The first condition of a righteous deed, which is (that it be in accordance with the Sunnah), and a discussion on the scholars' attention to the Sunnah.

The Shaykh : If we have understood this, I wish to confine my words to the first condition; for many Muslims today have strayed from the right path in understanding this condition; that is: when is a deed righteous? Many people assume that a deed becomes righteous and acceptable to Allah (Blessed and Exalted is He), in their opinion, merely because its doer is sincere to Allah in it.
If you recall the previous verse and its interpretation, you will know that this claim is refuted against its holder; for sincerity in a deed is one condition out of two, not the entire condition; for the other condition is that his deed be in accordance with the Sunnah.
For the Muslim to know that his deed is in accordance with the Sunnah, he must have one of two things: either he must be knowledgeable of the Book and the Sunnah, or he must ask one who is knowledgeable of the Book and the Sunnah. The sad reality today is that knowledge of the Book and the Sunnah has become limited to a small, mentioned number among this huge number of Muslims. The masses of scholars, let alone others, have turned away from caring for the Sunnah in particular. This necessitates that they occupy themselves with other than the Sunnah, and even if this occupation is with interpreting the words of Allah, it does not benefit them greatly; for the understanding of the Noble Qur'an is based on the Sunnah, as our Lord (Blessed and Exalted is He) clarified in His saying to His Prophet (peace and blessings be upon him): . So Allah (Mighty and Majestic) has explicitly stated in this verse that there is a revealed Qur'an, and that there is an explanation for this revealed Qur'an. This explanation is the speech of the Messenger (peace and blessings be upon him): .
If the scholar is not well-versed in the Sunnah, he cannot understand the Qur'an; for the Qur'an alone, without the aid of the Sunnah in understanding it, has no way of being understood. Therefore, the people of the Sunnah agreed that the sources to which one should refer in the Islamic Shari'ah are only two: the Qur'an and the Sunnah. They agreed on this only because, as we mentioned, there is no way to understand the Qur'an except through the Sunnah. But despite this generality, most of the scholars did not fulfill what is obligatory upon them regarding the care of serving the Sunnah. A group of hadith scholars did so exclusively in the past, and very few individuals in the later eras. In fact, most of the hadith scholars who served the Sunnah in the past served it in terms of legislation; only very few of them served the Sunnah by verifying and distinguishing what is authentic from what is not. Among the foremost of these imams are Imam al-Bukhari and Imam Muslim. But there remained most of the hadiths that need purification, and as the scholars of hadith terminology express it, they need investigation and verification so that the authentic is distinguished from the weak. Those who occupied themselves with tafsir did not give the obligatory care to the Sunnah in terms of distinguishing its authentic from its weak. Therefore, we find in books of tafsir many hadiths attributed to the Prophet (peace and blessings be upon him) that are not authentic in any way. I am not now in the position of giving examples of this; for I believe that some of those examples are in your minds. The purpose is only to remind of the obligation to refer to the understanding of the religion that the Messenger (peace and blessings be upon him) made a cure for this disease that afflicted the Muslims. This religion is only in the original Salafi understanding that the Prophet (peace and blessings be upon him) was upon, and that his noble Companions were upon, and there is no way to know that except through the path of the Sunnah.