Origination of Sunnah from the Prophet

"Nor does he speak from [his own] inclination. It isnot but a
revelation revealed." [Quran 53:3-4]
It is necessary for complete understanding of the meaning of the
Sunnah to appreciate and understand the way Sunnah originates from the
person of the Prophet . In essence, this took place in three forms or
ways:Through sayings, actions, as well as his physical characters and
per­sonal attributes and his approvals of others' acts and sayings:
Sayings: This includes everything he said. 'Umar Ibn Al-Khattaab said
that the Messenger of Allaah said: "Indeed,all actions are based on
intentions, and surely, every man shall have onlythat which he
intended. Therefore, whoso­ever immigrated for the sake of Allaah and
His Messenger, then his immigra­tion is for Allaah and His Messenger."
[Muslim]
Actions: All of his actions and deeds. For example, 'Aa'ishah said:
"He used to fast so much that we would say he would never break the
fast, and he used to abstain from fasting for so long that we would
say he will never fast." [Bukhaari]
Approval: This happens when someone does something in front of him, or
in his absence butit gets reported to him then he approves of it
either by being silent andnot commenting on it (Tacit Approval) or by
saying something that would indicate agreement or endorse­ment of it
(Explicit Approval). An example of the tacit approval would be the
incident reported by Sa'eed Ibn Abi Awfa that he went with the
Prophet, sallal­laahu alayhi wa sallam, on seven expeditions, and we
ate locust with him (while he was watching)." [Bukhaari and Abu
Daawood] An example for the explicit approval is reported by Abu
Sa'eed Al-Khudri that two men were trav­eling without water, so at the
time of the Prayer they made dry ablution (Tayam­mum). Then sometime
later, they found water and one of them repeated ablu­tion and Prayer
but the other did not. When they told the Prophet he told the one who
did not repeat: 'what youdid is the Sunnah,' and said to the other: '
you will get a double reward.' [Abu Daawood]
Descriptions: This includes everything related to his character like
Ibn 'Abbaas description of him as being, "The most generous of all
people." [Bukhaari], as well as his physical attributes, as in the
Hadeeth, "He had a face that was morebeautiful than all people's, he
was best in character, and was of an average height: not too long or
short." [Bukhaari]
Comments:
It is recommended that one keep in mind, for general purposes, the
definition used by the scholars of Hadeeth, mentioned before, as well
as remember that rulings derived from the Sunnah may vary in their
implication and weight as do the rulings derived from the Quran such
that some of them are obliga­tionsand prohibitions while othersare
just recommendations (Mustahabb) or dislikes (Makrooh). All, however,
must be revered and applied. Anas narratedthat the Prophet said:
"Whoever avoids fol­lowing my Sunnah does not belong to me."
[Bukhaari] Also, Talhah Ibn Auf stated that once he was praying "
behind Ibn 'Abbaas in a funeral prayer, when he recited Al-Faatihah,
the opening chapter of the Quran, then said: 'I have recited this
chapter for you to know that this is the Sunnah of the Messenger of
Allaah ." ' [Bukhaari] - - ▓███▓ Translator:->
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Ambition

A wise person should not be satisfied with his or her present
circumstances; rather, he or she should continually aspire to achieve
noble aims and seek self-improvement. If he or she attains a certain
status, he or she must look forward to achieving an even higherone.
Undeniably, this has to be done without demonstrating an inclination
to this worldlylife or contradicting the Sharee'ah of Allaah The
Almighty. If he or she follows such a way, he or she will not settle
for anything less than Paradise.
'Umar ibn 'Abd Al-'Azeez noted about himself: "I am ambitious. At
first, Istrove for the position of emir and when I gained that, I was
determined tohold the title of caliph. When I attained even that rank
now, I am still motivated now to reach Paradise." This is what true
ambition is – the soul longing for what is more perfect and sublime.
The Prophet, , used to guide his Ummah to be ambitious for noble
causes and rise above all that is petty, when he said: "Allaah
TheAlmighty loves the things that are most exalted andhonorable, and
[He] hates all that is mundane."
Difference between ambition and determination
In our context, both ambition and determination share the same
purpose: seeking noble things; however, they differ in terms of
motivation and means.
For instance, a determined person may be motivated by an aversion to
apathy that iscaused by humiliation or to ward off the shame of
imperfection. On the other hand, ambition is driven by the desire of
one's soul to achieve a higher goal.
However, in terms of means, a person motivated by the latter may go to
extremes in pursuit of his or her objective, while a person with
strength of mind usually makes use of noble ways that conform to the
Sharee'ah of AllaahThe Almighty.
