From my understanding, many Gedolei Yisroel of our past (Rambam, his son Avraham, and the Maharal in particular) held that midrashim are non-literal, meaning that they have a deeper meaning or connotation (and this is where the debate of whether we can pasken from a Midrash is rooted if I’m not mistaken). My question is, do we have certain Midrashim we know for sure are 100% literal, like Yosef being sold by his brothers directly like Rashi and not being kidnapped and sold by Midianim like Rashbam, or should we interpret the Midrash as saying that yes Rashbam is right, but HaShem but the brothers under blame as if they sold him themselves (and maybe we learn from this that if someone leaves his friend in the spiritual בור when he can help him, HaShem considers the person Chayav as if he made his friend OTD directly, or something along the lines) Thank you!

The field of midrash is very complex and, as you correctly inferred, includes several different types. Interestingly, the Ramban sometimes disagrees strongly with the Ibn Ezra for veering in his commentary from the midrash of our sages, yet it’s not infrequent for the Ramban to do the same, differing with certain midrashim cited by Rashi! The answer to this apparent contradiction is that some, probably most, midrashim are not factual traditions but rather educational vehicles for teaching us philosophical, moral or spiritual idea/s, or how to act properly, while others apparently do come to fill-in ancient traditions. Unfortunately, it’s often difficult to tell whether a certain midrash is meant to be taken literally or not, but the following signs may help their identification. The first category (non-factual) may include midrashim where there are different contradicting opinions [in the example you brought, there are contradicting midrashim whether the brothers sold Yosef-as Rashi brings, or not, like the Rashbam], or those many midrashim which “frame” our forefathers as doing sins they clearly didn’t do or exaggerating light offenses into serious ones, to serve as a “springboard” framework to educate others. Similarly, midrashim which seem esoteric would usually fall into this category. On the other hand, midrashim which don’t have an educational message, but are rather fact-filling traditions, like the names of Avraham’s or Shimshon’s respective mothers, may be meant factually. In short, all midrashim are true, yet not all are historically factual, and the best thing to do is to study them one by one with a rabbi who is experienced in the field and constantly search for the deeper meaning.