Tag: Q n A

Praise be to Allah.If a person says “So and so is going to cause us to become disbelievers”, what he means is that that person will push us to do that because of his bad attitude or raising doubts and the like.
That person does not become a disbeliever because of saying that, because he is speaking about something in the future that has not happened.
But saying such a thing is abhorrent in all circumstances, because disbelief (kufr) is not a matter to be taken so lightly that a person could fall into it because of some annoyance he is faced with. Using this phrase is indicative of a lack of religious commitment, and demonstrates that the issue of falling into disbelief is something that the speaker takes lightly.
What we must do is be wary of slips of the tongue. Allah, may He be exalted, says (interpretation of the meaning):
{Man does not utter any word except that with him is an observer prepared [to record]} [Qaf 50:18].
And the Prophet (blessings and peace of Allah be upon him) said: “A person may say a word which displeases Allah, thinking little of it, for which he will be thrown down into Hell.” Narrated by al-Bukhari (6478) and Muslim (2988).
And Allah knows best.

Praise be to Allah.There is no such thing as the third eye, which they say is on the forehead, between the eyes. This is a concept that originally stems from idolatrous religions.
See: https://bit.ly/3vnLwQY
There is no mention in the Qur’an or Sunnah, or in the words of the Sahaabah or the leading scholars who came after them, of this so-called invisible eye.
But there is insight (baseerah), intuition (faraasah) and inspiration (ilhaam), all of which cannot be acquired by one’s efforts; rather they are gifts from Allah to some of His slaves.
With regard to insight, al-Jarjaani said in at-Ta‘reefaat (p. 46): Insight (baseerah) is an ability in the heart that is illuminated by divine light, by which a person may see the true nature of things and what lies beyond their physical appearance. It is similar to eyesight with which he sees the physical appearance of things. End quote.
With regard to intuition (faraasah), Ibn al-Qayyim (may Allah have mercy on him) said, discussing its cause, its true nature and its origin:
It is light that Allah shines into the heart of His slave, by means of which he distinguishes between truth and falsehood, good and bad, the one who tells the truth and the one who tells lies.
Its true nature is that it is an idea that springs to mind and rules out its opposite; it overwhelms the heart like a lion overwhelms the prey.… This intuition is commensurate with the strength of the person’s faith: whoever is stronger in faith, his intuition will be sharper.
The origin of this type of intuition is life and light that Allah, may He be exalted, grants to whomever He wills of His slaves, and the heart is revived and illuminated by that, so that his intuition is hardly ever wrong. Allah says (interpretation of the meaning):
{And is one who was dead and We gave him life and made for him light by which to walk among the people like one who is in darkness, never to emerge therefrom?} [al-An‘aam 6:122].
His heart was deadened by disbelief and ignorance, then Allah revived it with faith and knowledge, and through the Qur’an and faith, He gave him light by means of which he finds the appropriate way of dealing with people, and finds his way in the darkness. And Allah knows best.” (Madaarij as-Saalikeen  2/483-486).
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said: Allah, may He be glorified and exalted, gives to many people knowledge through intuition, by means of which they may learn about a person’s circumstances and character, by looking at his facial features and eyes, and also some of what he says, as Allah, may He be glorified and exalted, says (interpretation of the meaning):
{but you will surely know them by the tone of [their] speech} [Muhammad 47:30].
Tafseer Soorat al-Baqarah (3/368).
Be very cautious and avoid becoming attached to notions of chakras, auras and energy, because all of that is connected to idolatry.
See also the answer to question no. 284674 .
And Allah knows best.

Praise be to Allah.What is meant by cursing and what it implies
If it is a disbeliever who is cursed, what is meant by that is being cast away far from Allah’s mercy and paradise, and abiding forever in hell- that is, if the person dies in a state of disbelief.
If it is a Muslim who is cursed, or the curse is for doing something that does not constitute disbelief, then what is meant is that he will initially be prevented from entering Paradise. That applies if Allah does not pardon him, because the one who commits a major sin is subject to the will of Allah, so he may die without repenting, yet despite that Allah will forgive him.
An-Nawawi (may Allah have mercy on him) said in Sharh Sahih Muslim: In linguistic terms, cursing refers to being expelled and cast far away. The scholars said that what is meant by cursing here is the punishment that the individual deserves for his sin, and being prevented initially from entering Paradise. This is not the same as cursing the disbelievers, who will be completely cast far away from the mercy of Allah, may He be exalted. End quote.
Allah, may He be exalted, say (interpretation of the meaning):
{Indeed, Allah has cursed the disbelievers and prepared for them a Blaze.
Abiding therein forever, they will not find a protector or a helper} [Al-Ahzab 33:64, 65].
This applies to the disbeliever if he dies in a state of disbelief.
As for the one who repents before he dies, he is no longer subject to the curse.
Allah, may He be exalted, says (interpretation of the meaning):
{Indeed, those who conceal what We sent down of clear proofs and guidance after We made it clear for the people in the Scripture – those are cursed by Allah and cursed by those who curse –
Except for those who repent and correct themselves and make evident [what they concealed]. Those – I will accept their repentance, and I am the Accepting of repentance, the Merciful} [Al-Baqarah 2:159, 160].
Thus the gate of repentance and acceptance is open for them, even if they were subject to the curse, for by means of sincere repentance ,the reason for being subject to the curse will no longer apply.
And Allah, may He be glorified, says (interpretation of the meaning):
{How shall Allah guide a people who disbelieved after their belief and had witnessed that the Messenger is true and clear signs had come to them? And Allah does not guide the wrongdoing people.
Those – their recompense will be that upon them is the curse of Allah and the angels and the people, all together,
Abiding eternally therein. The punishment will not be lightened for them, nor will they be reprieved,
Except for those who repent after that and correct themselves. For indeed, Allah is Forgiving and Merciful} [Al ‘Imran 3:86-89].
