Explaining the second condition, which is conformity with the Sunnah, and the evidence for this from the Book, the Sunnah, and the statements of the renowned scholars.

The Shaykh : The other condition for a righteous deed is that it must conform to the Sunnah. This is the crux of my speech tonight: that the first condition is one in which Muslims have not differed, praise be to Allah. It is among the many matters in which they remain in agreement, unlike many other matters in which they continue to differ, except for whom your Lord has shown mercy. So, the condition of sincerity is one upon which they are in agreement—praise be to Allah. But that is not the case with the second condition, which is that the righteous deed must conform to the Sunnah. Regrettably, they have not agreed upon this condition. Many of them—indeed, the majority—believe that a righteous deed is righteous merely by conforming to a form of worship known in the Book and the Sunnah, even if they know that the Prophet (peace and blessings be upon him), his Companions, and the righteous predecessors all did not worship Allah or draw near to Him through this deed. Despite this, the majority of Muslims today consider it a righteous deed.
As for us, we believe that a righteous deed is not righteous unless it conforms to the Sunnah, even if it has the appearance of worship, and even if it appears to be obedience on the surface. It is not worship or obedience if it conforms to the Sunnah in that the Messenger (peace and blessings be upon him) brought it explicitly, either by word or by deed. As for a righteous deed that the Messenger (peace be upon him), the Companions, and the righteous predecessors after them did not practice, it cannot possibly be a righteous deed.
As for the evidence for this, from the Qur'an is the famous verse: . My argument with this verse regarding what I am addressing, namely that a righteous deed is not righteous unless its legislation preceded in the Book or in the Sunnah, does not appear clearly without some explanation, even if by quoting from some of the renowned Imams. Among this is the statement of the Imam of the City of Migration, this blessed city. He used to say: "Whoever innovates in Islam an innovation that he considers good has claimed that Muhammad (peace and blessings be upon him) betrayed the message. Read the statement of Allah (Blessed and Exalted is He): . So, whatever was not a religion at that time will not be a religion today, and the end of this Ummah will not be rectified except by what rectified its beginning."
The point of this noble statement from the Imam of the City of Migration is his saying: "So, whatever was not a religion at that time will not be a religion today." The religion that many people practice today, which was not a religion at that time, is not a righteous deed, while they consider it a righteous deed and draw near to Allah (Blessed and Exalted is He) with it. This deed does not fall under His (Exalted is He) previous statement: . Because the scholars of exegesis said: It is not righteous unless it conforms to the Sunnah and is sincere to Allah (Mighty and Majestic). As long as the Sunnah has not brought this worship—whatever worship it is—and you know that innovations are many and very many; it is not an accepted worship because of this well-known hadith in "Sahih al-Bukhari and Muslim" from Aisha (may Allah be pleased with her). She said: The Messenger of Allah (peace and blessings be upon him) said: . A hadith like this is the basis of Imam Malik's previous statement when he said: "So, whatever was not a religion at that time will not be a religion today." Because the Messenger says: This innovation is rejected by its owner. If it is rejected by its owner, that is an indication of its non-acceptance by its Lord (Blessed and Exalted is He).
Also, what indicates that a worship that is innovated and stamped with the mark of a righteous deed is not of righteousness in any way, but is an innovation, is among those hadiths the hadith of Jabir ibn Abdullah al-Ansari (may Allah be pleased with him). He said: The Messenger of Allah (peace and blessings be upon him), when he delivered the Friday sermon, would raise his voice and his anger would intensify, as if he were a warner of an army, saying: . Then he would say (peace and blessings be upon him): .
Jabir's hadith informs us that our Prophet (peace and blessings be upon him) used to have the habit of opening the Friday sermon with such words, . Why did he repeat and habituate these noble words before his admonition and sermon on Friday? That was to emphasize and to establish this great principle in the hearts of the listeners, , and this belief was indeed established...