A question regarding the disagreement that has arisen between the scholars and the preachers?

The Shaykh : The problem, Professor, is very deep. Its depth stems from the distance from the most radiant and pure era, the era of Prophethood and the Message. Perhaps you are aware of some hadiths that explicitly state that the Muslims will be divided into great factions. I tell you, perhaps you are aware? And the answer is yes.
And the hadith of al-'Arba' ibn Sari'ah , is this hadith known to you? Good. Now, the question, as they say today, poses itself: Are the Muslims today in disagreement or in agreement? They are in disagreement. Do you see this disagreement about which the Messenger informed us? Is there a cure for it or not?
Let us assume that every Muslim, regardless of his cultural knowledge, would answer: A cure must have been provided for it. What is the cure? In the full text of the previous hadith , it is as if a questioner is asking and is answered without the question being heard, because he is informed by the All-Knowing, the Expert, and He says . Does anyone have a turning away or a problem with this hadith? Because this is not a hadith of Al-Albani; this is a hadith that every Muslim believes in. As long as he is a Muslim, a person trusts in Allah to the end of the hadith. This is a reality that no one can challenge in any way. If that is the case, you have raised this disagreement, which is part of a much larger disagreement. How is it resolved? Is it not by returning to what was said, to the cure that the Messenger provided after he narrated the disagreement, when he said ? We are now calling upon all Muslims, especially those who lead people, and more specifically those who quarrel with the true Islamic call, the call of the Book and the Sunnah. We call them to a common word: Come, let us see. We are in disagreement with you, and you are in disagreement with us. Listen to our argument, and we will listen to your argument. I am certain, because I have reached the extreme of old age, that they will not respond. You cannot inform any one of them at all. And so I said to myself: You will not be able to, because they do not deserve it. But now, what do we want with these people who are absent from us? You now know the problem. How do we solve the problem? You agree with us on these premises. You have a doubt in it, a problem. Now, you read any issue and look at our answer to it. Did Al-Albani say, or did Abu Malik say, or did so-and-so say, or did he say, "Allah said, the Messenger of Allah said"? At that point, you judge for yourself how you can escape this confusion, because you have presented that we are common people who do not know. But does every person from the common people who does not have a legal Islamic culture mean that he cannot be clear about his religion? I do not think the answer is yes, that he cannot, because we all know that the Companions of the Messenger of Allah (peace and blessings be upon him) were illiterate; they did not read or write . But despite that, others were Sabians, philosophers of the world, and they presented knowledge and sound intellect to the whole world, as is known to everyone. And among what Allah (Blessed and Exalted is He) commanded is the Sunnah of Islam in the person of the Messenger (peace and blessings be upon him) when He said . Now, for a person to be clear, he should have a principle in Islam and its evidence. What is it? Is it the evidence that so-and-so said? Or is it knowledge, as Ibn Qayyim al-Jawziyyah expressed in two beautiful verses of poetry about the evidence of the Book and the Sunnah, or this issue we are discussing, when he said: "Knowledge is: Allah said, His Messenger said, the Companions said. It is not deception. With knowledge, you set yourself up for disagreement in foolishness. With knowledge, you set yourself up for disagreement in foolishness. No, nor denial of the attributes and their negation. Beware of ta'til (denial of the divine attributes) and tashbih (likening Allah to creation). With knowledge, you set yourself up for disagreement in foolishness. Between the Messenger and the opinion of a jurist." We say: Allah said, the Messenger of Allah said. Others say: This is an innovation, this is leaving the community. Fine, tell us once: Show us what Allah said that was hidden from us. Show us a hadith from the hadiths of the Messenger of Allah that we were ignorant of. We do not find any of that. And the research, as Abu Malik indicated, is very long. But now, I hope that you raise an issue from these issues that exist now in the arena, from the matters of disagreement that distress every zealous Muslim, even one who has no experience, so that we do not stop regarding it, and what is the position of the others regarding it. Do you see that you come with an example?

The questioner : In truth, I want to point out the issue of Brother Zuheir. He said, "We are, in fact, in the middle, because we do not have the knowledge that enables us to weigh the opinion and this opinion." And so, we were truly confused. In fact, he was never confused, and I was not confused. This freedom is negated in reality, because he chose the people to whom his heart inclined, because they are scholars. And he followed them for this reason. And had it not been for his trust in them, he would not have inclined toward them, loved sitting with them, and increased his visits to them to take knowledge from them. And so, Brother Zuheir is refuted by this issue and answered in it. Either he must repel from himself these accusations he mentioned by saying, "I cannot weigh," or he must actually prove that he is capable of weighing.

The questioner : It is not possible. No matter how much you convince me, you and Shaykh Nasser, with my great respect and appreciation for him. It is possible that you do not differ on a specific issue. And I believe, with all courage, that you may be one school. According to your knowledge, I, as a man, have not reached your level of knowledge and Islamic thought, Shaykh Nasser. How can I, and I have not reached your knowledge, weigh your knowledge or your opinion in that issue as better than the opinion of Shaykh Nasser? Likewise, I extend this matter to the people. All our scholars are a place of appreciation and respect. As for the apparent, and Allah takes care of the hidden, I see them and look at their positions, and they are not free from error. One of them reached a high degree, meaning one of them is a doctor, or for example, has a long experience in religious aspects. And I know, and everyone knows from the brothers, that they do not have worldly matters through the external appearances that I feel and sense. And I am speaking in my capacity as a person. More than a thousand people, because I see that there is a feeling that you, each one of you, is a place of appreciation and love, and it is an indescribable wealth. But frankly, the process of disagreement in opinions and the scientific treatment of our scholars of each other, we feel frustration and disappointment. Our scholars focus in every session and at every time on the fact that it is not permissible for a Muslim to... the minimum of thought or human behavior. It is not permissible for two common people to... Another questioner: You have strayed, and by Allah, you have strayed.

The Shaykh : It requires patience.
Another questioner: Stay with you around the first point:The questioner : Forget the second point. Likewise, I focus on a specific aspect, which is that I and others are unable to weigh who has the sound opinion, because we have not reached his knowledge, nor the knowledge of Shaykh Nasser, nor the knowledge of Zayd, nor 'Abd. And this leaves us in confusion.

The Shaykh : You say this, I am not offended, I have not heard you.

The questioner : No, I listened to you several times.