So the gate of Islam and repentance is open to every disbeliever, even though there may be verses which curse him, because his being cast away from Allah’s mercy does not become confirmed except if he dies as a disbeliever.
And Allah, may He be exalted, says regarding the disbelievers of Quraysh who fought the Prophet (blessings and peace of Allah be upon him) at Badr and persecuted him in Makkah (interpretation of the meaning):
{Say to those who have disbelieved [that] if they cease, what has previously occurred will be forgiven for them. But if they return [to hostility] – then the precedent of the former [rebellious] peoples has already taken place} [Al-Anfal 8:38].
Ruling on cursing a specific individual
Because cursing is like stating that a person will be cast out of Allah’s mercy in the hereafter, the majority of scholars forbade cursing a specific disbeliever, unless it is proven in the religious texts that he is cursed, such as Iblees, or it is known that he died in a state of disbelief. As for the disbeliever who is still alive, he may become Muslim; therefore he should not be cursed by name. Rather it may be said in general terms that Allah cursed the disbelievers, just as it may be said that the disbelievers will abide eternally in the Fire. This can only apply to those who died in a state of disbelief.
Shaykh al-Islam Ibn Taymiyah said in Majmu‘ al-Fatawa (6/511):
Cursing is permissible in general terms, in the case of those whom Allah and His Messenger cursed.
As for cursing a specific individual, if it is known that he died as a disbeliever, it is permissible to curse him.
As for cursing a specific evildoer, it is not appropriate to curse him, because the Prophet (blessings and peace of Allah be upon him) forbade cursing ‘Abdullah ibn Himar, who used to drink alcohol, even though he had cursed the drinkers of alcohol in general terms. However, with regard to cursing a specific individual if he is an evildoer or a promoter of innovation, there is a difference of scholarly opinion. End quote.
Please see the answers to questions no. 36674 and 83390 .
And Allah knows best.

Praise be to Allah.There is nothing in the Quran or the proven Sunnah of the Prophet (blessings and peace of Allah be upon him) to indicate that animals going around in circles is one of the portents of the Hour. If what is meant is that is an indication that the Hour is imminent, then that is even more clearly false, because the revelation has stated that the Hour will only come after its portents have occurred, and that after these portents appear, humans will live for a while during which faith will be taken away, so the Hour will only come upon the worst of people.
Some of that has been explained previously, for example in the answer to question no. 43840 .
As for the view that it is an indication that some event, such as an earthquake or volcanic eruption, is about to occur, this is something for which there is nothing in the religious texts to support it.
As for the idea of zoologists discovering that and finding a connection between a specific movement of birds or other animals and the occurrence of earthquakes and volcanic eruptions, this is something which requires sound research by trustworthy scientists and scholars to confirm it. This is something of which we are not aware up till now. Earthquakes and volcanic eruptions are still happening, and the natural instinct of animals when they sense that something frightening is about to happen, such as earthquakes, is to flee and panic, not to go around in circles in a regular motion that is not indicative of fear or panic.
Moreover, this going around in circles is not something that is consistent in all animals; rather it occurs in isolated cases here and there. Logic would dictate that if it is a sign of some event that is going to happen in some area, then this behaviour would be seen in all animals in that area. The point is that it is not appropriate for the Muslim to try to interpret such animal behaviour without knowledge.
Allah, may He be exalted, says (interpretation of the meaning):
{And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart – about all those [one] will be questioned} [Al-Isra’ 17:36].
Shaykh Muhammad al-Amin ash-Shinqiti (may Allah have mercy on him) said:
In this verse, Allah, may He be glorified and exalted, forbids pursuing that of which one has no knowledge. That includes saying ‘I saw’ when you have not seen, or ‘I heard’ when you have not heard, and ‘I know’ when you do not know.
That includes every type of speaking without knowledge and doing actions that are not based on knowledge. And Allah, may He be glorified and exalted, has said something similar in other verses.”(Adwa’ al-Bayan  3/682).
The prohibition on trying to find an interpretation for such things becomes more emphatic if we do not know the reality of these video clips. People on social media compete to get likes by posting weird and strange things, and some of them readily resort to deceit or concealing the true nature of the clips that they are posting.
What the wise person must do is not hasten to believe everything that is posted by such people, who are not known to be honest.
What the Muslim should really be alarmed about is the spread of mischief and corruption, and how people readily commit sin without any feeling of guilt, for calamities only occur because of that.
It was narrated from Zaynab bint Jahsh (may Allah be pleased with her) that the Prophet (blessings and peace of Allah be upon him) entered the house in a state of alarm, saying: “La ilaha illa Allah (there is no god worthy of worship except Allah; woe to the Arabs from an evil that has approached! Today a (hole) like this has been opened in the barrier of Ya’jooj and Ma’jooj,” and he made a circle with his thumb and forefinger. Zaynab bint Jahsh said: I said: O Messenger of Allah, will we be destroyed even though there are righteous people among us? He said: “Yes, if evil prevails.” Narrated by al-Bukhari (3346) and Muslim (2880).
What the Muslim must do is strive to reform himself and call others to reform themselves too, so that the numbers of righteous people will increase and the evildoers will be suppressed.
Al-Qurtubi (may Allah have mercy on him) said:
Our scholars (may Allah have mercy on them) said: Her words “Will we be destroyed even though there are righteous people among us?” and the Prophet’s response, “Yes, if evil prevails” indicate that calamity may be warded off from those who are not righteous, if righteous people prevail.”(At-Tadhkirah  3/1062).
And Allah knows best.

Praise be to Allah.Al-Bukhari ((6989) narrated from Abu Sa‘id, and Muslim (2263) narrated from Abu Hurayrah, from the Messenger of Allah (blessings and peace of Allah be upon him), that he said: “Good dreams are one of the forty-six parts of prophethood.”
The parts of prophethood referred to in the hadith are a matter of the unseen, which cannot be known unless there is a text of the Qur’an or hadith to explain it. Some of the scholars said: That is not known, and the hadith was not said to explain them; rather it was said to explain the importance of good dreams.