Yet, undoubtedly, if one does not exert his or her utmost to achieve a
goal, his or her aspirations are nothing but mere wishes.A truly
ambitious man is he who does his best to achieve what he wants and may
tire himself for the sake of his ambition. That is why many poems
speak of this, such as some of those that state that a person who is
afraid of risks and failure, and is overly cautious cannot attain
glory, just like a rose cannot exist without thorns.
Indeed, the path to all that is noble is unpaved and suffused with
hardship, which is why Mu'aawiyah once advised'Amr ibn Al-'Aas : "A
person who seeks something great must risk something significant."
Similarly, thelatter would say: "You [people] have to pursue decisive
and critical matters."
Ambitions of the noble and eminent
Great people are typicallydriven toward achievement of honorable aims
and far removed from petty gains. Hence, one would usually find them
ambitious in:
1- Seeking knowledge: Having realized that knowledge is the worthiest
acquisition, both morally and spiritually, and the most honorable
objective of allnations, they sacrifice their time and wealth forit.
Then, their wisdom saves them from being led astray. Hence, they
endure hardship, lead an austere life, leave behindtheir homeland and
families and do not bother with rest and entertainment for its sake.
One of them would depart from his country to another place in pursuit
of only one Hadeeth. This is only done with infinite determination and
great care to make the best of every moment.
2- Achieving martyrdom: When those of great willpower learn of the
reward of one who dies a martyr for the sake of Allaah The Almighty,
they race each other to it, not favoring others over themselves in
this respect. Ibn 'Umar narrated that his father said to his brother
during the battle of Uhud: "O my brother, takemy armor", but he
replied: "I want to die as a martyr just as you do." Therefore,
neither of them donned the armor. [At-Tabaraani] It was also reported
that Ja'far ibn Abi Taalib hit his horse [urging it to gallop faster],
while he was fighting, saying: "How nice Paradise is when it comes
near; it is good and [like] a cool drink. The Romans will be subjected
to torment; they have rejected belief and are of ignoble ancestors;
when I meet them [in the battlefield], Iam required to kill them." He
remained in this spirit until he was killed.
3- Attaining Paradise: When, it was once said toAl-'Attaabi :
"So-and-so is an ambitious person" , he replied: "Then he must have no
aim but Paradise." Indeed, any goal that is less than that is meager
in comparison. Yet, this does not mean that a person is forbidden from
having ambitions in his or her worldly life; that isokay, as long as
he or sheadheres to the Sharee'ah of Allaah The Almighty, observes His
limits and has a righteous intentionbehind all deeds. - - ▓███▓
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Faith in Qadhaa` and Qadr - Predestination

Definition of "Qadhaa' and Qadar"
When mentioned separately, either one means the other; but when stated
together, they differin their meanings e.g.: when it is generalised,
Qadar encompasses Qadhaa' and vice versa. But when it is stated:
'Qadar and Qadhaa', then Qadar means the predestination of things and
when the predestined matter occurs then it is Qadhaa'.
Predestination and the responsibility of man
Decree and predestination by Allaah (Qadhaa' and Qadar), is a subject
that has been a point of contention for scholars throughout the ages.
The Messenger of Allaah, Muhammad once found his Companions arguing
about Qadar. He forbade them from indulging in such a debate and told
them thatcommunities before them had been destroyed for that reason.
The issue of 'Qadhaa' and Qadar' stems from the Unity of Allaah's
Attribute of Sustaining (Tawheed Ar-Ruboobiyyh/ the Oneness of
Allaah's Lordship). This is one of three kinds of Allaah's Unity,
which are:
1. Unity of Divinity (Tawheed Al-Uloohiyyah), which is to direct
all forms of worship to Allaah alone.
2. Unity in the matter of Sustaining the whole universe (Tawheed
Ar-Ruboobiyyah), which means to believe that all creation, sovereignty
and planning belong to Allaah alone.
3. Unity in the matter of Allaah's Names and Attributes. Imaam
Ahmad said that Predestination is the power of Allaah and no one
except Allaah knows it. And that we don't know what Allaah has
destined, either for or against us.
Regarding this issue, there are three groups:
1. The first group says that man has no independence but is coerced
into doing all that he does and he is at the mercy of fate.
There is no doubt that this groupis wrong. By using our powers of
reason and the tenets of our faith, we know that there is a difference
between the things that happen without our will andthose in which we
play an active part.
2. The second group goes to the extreme to attribute complete
power and freedom of choice to the individual, denies Allaah's role
and says that Allaah does not know of an action until after it has
occurred! This view is also mistaken.
3. The third group (the correct one) believes that everything
thathappens falls into one of the following two categories:
A. The things that Allaah does and in which no one else has any power
of intervention.
B. The actions done by all the creatures that have the power of will.
These actions are a consequence of their efforts and their choice, a
power that has been given to them by Allaah. Allaah Says in the Quran
(what means): "Among you are some that desire this world and some that
desire the Hereafter." [ Quran3:152]
Man knows very well the difference between what he doesof his own free
will and what he does because of external force. Certain actions are
done by choice and others by compulsion.
