Continuation of the explanation of the previous hadith: (Allah has sent upon you a humiliation that He will not remove from you until you return to your religion)

The Shaykh : The Messenger (peace and blessings be upon him) indicates to us in this hadith, in its conclusion, the cure and the medicine which, if we take it, Allah will remove the humiliation from us. What is it? Here is a very serious point for me; with what concept? With the concept of so-and-so, or so-and-so, or so-and-so, or so-and-so? With the concept of such-and-such a party and such-and-such a group, and so on, of the various sects and parties? Of course, the Islam that Allah revealed to the heart of Muhammad (peace and blessings be upon him) is what He wants people to understand in the way He intended. And Allah (Mighty and Majestic) has established a reality that the majority of the scholars have adopted, by saying (Blessed and Exalted is He): Therefore, the scholars say: "The truth does not multiply, and the correct opinion is one." If there are two differing opinions that differ by contradiction, not by variation, and this is a scientific point we must also know; the disagreement among scholars is sometimes a difference of contradiction, and here the aforementioned saying of the Exalted applies: and the saying of the scholars: "The truth is one and does not multiply." And sometimes the disagreement is a difference of variation, not a difference of contradiction. As for the first type, the difference of contradiction; unfortunately, most of the disagreement existing today among Muslims is a difference of contradiction; whether in ideological or creedal matters, or in practical matters, the subsidiary rulings they call them.
On this occasion, I say: Many people claim that the disagreement among scholars is only in the branches, not the fundamentals. This claim is contradicted by what is in the depths of the science of theology, whether among the Asha'irah, the Maturidiyyah, or the people of hadith. They disagreed in the fundamentals, indeed in the fundamental of fundamentals; which is faith in Allah (Mighty and Majestic), which is the first pillar of the pillars of faith. I am not now in the position to detail this, except if a question comes after I finish commenting on this hadith, as an answer to the previous question.
The point is that most of the disagreement is of the first type, the difference of contradiction, and here the truth is one. As for the difference of variation, it has known examples among the scholars. For example: the supplication of opening in prayer according to the Hanafis: , according to the Shafi'is: , according to the people of hadith: , O Allah, what is it?

Those present : .

The Shaykh to the end of the hadith, and this is what the people of hadith adopt. This is a difference of variation, not a difference of contradiction. Therefore, it is not permissible for the Hanafi to be partisan to his opening supplication, or the Shafi'i to his supplication, or the person following the hadith to his supplication. Rather, it is permissible to supplicate with any of them in the opening supplication, because it is established from the Messenger (peace and blessings be upon him) that he sometimes opened with this, sometimes with this, and sometimes with this. So all of it is a permissible Shari'ah. Likewise, the types of dhikr in ruku' and sujud, and the types of tashahhud according to the Hanafi, the Shafi'i, and the Maliki, all of this is permissible, and this type of matter is easy.
But the serious type is what is of the first type; that is, the difference of contradiction. If the Messenger (peace and blessings be upon him and his family) says to us, in its essence: If you want Allah to remove the humiliation from you, return to the religion. We all know that the religion is the Book and the Sunnah, but we also know that people have differed in understanding it. To which understanding must we return so that we deserve Allah's honor for us and His victory for us over our enemies? The answer for us is what is derived from his saying (peace and blessings be upon him): , . They said: Who is it, O Messenger of Allah? He said: Therefore, if we want to understand the religion with the concept in which there is no disagreement, we must return to what the Companions of the Prophet (peace and blessings be upon him and his family) were upon.
And if we return, we will find that they agreed on many of the matters in which people differed after them, and we will find that they differed on few matters. At that time, we must judge by the saying of Allah (Mighty and Majestic): Therefore, he (peace and blessings be upon him) said: .
So when the Messenger (peace and blessings be upon him) said: , he means the religion that the Companions of the Messenger (peace and blessings be upon him) were upon, and it does not mean at all these differences, whether in the schools of jurisprudence or in the paths that occurred after the Messenger (peace and blessings be upon him and his family). The religion is what the Companions of the Messenger (peace and blessings be upon him) were upon, and not what occurred after the Messenger (peace and blessings be upon him) of differences of any kind; whether in the fundamentals or in the branches. If we return to the religion with this correct concept, there is no doubt that we will then deserve the true promise of Allah: .
So means do not turn away from jihad in the path of Allah (Mighty and Majestic) due to your greed for the world. But jihad today requires taking basic prerequisites before jihad. The most important thing for us is what we derive from this hadith: the correct understanding of the religion, and the correct upbringing of the individuals of the Muslims. So purification and upbringing are necessary, and this is the answer to what you asked.

The questioner : ... .

The Shaykh : Yes?

The questioner : ... the issue of upbringing.

The Shaykh : Upbringing is whenever we learn something as the Companions of the Messenger did.

The questioner : ... .

The Shaykh : Whenever we learn something as the Companions of the Messenger (peace and blessings be upon him) did, we apply it in ourselves, in our families, in our descendants.
Yes.