Al-Qadi Abu Bakr ibn al-‘Arabi al-Maliki said: No one knows what the parts of prophethood really are except an angel or prophet. Rather all that the Prophet (blessings and peace of Allah be upon him) wanted to do was highlight that dreams are one of the parts of prophethood in general, because in the dream one may learn about some matters of the unseen in some respect. As for the details of the other parts, knowledge of that is something that is for the prophets alone.
Al-Maziri said: The scholar is not required to know all things in general terms and in detail. Allah has set a limit for the scholar beyond which he cannot go. Therefore he will know some matters in general terms and in detail, and he will know some matters in general terms only, but not in detail, and this is one of those matters.”(Fath al-Bari  12/364).
In the Sunnah there is some explanation about some parts of prophethood, such as the report narrated by at-Tirmidhi (2010) from ‘Abdullah ibn Sarjis al-Muzani, according to which the Prophet (blessings and peace of Allah be upon him) said: “Carrying oneself in a calm and dignified manner, deliberation and moderation are one of the twenty-four parts of prophethood.” This is a hasan gharib hadith; it was classed as hasan by al-Albani in Sahih at-Tirmidhi. See also: Hashiyat Musnad Ahmad (ar-Risalah edn, 4/432).
This is what we could find about the parts of prophethood.
Whatever the case, what a person needs to know about prophethood and its characteristics, and what it has to do with his religious duties, was conveyed by the Prophet (blessings and peace of Allah be upon him) to his ummah, and Allah preserved this knowledge for the ummah, and the leading scholars strove to study it and explain it.
As for prophethood itself and its status, that cannot be attained by seeking it or striving to attain it, or by researching its characteristics and learning about its parts, and that was the case even at the times when the prophets were still coming and messages were still being revealed. So how about now, when prophethood and the sending of the messages ended with Allah’s Prophet Muhammad (blessings and peace of Allah be upon him), and there is no longer any hope of anyone becoming a prophet, for it is proven that there will be no prophet after him, and nothing remains for the one who cares for himself but to seek and learn the legacy of knowledge brought by the Prophet (blessings and peace of Allah be upon him).
And Allah knows best.

Praise be to Allah.Firstly:
Regarding the angels’ questioning of Allah that is mentioned in Surat al-Baqarah, it was a question aimed at finding out and seeking to understand and learn something new. It was not an importunate question or an objection, for they are far above such a thing, may Allah’s peace be upon all of them. And it was said that Allah, may He be exalted, gave them permission to ask, so they asked.
Makki said in al-Hidayah (1/216-217): Many of the commentators narrated that the angels were aware that the jinn who dwelt on earth had caused a great deal of mischief and shed blood, so they asked by way of wanting to learn the reason and seeking new knowledge: {Will You place upon it one who causes corruption therein and sheds blood?} In other words, will they be like those who spread mischief?
Thus they asked for the purpose of seeking to learn, not to object, because they had no knowledge of how these successive generations would be, which Allah told them He was going to create. It was said that they said that by way of wondering, as the Arabs say: Will you show kindness to So-and-so, when he mistreats you?
And it was said that Allah, may He be exalted, gave them permission to ask about that.
And it was said that Allah, may He be exalted, mentioned that by way of informing them that He was going to create successive generations on earth, so they asked by way of seeking knowledge: What are those successive generations going to be like? So He said: He [Adam] will have progeny who will spread mischief on earth and shed blood, whereupon they said by way of astonishment and seeking confirmation, not by way of objecting: “Will You place upon it those who cause corruption therein and shed blood?”
And it was said that they said that by way of astonishment at what Allah told them about those successive generations causing mischief on earth and shedding blood. End quote.
Al-Wahidi narrated in al-Basit (2/324) the views of scholars in response to that, as he said:
Some of the commentators said that there is an implicit meaning that is stated briefly. What it means is: are You going to place in it those who will spread corruption in it [and shed blood? Or are You going to place in it those who will not spread mischief in it] or shed blood? This is like the verse in which Allah, may He be exalted, says: {Is one who is devoutly obedient during periods of the night …?} [az-Zumar 39:9], meaning: is he like one who is not devoutly obedient? And it is like the words of the poet Abu Dhu’ayb:
I went against my gut instinct, for I am obedient to her command, and I do not know whether pursuing her is wise.
What he meant is: is it wise or foolish?
Based on that, the angels were seeking to understand and perhaps be told something of which they were not aware; it was not their intention to disapprove or object. Then Allah said: {“Indeed, I know that which you do not know”} [al-Baqarah 2:29]. He did not inform them about the character of the sons of Adam and He did not explain to them whether He wanted to create someone who would spread mischief or would not spread mischief.
It was said that when Allah said {“Indeed, I will make upon the earth successive generations”}, the angels did not know what type of creatures those successive generations would be. They said: O our Lord, will You place on the earth successive generations who will spread mischief like the children of the jinn? Or will You make successive generations from among the angels? For we glorify and praise You. But Allah did not inform them about that, and he said: {“Indeed, I know that which you do not know”} – in other words: among them will be both those who are obedient and those who are disobedient.
Az-Zajjaaj said, narrating from someone else: what is meant here is that Allah informed the angels that He was going to place on the earth successive generations, and the successive generations were a group of the sons of Adam who would shed blood. Allah gave the angels permission to ask Him about that, and His informing them of that served to further confirm to them that He knows the unseen. It is as if they said: Are You going to create in it people who will shed blood and disobey You? Rather what they should do when they realise that You have created them is glorify and praise You as we do, and sanctify You as we do. They only said that when they were given permission to ask, because Allah, may He be exalted, has described them as doing what they are commanded. End quote.
Ibn Kathir (1/216) said: What the angels said was not by way of objecting to Allah, or by way of envy for the sons of Adam, as some commentators thought. Allah, may He be exalted, has described the angels as {They do not speak until He has spoken} [al-Anbiya’ 21:27]; in other words, they do not ask Him about anything for which they are not given permission.
