Tiktok and Pink Cherry Islam – The Fundamental Contradiction of Rejecting the Ḥadīth

Ḥadīth rejection is not merely a debate about historical reports. Its consequences reach into almost every aspect of Islam. Remove the ḥadīth and fundamental questions immediately arise: How do you pray? What are the detailed rulings of Zakāh? Once the Prophetic explanation is removed, the individual reader is ultimately left to reconstruct the religion for himself.

Nor is this a new argument. The claim that the Qurʾān is sufficient while the teachings of the Messenger can be discarded appeared among earlier Muslims and was confronted by the scholars centuries ago. More strikingly, the Prophet himself warned of a time when people would adopt precisely this reasoning: “Indeed, the time is near when a man, reclining on his couch, will be told one of my ḥadīths and will say, ‘Between us and you is the Book of Allah. Whatever we find in it to be lawful, we will regard as lawful, and whatever we find in it to be unlawful, we will regard as unlawful.'” He then said: “Indeed, whatever the Messenger of Allah has forbidden is like what Allah has forbidden.” (At-Tirmidhī, no. 2664)

This brings us to a fundamental question: can you really follow the Qurʾān while rejecting the authentic Sunnah of the man to whom it was revealed? If the Qurʾān alone were intended to be the sole source of Islamic teaching, why does it repeatedly command Muslims to obey the Messenger, follow him, accept his judgement, and refer disputes to him? Why does Allah say that Muḥammad was sent to explain what had been revealed? And if reports outside the Qurʾān are rejected altogether, how do we know who Muḥammad was, who his Companions were, how the Qurʾān was collected, or how Muslims have worshipped for fourteen centuries? These questions strike at the heart of ḥadīth rejection.

1. The Qurʾān Commands Obedience to the Messenger

Allah says: “O you who believe! Obey Allah and obey the Messenger. And if you disagree over anything, refer it to Allah and the Messenger.” (Sūrat an-Nisāʾ 4:59) And:”Whoever obeys the Messenger has indeed obeyed Allah.” (Sūrat an-Nisāʾ 4:80) And: “Whatever the Messenger gives you, take it; and whatever he forbids you from, abstain from it.” (Sūrat al-Ḥashr 59:7)

The Qurʾān could simply have commanded Muslims to “obey the Qurʾān.” Instead, it repeatedly commands obedience to the Messenger. Muḥammad ﷺ was not merely a delivery mechanism who handed mankind a book and then became religiously irrelevant. He taught, explained, judged, commanded, and demonstrated the religion.  Allah says:”Say: ‘If you love Allah, then follow me; Allah will love you and forgive your sins.'” (Sūrat Āl ʿImrān 3:31)

Following the ḥadīth is therefore not an alternative to following the Qurʾān. It is part of following the Qurʾān itself.

2. The Prophet Was Sent to Explain the Revelation

Allah says: “And We revealed to you the Reminder so that you may explain to the people what has been revealed to them.” (Sūrat an-Naḥl 16:44) This raises a simple question: if the Qurʾān were intended to function entirely independently of Prophetic explanation, why was the Messenger ﷺ commanded to explain it? The Qurʾān commands prayer, Zakāh, fasting, and Ḥajj, but many of their practical details are known through the ḥadīth. How many units are prayed at Fajr, Ẓuhr, ʿAṣr, Maghrib, and ʿIshāʾ? How is the prayer actually performed? What are the detailed rites of Ḥajj? The Prophet ﷺ said: “Pray as you have seen me praying.” (Al-Bukhārī) And concerning Ḥajj: “Learn your rites from me.” (Muslim)

Without the ḥadīth, how would you know how to pray, the detailed rulings of fasting, or how to perform Ḥajj and ʿUmrah? If the ḥadīth rejector appeals to inherited Muslim practice, he has already conceded the principle: religious knowledge can be transmitted outside the written Qurʾānic text.

3. Which Muḥammad Do You Believe In?

The Qurʾān says: “Muḥammad is the Messenger of Allah.” (Sūrat al-Fatḥ 48:29) But which Muḥammad? The Qurʾān does not provide a complete biography identifying Muḥammad ibn ʿAbdillāh. How do you know his father was ʿAbdullāh, his mother was Āminah, his tribe was Quraysh, or that he lived in Makkah and migrated to Madīnah? How do you know Khadījah was his wife, or Abū Bakr his Companion? His lineage, parents, birthplace, tribe, family, Companions, travels, and the events of his life are known overwhelmingly through transmitted reports and history. The person who says, “I believe Muḥammad is the Messenger because the Qurʾān says so,” still depends upon information outside the Qurʾānic text to identify which historical Muḥammad the verse refers to. You cannot rely upon transmitted history to establish the identity of the Messenger ﷺ and then dismiss transmitted history as inherently unreliable when it preserves his teachings.

4. Who Preserved the Qurʾān?

There is an even deeper problem. How do we know about the people who transmitted and collected the Qurʾān? The Qurʾān does not identify Zayd ibn Thābit, Ubayy ibn Kaʿb, or Ibn Masʿūd as its transmitters. It does not narrate the complete history of its collection under Abū Bakr or the standardisation of the muṣḥaf under ʿUthmān. We know these things through transmitted historical reports. Allah promised: “Indeed, it is We who sent down the Reminder, and indeed We will preserve it.” (Sūrat al-Ḥijr 15:9)

Muslims believe this absolutely. But how Allah historically brought about that preservation is known through transmission. The Qurʾān was revealed to the Prophet ﷺ, recited to his Companions, memorised, written, taught, and transmitted generation after generation. This does not mean the Qurʾān and every individual ḥadīth have the same degree of transmission. They do not. The Qurʾān was transmitted mutawātir, whilst individual ḥadīths vary in strength. But that is precisely the point: Muslim scholarship distinguishes between different forms and degrees of transmission, rather than rejecting transmission altogether.

