Hadith rejectors, also known as Quranists, are a Deviant group who interpret the Quran with their own flawed understanding whilst rejecting the Ahadith, which are the recorded commands, sayings and actions of beloved prophet ﷺ. 

𝗤𝘂𝗿𝗮𝗻𝗶𝗰 𝗩𝗲𝗿𝘀𝗲𝘀 𝗖𝗼𝗺𝗺𝗮𝗻𝗱𝗶𝗻𝗴 𝗢𝗯𝗲𝗱𝗶𝗲𝗻𝗰𝗲 𝘁𝗼 𝘁𝗵𝗲 𝗣𝗿𝗼𝗽𝗵𝗲𝘁 ﷺ

First we will present some Quranic Verses in which we are commanded by Allah to follow the commands, statements, actions of the Beloved Prophet ﷺ i.e the Ahadith of the Beloved Prophet ﷺ:

𝟭) 𝗦𝘂𝗿𝗮𝗵 𝗔𝘁-𝗧𝗮𝘄𝗯𝗮𝗵 𝗩𝗲𝗿𝘀𝗲 𝟱𝟵

وَلَوۡ اَنَّهُمۡ رَضُوۡا مَاۤ اٰتٰٮهُمُ اللّٰهُ وَرَسُوۡلُهٗۙ وَقَالُوۡا حَسۡبُنَا اللّٰهُ سَيُؤۡتِيۡنَا اللّٰهُ مِنۡ فَضۡلِهٖ وَ رَسُوۡلُهٗۙ اِنَّاۤ اِلَى اللّٰهِ رٰغِبُوۡنَ

'How excellent it would be, if they were pleased with what Allah and His Noble Messenger had given them and said, “Allah suffices us; Allah will now give us by His munificence, and (so will) Allah’s Noble Messenger – and towards Allah only are we inclined.”'

This verse indicates that what the Prophet ﷺ gives, commands, teaches is in fact through Allah's will.

𝟮) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗔𝘇𝗵𝗮𝗯 𝗩𝗲𝗿𝘀𝗲 𝟯𝟲

وَمَا كَانَ لِمُؤۡمِنٍ وَّلَا مُؤۡمِنَةٍ اِذَا قَضَى اللّٰهُ وَرَسُوۡلُهٗۤ اَمۡرًا اَنۡ يَّكُوۡنَ لَهُمُ الۡخِيَرَةُ مِنۡ اَمۡرِهِمۡ ؕ وَمَنۡ يَّعۡصِ اللّٰهَ وَرَسُوۡلَهٗ فَقَدۡ ضَلَّ ضَلٰلًا مُّبِيۡنًا‏ 

'It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error.

This verse emphasises that obeying the Prophet ﷺ is in reality also obedience to the commands Allah and rejection of the commands of the Beloved Prophet ﷺ is rejection of Allah's commands. 

𝟯) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗛𝗮𝘀𝗵𝗿 𝗩𝗲𝗿𝘀𝗲 𝟳

وَمَاۤ اٰتٰٮكُمُ الرَّسُوۡلُ فَخُذُوْهُ وَ مَا َنَهٰٮكُمۡ عَنۡهُ فَانْتَهُوۡا ۚ وَاتَّقُوا اللّٰهَ ؕ اِنَّ اللّٰهَ شَدِيۡدُ الۡعِقَابِۘ‏

"Accept whatever the noble messenger gives you; and refrain from whatever he forbids you; and fear Allah; indeed Allah's punishment is severe"

This verse commands Muslims to follow the instructions of the Beloved Prophet ﷺ.

𝟰) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗻-𝗡𝗶𝘀𝗮 𝗩𝗲𝗿𝘀𝗲 𝟲𝟱

فَلَا وَرَبِّكَ لَا يُؤۡمِنُوۡنَ حَتّٰى يُحَكِّمُوۡكَ فِيۡمَا شَجَرَ بَيۡنَهُمۡ ثُمَّ لَا يَجِدُوۡا فِىۡۤ اَنۡفُسِهِمۡ حَرَجًا مِّمَّا قَضَيۡتَ وَيُسَلِّمُوۡا تَسۡلِيۡمًا‏  ﴿4:65

'But no, by (oath of) your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.'