When Allah told them that He was going to create a new creation on earth, Qatadah said: They already knew that they [the new creation] would spread mischief on earth, so they said: {“Will You place upon it…”}. That was a question by way of enquiring and finding out the wisdom behind that. They said: O our Lord, what is the wisdom behind creating these people, even though some of them will spread mischief on earth and shed blood? For if the purpose is that they should worship You, we already glorify and praise You and sanctify You. In other words, we pray to You and we will not do anything of that manner at all, so why did You not decree that we are enough?
Allah, may He be exalted, said, responding to this question of theirs: {“Indeed, I know that which you do not know”}. That is, I know that there is a greater purpose in creating such people, which outweighs the mischief that you refer to, which you do not know, for there will be Prophets and Messengers among them, and among them there will be those who are strong and true in faith, martyrs, righteous people, devoted worshippers, ascetics, close friends of Mine, devout people, those who are close to Me, scholars who act in accordance with their knowledge, those who fear Me, those who love Me, and those who will follow the Messengers (blessings and peace of Allah be upon them). End quote.
Secondly:
With regard to the verse in which Allah, may He be exalted, says: {He is not questioned about what He does, but they will be questioned} [al-Anbiya’ 21:23], it is similar to the verse {Indeed, Allah does what He wills} [al-Hajj 22:13].
What is meant is that Allah, may He be exalted, is the One Who controls His creation in whatever way He wills, for His is the power of creation and His is the command, and it is He Who is in control. Just as He creates them however He wills, blesses whomever He wills, dooms whoever He wills, grants good health to whomever He wills, decrees sickness for whomever He wills, supports whomever He wills, and forsakes whomever He wills, in like manner He rules over His slaves however He wills. Therefore He permits whatever He wills, forbids whatever He wills, allows whatever He wills, and proscribes whatever He wills, for when Allah decrees [a thing], none can reverse His decree.”(Tafsir Ibn Kathir  1/387).
It says in Tafsir al-Wasit – Majma‘ al-Buhuth (6/1102): This is an elaboration on the fact that He, may He be glorified, is one and unique in His divinity and majestic in His Lordship, and in the fact that He questions His slaves about what they do, but He is not to be questioned by them about what He does to them. The great scholar az-Zamakhshari said, commenting on this verse: As it is the case that usually subjects do not question kings about their actions or the way in which they run the affairs of their kingdoms, out of respect and awe, despite the fact that kings are susceptible to error, mistakes and all kinds of mischief, by the same token it is more appropriate that the King of Kings and Lord of Lords, their Creator and Provider, is not to be questioned about what He does, especially when it is known and well established that everything He does is rational and based on wisdom, so it is not possible for Him to make mistakes or do anything abhorrent. End quote.
As for people, they will be questioned, because they are His slaves and are obliged to obey Him and act in accordance with His laws which He prescribed for them on the lips of His Messengers, and because of what He has given them of sound reason, which enables them to distinguish truth from falsehood, good from evil, and benefit from harm.
Among those of His slaves whom He will question are those whom people associate with Him, such as the Messiah and the angels; so how can those whom they worshipped be deserving of that worship when they too will be questioned by the One God, may He be glorified and exalted? End quote.
Conclusion:
Allah, may He be exalted, may be asked for the purpose of learning with humility, or He may be asked for the purpose of seeking guidance and knowledge, but He is not to be questioned by way of objection or disapproval of anything that He does, may He be glorified.
The question of the angels was a question that was aimed at learning, for they were aware of the rights of their Lord, and they glorified and praised Him, for they are the ones who do not disobey Allah in what He commands them, and they do as they are commanded.
And Allah knows best.

Praise be to Allah.Firstly: the individual’s lifespan is how long he will remain in this world, and it is a type of provision (rizq) which, when it comes to an end, the individual will die. That is his lifespan.
Humans are like all other creatures that have lifespans and an appointed time of death, which cannot be brought forward or put back, because the appointed time of death is the end of his allotted period. His lifespan is how long he remains in this worldly life, and his appointed time of death is when that period comes to an end.
It is soundly narrated from the Prophet (blessings and peace of Allah be upon him) that he said: “Allah decided the decrees of creation fifty thousand years before He created the heavens and the earth. And His Throne was above the water.” Narrated by Muslim (2653).
And it was soundly narrated that the Prophet (blessings and peace of Allah be upon him) said: “There was Allah, and there was nothing before Him, and His Throne was above the water. He wrote everything in the Book and created the heavens and the earth. – According to one version: then He created the heavens and the earth. – And Allah, may He be exalted, says (interpretation of the meaning):
{So when their time has come, they will not remain behind an hour, nor will they precede [it]} [al-A‘raf 7:34].”
Narrated by al-Bukhari (3191).
Allah knows what will happen before it happens, for He has decreed that. So He knows that this one will die of a stomach disease, or pleurisy, or being crushed under a collapsed building, or drowning, or other causes of death, and that that one will be murdered either by poison, the sword, stones or other ways of killing.
See: Jami‘ al-Masa’il Vol. 7 (37).
The individual’s lifespan is included in the general meaning of provision (rizq), and whatever Allah has decreed of provision for a person will end when his lifespan ends. In the hadith that was narrated from ‘Abdullah it says: Umm Habibah, the wife of the Prophet (blessings and peace of Allah be upon him) said: O Allah, let me have the joy of the company of my husband the Messenger of Allah (blessings and peace of Allah be upon him), and my father Abu Sufyan, and my brother Mu ‘awiyah (all my life). The Prophet (blessings and peace of Allah be upon him) said: “You have asked Allah about lifespans that have already been determined, days that have already been counted and provisions that have already been allotted. Allah will never do anything before its due time or delay it beyond its due time. If you had asked Allah to grant you refuge from punishment in the Fire or punishment in the grave, that would have been better or preferable.” Narrated by Muslim (2663).
