Explaining that worship is not in accordance with the Shari'ah unless it agrees with it in six matters.

The Shaykh : It is known that worship is not in accordance with the Shari'ah unless it agrees with the Shari'ah in six matters: the cause, the type, the amount, the form, the time, and the place. He counted them.
The student: The form, the time, and the place.

The Shaykh : These are three of the six, complete it.
The student: The cause, the type, and the amount.

The Shaykh : So what the brother missed are three, which are the cause, the type, and the amount. That is complete, rest now.
So if someone legislates a worship for a cause that the Shari'ah has not made a cause, it is not accepted from him; rather, he is an innovator. For example, if a person wanted to say, "Every time I enter my house, I will send blessings upon the Prophet (peace and blessings be upon him)," and he began sending blessings upon the Prophet (peace and blessings be upon him) every time he entered the house. Is this worship accepted from him? Answer, everyone, no. Why? Because it is a religious innovation, and the Prophet (peace and blessings be upon him) said: . So if
someone says: "When I enter my house, I remember the Prophet's (peace and blessings be upon him) entering his house, so I send blessings upon the Prophet."
We say: Do the Companions, who enter their houses, remember the Prophet's (peace and blessings be upon him) entering his house or not? If you remember it, they were more mindful of it than you, and yet they did not send blessings upon the Prophet (peace and blessings be upon him) when they entered their houses. Among such things is what has become widespread among many Muslims: the innovation of celebrating the Prophet's (peace and blessings be upon him) birthday, where they make the passing of the night they claim he was born in a cause for gathering, dhikr, sending blessings upon the Prophet (peace and blessings be upon him), offering sweets, and other known things. We say this is not correct, because the passing of the time in which he was born does not become a cause for this celebration. The Prophet (peace and blessings be upon him) did not celebrate it, the Companions did not celebrate it, the Tabi'un did not celebrate it, and the generation after the Tabi'un did not celebrate it. These are the blessed centuries. If the blessed centuries did not celebrate it, how could the celebration of it occur after them? Would the Muslim community remain for three centuries not knowing about this Shari'ah, or would they remain for three centuries without implementing this Shari'ah? Both possibilities are impossible. It is impossible that the era of the Messenger (peace and blessings be upon him), the era of the Rightly Guided Caliphs, the era of the Companions, the era of the Tabi'un who followed them in excellence, and the era of the generation after the Tabi'un passed, and they did not know that celebrating this occasion is a recommended practice. It is also impossible that they knew it was a recommended practice and did not perform it. So this is a religious innovation that is not acceptable to Allah; rather, it is rejected due to the saying of the Prophet (peace and blessings be upon him): . Furthermore, from a historical perspective, it has not been established for us that his birth was on the night of the twelfth of Rabi' al-Awwal, ever. Rather, some modern astronomers have determined that his birth was on the ninth of Rabi' al-Awwal. Thus, it is clear that this religious innovation is not valid from a historical perspective nor from a Shari'ah perspective. Therefore, we should not burden ourselves with a deed that brings nothing but fatigue and sin. Rather, we should preserve our bodies and our wealth and say: "There is no good in something that the Companions (may Allah be pleased with them) were not upon."
So it has not been established that this cause is a cause for legislating this worship. We know that this worship is what? A religious innovation. We call it worship as a concession to the opponent, otherwise it is not worship.
The second: In the type, one must agree with the Shari'ah in the type. So if someone worships Allah the Exalted with something in which worship of that type has not been legislated, his deed is rejected.
An example of this: A person sacrificed a horse. He sacrificed a horse. The horse is worth, for example, 500 riyals, and sacrificing a sheep is worth 100 riyals. So if he sacrificed a horse, we say the sacrifice is not prescribed, so it is what? Rejected, due to the saying of the Prophet (peace and blessings be upon him): . Did you understand? Even though the horse is halal to eat, and the horse is more expensive than some of the livestock, but because its type was not prescribed to draw near to Allah with in the sacrifice and the hady, it became rejected and not acceptable.
Now, if someone performed the 'aqiqah with a camel instead of a sheep, do you know what the 'aqiqah is? What is the 'aqiqah?
Do not look at you, you are our companion, stand up.
The student: When the child is born.

The Shaykh : When the child is what?
The student: When a child is born to him.

The Shaykh : Yes.
The student: He slaughters for him.