This verse asserts that true belief requires complete submission to the Beloved Prophet’s ﷺ judgment.

 

Allah ﷻ takes a oath upon him self that no one will be a true believer until they make the Beloved Prophet ﷺ a judge over everyone and they must fully submit to him and his decisions. 

𝟱) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗻-𝗡𝗮𝗷𝗺 𝘃𝗲𝗿𝘀𝗲 𝟯

وَمَا يَنۡطِقُ عَنِ الۡهَوٰىؕ‏

' Nor does he speak from [his own] inclination.'

This verse outlines the fact regarding Wahy al-Khafi, which will also be discussed further down. But the essential point is that whatever the Beloved Prophet ﷺ commands and states is in fact a inspiration from Allah, so rejecting such commands can lead to sins or even Kufur. 

𝗔𝗵𝗮𝗱𝗶𝘁𝗵 𝗘𝗺𝗽𝗵𝗮𝘀𝗶𝘀𝗶𝗻𝗴 𝘁𝗵𝗲 𝗜𝗺𝗽𝗼𝗿𝘁𝗮𝗻𝗰𝗲 𝗼𝗳 𝗦𝘂𝗻𝗻𝗮𝗵

Malik reported: The Messenger of Allah, peace and blessings be upon him, said, “I have left you with two matters which will never lead you astray, as long as you hold to them: 

THE BOOK OF ALLĀH AND THE SUNNAH OF HIS PROPHET.”

Reference:

al-Muwaṭṭa’ 1661

Grade: Sahih (authentic) according to Ibn Abdul Barr

عَنْ مَالِك أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ تَرَكْتُ فِيكُمْ أَمْرَيْنِ لَنْ تَضِلُّوا مَا تَمَسَّكْتُمْ بِهِمَا كِتَابَ اللَّهِ وَسُنَّةَ نَبِيِّهِ

1661 موطأ مالك كتاب الجامع باب القدر خلق آدم ثم مسح ظهره بيمينه فاستخرج منه ذرية

24/331 المحدث ابن عبدالبر خلاصة حكم المحدث محفوظ معروف مشهور في التمهيد

References:

● Abū al-Shaykh, Tabaqāt al-Muhaddithīn fī Asbahan (4:67 §549).

● Ibn 'Abd al-Barr, al-Tamhīd (24:331).

● Nasr al-Marwazī, al-Sunnah (p. 25-26 §68).

● al-Hākim, al-Mustadrak (1:93=1990 ed. 1:171 §318).

● al-Bayhaqī, al-Sunan al-Kubrā (10:114 §20108) & al-I'tiqād (p. 228).

● Mālik, Muwatta'.

● Ibn Hazm, al-Ihkam (6:243=6:810).

𝗔𝗻𝗼𝘁𝗵𝗲𝗿 𝘃𝗲𝗿𝘀𝗶𝗼𝗻 𝘀𝘁𝗮𝘁𝗲𝘀:

“I have left among you two matters by holding fast to which, you shall never be misguided: THE BOOK OF ALLĀH AND MY SUNNAH. And these two shall never part ways until they show up at the Pond.”

References:

● Ibn Shahin, al-Targhīb fil-Dhikr (2:406 §528)

● Ahmad al-Ghumarī, al-Mudawi (3:482 §3923)

● al-Hākim, al-Mustadrak (1:93=1990 ed. 1:172 §319)

● al-Bayhaqī, al-Sunan al-Kubrā (10:114 §20109)

● al-Darāqutnī, Sunan (4:245 §149)

●Abu Bakr al-Shafi'ī, Ghaylaniyyat.

● al-Suyutī, Jami al-Saghir (§3923).

● al-Lalika'i, Sharh Usūl I'tiqād Ahl al-Sunna (1:80).

● al-Khātib, al-Jami li-Akhlāq al-Rawi (1983 ed. 1:111=1991 ed. 2:165-166 §89) & al-Faq8h wal-Mutafaqqih (1:94).

● Ibn 'Abd al-Barr, al-Tamhīd (24:331).

