When Hadith Overrules Revelation 

(Part VI): Items 16–18

This ongoing series examines how many Islamic rulings are derived not from the Qur’an—the primary and self-declared complete revelation in Islam—but from hadith collections compiled generations after the Prophet’s death. These hadiths often contradict Qur’anic teachings, replace its ethical clarity with superstition, and reshape divine intent with human imagination.

In this entry, we highlight three more examples where hadith-based rulings override or distort Qur’anic principles: the vilification of black dogs, the command to kill dogs, and the belief that angels avoid homes with dogs or images. None of these beliefs have any support in the Qur’an, yet they have profoundly influenced Islamic societies.

16. The Black Dog as a Devil

Qur’an:
Nowhere does the Qur’an condemn dogs—black or otherwise. On the contrary, Surah al-Kahf (18:18–22) depicts a righteous group of young believers accompanied by a dog. The animal is neither disparaged nor treated as impure, but is simply present as part of the group.

Hadith:
In Sahih Muslim 4:1032, Muhammad is reported to have said:

“The black dog is a devil.”

A related narration (Sahih Muslim 4:1037) reportedly instructs Muslims to kill black dogs specifically.

Impact:
These hadiths have cultivated superstitions in parts of the Muslim world, where black dogs are often feared, abused, or killed. The idea that a dog’s color could associate it with the devil reflects pre-Islamic folklore more than prophetic ethics. It introduces racialized superstition and unwarranted cruelty into Islamic practice—without a shred of Qur’anic support.

17. Killing All Dogs

Qur’an:
Dogs are acknowledged positively in the Qur’an. In Surah 5:4, trained hunting dogs are recognized as lawful companions whose catches may be eaten. There is no command to harm or avoid dogs in any context.

Hadith:
According to Sahih Muslim 10:3813:

“The Messenger of Allah ordered the killing of dogs.”

While some later narrations attempted to restrict this to rabid or aggressive dogs, the initial reports reflect a general and sweeping directive.

Impact:
The result has been a widespread cultural aversion to dogs in many Muslim-majority societies, where they are considered najis (impure), avoided as pets, and sometimes treated cruelly. Ironically, this contradicts the Qur’anic acceptance of dogs as part of human life and contributes to a distorted ethical view shaped by hadith rather than revelation.

18. Angels Avoid Houses with Dogs or Pictures

Qur’an:
The Qur’an describes angels as dutiful executors of divine commands, omnipresent messengers who act under God’s will. There is no verse suggesting that angels are deterred by pictures or the presence of dogs.

Hadith:
Sahih Bukhari 4:54:539 reports:

“The angels do not enter a house which contains a dog or pictures.”

Impact:
This narration has led to a persistent belief among many Muslims that keeping dogs indoors or displaying images on walls will repel divine blessings. As a result, homes are sometimes stripped of artwork, and dogs are banned from indoor spaces. These views are not only unsupported by the Qur’an—they reflect a superstitious mindset that undermines the Qur’anic portrayal of an all-powerful, all-present God whose agents are not thwarted by mere objects.

Conclusion: When Superstition Becomes Sacred

These examples highlight a disturbing trend: the elevation of folkloric beliefs and post-Qur’anic superstitions to the level of sacred law. The Qur’an speaks of a moral, rational, and merciful God. The hadiths cited here speak of devils in dogs, divine wrath over artistic expression, and arbitrary punishments.

Muslims who claim to follow God’s word must grapple with this divergence:
When hadith contradicts revelation, which should be followed?

And more urgently:
What does it say about the tradition if God's message can be eclipsed by the words of men?

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