Tirmidhi

Benefits and Issues:
➊
In both of the aforementioned narrations, the word “arikah” appears.
By this is meant a wooden couch or divan upon which people used to sit in their homes or which was used as a prayer mat.

➋
The Messenger of Allah (sallallahu alayhi wa sallam) was given something similar to the Noble Qur’an, namely the hadith and the sunnah.
The Qur’an is called “wahy jali” (clear revelation) and “wahy matlu” (recited revelation),
meaning that it is recited.
Whereas hadith and sunnah are called “wahy khafi” (hidden revelation) and “wahy ghayr matlu” (unrecited revelation),
meaning that they are not recited, but they are from Allah.
The Noble Qur’an, due to its widespread and continuous recitation, has been established by tawatur (mass transmission) from the very first day.
Whereas, for the establishment of hadith, the soundness of the isnad (chain of narrators) is the primary condition.
After the scrutiny and research of the firmly grounded scholars and experts in the science of hadith, those narrations which are authentically established as being from the Messenger of Allah (sallallahu alayhi wa sallam), following them is just as obligatory as following the Qur’an. Multiple verses of the Qur’an explicitly state this and are decisive in this matter.
For example, the Divine statement: (بِالْبَيِّنَاتِ وَالزُّبُرِ وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ) (an-Nahl: 44) “We have sent down to you the Reminder so that you may make clear to the people what has been sent down to them.”
And indeed, your (sallallahu alayhi wa sallam) clarification was through speech, action, and affirmation, and the noble Companions preserved it well and transmitted it onwards.
In Surah an-Nisa it is stated: (مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ وَمَنْ تَوَلَّى فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا) (an-Nisa: 80) “Whoever obeys the Messenger has obeyed Allah, and whoever turns away, We have not sent you as a guardian over them.”
In Surah an-Nur it is stated: (قُلْ أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ فَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْهِ مَا حُمِّلَ وَعَلَيْكُمْ مَا حُمِّلْتُمْ وَإِنْ تُطِيعُوهُ تَهْتَدُوا وَمَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ الْمُبِينُ) (an-Nur: 54) “Say: Obey Allah and obey the Messenger. But if you turn away, then upon him is only what he has been charged with, and upon you is what you have been charged with. If you obey him, you will be guided. And there is not upon the Messenger except clear conveyance.”
Furthermore, it is said: (فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَنْ تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ) (an-Nur: 63) “Let those beware who oppose his command, lest a trial afflict them or a painful punishment befall them.”
In Surah al-Hashr it is stated: (وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا) (al-Hashr: 7) “Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it.”
Besides these, there are many other verses which are clear evidence for the authority of hadith.

➌
All such groups, sects, or individuals who claim to follow only the Qur’an but turn away from authentic hadith, there is a great warning for them in the above hadith and verses.

➍
These ahadith are a great proof of the truthfulness and veracity of the Noble Prophet (sallallahu alayhi wa sallam), that whatever news of the unseen he gave has come true exactly as stated.
The sect “Ahl al-Qur’an” that appeared in the Punjab province of Pakistan, and its leader Abdullah Chakralvi, in particular, became a clear manifestation of this hadith.
He deprived his son, Mawlawi Muhammad Ibrahim, of his wealth without any fault.
He (the son) came and stood before his father and spoke, and narrated this hadith: “Whoever deprives one of his sons, on the Day of Resurrection he will be raised in such a way that a part of his body will be dead.”
Upon hearing the hadith, the father said: “We do not know; we will act only upon what we find in the Book of Allah.”
Mawlawi Ibrahim looked up and saw Abdullah Chakralvi sitting, leaning on a wooden divan, uttering this phrase.
Before him, the scene described in the hadith became manifest exactly as shown.
He was overcome with astonishment and awe, and kept saying, “You are the one, you are the one,” and turned back on his heels, left his father’s city, and settled in a distant village, and for the rest of his life never demanded his share, saying, “I do not want any share from the wealth of such a father, who as the leader of the deniers of hadith, was already shown to the Messenger of Allah (sallallahu alayhi wa sallam).”

➎
Authentic ahadith are definitively obligatory to act upon.
It is a subterfuge to first present authentic ahadith before the Qur’an and then decide whether to act upon them.
Ahadith do not contradict the Qur’an; rather, according to the Qur’an itself, they are its clarification and explanation.
The meaning of the Qur’an is determined in their light; no authentic hadith contradicts the Qur’an, rather, they too are from Allah. In Surah al-Qiyamah, the Divine statement is: (فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ) (al-Qiyamah: 18-19) “When We have recited it, follow its recitation. Then upon Us is its explanation.”