● Ibn Hazm, al-Ihkam (6:243=6:810)

● al-Suyutī, Miftah al-Janna (p. 29 §35).

● al-Tabarī, Tarīkh (2:205-206)

● Ibn Hishām, Sīra (6:8-10).

𝗣𝗿𝗼𝗽𝗵𝗲𝗰𝘆 𝗥𝗲𝗴𝗮𝗿𝗱𝗶𝗻𝗴 𝗛𝗮𝗱𝗶𝘁𝗵 𝗥𝗲𝗷𝗲𝗰𝘁𝗼𝗿𝘀

Miqdam bin Ma'dikarib Al-Kindi رضي الله عنه narrated that:

The Messenger of Allah (ﷺ) said: "Soon there will come a time that a man will be reclining on his pillow, and when one of my Ahadith is narrated he will say: 'The Book of Allah is (sufficient) between us and you. Whatever it states is permissible, we will take as permissible, and whatever it states is forbidden, we will take as forbidden.' Verily, whatever the Messenger of Allah (ﷺ) has forbidden is like that which Allah has forbidden."

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا زَيْدُ بْنُ الْحُبَابِ، عَنْ مُعَاوِيَةَ بْنِ صَالِحٍ، حَدَّثَنِي الْحَسَنُ بْنُ جَابِرٍ، عَنِ الْمِقْدَامِ بْنِ مَعْدِيكَرِبَ الْكِنْدِيِّ، أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ قَالَ ‏ "‏ يُوشِكُ الرَّجُلُ مُتَّكِئًا عَلَى أَرِيكَتِهِ يُحَدَّثُ بِحَدِيثٍ مِنْ حَدِيثِي فَيَقُولُ بَيْنَنَا وَبَيْنَكُمْ كِتَابُ اللَّهِ عَزَّ وَجَلَّ فَمَا وَجَدْنَا فِيهِ مِنْ حَلاَلٍ اسْتَحْلَلْنَاهُ وَمَا وَجَدْنَا فِيهِ مِنْ حَرَامٍ حَرَّمْنَاهُ ‏.‏ أَلاَ وَإِنَّ مَا حَرَّمَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ مِثْلُ مَا حَرَّمَ اللَّهُ ‏"‏ ‏.‏

Reference : Sunan Ibn Majah 12

𝗔𝗱𝗱𝗿𝗲𝘀𝘀𝗶𝗻𝗴 𝘁𝗵𝗲 𝗢𝗯𝗷𝗲𝗰𝘁𝗶𝗼𝗻 𝘁𝗵𝗮𝘁 𝗛𝗮𝗱𝗶𝘁𝗵 𝘄𝗮𝘀 𝗻𝗼𝘁 𝗪𝗿𝗶𝘁𝘁𝗲𝗻 𝗗𝘂𝗿𝗶𝗻𝗴 𝘁𝗵𝗲 𝗣𝗿𝗼𝗽𝗵𝗲𝘁’𝘀 ﷺ 𝗧𝗶𝗺𝗲

Initially, in the very early stages of Islam, the writing down of Hadith was prevented as a precaution measure due to the worry of it being mixed with the words of the Quran, as the style and pattern of the Quran were not yet clear to everyone.

However, as the Quran's distinct style became well-established, the prohibition was lifted. The Beloved Prophet ﷺ himself later commanded the writing down of Hadith. For instance, he instructed Amr b. al-Aas رضي الله عنه to write down the Hadith he was learning. This shift ensured the preservation of the Prophet's sayings and actions, which are essential for understanding and practicing Islam comprehensively. 

Narrated Abdullah ibn Amr ibn al-'As رضي الله عنه:

I used to write everything which I heard from the Messenger of Allah (ﷺ). I intended (by it) to memorise it. The Quraysh prohibited me saying: Do you write everything that you hear from him while the Messenger of Allah (ﷺ) is a human being: he speaks in anger and pleasure? So I stopped writing, and mentioned it to the Messenger of Allah (ﷺ). He signalled with his finger to him mouth and said: Write, by Him in Whose hand my soul lies, only right comes out from it.