Secondly:
What is discussed above has a valid meaning and makes sense, and what is mentioned in the question does not contradict it.
Provision (rizq) includes what a person gets in this world that meets his essential and basic needs.
Provision refers to everything that serves to meet a person’s needs in this life such as food, livestock, animals, fruit-bearing trees, clothing, and whatever he may acquire thereof by means of silver and gold (currency). Allah, may He be exalted, says (interpretation of the meaning):
{And when [other] relatives and orphans and the needy are present at the [time of] division, then provide for them [something] out of the estate} [an-Nisa’ 4:8]
that is, from that which the deceased left behind.
And He says:
{Allah extends provision for whom He wills and restricts [it]. And they rejoice in the worldly life…} [ar-Ra‘d 13:26].
And He says, telling the story of Qarun:
{And We gave him of treasures …
… Oh, how Allah extends provision to whom He wills of His servants and restricts it!}
[al-Qasas 28:76-82] – what is meant here is the treasures of Qarun.
And Allah says:
{ And if Allah had extended [excessively] provision for His servants, they would have committed tyranny throughout the earth} [ash-Shura 42:27].
In Islamic terminology, according to the scholars of ahl as-sunnah, the meaning of rizq (provision) is the same as the linguistic meaning. The basic principle is that no specific religious meaning can be attributed to a word without evidence. So the word rizq (provision) applies to that which is acquired in both halal and haram ways, because whether it is acquired through halal or haram means is not relevant here. That is a matter to be discussed elsewhere, but we may note that Allah only accepts what is good and lawful. This varies from one stage of revelation to another, as in the case of alcohol and dealing in it before it was prohibited. The point is that they spent from whatever provision they had in their hands.
At-Tahrir wa’t-Tanwir (1/135-234). See also: al-Mu‘jam al-Ishtiqaqi (2/794-795).
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
The word provision applies to that which Allah, may He be exalted, has permitted to a person and given him possession of it, and it may refer to that which nourishes a person. End quote from Majmu‘ al-Fatawa (8/545).
Based on that, if a person dies before he has taken possession of something or before he has made use of it or benefitted from it, it is not part of the provision that was decreed for him. This is clear and understandable. That applies even if he did some work, then died before receiving payment for it; that payment was not part of the provision that was allocated to him in this world. And if he dies before he enjoys good health, then that good health was not part of the provision that was allocated to him in this world. The same applies to food that did not enter his stomach, or things that did not come into his possession or come under his control when he was in this world; these things were not allocated as provision for him.
In the hadith of ‘Abdullah ibn Mas‘ud (may Allah be pleased with him), it says that the Messenger of Allah (blessings and peace of Allah be upon him) said: “There is no deed that will bring a person closer to Paradise but I have enjoined it upon you, and there is no deed that will bring a person closer to Hell but I have forbidden it to you. No one should think that his provision is slow in coming, for Jibril (peace be upon him) inspired to me that none of you will ever depart this world until he has received his provision in full. So fear Allah, O people, and be moderate in seeking provision, and if one of you thinks that his provision is slow in coming, let him not seek it by disobeying Allah, for the bounty of Allah cannot be attained by disobeying Him.”
Narrated by al-Hakim in al-Mustadrak (2189) and others. Al- Albani said: It is sahih because of corroborating evidence.
Conclusion:
The words mentioned in the question are sound, and there is nothing wrong with them.
And Allah knows best.

Praise be to Allah.Firstly:
Allah is far above any injustice
Allah, may He be glorified, is far above any injustice . He is free of need and almighty, and has no need of His creation, as He, may He be glorified, says (interpretation of the meaning):
{O mankind, you are those in need of Allah, while Allah is the Free of need, the Praiseworthy.
If He wills, He can do away with you and bring forth a new creation
And that is for Allah not difficult} [Fatir 35:15-17]
{Indeed, Allah does not do injustice, [even] as much as an atom’s weight; while if there is a good deed, He multiplies it and gives from Himself a great reward} [an-Nisa’ 4:40].
In the famous hadith qudsi, it says: “O My slaves, I have forbidden injustice (zulm) to Myself and I have made it forbidden among you, so do not be unjust towards one another.” Narrated by Muslim (2577).
In relation to the greatest creations of Allah, such as the Throne, the Kursiy, the galaxies, the sun and moon, man is no more than a speck of dust or a grain of sand in a vast desert!
Allah is free of need and has no need whatsoever to be unjust and wrong this speck of dust whom He has blessed with life and granted him hearing and vision, and bestows upon him bounty from His stores.
How strange it is, then, that this created being, who is so insignificant, when he forgets his status and the Shaytan deceives him with an idea, would dispute with the Most Gracious about His actions and decree, or when it crosses his mind that Allah, the Most Great, the Most High, Who has bestowed everything upon him, could be unjust towards him.
First of all, you need to know that Allah is mighty, free of need, sovereign, bestower of blessings, most kind, bestower of bounty, most generous, most giving. Whatever good comes to a person, it is Allah Who bestowed it, beginning with the blessing of being brought into existence, and ending with admittance to Paradise and enjoying its delights.
{And whatever you have of favor – it is from Allah} [an-Nahl 16:53]
{And if you should count the favor of Allah , you could not enumerate them. Indeed, mankind is [generally] most unjust and ungrateful} [Ibrahim 14:34].
Secondly, you should understand what injustice (zulm) is.
Injustice is taking from you what you own, or punishing you for no sin, or causing your good deeds to be in vain, or taking them from you and giving them to someone else, or requiting you for your good deeds with Hell.
Allah is far above all of that.
No human can attribute any such thing to Allah.
Allah has reassured His slaves and has told them that they will not be wronged in the slightest.
{But he who does of righteous deeds while he is a believer – he will neither fear injustice nor deprivation} [Ta-Ha 20:112]
{And fear a Day when you will be returned to Allah . Then every soul will be compensated for what it earned, and they will not be treated unjustly} [al-Baqarah 2:281]
{And they will confide regret when they see the punishment; and they will be judged in justice, and they will not be wronged} [Yunus 10:54]
{And for all there are degrees [of reward and punishment] for what they have done, and [it is] so that He may fully compensate them for their deeds, and they will not be wronged} [al-Ahqaf 46:19].