5. Ḥadīth Is Also From Allah

The claim that the Prophet ﷺ received nothing from Allah besides the Qurʾān is contradicted by the Qurʾān itself. Allah says: “When he informed her of it, she said, ‘Who informed you of this?’ He replied, ‘The All-Knowing, the All-Aware informed me.'” (Sūrat at-Taḥrīm 66:3)

One of the Prophet’s ﷺ wives had disclosed something privately, and Allah informed His Messenger ﷺ of what had occurred. Yet where in the Qurʾān did Allah previously reveal this information to him? No such verse exists. The Qurʾān tells us that Allah informed the Prophet ﷺ, whilst the communication itself is not part of the Qurʾānic text. This establishes a simple but important principle: Allah revealed knowledge to His Messenger ﷺ beyond the recited Qurʾān.

6. Rejecting Fabrications Is Not Rejecting Ḥadīth

Accepting the ḥadīth does not mean accepting everything attributed to the Prophet ﷺ. The Prophet ﷺ warned: “Whoever deliberately lies about me, let him take his seat in the Fire.” (Al-Bukhārī) It was precisely because Muslims took his words seriously that the sciences of ḥadīth developed. Scholars asked: Who narrated this? From whom? Did they meet? Was the narrator trustworthy? Was his memory accurate? Did stronger narrators contradict him? Was there a hidden defect? They studied both the isnād and the matn. They developed sciences of narrator criticism, narrator biography, and hidden defects. Reports were classified according to their reliability. Therefore, saying that fabricated ḥadīths exist is not an argument against ḥadīth. It is an argument for authentication. The existence of counterfeit money does not prove that genuine currency does not exist.

7. Without the Ḥadīth, Who Explains the Qurʾān?

Once the Prophetic explanation is removed, someone must replace it. Who? The modern reader. One person decides Ṣalāh (prayer) means one thing; another interprets it differently. One decides an instruction is metaphorical; another takes it literally. Each individual reconstructs Islam according to his own reading. The authority of the Messenger ﷺ is gradually replaced by the authority of the individual interpreter. Yet Allah says: “Indeed, in the Messenger of Allah you have an excellent example for whoever hopes in Allah and the Last Day.” (Sūrat al-Aḥzāb 33:21)

How can Muslims living centuries later follow his example whilst categorically rejecting authentic reports describing what he said, did, and approved?

The Fundamental Contradiction of Ḥadīth Rejection

The problem can be reduced to a few questions. How do you identify Muḥammad ﷺ historically? Through transmission. How do you know his biography? Through transmission. How do you identify his Companions? Through transmission. How do you know the history of the muṣḥaf? Through transmission. How do you identify Makkah and the Kaʿbah? Through transmission. How do you know how the earliest Muslims prayed? Through transmission. Even the Arabic language through which the Qurʾān is interpreted has itself been transmitted by human beings.

The consistent ḥadīth rejector therefore relies upon extra-Qurʾānic transmission simply to construct the historical, linguistic, and practical framework through which he reads the Qurʾān. The real debate is not: “Do we accept transmission?” Everyone does. The real question is: “Which transmissions are authentic, and how do we determine their authenticity?” That is precisely what the science of ḥadīth was developed to answer.

A Call Back to the Messenger

The slogan “Qurʾān alone” sounds as though it elevates the Book of Allah. Yet the Qurʾān itself does not teach “Qurʾān alone.”  It commands:”But no! By your Lord, they will never be [true] believers until they accept you [O Prophet] as the judge in their disputes, and find no resistance within themselves against your decision and submit wholeheartedly.” (Sūrat an-Nisāʾ 4:65) And it says: “If you love Allah, then follow me.” (Sūrat Āl ʿImrān 3:31) You cannot separate the message from the Messenger ﷺ who explained, taught, and demonstrated it. Nor can you consistently reject transmitted reports whilst relying upon transmission to identify the Prophet ﷺ, his Companions, Makkah, the Kaʿbah, the history of the muṣḥaf, and the inherited worship of the Muslim community. Islam does not require us to accept every narration blindly. It requires us to accept what is authentically established from the Messenger ﷺ. This is why Muslim scholars scrutinised narrators, chains, texts, and historical circumstances with extraordinary care.

To follow the ḥadīth is not to abandon the Qurʾān. It is to take the Qurʾān seriously when it commands us to follow the man to whom it was revealed.

References

Al-Qurʾān al-Karīm, Sūrat an-Nisāʾ (4:59, 4:65, 4:80), Sūrat Āl ʿImrān (3:31), Sūrat al-Ḥashr (59:7), Sūrat an-Naḥl (16:44), Sūrat al-Fatḥ (48:29), Sūrat al-Ḥijr (15:9), Sūrat at-Taḥrīm (66:3), Sūrat al-Aḥzāb (33:21).

At-Tirmidhī, Muḥammad ibn ʿĪsā (d. 279 AH/892 CE), Jāmiʿ at-Tirmidhī, no. 2664.

Al-Bukhārī, Muḥammad ibn Ismāʿīl (d. 256 AH/870 CE), al-Jāmiʿ aṣ-Ṣaḥīḥ.

Muslim ibn al-Ḥajjāj (d. 261 AH/875 CE), Ṣaḥīḥ Muslim.