حَدَّثَنَا مُسَدَّدٌ، وَأَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ قَالاَ حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللَّهِ بْنِ الأَخْنَسِ، عَنِ الْوَلِيدِ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي مُغِيثٍ، عَنْ يُوسُفَ بْنِ مَاهَكَ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، قَالَ كُنْتُ أَكْتُبُ كُلَّ شَىْءٍ أَسْمَعُهُ مِنْ رَسُولِ اللَّهِ صلى الله عليه وسلم أُرِيدُ حِفْظَهُ فَنَهَتْنِي قُرَيْشٌ وَقَالُوا أَتَكْتُبُ كُلَّ شَىْءٍ تَسْمَعُهُ وَرَسُولُ اللَّهِ صلى الله عليه وسلم بَشَرٌ يَتَكَلَّمُ فِي الْغَضَبِ وَالرِّضَا فَأَمْسَكْتُ عَنِ الْكِتَابِ فَذَكَرْتُ ذَلِكَ لِرَسُولِ اللَّهِ صلى الله عليه وسلم فَأَوْمَأَ بِأُصْبُعِهِ إِلَى فِيهِ فَقَالَ ‏ "‏ اكْتُبْ فَوَالَّذِي نَفْسِي بِيَدِهِ مَا يَخْرُجُ مِنْهُ إِلاَّ حَقٌّ ‏"‏ ‏.‏

Reference : Sunan Abi Dawud 3646 

𝗔𝗺𝗼𝗻𝗴 𝘁𝗵𝗲 𝗺𝗮𝗻𝘂𝘀𝗰𝗿𝗶𝗽𝘁𝗲𝗱 𝗛𝗮𝗱𝗶𝘁𝗵 𝗰𝗼𝗹𝗹𝗲𝗰𝘁𝗶𝗼𝗻𝘀 𝗼𝗳 𝘁𝗵𝗲 𝗳𝗶𝗿𝘀𝘁 𝗛𝗶𝗷𝗿𝗶 𝗰𝗲𝗻𝘁𝘂𝗿𝘆 𝗮𝗿𝗲:

1. 'Abd Allāh ibn Amr ibn al-As (d. 63), al-Sahifa al- Sadiqa, originally containing about 1,000 hadiths of which 500 reached us, copied down by Abd Allāh directly from the Prophet - upon him blessings and peace - and transmitted to us by his great-grandson Amr ibn Shuayb (d. 118);

2. Hammam ibn Munabbih's (d. 101 or 131) al-Sahifa al- Sahiha which has reached us complete in two manuscripts containing 138 hadiths narrated by Hammam from Abu Hurayra (d. 60), from the Prophet - upon him blessings and peace;

3. The lost folios of Aban ibn Uthman (d. 105) the son of Uthman ibn Affan (d. 35), from whom Muhammad ibn Ishaq (80-150/152) narrated;

4. The accomplished works of Urwa (d. ~92-95) - the son of al-Zubayr ibn al-Awwam and grandson of Asma' and A'isha the learned daughters of Abu Bakr the Truthful. Urwa ordered them burnt, after a lifetime of teaching from them, during the sack of Madina by the armies of Syro-Palestine under Yazid ibn Muawiya in 63;

5. Muhammad ibn Shihab al-Zuhri's (d. 120) Sira, from which Ibn Ishaq also borrowed much;

6. Asim ibn Umar ibn Qatada ibn al-Numan al-Ansari's (d. 120 or 129) Maghazi and Manaqib al-Sahaba, another principal thiqa source for Ibn Ishaq and others;

7. Abd Allah ibn Abi Bakr ibn Muhammad ibn Amr ibn Hazm al-Ansari's (d. 135) tome, another main source for Ibn Ishaq Ibn Sad, and others;

8. The most reliable Sira of the Madinan Musa ibn Uqba al-Asadi (d. 141), praised by Imam Malik and used by Ibn Sad and others.

