The Shaykh (may Allah have mercy on him) recounts his experience with the partisans of the schools of jurisprudence.

The Shaykh: And I, who am before you and speaking these words, am a good example of this, because in reality I lived in a very narrow school-based environment. My father and the Shaykhs I studied under were all Hanafis and partisans. Among the things I encountered was that when Allah (Mighty and Majestic) directed me to the study of hadith, one of the Shaykhs, who was among the closest people to me, used to say to me, "The science of hadith is the craft of the bankrupt." And when I began to raise my hands in prayer, because I found more than fifteen hadiths, many of which are in the "Sahihayn" (the two authentic collections), and the Hanafis do not act upon them but act upon the hadith of Ibn Mas'ud, in which it is stated that some of the hadith scholars weakened it, even though it later became clear to me that it is authentic, but he denied it regarding the science of usul (principles). Ibn Mas'ud said: "Shall I not pray for you the prayer of the Messenger of Allah (peace and blessings be upon him)?" So he raised his hands and then did not do it again. But Ibn 'Umar said: "I saw the Messenger of Allah (peace and blessings be upon him) when he entered into prayer, he raised his hands and said takbir, and when he bowed, he raised his hands and said takbir, and when he raised his head from bowing, he said: raised his hands, and when he went down to prostrate . In another narration from him, that he - also - : to the end of it.
The point is: When I began to act upon this Sunnah, they spread among the people that this person deserves forty lashes; why? Because he opposed the Hanafi school. So I lived in this environment and did not see it permissible for me to be partisan to my school. My father was a Hanafi Shaykh, and perhaps regarding milk, he was the most knowledgeable of them. So I grew up studying Hanafi fiqh; therefore, I am largely able to present the argument against the Hanafis more than against others. But when Allah guided me to the Sunnah, I did not find it obligatory for me to adhere to the Hanafi school to the extent of a hundred percent. So I am Hanafi at times, and Shafi'i, Hanbali, and Maliki, and so on. The important thing is that the student of knowledge is directed according to the environment in which he lives. He is in an environment of the people of hadith, as is the case in India, for example, where he studies al-Bukhari and Muslim and so on, and the fiqh derived from them. But in other environments, like Egypt, like Syria, and so on, he has no way to study except the fiqh of the four schools. But the condition - as I said earlier - is that he does not become partisan to any of these Imams, but rather he supplicates as he (peace be upon him) used to supplicate in the night prayer: .
And now, if Allah wills, I give you permission.
As for the others, some of them are... and some of them are..., and their methodologies are not as they claim.