Thirdly: you should understand the difference between justice and blessings.
Justice means that Allah does not treat you unjustly or wrong you. As for blessings, He grants them to whomever He wills.
Thus Allah, may He be glorified, does not wrong His slaves in the slightest, but He is the Possessor of abundant bounty which He bestows upon whomever He wills, and He knows best who is deserving of His bounty, as He says (interpretation of the meaning):
{But Allah selects for His mercy whom He wills, and Allah is the possessor of great bounty} [al-Baqarah 2:105]
{Say, “Indeed, [all] bounty is in the hand of Allah – He grants it to whom He wills. And Allah is all-Encompassing and Wise.”
He selects for His mercy whom He wills. And Allah is the possessor of great bounty} [Al ‘Imran 3:73-74]
{That is the bounty from Allah, and sufficient is Allah as Knower} [an-Nisa’ 4:70].
Allah, may He be glorified, sent His Messengers, sent down His Books, and explained His commands and prohibitions. Then whoever He willed believed and whoever He willed disbelieved, and whoever disbelieved, his ultimate fate will be the Fire, and this is His justice.
Allah, may He be glorified, bestows His bounty upon whomever He wills, so He opens his heart and helps him to be guided, and He makes him steadfast in adhering to the truth. This is His bounty and grace.
Allah, may He be glorified, enjoined His slaves to strive on earth and seek provision. Some of them work hard and strive, and they succeed and accumulate wealth and riches, and some of them are sluggish and lazy, and are content with poverty and weakness. This is justice.
Allah, may He be glorified, bestows His bounty on whomever He wills, so He blesses him, makes means available to him, and enables his trade to be profitable or his work to bear fruit. This is His bounty.
Fourthly: you should understand that Allah is the Lord, the All-Knowing, the Most Wise, who is not to be asked about what He does.
So it cannot be said to the Lord: Why did You give to So-and-so and not to So-and-so?
It cannot be said to the Lord: Why did you create this one beautiful and that one ugly?
If the Lord could be questioned, there would be no difference between the Lord and His slave!
But reflect on the wisdom of Allah, for He may grant beauty and wealth to someone, but that person then transgresses, so his ultimate fate will be Hell.
He may grant beauty and wealth to someone who does not give thanks to Him, so that is a cause of suffering and doom for him.
Or He may take away beauty and grant guidance, and instil contentment in that person’s heart, thus he becomes one of the happiest of people.
Or He may grant one person beauty, guidance and happiness, and this is His bounty that he bestows upon whomever He wills.
{And if Allah had extended [excessively] provision for His servants, they would have committed tyranny throughout the earth. But He sends [it] down in an amount which He wills. Indeed He is, of His servants, Acquainted and Seeing} [ash-Shura 42:27].
Fifthly: you should understand that the fact that Allah gives to certain people is not because of the high status, virtue or righteousness of the one to whom He gives.
And the fact that He withholds from some people is not because they are insignificant before Him, or because they are evil or corrupt people. Rather it is based on great wisdom which is known to the Most Kind, the All-Aware, and people cannot grasp its essence and secrets.
Allah, may He be exalted, says (interpretation of the meaning):
{And as for man, when his Lord tries him and [thus] is generous to him and favors him, he says, “My Lord has honored me.”
But when He tries him and restricts his provision, he says, “My Lord has humiliated me.”
No!} [al-Fajr 89:15-17].
“No!” means the matter is not as you say or as you think, that being blessed with wealth or provision is an honour and that being deprived of that is humiliation. Rather it is because of the great wisdom of the Most Wise, the All-Aware, Who tests thereby whomever He wills of His slaves.
Shaykh as-Sa‘di (may Allah have mercy on him) said:
Here Allah tells us of the nature of man as he really is; he is ignorant and a wrongdoer, who does not think of the consequences. He thinks that the situation he finds himself in will last and never change, and he thinks that the generosity of Allah in this world and the blessings that He bestows upon him indicate that he is dear to Allah and close to Him.
{But when He tries him and restricts his provision } and reduces it to what is just enough, with no surplus, he thinks that Allah is humiliating him thereby. But Allah refutes this notion by saying:
{ No!} that is, not everyone on whom I bestow abundance in this world is dear to Me, and not everyone whose provision I restrict is insignificant or worthless before Me.
Rather wealth and poverty, restriction and abundance, are a trial with which Allah tests His slaves to see who will give thanks and be patient, so that He may reward him generously for that, and who will not respond in that manner, and will therefore suffer a terrifying punishment.
Moreover, if a person focuses only on what he himself wants, this is indicative of low aspirations. Therefore Allah criticises them for not paying attention to the situation of needy people… End quote from Tafsir as-Sa‘di (924).
For more information, please see the answer to question no. 178673 .
So ignore these intrusive thoughts, and learn how to love Allah and how to turn to Him, give thanks for His blessings, reflect on His gifts, expect His grace, hope for His Paradise and long to see Him.
Give up this ingratitude, rebellious attitude and denial of his blessings, and think instead about the thousands of blessings that He has bestowed upon you, the greatest of which is that He has made you His female slave who prostrates to Him, and you raise your hands to Him [in supplication]. How many people are deprived of this blessing, for they turn to objects of worship other than Him and seek to draw close to deities other than Him.
You have been honoured, blessed and favoured over millions of other people, so say: Al-hamdu Lillah (praise be to Allah).
In this world, no matter how hard your life is, if you believe in Allah and He admits you to Paradise, you will not remember ever having gone through hardship, so praise Allah.