𝗢𝗯𝗷𝗲𝗰𝘁𝗶𝗼𝗻 - 𝗔𝗿𝗲 𝗦𝗮𝗵𝗶𝗵 𝗕𝘂𝗸𝗵𝗮𝗿𝗶 & 𝗦𝗮𝗵𝗶𝗵 𝗠𝘂𝘀𝗹𝗶𝗺: 𝗧𝗵𝗲 𝗼𝗻𝗹𝘆 𝗔𝘂𝘁𝗵𝗲𝗻𝘁𝗶𝗰 𝗦𝗼𝘂𝗿𝗰𝗲𝘀?

A common misconception is that Sahih Bukhari and Sahih Muslim are the only authentic Hadith books of the Prophet ﷺ. While these works are indeed authentic, they do not contain every single narration. The objective of these Hadith scholars was to create a summarized and categorized Hadith collection, making it easier for scholars and people to find what they needed without the collection being overly lengthy. These collections address many of the main concerns regarding the Ummah but are not exhaustive.

𝗥𝗮𝘁𝗶𝗼𝗻𝗮𝗹𝗹𝘆 𝗥𝗲𝗳𝘂𝘁𝗶𝗻𝗴 𝗛𝗮𝗱𝗶𝘁𝗵 𝗥𝗲𝗷𝗲𝗰𝘁𝗼𝗿𝘀

Without the blessed Ahadith, a Muslim is unable to fully perform essential acts of worship such as Salah (prayer), Zakah (almsgiving), Sawm (fasting) and Hajj (pilgrimage), among others. Those who disband Ahadith, in reality, have no basis for even observing Eid, as its commands come from the Beloved Prophet ﷺ through Ahadith alone.

The Prophet ﷺ was not only sent to deliver the Quran but also to explain it with the inspiration of Allah. The Ahadith provide necessary context, details, and practical implementation of the Quran's teachings, making them indispensable for a complete understanding and practice of Islam.

There are two main types of revelation "wahy al-khafi" (the hidden or subtle revelation) and "wahy al-jalil" (the majestic or clear revelation). These terms help distinguish between the different forms of revaltions upon the Prophet ﷺ. 

Wahy al-Khafi (Hidden Revelation)

"Wahy al-khafi" refers to more subtle forms of divine guidance that are not directly part of the Quranic revelation. This includes inspiration or insight given to the Beloved Prophet ﷺ to help him make decisions, guide the Muslim community, and understand various aspects of life and religion. These revelations often pertain to the Hadith, which are the sayings, actions, and approvals of the Prophet. While not part of the Quran, Hadith are essential for understanding and implementing Islamic teachings.

Wahy al-Jalil (Majestic Revelation)

"Wahy al-jalil" refers to the clear, direct revelation of the Quran. This type of revelation is majestic and profound, often delivered through the angel Jibreel عليه السلام. 

Both types of revelation are crucial in Islam, with wahy al-jalil forming the bedrock of Islamic belief and law, and wahy al-khafi offering a practical understanding and application through the life and teachings of the Beloved Prophet ﷺ. 

𝗧𝗵𝗲 𝗜𝗺𝗽𝗼𝗿𝘁𝗮𝗻𝗰𝗲 𝗼𝗳 𝗔𝗵𝗮𝗱𝗶𝘁𝗵 𝗶𝗻 𝗜𝘀𝗹𝗮𝗺

Islam is a religion of transmission, passed down through countless Sahabah (companions) of the Beloved Prophet ﷺ. Just as the Quran has reached us through this transmission, so have the Ahadith. To reject one in favor of the other is an act of ignorance that can even lead to Kufr (disbelief).

Islamic Ahadith were preserved through both written and oral transmission. The Sahabah, along with the Muhaditheen (Hadith scholars) and other scholars of Islam, traveled across the Arab lands, compiling Ahadith that had been passed down from the Sahabah. Great Hadith masters like Imam Ahmad ibn Hanbal رحمه الله are said to have memorized over a million Ahadith.

Later scholars, such as Ibn Hajar Al-Asqalani رحمه الله, evaluated the validity of these chains of transmission. This evaluation included assessing the veracity of each narrator and the accuracy of the words attributed to the Beloved Prophet ﷺ. This rigorous process strengthens the authenticity of Ahadith narration and ensures their reliability for guiding Muslims in their faith and practice.

