Giving a practical example of how rejecting ahad reports necessitates rejecting the entire Sunnah

The Shaykh : Let us now imagine an imam from among the imams of the Muslims, an imam renowned in the Sunnah among the imams, namely Imam Ahmad ibn Hanbal, the author of the Musnad. He narrates the hadiths of the Prophet (peace and blessings be upon him) through intermediaries; sometimes there are two intermediaries between him and the Messenger (peace and blessings be upon him), meaning the Companion is the third in the chain, and sometimes there are more. The point is that if a hadith about Abu Bakr comes to Ahmad with a chain, and then a second hadith about 'Umar comes with a second chain, and so on for the other Companions, the hadith becomes mutawatir (mass-transmitted) with him. However, the student who narrated this book from Imam Ahmad does not have the hadith as mutawatir. Why? Because the one who informed him that this hadith is mutawatir is Imam Ahmad. It should be the case that ten or twenty of the well-known Ahmadis, all of them being students of knowledge and students of hadith, inform another person that this hadith is mutawatir with us. And so on; the chain of mass-transmission must continue in every generation. If it breaks off in any generation, it ceases to be mutawatir. I said earlier that this is a philosophy—categorizing hadith and bringing it into the Shari'ah as either mutawatir or ahad, and establishing rulings that differ based on the difference between mutawatir and ahad, and ahad and mutawatir. This is a foreign philosophy in Islam. If a hadith is authentic, it is, as the imams said, my madhhab (school of thought), without distinguishing whether this hadith relates to 'aqidah (creed), rulings, morals, behavior, or anything else related to the Shari'ah. This authentic hadith is a proof, whether it was narrated by one trustworthy person, two, or three, or whether it reached the level of mass-transmission or did not.