Explaining the authority of the hadith in transactions, beliefs, manners, and other chapters of the religion.

The Shaykh : So I do not know if the questioner has actually expressed the doubt better, and therefore I am speaking within the limits of what I have read and heard. As long as the questioner says that they doubt some of the hadiths, then he has made the hadiths, in the view of this group, into two categories: a category whose authenticity they doubt, and a category whose authenticity they do not doubt. What is it that made them not doubt the first category? And what is it that led them to doubt the second category? If what led them to not doubt the first category is the science of hadith, with its principles, its critique and vindication of narrators, then we will then refer to this science regarding the second category in which they have doubt. But if they believed in the authenticity of the first category arbitrarily, without relying on a science that has weight, status, and a long, extensive service, then there is no difference for us between their belief in the authenticity of such hadiths that they authenticated by their desires, not by the science of hadith, and those hadiths that they rejected because they—also—rejected them by following their desires.
So this group either believes with us in the absolute authority of the hadith, as you heard in the lecture regarding rulings and beliefs, or they join the group of the Quranists—who claim so—who explicitly deny the hadith absolutely, and that the religion, Islam—who claim so—is only the Qur'an. Or they join the second group, which is the sister of the first, namely the Qadiani group, with the verbal and political difference that this group resorts to, unlike the first, as you heard. They say we take the Book and the Sunnah, and the criterion for knowing the sound from the weak is what agrees with the Book; that is authentic, and what does not agree with it is not authentic. So they have demolished the science of hadith from beginning to end.
And I want to remind you here, on this occasion, of a very important matter. There are matters related to the Shari'ah, and related to the life of the Messenger and the life of the Companions, indeed and the life of every nation, that fall into a category where it can be said that they are neither in agreement with the Book nor in contradiction with the Book. What is the way to know this category, whether it existed or not? The Qur'an did not address it, neither negatively nor positively, neither by negation nor affirmation. For example, a very simple example: The Messenger of Allah lived for sixty-three years. Is this hadith in agreement with the Qur'an? Say it with me. You know that agreement means that this meaning should be present in the Qur'an. It is not said of such a hadith that it is in agreement with the Qur'an, nor is it said that it is in contradiction with the Qur'an, for the reason I mentioned earlier, that the Qur'an did not address this detail at all. And so, dozens of hadiths, indeed hundreds and thousands of hadiths, related to the core of the Shari'ah in belief and rulings, it cannot be said of them that they agree with the Qur'an, nor that they contradict the Qur'an. Therefore, the Muslim who is well-versed in the Book and the authentic Sunnah finds himself compelled to believe that there is something else besides the Qur'an. And some of the verses you heard in the lecture and the hadiths are sufficient, so that we do not return to repetition. So what is the way to know this other thing that every researcher feels? I mean, now, the biography of the Messenger (peace be upon him), where do we take it from? The details of the expeditions and missions, and similar things, where are they taken from? The Qur'an, first, did not address except some of the expeditions, and then when it addressed them, it did so with much brevity. And in the expeditions, many rulings were legislated regarding the voluntary offerings, the war spoils, and the like. Where are all these matters known from, and it is through the Sunnah? What is the way to get to know this Sunnah? We have no way, by the consensus of the Muslims, except the way of the scholars of hadith.
At that time, we say to this questioner: We ask every doubter about any hadith, what led you to doubt? If the doubt stems from his lack of faith in the hadith in the first place, you have heard the refutation of him with what has no refutation. And if the doubt of every person about any hadith stems from his ignorance of the science of hadith, the answer is like jurisprudence completely: . And if the doubt occurs because he did not digest the meaning contained in the hadith, due to his culture, due to his ignorance, due to, due to, and so on, of other matters like emotions, environment, and their effects, and the like, then at that time we say: For every question there is an answer. That is: For any hadith that any person doubts, we are ready, by the grace of Allah, to research with him until we eliminate his problem. And in many cases, the hadith is of the kind that is said in the language of the common people: "This dead person does not deserve this condolence," meaning it is a weak or fabricated hadith. At that time, we relieve him and we relieve ourselves with him. But in many cases, the hadith is authentic, but this authentic hadith must also be understood with a correct understanding, just like the Qur'anic text completely. And here is a question I want to answer on my way, meaning in answering this first question, another question that the questioner asks, that in some hadiths where the scholars differed, or that people did not encompass, we answer: The Qur'an, although it is preserved in terms of narration between the two covers, sometimes there is a difference in understanding some of the texts. The correct understanding, we are certain, exists in this nation. This correct understanding is not lost, but it is not present with every person, even the scholars, let alone others. The correct understanding of a verse about which people differed is necessarily present in a group of this nation, and it is not necessary that it be preserved and known by every individual of this nation in every past or future time. Similarly, the hadiths are like this. The hadiths spoken by the Messenger (peace be upon him) are also preserved by the nation, but not by every individual of the nation.