𝗧𝗵𝗲 𝗥𝗼𝗹𝗲 𝗼𝗳 𝗔𝗵𝗮𝗱𝗶𝘁𝗵 𝗶𝗻 𝗣𝗲𝗿𝗳𝗼𝗿𝗺𝗶𝗻𝗴 𝗦𝗮𝗹𝗮𝗵

Salah (prayer) is a cornerstone of Islamic practice, and its proper performance relies on guidance from numerous Ahadith. Here are key components of Salah that are derived from Hadith:

1. Starting with Takbir: Raising hands to the ears during Takbir.

2. Ta'awwudh: Reciting 'a'udhu bil-Lahi min al-Shaytani al-rajim.

3. Thana: Reciting "Subhanaka Allahumma Wa Bihamdika"—the complete Thana is not found in the Quran.

4. Starting with Surah Al-Fatiha: The command to start Salah with Surah Al-Fatiha.

5. Ameen: Reciting آمين at the end of Surah Al-Fatiha.

6. Ruku: Bowing and reciting "سُبْحَانَ رَبِّيَ الْعَظِيمِ".

7. Standing from Ruku: Reciting "سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ".

8. Standing Response: Reciting "رَبَّنَا وَلَكَ الْحَمْدُ".

9. Sajdah: Prostrating and reciting "سُبْحَانَ رَبِّيَ الأَعْلَى".

10. Between Sajdahs: Reciting "رَبِّ اغْفِرْ لِي رَبِّ اغْفِرْ لِي" as an additional Sunnah.

11. Tashahhud: Reciting the entire Tashahhud (at-Tahiyyat), which is not found in the Quran.

12. Durood-E-Ibrahim: Reciting this, as commanded by the Prophet ﷺ, acquired from Hadith.

13. Tasleem: Concluding the prayer with salaams on each side, derived from Hadith.

14.Prayer cycles: The very Prayer Rakahs are also something only understood with the blessed Ahadith of the Beloved Prophet ﷺ. 

Additionally, the Quran mentions only three specific names for prayers: Fajr, Wusta, and Isha. The names and times of the other prayers, such as Maghrib, are derived from Ahadith. Consequently, Quranists often pray only three times a day, abandoning the other two prayers, which deviates from the practice established by the Prophet ﷺ and followed by the Muslim community.

𝗪𝗶𝘁𝗵 𝗿𝗲𝗴𝗮𝗿𝗱𝘀 𝘁𝗼 𝗙𝗮𝘀𝘁𝗶𝗻𝗴 𝘁𝗶𝗺𝗲𝘀:

Narrated 'Adi b. Hatim رضي الله عنه :

When the verse "Until the white thread of dawn appear to you distinct from its black thread" was revealed, I took a white rope and a black rope, and placed them beneath my pillow ; and then I looked at them, but they were not clear to me. So I mentioned it to the Messenger of Allah (ﷺ). He laughed and said: Your pillow is so broad and lengthy ; that is (i.e. means) night and day. The version of the narrator 'Uthman has: That is the blackness of night and whiteness of day.

حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا حُصَيْنُ بْنُ نُمَيْرٍ، ح وَحَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا ابْنُ إِدْرِيسَ، - الْمَعْنَى - عَنْ حُصَيْنٍ، عَنِ الشَّعْبِيِّ، عَنْ عَدِيِّ بْنِ حَاتِمٍ، قَالَ لَمَّا نَزَلَتْ هَذِهِ الآيَةُ ‏{‏ حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الأَبْيَضُ مِنَ الْخَيْطِ الأَسْوَدِ ‏}‏ ‏.‏ قَالَ أَخَذْتُ عِقَالاً أَبْيَضَ وَعِقَالاً أَسْوَدَ فَوَضَعْتُهُمَا تَحْتَ وِسَادَتِي فَنَظَرْتُ فَلَمْ أَتَبَيَّنْ فَذَكَرْتُ ذَلِكَ لِرَسُولِ اللَّهِ صلى الله عليه وسلم فَضَحِكَ فَقَالَ ‏"‏ إِنَّ وِسَادَكَ لَعَرِيضٌ طَوِيلٌ إِنَّمَا هُوَ اللَّيْلُ وَالنَّهَارُ ‏"‏ ‏.‏ قَالَ عُثْمَانُ ‏"‏ إِنَّمَا هُوَ سَوَادُ اللَّيْلِ وَبَيَاضُ النَّهَارِ ‏"‏ ‏.‏

Reference : Sunan Abi Dawud 2349 

Above we see how the Beloved Prophet ﷺ explained a Quranic verse to the Sahabah or self understanding can't be done. 