Commentary:
(1)
The obedience to the commands of the Messenger of Allah (sallallahu alayhi wa sallam) was obligatory upon those individuals who heard them directly from the Prophet (sallallahu alayhi wa sallam), and it is equally obligatory upon those people to whom these commands reach through intermediaries. However, it is necessary that the intermediary be trustworthy. Thus, in light of the principles of the hadith scholars (muhaddithin), any hadith that is established as sahih (authentic) or hasan (good) must be acted upon by every Muslim.

(2)
Upon hearing a hadith, to say, "I do not know," is an expression of denial and arrogance. It is as if, in the view of such a person, the Prophetic instruction holds no significance, and this is a grave crime. Allah the Exalted has said:
﴿فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَن تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ﴾ (al-Nur: 63)
"Those who oppose his command should beware, lest a trial afflict them or a painful punishment befall them."

(3)
The rejection of hadith is, in reality, the rejection of the Qur'an, because the Qur'an clearly commands obedience and following of the Prophet (sallallahu alayhi wa sallam), and the verbal and practical explanation of the Qur'an has been declared as the very purpose of the Prophet's (sallallahu alayhi wa sallam) mission. In the history of Muslims, the first to reject hadith were the Khawarij, about whom the Prophet (sallallahu alayhi wa sallam) said:
"They will go out from the religion just as an arrow passes through the hunted animal." (Sahih Muslim, al-Zakat, Chapter: Mention of the Khawarij and their characteristics, Hadith: 1063)

Hadith Authentication
This hadith is authentic and its chain of narration is absolutely sound.
Ibn Hibban [الاحسان : 13] has declared it authentic, Al-Hakim [1؍108] has declared it authentic according to the conditions of Sahih Bukhari and Sahih Muslim, and Al-Dhahabi has agreed with Al-Hakim.
Apart from the aforementioned books, this hadith is also found in the following hadith collections:
● Musnad al-Shafi'i [1؍17، دوسرا نسخه ص151 ح727]
● Kitab al-Imam by al-Shafi'i [7؍15، وسنده صحيح، 7؍289]
● Al-Sunan al-Kubra by al-Bayhaqi [7؍76]
● Musnad al-Humaydi [551]
◄ A brief mention of the principal narrators of this hadith is as follows:
① Abu Rafi' al-Qibti, the freed slave of the Messenger of Allah sallallahu alayhi wa sallam, is a well-known Companion. He narrated this hadith from the Messenger of Allah sallallahu alayhi wa sallam. Radi Allahu anhu.
② Ubaydullah ibn Abi Rafi' al-Madani rahimahullah was the scribe of Sayyiduna Ali radi Allahu anhu and was trustworthy. See: [تقريب التهذيب 4288]
He narrated this hadith from his father.
③ Salim ibn Abi Umayyah, Abu al-Nadr, the freed slave of Umar ibn Ubaydullah al-Taymi al-Madani rahimahullah, was trustworthy and reliable, and he used to narrate mursal narrations. See: [تقريب التهذيب 2169]

Note:
Narrating mursal narrations is not a criticism; rather, the mursal narration of a trustworthy narrator is rejected, and the connected authentic narration is accepted. Salim narrated this narration from Ubaydullah ibn Abi Rafi' with a connected chain, therefore this narration is not mursal.
④ Salim narrated this hadith from Abu al-Nadr, and Sufyan ibn 'Uyaynah al-Makki rahimahullah, who was a well-known trustworthy mudallis, narrated it from him, and he has explicitly stated hearing (sama').
⑤ From Sufyan ibn 'Uyaynah, Imam al-Shafi'i and Imam Humaydi, among others, have narrated it.

Summary of the Research:
This narration is absolutely authentic.