No matter how much you are tried and tested in this world in terms of your health, wealth, or looks, if you bear it with patience, Allah will compensate you for that with that which has never crossed your mind, because He is the Lord, the Most Generous, the Most Merciful. There is no act of worship that His slave does and nothing that he gives up for His sake, or does for His sake, but He will compensate him for that with a vastly multiplied reward.
So be steadfast in your faith, turn to your Creator, and keep your eye on the prize of eternal bliss which Allah has promised to His slaves in the hereafter, for the hereafter is true life, and the life of this world is but a temporary convenience.
Al-Bukhari (6571) and Muslim (186) narrated that ‘Abdullah ibn Mas‘ud said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Indeed I know the last of the people of Hell to be brought forth from it, and the last of the people of Paradise to be admitted to it. It will be a man who will emerge crawling from Hell, and Allah, may He be blessed and exalted, will say to him: ‘Go and enter Paradise.’ He will come to it and it will appear to him to be full. He will go back and say, ‘O Lord, I found it full.’  Allah, may He be blessed and exalted, will say to him: ‘Go and enter Paradise.’ He will go to it and it will appear to him to be full. He will go back and say, ‘O Lord, I found it full.’ Allah, may He be blessed and exalted, will say to him: ‘Go and enter Paradise, and you will have the equivalent of the whole world and ten times as much – or you will have ten times as much as the whole world –.’ He will say, ‘Are You mocking me – or laughing at me – when You are the Sovereign?’” He said: And I saw the Messenger of Allah (blessings and peace of Allah be upon him) smile so broadly that his eyeteeth appeared. And it was said: He will be the lowest of the people of Paradise in status.
And Muslim (2807) narrated that Anas ibn Maalik said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The most affluent of the people in this world, of those who will go to Hell, will be brought on the Day of Resurrection and dipped once in the Fire. Then it will be said: ‘O son of Adam, did you ever see anything good? Did you ever have any pleasure?’ He will say: ‘No, by Allah, O Lord.’
Then the most destitute of the people in this world, of those who will enter Paradise, will be brought and dipped once in Paradise, and it will be said to him: ‘O son of Adam, did you ever see anything bad? Did you ever experience any hardship?’ ‘He will say: No, by Allah, O Lord. I never saw anything bad and I never experienced any hardship.’”
We ask Allah to grant you reassurance, guide you, make your faith steadfast, and make you among the righteous women who are devout and give thanks.
Secondly:
Is it permissible to pray against an aggressor?
You should not pray against anyone, especially minors who have not yet reached the age of puberty. It is better to show them kindness and try to win them over, and to set a good example for them. Then if they cause you annoyance, be patient, as was the advice of Luqman:
{O my son, establish prayer, enjoin what is right, forbid what is wrong, and be patient over what befalls you. Indeed, [all] that is of the matters [requiring] determination} [Luqman 31:17].
Control your tongue and only speak good words. When you offer supplication, pray for them to be guided to righteousness, such as saying: May Allah guide you, may Allah rectify your condition.
As for praying against an aggressor, a person may overstep the mark and go beyond what is within his rights to say, in which case he himself will become an aggressor and wrongdoer.
His supplication may be answered, and something bad may happen to the one against whom he prayed, thus causing him pain and sorrow.
But if you must do that, then say: O Allah, suffice me against their evil; O Allah, avert their harm from me… and the like.
And Allah knows best.

Praise be to Allah.No deeds are accepted without sound `Aqidah
It is known on the basis of Shar`i evidence from the Quran and Sunnah that deeds and actions can only be valid and accepted by Allah if they stem from sound belief . If the belief is not correct, then the actions and words that stem from it are invalid, as Allah, may He be exalted, says (interpretation of the meaning):
{And whoever denies the faith – his work has become worthless, and he, in the Hereafter, will be among the losers.} [Al-Ma`idah 5:5]
{And it was already revealed to you and to those before you that if you should associate [anything] with Allah, your deeds would surely become worthless.}[Az-Zumar 39:65] And there are many similar verses.
What is sound `Aqidah?
The Book of Allah and the Sunnah of His Messenger (blessings and peace of Allah be upon him) clearly indicate that sound belief may be summed up as: believing in Allah, His angels, His Books, His messengers, the Last Day, and the divine decree, both good and bad. These six matters form the basis of sound belief with which the Book of Allah was sent down and with which Allah sent His Messenger Muhammad (blessings and peace of Allah be upon him).
Reference to sound `Aqidah in the Quran
There is a great deal of evidence for these six fundamentals in the Quran and Sunnah, such as the verses in which Allah, may He be glorified, says (interpretation of the meaning):

{Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah , the Last Day, the angels, the Book, and the prophets ….} [Al-Baqarah 2:177]
{The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allah and His angels and His books and His messengers, [saying], “We make no distinction between any of His messengers”.} [Al-Baqarah 2:285]
{O you who have believed, believe in Allah and His Messenger and the Book that He sent down upon His Messenger and the Scripture which He sent down before. And whoever disbelieves in Allah, His angels, His books, His messengers, and the Last Day has certainly gone far astray.} [An-Nisa` 4:136]

Reference to sound `Aqidah in the Sunnah
There are also many authentic hadiths which point to these fundamentals, such as the famous sahih hadith which was narrated by Muslim in his Sahih from Amir al-Mu`minin `Umar ibn al-Khattab (may Allah be pleased with him), according to which Jibril (peace be upon him) asked the Prophet (blessings and peace of Allah be upon him) about faith , and he said to him: “Faith is to believe in Allah, His angels, His Books, His messengers, and the Last Day, and to believe in the divine decree, both good and bad…” This hadith was also narrated by Al-Bukhari and Muslim from Abu Hurayrah.
From these six fundamentals stem everything that the Muslim must believe in with regard to Allah, may He be glorified, and with regard to the Resurrection, and other matters of the unseen.