Even if you look at zakah the mention of giving 2.5% is not mentioned in the Quran but rather also gained from Ahadith. So like this there are countless Rulings and commands that a true Muslim must adhere to, without which a persons Islam is incomplete.

𝗧𝘆𝗽𝗲𝘀 𝗼𝗳 𝗛𝗮𝗱𝗶𝘁𝗵 𝗥𝗲𝗷𝗲𝗰𝘁𝗼𝗿𝘀

The Ahadith Rejectors sect come in various types:

𝟭. 𝗣𝗲𝗿𝘀𝗼𝗻𝗮𝗹 𝗣𝗿𝗲𝗳𝗲𝗿𝗲𝗻𝗰𝗲𝘀: Some reject Hadith based on whims and desires, accepting or rejecting what aligns with their personal likes or dislikes.

𝟮. 𝗖𝗼𝗻𝘁𝗿𝗮𝗱𝗶𝗰𝘁𝗼𝗿𝘆 𝗠𝗲𝘁𝗵𝗼𝗱𝗼𝗹𝗼𝗴𝗶𝗲𝘀: Others, such as those in the Shia and Wahhabi sects, reject Hadith that contradict their flawed methodologies. They often attempt to weaken strong Hadith by focusing on weak opinions from less reputable scholars, thereby supporting their own weak ideas and opposing the consensus of Ahlus Sunnah Wa'l Jama'ah.

𝟯. 𝗠𝗶𝘀𝗶𝗻𝗳𝗼𝗿𝗺𝗮𝘁𝗶𝗼𝗻 𝗮𝗻𝗱 𝗕𝗹𝗶𝗻𝗱 𝗙𝗼𝗹𝗹𝗼𝘄𝗶𝗻𝗴: Some reject accepted authentic Hadith due to misinformation or blind following (Taqlid) of certain Shaykhs or self-taught Hadith scholars like Albani, instead of relying on the numerous Hadith masters and Muhaditheen, such as Ibn Hajar Al-Asqalani رحمه الله among other numerous authentic hadith masters. 

𝟰. 𝗜𝗻𝘁𝗲𝗹𝗹𝗲𝗰𝘁𝘂𝗮𝗹 𝗔𝗿𝗿𝗼𝗴𝗮𝗻𝗰𝗲: Another group rejects Hadith out of arrogance, believing their intellect alone is sufficient to understand the Quran. They diminish the role of the Prophet ﷺ to merely a messenger who delivered the Quran, disregarding his teachings and actions. This group is commonly known as the Quranists.

Each type of Hadith rejector undermines the comprehensive understanding of Islam provided by both the Quran and the Hadith, leading to interpretations and practices that diverge from the established teachings of Ahlus Sunnah Wa'l Jama'ah.

𝗖𝗼𝗻𝗰𝗹𝘂𝗱𝗶𝗻𝗴 𝘄𝗶𝘁𝗵 𝘁𝗵𝗲 𝘀𝘁𝗮𝘁𝗲𝗺𝗲𝗻𝘁:

Ibn ‘Asakir reported: Malik ibn Anas, may Allah have mercy on him, said, “The Sunnah is like the Ark of Noah. Whoever boards it will be saved, and whoever does not board it will drown.”

Reference:

Tārīkh Dimashq 12275

عن ابن عساكر قَالَ مَالِك بن أنس رحمه الله السَّنَةُ سَفِينَةُ نُوحٍ مَنْ رَكِبَهَا نَجَا وَمَنْ تَخَلَّفَ عَنْهَا غَرَقَ

12275 تاريخ دمشق لابن عساكر