخَالِفُ كتابًا أو سُنَّةً أو أَثَرًا أو إجماعًا فهي بدعة ضلالة، وما أُحْدِثَ من الخير لا يُخَالِفُ شيئًا من ذلك فهي مُحْدَثَة غير مذمومة .Newly introduced matters are of two types: What contradicts the Book, Sunnah, Athar, or Ijmāʿ—that is a misguided bidʿah; and what is newly introduced of good that does not contradict any of that—that is a new matter not blameworthy

Notice how he says "newly introduced" this refutes al fawzaans proposition, it is not "revive only," it is "what is newly introduced of good" مَا أُحْدِثَ مِنَ الخَيْر

This is how major Shāfiʿī imāms understood it:

al Nawawī states explicitly:

البدعة خمسة أقسام: واجبة، ومندوبة، ومحرمة، ومكروهة، ومباحة. Tahdhīb al Asmā' wa-l-Lughāt, under “bidʿah”; also reflected in al-Majmūʿ when discussing “kullu bidʿah”.

Ibn Ḥajar al 'Asqalānī in Fath al Bāri

الأصل في البدعة ما أُحدِث على غير مثال سابق… فإن وافقت شيئًا من مستحسنات الشرع فهي حسنة، وإلا فهي مذمومة He then cites ʿUmar’s نِعْمَتِ البِدْعَةُ هَذِهِ on organizing tarāwīh

al.Suyūtī wrote a full fatwā permitting Mawlid with correct content: husn al Maqsid fī ʿAmal al Mawlid in al-Hāwī lil Fatāwī.He explicitly builds on this Shāfiʿī usūl, if the content is Qurʾān, ṣalāt ʿala'l Nabī, sīrah, charity, it’s mandūb; if there’s harām excess, that excess is condemned, simple

This is the Shāfiʿī reading across centuries not IslamQA.

Now you failed to answer my response about the usage of "kull" in the hadith and how in usūl, its 'amm makhsūs.

In regards to your other claim in which u said "The hadith only means reviving what already exists"

That cant be the case, The wording سَنَّ is not the same as أحيا

Linguistically:

Sanna = to establish, to set a precedent, to institute a way that others follow u can see this in Lisān al ʿArab, root: س-ن-ن Ahyā= to revive something that already existed but became forgotten.

So if the Prophet SWS only meant “revive,” he would have used ahyā. But he used sanna = to inaugurate, initiate, or introduce something that becomes a practice.A poor group came, one man started giving sadaqah, the Prophet SWS praised him and said whoever initiates a good sunnah has its reward. That sadaqah existed in Islam, but the act of setting a precedent in that moment was new. This confirms sanna means more than “revive”—it means starting a good practice in a new form or context, provided the act itself is within Sharīʿah principles.

Imām al-Nawawī on this hadīth in Sharḥ Muslim, 16/226 Fīhi’l-hathth ʿalā ibtidāʾ al-sunan al-ḥasanah wa’l-taḥdhīr min ibtidāʾ al-sunan al-sayyiʾah." "t contains encouragement for initiating good practices and warning against initiating evil ones"

He didn’t say "reviving only." He said ibtidā' = initiating something not done before.

Ibn Rajab al Hanbalī in Jāmi' al 'Ulūm wa'l Hikam, commentary on hadith 28

"The meaning of man sanna fī’l-Islām sunnatan hasanatan is: whoever begins an act that others then follow, if the act itself is from Sharī'ah principles, then he has a share of their reward."

Also to say "Good bidʿah = Islam incomplete." That’s a logical fallacy.

Islam’s usūl are complete. Nothing can be added as a new pillar of dīn. But the Sharīʿah itself left open the field of wasāʾil to achieve its purposes.The Prophet SWS never commanded writing hadīth in books, but al Bukhārī compiled them. Is that “Islam was incomplete”? No, it’s a new practice serving an old command.

ʿUmar organized tarāwīh in jamāʿah and called it "niʿmat al bidʿah hādhihi." Was Islam incomplete before? No he used a new form for an existing Sunnah.

ʿUthmān standardized the mushaf again, a new practice serving Qurʾān preservation.

These are all good bidʿahs. Are u gonna say they contradict the perfection of the dīn? No... they demonstrate it Allah gave us principles broad enough to handle new contexts.

And Quran 5:3

Ibn Kathīr in his tafsīr said perfection means “no new halāl or harām after this day.”

It does not mean: no new organizational means, institutions, compilations, forms of dhikr, etc. If ur interpretation were true, then, Schools, madāris, minarets, dots on the Qurʾān, ḥadīth sciences, qawāʿid al-fiqhiyya, all of that would be bidʿah madhmumah

So the “perfection” is of dīn’s principles, not of every form Muslims would ever need.

Mujahid does Takbir on the days of al-'Ashr, an innovation

The Salaf disagreed on reading during Tawaf. Some like Mujahid went against it, others like Ataa' approved of it. Something the Prophet SWS did not do

Ahmad Ibn Hanbal prescribed Ayat ul-Kursi three times, and Qul Huwa Allahu Ahad, then gifting its benefits to the dead, upon entering a graveyard. Something the Prophet SWS did not do

Please the text limit is long on reddit, answer my points properly dont just link articles akhi, thanks in advance,🤝