An example from the Sunnah that refutes those who interpret the verses without referring to the Prophetic hadiths.

The Shaykh : In a hadith in the two Sahihs, which seems to be connected to the previous hadith of Abu Hurayrah and is perhaps clearer than it, he (peace and blessings be upon him) said: . This hadith refutes those who wanted to interpret these verses without the aid of the hadith. For example, they said: . What a person conceals in his self is in one of two states: either he allows it to take root in his self and his heart.
Al-Id Abbas: ... .

The Shaykh : Yes, so he is held accountable for that. Or it may be a thought that comes and then goes, and that is what he is not held accountable for. They tried to reconcile what came before of the verses with what came after, whereas the last hadith comes specifically: . This clarifies that the thought that occurs to a person of obligation, then takes root in his heart and he resolves to carry it out, but it does not emerge into the realm of actualization—which is one of two things: either he speaks it or acts upon it—this is a pardon and forgiveness from Allah (Mighty and Majestic); He does not hold His believing servants accountable for it. Whereas He had said at the beginning of the verse: . His saying (Blessed and Exalted is He) has been lifted: . There is no punishment for what settles in the hearts of people as long as they do not speak it or act upon it.
Thus, we are in need of the hadiths of the Messenger of Allah (peace and blessings be upon him) in order to understand the forgiveness of Allah, His grace, and the vastness of His mercy, specifically regarding His statement in the previous verse . Allah the Mighty and Majestic will not punish for what is settled in the hearts, provided that one does not speak of it or act upon it. This is a great and very great matter, in that it establishes that Allah the Mighty and Majestic, after having revealed that He punishes or may punish, has thereafter shown favor to His servants by not punishing them for what is settled in their hearts. It is asked here: is this abrogation or specification? It can be said that this is abrogation, considering that His statement, the Exalted, , was abrogated in its entirety, unlike the word "the nearest of kin", which encompasses many parts. That text was specified by his statement (peace be upon him) . As for here, in His statement , it was lifted. In this regard, it is a valid example of a verse in the Qur'an that was abrogated by a hadith from the speech of the Messenger (peace be upon him) that did not reach the level of mass transmission, but the verse was not abrogated in its entirety from beginning to end; rather, a section of its sections was abrogated, namely His statement, the Exalted, . Thus, this word was abrogated. At that point, sound reasoning asks: what is the difference between a part of a verse with a unified meaning being abrogated by a solitary hadith, and a complete verse, which may be long or short, being abrogated by a solitary hadith?
.
So all of this makes it easy for one not to be surprised or find it difficult the abrogation ... by the Sunnah. Rather, it makes it easy for him to adopt this idea and this belief, especially if he remembers that both the Qur'an and the authentic Sunnah emanate from a single source. The only thing is that the degree of certainty differs: the Qur'an is mass-transmitted, and the hadith is not mass-transmitted. But this difference in degree is not sufficient to be a justification for not accepting the saying of the one who said: that it is not permissible to abrogate the Qur'an by the Sunnah. Because we find many scholars abrogating, as we mentioned, a part of a verse with definitive certainty by a solitary hadith. So this disparity in the degree of certainty should not be a stumbling block in the path of accepting the saying of the one who says it is permissible to abrogate the Qur'an by the Sunnah. This is what I have regarding the previous question.