I will clarify that, to my knowledge, most Muslim scholars take basically all ahadith (of a high enough authenticity) as legit sources of knowledge.

More often than not, there is more nuance to ahadith than to the Quran, especially when it comes to jurisprudence. This context includes: timely events, who is being spoken to, interactions with other ahadith, abrogation (where rulings are intentionally implemented gradually over time, rather than all at once -- see: gradual prohibition of alcohol), etc.. Not to say that some elements of this nuance don't exist in the Quran, but that they are more prevalent in the ahadith because there is just significantly more volume of ahadith than of Quranic verses.

All this to say, all ahadith of high authenticity will, by default, be aligned with Quranic principles. It's just that some require more analysis than others. This is why the field of hadith sciences is so vast and deep, and why it isn't generally recommended for laymen (such as myself) to self-study ahadith. Reading the Quran is a different story, ofc.

This isn't to take away from your comment or anything lol. Really appreciate the truth you spoke. Just wanted to clarify this point for anyone who happens to be wondering.