Fiqh of the Hadith:
➊ The hadith of the Messenger of Allah sallallahu alayhi wa sallam is a proof (hujjah).
➋ Obedience to the Messenger of Allah sallallahu alayhi wa sallam is obligatory.
➌ The deniers of hadith are those whom the court of Prophethood has declared disliked and rejected.
➍ This hadith is among the evidences of Prophethood, because it contains a prophecy that such people will arise in the Ummah of Muhammad who will deny hadith.
➎ The renowned trustworthy hadith scholar of the present era, Maulana Muhammad Rafiq Athari hafizahullah, states:
"The esteemed teacher rahimahullah (Maulana Sultan Mahmood Sahib, the hadith scholar of Jalaalpur, rahimahullah) said that Maulana Isma'il (ibn Ibrahim ibn Abdullah Chakralawi) narrated that once he went with his father Maulana Ibrahim to Lahore, where his grandfather Abdullah Chakralawi, the denier of hadith, was staying at the house of his friend Muhammad Chatto, a silk merchant, whose house was near the Jama Masjid Ahl-e-Hadith Cheeniyan Wali (Rang Mahal, Lahore). When they arrived, they saw that Maulvi Abdullah was lying on a cot. Maulana Ibrahim demanded from him, 'Give me my share of the inheritance, do not deprive me of it' (note: Abdullah Chakralawi had disinherited him for not agreeing with his sectarian views. — Athari), 'because it is mentioned in the hadith: «من قطع ميراث وارثه قطع الله ميراثه من الجنة يوم القيامة» [مشكوٰة].' Abdullah Chakralawi replied, 'I do not accept hadith; if it is found anywhere in the Noble Qur'an, then show it to me.' Maulana Ibrahim said: 'Sometimes I used to doubt that perhaps he (Ibrahim's father) was upon the truth, but today I am certain that I am upon the truth and my father has gone astray, because a prophecy of the Messenger of Allah sallallahu alayhi wa sallam, which he made thirteen hundred years ago, has come true before my very eyes.' And then he presented these ahadith:
◄ ... Abu Rafi' radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam said: 'None of you should let my command or prohibition reach him while he is reclining on his couch, and he says: "I do not know; we will follow only what we find in the Book of Allah."' [رواه أحمد و ابوداود والترمذي وابن ماجه والبيهقي]
◄ ... Miqdam radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam said: 'I have been given the Qur'an and something like it along with it. Beware! Soon a man will be reclining on his couch, and he will say: "Adopt only the Qur'an; whatever you find in it as lawful, consider it lawful, and whatever you find in it as unlawful, consider it unlawful." Indeed, whatever the Messenger of Allah sallallahu alayhi wa sallam has declared unlawful (and lawful) is just as if Allah has declared it unlawful and lawful.' [رواه ابوداود والدارمي]
◄ Maulana Ibrahim, after witnessing this scene and narrating the ahadith, renounced his claim to his father's wealth and returned." [كتاب : مولانا سلطان محمود محدث جلالپوري تصنيف مولانا محمد رفيق اثري ص67، 68 وسنده صحيح]
◄ It is thus clear that the above-mentioned hadith of Sayyiduna Abu Rafi' radi Allahu anhu and the following hadith of Sayyiduna Miqdam ibn Ma'dikarib radi Allahu anhu both applied exactly to Abdullah Chakralawi, and the prophecy of the Prophet sallallahu alayhi wa sallam was fulfilled word for word. For further details about Chakralawi, see: [مقدمه دوام حديث جلد اول ص 35، 34]

Note ①: Abdullah Chakralawi's son, Maulana Ibrahim Sahib, was Ahl-e-Hadith, and his son, Maulana Isma'il Sahib, was also Ahl-e-Hadith. Rahimahum Allah.
Note ②: The narration regarding disinheritance and fleeing from the inheritance of the heir is found with various weak chains in Sunan Sa'id ibn Mansur [ج1 ص96 ح285، 286] and others. This narration is weak in all its chains.

Benefit:
In this hadith, the condemnation of those people is mentioned who consider the Qur’an to be sufficient and reject the hadith, even though it is impossible to understand the Qur’an without the hadith. Just as the Noble Qur’an is divine revelation (wahy ilahi), so too is the hadith divine revelation. Furthermore, in this hadith, a description is given of one of the deniers of hadith: he will be reclining on his couch, promoting the fitnah (trial/temptation) of rejecting hadith. All deniers of hadith are included in the generality of this statement.

In the Indian subcontinent, there was a denier of hadith named Abdullah Chakralwi, whose legs were paralyzed; he could not walk and would remain seated on his cot, and he would reject clear ahadith. He was the first person in India to openly reject the ahadith. His real name was Qazi Ghulam Nabi. He hated hadith to such an extent that he changed his name from Ghulam Nabi to Abdullah. He was a resident of Chakrala, district Mianwali. In 1282 AH, he completed his religious studies. When he began to reject hadith entirely, the people of Chakrala removed him from the positions of preacher and mufti, and he went to Jalalpur, district Multan, and took up employment there.

Abdullah Chakralwi wrote a tafsir (Qur’anic exegesis) called “Tarjamat al-Qur’an bi Ayat al-Qur’an,” in which he openly rejected the ahadith. In the present era, Ghamidi and others have also set out upon his false path. Our esteemed friend Dr. Hafiz Muhammad Zubair ﷾ has written a detailed book entitled “Fikr-e-Ghamidi” in pursuit of the deniers of hadith, which is worth reading.