Explanation of the words of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "

The Shaykh : This means they do not distort the words from their places, nor do they liken the attributes of Allah to the attributes of His creation, nor do they ask how an attribute is, saying for example: “The manner of the attribute of Allah is such and such.” Nor do they deny the texts of their meaning, nor do they strip Allah the Exalted of what He has described Himself with. So these innovators came and began to stumble blindly. Some of them affirm the names without the attributes, some affirm the names and some of the attributes while denying many of them, and some affirm neither names nor attributes, may Allah protect us from that. In fact, some of them have reached a point in their religious innovation where they describe Allah with what implies that He does not exist, we ask Allah for safety. And in all of this, they claim to belong to Islam and say, “We are Muslims.” By this, we know that not everyone who claims to belong to Islam is a Muslim; rather, one may be one of the greatest atheists while claiming to be a Muslim, and he is lying in what he claims. As for this hadith of Aisha, it is half of knowledge, because deeds are either apparent or hidden. The measure of hidden deeds is the hadith of 'Umar ibn al-Khattab (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: The measure of apparent deeds is this hadith of Aisha meaning: it is rejected from its doer and not accepted from him. And his saying: the intended meaning is our religion and our Shari'ah. Allah the Exalted said: So the command of Allah intended in this hadith is the Shari'ah of Allah. Whoever introduces into it something that does not belong to it, it is rejected. In this is clear evidence that if we do not know that a worship is from the religion of Allah, it is rejected. It is derived from what we have learned from this hadith that knowledge is necessary, because worship includes conditions and pillars, or a preponderant assumption if that suffices in place of knowledge, as in some matters. For example, if you doubt the number of rak'ahs in prayer and a number becomes preponderant in your mind, proceed according to what is preponderant in your mind. Circumambulation of the House is seven circuits, and if a number becomes preponderant in your mind, proceed according to what is preponderant in your mind. Likewise, regarding ritual purity, if it becomes preponderant in your mind that you have completed the ablution, that suffices. So the important point is that knowledge or assumption is necessary if the texts indicate its sufficiency. Otherwise, the worship is rejected. And if the worship is rejected, it is forbidden for a person to worship Allah with it, because if he worships Allah with a worship that He does not approve of and has not legislated for His servants, he becomes like one who mocks Allah, may Allah protect us from that. So much so that some scholars said: If a person prays while in a state of ritual impurity intentionally, he exits Islam, because he is mocking. Unlike the one who forgets, for whom there is no sin and he repeats it. And in the second wording: which is stronger than the first, because his saying: means we must know that every deed we do is in accordance with the command of Allah and His Messenger, otherwise it is rejected. This includes acts of worship and includes transactions. Therefore, if a person makes a defective sale, or pledges a defective pledge, or makes a defective endowment, all of it is invalid and rejected from its doer and does not take effect. And Allah knows best.