Abu Dawud

Commentary: (1) (أَرِيْكَة)
In the language, this refers to a cot or couch that has been decorated and set up.
Among the Arabs, the cot prepared for a new bride, adorned with curtains and other decorations, was also called (أَرِيْكَة).
There is an indication here that the rejection of hadith is the practice of those who are enamored with luxury and indulgence, who are accustomed to reclining on decorated beds or couches.

(2)
Maulana Waheed uz-Zaman Khan rahimahullah has stated that this prophecy applies to Abdullah Chakralvi, who was a leader among those who stirred up the fitnah of hadith rejection in the Indian subcontinent.
The Maulana says:
In this hadith, there are also indications towards the founder of hadith rejection, Abdullah Chakralvi, which were fulfilled word for word.
Those who saw Abdullah Chakralvi reclining on a cot in Sheikh Chatto’s stable can still testify as eyewitnesses today that this hadith was fulfilled word for word.
From this, it is understood that the content of the hadith of the Prophet sallallahu alayhi wa sallam was revelation (wahy), otherwise your prophecy would not have been fulfilled word for word. (Translation of Sunan Ibn Majah by Waheed uz-Zaman Khan.
Commentary on this hadith)

(3)
Just as it is obligatory to act upon the commands of the Noble Qur’an and it is forbidden (haram) to commit acts prohibited in the Noble Qur’an, in the same way, obligation (fard) and prohibition (haram) are also established from hadith.
There is no evidence for making a distinction between the two.
In the Noble Qur’an, marriage with certain women is declared haram, for example, one’s maternal aunt, daughter, etc., while from hadith it is established that it is also haram to have an aunt and her niece or a paternal aunt and her niece together in marriage at the same time.
There is no difference in the prohibition of both.
Similarly, before the verses regarding the Ka‘bah being made the qiblah for prayer were revealed, the Noble Prophet sallallahu alayhi wa sallam and all the noble companions radi Allahu anhum used to pray facing Bayt al-Maqdis, because at that time it was obligatory to pray in this manner, even though this command had not been revealed in the Noble Qur’an.

Hadith Authentication
The chain of narration (isnad) of this narration is authentic.
Hafiz Ibn Hibban [الموارد : 97، الاحسان : 12، بسند آخر] narrated it with another chain and declared it authentic.
A brief mention of the principal narrators of this hadith is as follows:
① Sayyiduna Miqdam bin Ma’di Karib radi Allahu anhu is a well-known Companion.
② Abdur Rahman bin Abi ‘Awf rahimahullah is trustworthy (a reliable narrator). See: [تقريب التهذيب 3974]
③ Hariz bin ‘Uthman al-Himsi al-Rahbi rahimahullah is trustworthy and firm; he has been accused of nasbiyyah (hostility towards Ahl al-Bayt). See: [تقریب التہذیب 1184]
The accusation of nasbiyyah is rejected as it has not been proven.
④ A group narrated this hadith from Hariz bin ‘Uthman, such as Yazid bin Harun [مسند أحمد 131، 13٠/4 ح 17174] and Abu ‘Amr ‘Uthman bin Sa’id bin Kathir bin Dinar al-Himsi and others.

Summary of Authentication:
The chain of this hadith is authentic.

Jurisprudence of the Hadith:
➊ To our knowledge, the first to claim to accept the Qur’an while rejecting hadith were the Khawarij, about whom the Messenger of Allah sallallahu alayhi wa sallam said:
“And they will recite the Qur’an, but it will not go beyond their throats.” [صحيح بخاري : 5058، صحيح مسلم : 1064]
That is, the Khawarij will neither act upon the Qur’an nor understand its meaning.
The Messenger of Allah sallallahu alayhi wa sallam described the Khawarij as «كلاب النار» (the dogs of Hell). See: [مسند أحمد 4؍382 ح19415، وسنده حسن]
Sayyiduna Abu Umamah radi Allahu anhu called the Khawarij «كلاب النار» and narrated this as a marfu’ (attributed to the Prophet sallallahu alayhi wa sallam). There is also a hasan supporting narration for this in [مسند أحمد 5؍453 ح22183 وسنده حسن، مسند أحمد 5؍250 ح22151].
Following the Khawarij, the Rawafid, Mu’tazilah, Jahmiyyah, and hadith rejecters also denied the authority of authentic ahadith and, by implication, claimed to understand the Qur’an without the Messenger. It is extremely noteworthy here that the Prophet sallallahu alayhi wa sallam foretold the emergence of the fitnah (tribulation) of hadith rejection before it occurred. See: [سنن ابي داود : 4604 وسنده صحيح]
➋ The hadith of the Messenger of Allah sallallahu alayhi wa sallam is a binding proof.
➌ Donkeys and predatory animals are forbidden (haram).
➍ Hosting a guest according to one’s ability is obligatory. Also see the hadith: [اضواء المصابيح 162]