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). And clarification of the reality of the disagreement among the scholars.

The Shaykh : The Messenger (peace and blessings be upon him) indicates to us in this hadith, in its end, the cure and the medicine which, if we take it, Allah will remove the humiliation from us. What is it? And here is a very serious point for me By which concept? By the concept of so-and-so, or so-and-so, or so-and-so, or so-and-so? By the concept of such-and-such a party and such-and-such a group, and so on, of the sects and parties? Of course, the Islam that Allah revealed to the heart of Muhammad (peace and blessings be upon him) is what He intends for people to understand in the way He intended. And Allah (Mighty and Majestic) has established a reality adopted by the majority of the scholars by His saying, Blessed and Exalted is He: Therefore, the scholars say that the truth does not multiply and the correct opinion is one. If there are two differing opinions that differ by contradiction, not by variety, and this is a scientific point we must also know.
The disagreement among scholars is sometimes a disagreement of contradiction, and here the aforementioned saying of Allah applies: and the saying of the scholars that the truth is one and does not multiply. And sometimes the disagreement is a disagreement of variety, not a disagreement of contradiction. As for the first type, disagreement of contradiction, unfortunately, most of the disagreement existing today among Muslims is disagreement of contradiction, whether in ideological or creedal matters, or in practical matters, the subsidiary rulings as they call them. And on this occasion, I say that many people claim that the disagreement among scholars is only in the branches, not the principles. 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 differed in the principles, indeed in the principle of principles, 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. So the point is that most of the disagreement is of the first type, disagreement of contradiction, and here the truth is one. As for disagreement of variety, it has known examples among the scholars. For example, the supplication of opening in prayer: for the Hanafis it is , for the Shafi'is it is , for the people of hadith it is to the end of the hadith. And it is the people of hadith who adopt this. So this is a disagreement of variety, not a disagreement of contradiction. Therefore, it is not permissible for the Hanafi to be partisan to his opening supplication, or the Shafi'i to his, or the one following the people of hadith to his. 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 among the Hanafi, Shafi'i, and Maliki. All of this is permissible, and this type is easy. But the serious type is what is of the first type, i.e., disagreement of contradiction. If the Messenger (peace and blessings be upon him) says to us, in its implication, 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 differed in its understanding. 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 she, 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) 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. And 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 be upon him) said: , it 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 disagreements, whether in the schools of jurisprudence or in the paths that occurred after the Messenger (peace and blessings be upon him). So 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 disagreements of any kind, whether in the principles or in the branches. If we return to the religion with this correct concept, there is no doubt that we have then deserved the true promise of Allah: .
So means do not turn away, by your greed for the world, from jihad in the path of Allah (Mighty and Majestic). But jihad today requires taking basic prerequisites before jihad. The most important of them 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 effort ... .

The Shaykh : Upbringing is everything we learn, as the Companions of the Messenger did.

The questioner : ... .

The Shaykh : Everything we learn, 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.