The Shaykh : Well done, meaning, on what day is nothing slaughtered for the newborn?
The student: On the seventh.

The Shaykh : On the seventh, may Allah bless you. This 'aqiqah, if a person performed the 'aqiqah with a camel instead of a sheep, is it accepted from him? Yes, is it accepted?
The student: No.

The Shaykh : It is accepted. These are two opinions, and they are also two opinions of the scholars. Some scholars said that the 'aqiqah is not accepted with a camel because the Sunnah was only reported with a sheep. So if he performed the 'aqiqah with a camel, he performed it with a type for which the 'aqiqah was not reported.
And some of them said, rather, the 'aqiqah is sufficient from camels, and the sheep is better, because the type of camels is one with which one draws near to Allah by slaughtering.
So it became sufficient in the 'aqiqah, but the sheep is better.
And the question remains: Is a camel sufficient for seven 'aqiqahs? Brother.
The student: ... .

The Shaykh : Two opinions. It is not possible that every issue has two opinions.
The student: ... .

The Shaykh : Now, rest. It is not sufficient for seven 'aqiqahs. The scholars reasoned this by saying that the 'aqiqah is a ransom for a soul with a sheep, a ransom for a soul, and the camel is one, so it cannot be a ransom for seven souls. This reasoning is good, and yet they say that the sheep is better than the camel in the 'aqiqah because that is what the Sunnah was reported with, and there is no doubt in it.
The third: That it agrees with the Shari'ah in what? In the amount. That it agrees with the Shari'ah in the amount. If it is less or more, it is not accepted and is not worship. So if a man prayed the midday prayer with two rak'ahs while not traveling, it is not accepted. Why? Because it is less than the prescribed number. Or if he prayed it with six, it is not accepted because it is more than the number, what? Prescribed.
And if a person purified the impurity of a dog with three washings and it was completely purified, that does not purify the place because it is what? Less than the prescribed number. Because the prescribed number is how many? Seven washings, one of them with soil.
The fourth: The form or the attribute. So if a person worships Allah with something that does not agree with the Shari'ah in its form and attribute, it is not acceptable. An example of this: If a man prayed and began with prostration before bowing. He began with prostration before bowing, so his prayer is what? Invalid. Why? Because he changed the form that was reported and prayed it in a form other than its attribute, so it is not acceptable.
The fifth: That it agrees with the Shari'ah in the time. So if a person said, "I do not want to sacrifice in the festival of sacrifice, but I want to sacrifice in the festival at the end of Ramadan, because I am busy in the festival of sacrifice and I am freer in the festival at the end of Ramadan," and he sacrificed in the festival at the end of Ramadan, is his sacrifice acceptable? No.
Now, he sacrificed in the festival of sacrifice after the prayer.
The student: ... .

The Shaykh : After the prayer.
The student: ... .

The Shaykh : It is not accepted. Even if he sacrificed in the festival of sacrifice after the prayer, it is accepted. But if he sacrificed in the festival of sacrifice before the prayer, it is not accepted, because the Prophet (peace and blessings be upon him) said: . The intended meaning of this hadith is that whoever sacrifices before the time of the sacrifice, he has no sacrifice, because his sacrifice did not agree with the Shari'ah in what? In the time.
The sixth: In the place. So if someone worships Allah the Exalted with a worship in a place other than the place designated for it, it is not accepted from him; rather, it is a religious innovation.
An example: A man performed i'tikaf in his house instead of performing i'tikaf in the mosque. Is his i'tikaf accepted?
The student: No.

The Shaykh : Why?
The student: ... .

The Shaykh : Why? Because he differed in the place, as i'tikaf is only in the mosques where the congregation is established. So memorize these six matters, for worship cannot be prescribed and acceptable to Allah unless it agrees with the Shari'ah in these six matters. And a student will count them for us.
The student: ... .

The Shaykh : No, you counted three and three remained, we answered them.
The student: The cause, the type, the amount.

The Shaykh : Well done, may Allah reward you.

The Shaykh : Well done, may Allah bless you.
The student: Peace be upon you.

The Shaykh : Peace be upon you.
The student: May Allah do you good.

The Shaykh : Please.
The student: ... because the continuity is over, do you want us to start tonight.

The Shaykh : Any questions, you told us, you and the brother, coordinate with them.
The student: Okay.

The Shaykh : And with this, we say.