Some certain actions are from the voluntary power of the individual
but are recorded as if they are not, and so he is not held answerable
for them in suchcases as forgetfulness or during sleep. The Prophet
said: "The one who forgets while fasting and eats and drinks, he
should complete his fast because Allaah is the One who feeds him and
gives him drink." [At-Tirmithi]
Thus, actions done in a state of forgetfulness are attributed to
Allaah Himself. The first group mentioned earlier distorts the facts.
We would not be able to praise someone for his good actions or
castigate someone who voluntarily does wrong, because we would have
attributed all their actions to the will of Allaah. Another
dangerousimplication of this argument is that Allaah Almighty behaves
unjustly if He punishes the disobedient and rewards the good, as He
alone is the source ofall these actions. Not only is such reasoning
nonsensical, but contradictory to the Quran as well.
Allaah clearly states that His punishments are not cruel but just,
since He has already warned His creatures and sent them guidance, and
defined the paths of piety and disobedience. Man, thus, has total
freedom to choose either path. Allaah Says (what means): "Messengers
are bearers of good news as well as warning in order that mankind
should have no plea against Allaah after the Messengers" [Quran 4:165]
The Quran and reality also refute those who go to the other extreme of
giving man complete freedom of action, leaving no rolefor Allaah. We
are told that the will of man follows the will of Allaah Who Says
(what means): "…to whomever among you wills to go straight. But you
shall not will except as Allaah, The Lord of the Worlds, wills." (81:
28,29)
Those who hold this view reject Allaah's Omniscience, one of His
essential Attributes, by effectivelyclaiming that in His Kingdom,
there are many things which He does not wish or create. If Allaah
wishes a thing, it is only that He Says unto it (what means): "'Be!'
And it is (there)". Allaah guides those who want to be guided, and
misguides those who do not wish to receive guidance. Allaah Says (what
means): "Then when they turned away (from the Path of Allaah), Allaah
turned their hearts away (from the Right Path)." [Qruan 61:5]
In other words, the wish to be pious emanates from the individual
himself, and Allaah guides him because of this. Allaah has decreed
everything, but this doesn't mean to sit at home and wait, rather, we
should work hard. Thus, there are many routes open to the discretion
of man, and it is up to him to choose the one he wishes to follow.
Man does what he wants, but his will follows that of Allaah. Allaah
decrees guidance for the person who wants guidance. For the onewho
doesn't want to be guided, Allaah decrees misguidance.
Divine Decree and Predestination consists of four components:
1. Knowledge: Man must believe with total certainty that Allaah is All-Knowing.
2. Writing: Allaah has written all His knowledge of the fate of His
creatures in the Preserved Tablet,as He Says in the Quran (what
means): "Know you not that Allaah knows all that is in the heaven and
on earth? Indeed it is (all) in the Book (Preserved Tablet)..." [Quran
22:70]
3. Will: Everything exists with Allaah's Will. Allaah Says (what
means): "…to whomever among you wills to go straight. But you shall
not will except as Allaah, the Lord of the Worlds, wills." [Quran 81:
28,29]
Thus, our faith is not complete unless we believe that Allaah's Will
is total and all-embracing.
4. Creation: Allaah is the Creator of everything, even Death, although
it is the absence of Life.
A difficulty arises: how can we claim that our actions and words are
products of our own free will when they are in fact creations
ofAllaah? The answer is that our actions and utterances are the result
of our ability and desire to do them. Since Allaah alone is theOne Who
created us and gave us the ability and the will to distinguish, choose
and act, our actions are His creations. He created the cause which
generates the result, so He is the creator of the result as well as
the cause.
But, this does in no way belittle our choice and will. For example,
fire burns. The One Who gave thispower to fire is Allaah, as fire on
its own does not have the capability to burn. Allaah Says (what
means): "We (Allaah) said: "O fire! Be you cool, and safety
forIbraaheem (Abraham)!" [Quran 21:69]
Allaah gave man the power to choose and act according to his
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Rulings on Tawbah, - Sinning Intentionally and Intending to Repent.

I was just wondering if someone says he will drink and do zina
(fornicate) and do haram (unlawful stuff) stuff and then he will
repent, will his repentance be accepted?
Praise be to Allah.
Firstly:
This questioner – may Allah guide him – does not realise that he has
already disobeyed Allah, may He be exalted, by saying this even if he
hasnot committed the sins that he stated clearly he would commit.
(a)
It was narrated from AbuHurayrah (may Allah be pleased with him) that
the Prophet (blessings and peace of Allah be upon him) said: "Allah,
may He be glorified and exalted, will forgive my ummah (followers) for
whatever crosses their minds so long as they donot act upon it or
speak of it." [al-Bukhaari, Muslim].
