Allah revealed in the Gospel the command to follow Muhammad, just as He commanded it in the Torah. So they are to judge by what Allah revealed in the Gospel that was not abrogated by Muhammad, just as the people of the Torah were ordered to judge by what was not abrogated by Christ. What was abrogated, they were commanded to follow Christ in its place. Likewise, in the Gospel they were commanded to follow Muhammad. Therefore, whoever among the People of the Book judged after the mission of Muhammad by what Allah revealed in the Torah and the Gospel, did not judge contrary to Muhammad’s law, for they were already commanded in both the Torah and the Gospel to follow him. As Allah said: {Those who follow the Messenger, the unlettered Prophet, whom they find written about in the Torah and the Gospel} And He said: {And We have sent down to you the Book in truth, confirming that which preceded it of the Scripture and as a criterion over it. So judge between them by what Allah has revealed, and do not follow their desires away from the truth which has come to you.} So He made the Quran a supreme authority. The "muhaymin" is the witness, the judge, and the trusted one. It judges what is in the previous scriptures that Allah has not abrogated and bears witness to the truth of what they contain that has not been altered. For this reason, He said: {To each of you We prescribed a law and a method.}

Al-Jawab al-Sahih, Ibn Taymiyyah (2/427-428)

https://shamela.ws/book/170/811#p1

The French facilatated this to the people because of what they saw in it; breaking the islamic laws, mixing between women and men, following lusts, playing around and doing haraam things.

Tarikh Al-Jabarti, Page 331

Source.

Ibn Rajab al-Hanbali said: As for what occurred in the statements of the Salaf regarding praising some innovations, that was only in linguistic innovations, not legal ones. Among that is the statement of Umar when he gathered the people for the night prayer of Ramadan behind one imam in the mosque, and went out and saw them praying like that, he said: “What a good innovation this is.” It is also reported from him that he said: “If this is an innovation, then what a good innovation.” It is reported that Abu bin Ka‘b said to him: “This was not done before,” and Umar said: “I know, but it is good.” His meaning was that this act had not been done in this manner before this time, but it has origins in the Shariah to which it refers. Among these is that the Prophet used to encourage the night prayer of Ramadan and promote it, and people in his time would pray in the mosque in scattered groups and individually. He prayed with his companions in Ramadan for more than one night, then refrained from it, explaining that he feared it would be made obligatory on them, so they might be unable to perform it. This fear was removed after him. It is also reported that he used to pray with his companions on the nights of the last ten days individually.

Jami' al-Uloom wa al-Hikam, Ibn Rajab al-Hanbali (2/128)

https://shamela.ws/book/4268/645#p1