I assure you that if it had stacked up well and had adequately been able to bear the brunt of the battering ram that is the historical-critical method, I would not have gone down the path I did, which required me to reassess all my most cherished religious beliefs that I grew up with and was a damned good apologist for. I never really went through a "crisis of faith" as many do, since mine was a very gradual process over many long years... Yet, there were certainly pain points along the way. When I came on the scene with my historical-critical perspective, there were some people high up in the daʿwa game that I had known from before who could not believe that it was me, since they knew me to be quite an effective apologist for the cause. Edit: I should state that I have not lost faith, but am now firmly a religious liberal who tries very hard not to allow theological imperatives cloud my historical research. I say this knowing that we are all fallible human beings with subjectivities and biases that influence the questions we ask, how we weigh the data, etc.
Let's focus on the topic of hadith, since you mention those. The way historians study the historicity and reliability hadith today must be considered much more rigorous than it was in premodern traditional scholarship, and it relied on a sizable number of assumptions that can hardly be taken for granted. For example, a staple of traditional isnad criticism is an attempt to assess the memory, honesty, reputation, and orthodoxy of the individuals mentioned in each isnad chain. If all individuals in the isnad pass the test, then the hadith can be considered verified. On the face of it, this process largely excluded an analysis of the matn (content) of the hadith on the basis that whatever God or Muhammad could reveal is beyond the criticism of fallible human reasoning. By contrast, a historian today might look at the content of a hadith and find immediate evidence of contradiction, anachronism, etc. Setting this aside, the modern historian regularly asks: what do some of these criteria (like the orthodoxy of the transmitter) have to do with the reliability of the text, and where does this information about the transmitters actually come from? How do we know so much about the honesty, memory, etc of all these transmitters? Well, the answer is that this information is stored in vast archives of rijal literature, which compile biographies of the individual transmitters found in hadith. But the works of rijal are even later than the hadith themselves, which are already extremely late! The biographical information in the rijal literature seems to stem itself from inferences drawn from the hadith or positions of isnads that transmitters are found in, as opposed to some kind of independent lines of information, creating a vicious loop in circularity: https://www.reddit.com/r/AcademicQuran/comments/1h5tpuk/joshua_little_on_where_biographical_information/ Many other critical problems abound. For example, another method of verifying hadith was known as corroboration: if one transmitter is found to typically transmit hadith along with other transmitters who are already known to be reliable, then the judgement of reliability can be extended to them as well. But wait: how do you get your original pool of reliable transmitters who you can use as the baseline for extending these judgements? As it turns out, hadith critics just assumed an initial pool of reliable transmitters, generally along the lines of Muhammad's Companions (=immediate followers) and related sensational figures of early Islamic history. See this lecture https://www.youtube.com/watch?v=BZGw3wiPs1Q from 2:17:00+. I should also add that it is generally just assumed that Muhammad's immediate followers (his Companions) were honest, trustworthy, intelligent, were reliable, etc. This assumption would never be extended to any other religion, least of all by the Islamic traditionalists. For many advocates of the Sunnah (Muhammad's example for all Muslims), there is an explicit assumption that God would have enabled a way for Muslims to reliably reconstruct what that Sunnah is so that they could practice it. As such, for many, there is an a priori assumption that a substantial part of the hadith corpus must be authentic in order for it to serve as this medium of preservation of Muhammad's Sunnah (Aisha Musa has an interesting paper here called "The Sunnification of Ḥadīth and the Hadithification of sunna" published in The Sunna and its Status in Islamic Law). For example, Suheil Laher writes: "Since ‘mankind shall have no argument against God after the messengers’ (Q. 4:165), al-Jāḥiẓ infers that there must exist some reports that yield certainty, because God has undertaken to provide mankind with proof of the truth" (Laher, Tawatur in Islamic Thought, pg. 24). I could frankly keep going. When contradictions are found in hadith, they're harmonized. When traditionists find some hadiths they want to be true and others they dont want to be true attributed to the same person, they "make their cake and eat it too" by appending a detail to these biographies of transmitters asserting that the hadith they want to be true were relayed when the transmitter was young and had good memory, but that the hadith they do not want to be true were relayed when the transmitter had gotten old and their memory had deterioriated (on this see https://www.reddit.com/r/AcademicQuran/comments/1f8axws/elon_harvey_on_the_credibility_of_appeals_to/ ). Modern historians strip away all of this. No one is assumed to be reliable because they were close with Muhammad, it is not assumed that there must be a significant corpus of reliable hadith because that would be needed to ground Islamic law, historians are critical not only of hadith but of the additional layers of literature used to assess them (rijal), etc. Chauvinistic attitudes about the superiority of Islamic history or the great faith placed in the traditional hadith critics on the basis that tradition must have been based on extremely intensive fact-checking and verification can be sidelined and the evidence can be looked at from a fresh lens. Historians specifically design methods of studying the dating and evolution of hadith that could simply not have been knowingly forged or be the incidental result of the processes of fabrication/editing/evolution etc. The most well-known example of this is known as isnād-cum-matn analysis, which relies on correlations between the isnad and matn across a large number of different versions of the same tradition to reconstruct earlier versions of the tradition across different points in time.