Shaykh al-Islam Ibn Taymiyah said:
(The Prophet (blessings and peace of Allah be upon him)) has told us
that Allah forgives whatever crosses a person's mind so long as he
does not speak of it. So a distinction is made between thoughts that
cross the mind and words that are spoken. And he told us that he will
not be blamed for a passing thought unless he speaks of it. What is
meant is unless his tongue utters it, according to scholarly
consensus.
End quote from Majmoo'al-Fataawa.
(b)
It was narrated from AbuKabshah al-Anmaari that he heard the Messenger
of Allah (blessings and peace of Allah be upon him) say: People of
this world are of four types: a man to whom Allah gives wealth and
knowledge, so he fears his Lord concerning it, upholds ties of kinship
with it and realizes that something is due to Allah for that. This man
will attain the highest status. (The second is) a man to whom Allah
givesknowledge but He does not give him wealth, buthe is sincere in
intentionand says: If I had wealth,I would have done what (the first
man) did. He will be judged accordingto his intention and their reward
will be the same. (The third one is) a man to whom Allah gives wealth
but does not give knowledge, so he squanders his wealth without
knowledge and does not fear Allah concerning it or uphold ties of
kinship with it, and he does not realize that something is due to
Allah for that. His will be the lowest status. (Then there is) a man
to whom Allah gave neither wealth nor knowledge, but he says: If I had
wealth I would do what (the third man) did. He will be judged
accordingto his intention, and their burden of sin will be the same.
[Tirmidhi, Ibn Maajah]
This questioner also has to pay attention to the fact that he may not
be able to repent because of being overwhelmed by his whims and
desires, his regarding sinas permissible and his persisting in it. He
may not be able to do that because his time has come and his soul is
taken. Let him listen to the words of Allah, may He be glorified and
exalted (interpretation of the meaning):
"And We shall turn their hearts and their eyes away (from guidance),
as they refused to believe therein for the first time, and We shall
leave them in their trespass to wander blindly" [6:110].
Ibn al-Qayyim (may Allah have mercy on him) said:
This is part of greater understanding: that a man fears that his sins
may cause him misfortune at the time ofdeath and keep him from a good
end. Imam Ahmad narrated from Abu'd-Darda that when he was dying, he
would lose consciousness then he would come to and recite: "And We
shall turn their hearts and their eyes away (from guidance), as they
refused to believe therein for the first time,and We shall leave them
in their trespass to wander blindly" [6:110].
Because of that, the early generation feared sins, lest they kept them
from a good end.
End quote from al-Jawaab al-Kaafi by Ibnal-Qayyim.
Secondly:
This questioner has to ask his Lord for forgiveness and repent to Him
for having said this and having resolved to commit sin and persistin
it. Allah, may He be glorified and exalted, has enjoined
repentanceupon His slaves. He says (interpretation of the meaning):
"O you who believe! Turn to Allah with sincere repentance! It may be
that your Lord will remit from you your sins, and admit you into
Gardens under which rivers flow (Paradise)" [66:8].
Allah, may He be exalted,has told us that He accepts repentance
fromHis slaves and that He will pardon them; indeed He will turn their
bad deeds into good deeds. Allah says (interpretation of the meaning):
"And He it is Who acceptsrepentance from His slaves, and forgives
sins, and He knows what you do" [42:25]
"Except those who repent and believe (in Islamic Monotheism), and do
righteous deeds; for those, Allah will change their sins into good
deeds, and Allah is Oft‑Forgiving, Most Merciful" [25:70].
Sincere repentance, according to the scholars, is that which fulfils
the following conditions:
(a) Sincerity in repentance
(b) Giving up the sin
(c) Regretting the sin
(d) Resolving not to go back to the sin
(e) Repenting in time, for Allah does not acceptrepentance when the
death rattle sounds before the soul is taken, or after the sun rises
from its place of setting
(f) Restoring people's rights if the sin had to do with the rights
of other people
We give our brother the glad tidings that if he has not done what he
intended and spoke of, and he refrained from that out of fear of Allah
and respect for His sacred limits, then Allah, may He be exalted, will
record one good deed inhis record, instead of thebad deed that he was
thinking of doing.
It was narrated from AbuHurayrah that the Messenger of Allah
(blessings and peace of Allah be upon him) said: "Allah says: 'If My
slave thinks of doing a bad deed then do not write it down for him
unless he does it, then if he does it write it down as one bad deed.
And if he refrains from it for My sake, write down one good deed for
him. If he wants to do a good deedthen he does not do it, write it
down as one good deed and if he does it, write it down tenfold up to
seven hundred fold." [al-Bukhaari, Muslim].
And Allah knows best. - - ▓███▓ Translator:->
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