An original ijtihad presented for the first time: Why is it that the Prophet (PBUH) likely never used the phrase “my Sunna”?
In this research, I propose a new interpretation: that it was impossible for the Messenger (PBUH) to have attributed the word “Sunna” to himself. To do so would have rendered the Prophetic discourse inconsistent with the language of the Qur’an.
Within the Qur’anic text, “Sunna” carries a precise, specific meaning that differs fundamentally from its later technical usage in Hadith and Islamic sciences. In this podcast, I focus exclusively on these Qur’anic proofs.
While this perspective may be challenging for many to accept, I invite those interested to examine my analysis of the evidence before forming a judgment—whether in agreement or disagreement, acceptance or dismissal.
One thought on “The Prophet ﷺ Never Said “My Sunna”: A New Qur’anic Perspective”
Dear Dr Fatoohi.
Thanks for your time.
I am definitely a lay person but I recently finished your Book on the subject of Abrogation. I have to admit that I used AI to help formulate and organise my ideas into the following comment, nevertheless, I had to make a few edits (you will spot them with each grammar mistake)
I found your forensic analysis of the history of naskh and its centuries long crystallization process to be incredibly enlightening. I admired your detailed classification of abrogation into its three forms—legal, legal-textual, and textual—and your systematic approach in refuting the evidence for each one, chapter by chapter. I also find myself largely in agreement with your view on the Sunnah and Hadith corpus. Like you, I believe there has been significant fabrication within the tradition and that many alleged “Sunnah-based” laws (such as stoning) lack a genuine Quranic foundation.
However, I found myself reflecting deeply on the subject of Chapter 14 (Islamic Law: A New Reading) regarding the role of the Quran as a legal framework versus a literal penal code. While I agree that the Quran functions as a constitutional framework and that ijtihad must remain dynamic, I have some reservations about the idea of moving away from specific Quranic mandates.
My reflections center on a few key points:
The Paradox of Specificity: In such a concise book, intended as a universal framework, the fact that Allah chose to detail specific laws—such as the mathematical distribution of inheritance shares, dietary prohibitions, and penalties for theft and adultery— may suggests they might be some form of (What you call) “divine Sunnas.” If the Quran were intended solely as a framework, why would God take the effort to detail these items so specifically?
The “Harm” Principle vs. Divine Order: Modern secular norms often argue that acts like consensual non-marital sex are “harmless.” If we adopt the view that Quranic laws should be set aside because modern society no longer views the act as harmful, we seem to prioritize shifting social norms over Divine wisdom. Why would God detail a punishment for such acts if they were meant to be discarded as soon as social norms shifted?
Dietary Laws as a Test of Obedience: Regarding food (such as the prohibition of pork), if we justify these laws only through historical medical contexts, we face a dilemma: would modern technology “halalize” forbidden items once the perceived medical “harm” is removed? I argue that these are divine orders intended to remain fixed regardless of technological or cultural shifts.
The Failure of Modern Alternatives: Regarding the Hudud, while modern systems favor imprisonment, there is little evidence that they rehabilitate more effectively than the deterrent of Quranic punishments. Widespread abuse and harsh conditions in modern prisons often seem to contradict the Quranic pursuit of justice.
The Scriptural Warning: I am concerned that treating specific laws as purely contextual might lead us to follow the “wishes of the people” rather than the revealed truth:
Surah Al-Ma’idah (5:49-50): وَأَنِ ٱحْكُم بَيْنَهُم بِمَآ أَنزَلَ ٱللَّهُ وَلَا تَتَّبِعْ أَهْوَآءَهُمْ وَٱحْذَرْهُمْ أَن يَفْتِنُوكَ عَنۢ بَعْضِ مَآ أَنزَلَ ٱللَّهُ إِلَيْكَ… أَفَحُكْمَ ٱلْجَٰهِلِيَّةِ يَبْغُونَ ۚ وَمَنْ أَحْسَنُ مِنَ ٱللَّهِ حُكْمًا لِّقَوْمٍ يُوقِنُونَ
“…And judge between them by what Allah has revealed and do not follow their inclinations and beware of them, lest they tempt you away from some of what Allah has revealed to you… Then is it the judgment of ignorance they desire? But who is better than Allah in judgment for a people who are certain?”
Surah Al-An’am (6:116): وَإِن تُطِعْ أَكْثَرَ مَن فِى ٱلْأَرْضِ يُضِلُّوكَ عَن سَبِيلِ ٱللَّهِ ۚ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ
“And if you obey most of those upon the earth, they will mislead you from the way of Allah. They follow not except assumption, and they are not but falsifying.”
Surah Yunus (10:15): قُلْ مَا يَكُونُ لِىٓ أَنْ أُبَدِّلَهُۥ مِن تِلْقَآءِ نَفْسِىٓ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰٓ إِلَيَّ
“Say: ‘It is not for me to change it of my own accord. I only follow what is revealed to me.'”
I would be very interested to hear your perspective on how we can maintain the “dynamic nature” of Sharia without risking the dilution of these specific, hard-coded Quranic pillars.
Thank you for your time and for your vital contribution to Islamic scholarship.