Fundamentals of Sound `Aqidah
Belief in Allah
Belief in Allah, may He be glorified, includes believing that He is the [only] true God Who is deserving of worship, to the exclusion of all others, because He is the Creator of people, the One Who cares for them, the One Who provides for them, the One Who has knowledge of all that they do, both in secret and openly, the One Who is able to reward those who obey Him and punish those who disobey Him. It is for this purpose of worshipping Him that Allah created the two races [of humankind and the jinn] and commanded them [to worship Him Alone].
The true meaning of this worship is to single out Allah, may He be glorified, Alone for all acts of worship that people do, such as calling upon Him in supplication, fear, hope, prayer, fasting, offering sacrifices, making vows and other types of worship, which are to be done for Him Alone, with humility, seeking His pleasure and fearing His wrath, with perfect love for Him, humbling themselves before His might.
Another part of believing in Allah is believing in everything that He has enjoined upon His slaves and made obligatory for them, such as the five pillars of Islam – which are: testifying that there is no god worthy of worship except Allah, and that Muhammad is the Messenger of Allah; establishing prayer; giving zakah; fasting Ramadan; and going on pilgrimage to the Sacred House of Allah (Hajj), for the one who is able to do that – and other obligatory deeds which are mentioned in Islamic teachings.
The greatest and most important of these pillars is testifying that there is no god worthy of worship except Allah and that Muhammad is the Messenger of Allah. Testifying that there is no god worthy of worship except Allah dictates that one should devote worship sincerely to Allah Alone, and refrain from worshipping anyone or anything besides Him. This is the meaning of La ilaha illa Allah (there is no god worthy of worship except Allah), for what it means is that there is none that is deserving of worship except Allah, so everything that is worshipped besides Allah, whether a human, an angel, a jinni or anything else, is worshipped on the basis of falsehood, and the only one Who is worshipped on the basis of truth is Allah Alone, as He, may He be glorified, says (interpretation of the meaning):
{That is because Allah is the Truth, and that which they call upon other than Him is falsehood.} [Al-Hajj 22:62]
Another part of believing in Allah is believing in His beautiful names and sublime attributes, as narrated in His Book and in sound reports from His Messenger (peace and blessings be upon him), without distorting or denying the meaning, without discussing how they are, and without likening Him to His creation. Rather they must be taken as they are, without discussing how, whilst believing in what is indicated by the sublime attributes that are ascribed to Allah, may He be glorified and exalted. We must affirm these attributes in the manner that is befitting to Him, without likening Him to His creation in any of His attributes, as Allah, may He be glorified, says (interpretation of the meaning):
{There is nothing like unto Him, and He is the Hearing, the Seeing.} [Ash-Shura 42:11]
Belief in the Angels
Belief in the angels includes believing in them in general terms and in specific terms. So the Muslim believes that Allah has angels whom He created to obey Him, and He has described them as honoured slaves who do not speak until He has spoken and they carry out His commands:
{He knows what is [presently] before them and what will be after them, and they cannot intercede except on behalf of one whom He approves. And they are filled with reverent awe of Him.} [Al-Anbiya` 21:28]
Angels in Islam are of many kinds. Some of them are appointed to be the bearers of the Throne; some of them are the keepers of Paradise and Hell; some of them are appointed to keep a record of people’s deeds.
And we believe in specific terms in those whom Allah and His Messenger (peace and blessings be upon him) have mentioned by name, such as Jibril, Mika`il, Malik the keeper of Hell, and Israfil who is appointed to blow the Trumpet [on the Day of Resurrection]; he is mentioned in sound hadiths. It is proven in As-Sahih from `Aishah (may Allah be pleased with her) that the Prophet (blessings and peace of Allah be upon him) said: “The angels were created from light, the jinn were created from smokeless fire, and Adam was created from what has been described to you.” (Narrated by Muslim in his Sahih)
Belief in the Books of Allah
It is obligatory to believe in general terms that Allah, may He be glorified, sent down Books to His prophets and messengers to explain the truth and call people to it, as Allah, may He be exalted, says (interpretation of the meaning):
{We have already sent Our messengers with clear evidences and sent down with them the Scripture and the balance that the people may maintain [their affairs] in justice.} [Al-Hadid 57:25]
We believe in specific terms in those which Allah has mentioned by name, such as the Tawrah (Torah), the Injil (Gospel), the Zabur (Psalms) and the Quran.
The Noble Quran is the best of them and the last of them, and it supersedes them and confirms them. It is the one which all people are obliged to follow and refer to for judgement, along with what is soundly narrated from the Messenger of Allah (blessings and peace of Allah be upon him) of the Sunnah, because Allah, may He be glorified, sent His Messenger Muhammad (blessings and peace of Allah be upon him) as a messenger to both races [humankind and the jinn], and He sent down to him this Quran so that he might judge between them according to it. He has made it a healing for what is in their hearts, and an explanation for all things, guidance and mercy for the believers, as Allah, may He be exalted, says (interpretation of the meaning):
{And this [Quran] is a Book We have revealed [which is] blessed, so follow it and fear Allah that you may receive mercy.} [Al-An`am 6:155]
Belief in the Messengers of Allah
It is obligatory to believe in the messengers in general terms and in specific terms. Hence we believe that Allah, may He be exalted, sent to His slaves messengers from among them, as bringers of glad tidings and warners, and as callers to the truth. Whoever responds to their call will attain bliss, and whoever goes against them will incur loss and regret. The last and best of the messengers is our Prophet Muhammad ibn `Abdillah (blessings and peace of Allah be upon him), as Allah, may He be glorified, says (interpretation of the meaning):
{And We certainly sent into every nation a messenger, [saying], “Worship Allah and shun false gods”.} [An-Nahl 16:36]
With regard to those whom Allah has mentioned by name, or their names are soundly narrated from the Messenger of Allah (peace and blessings be upon him), we believe in them in specific terms, such as Nuh, Hud, Salih, Ibrahim and others – blessings and peace of Allah be upon them and upon our Prophet.
Belief in the Last Day 
Belief in the Last Day includes believing in everything that Allah and His Messenger (blessings and peace of Allah be upon him) have told us about what will happen after death, such as the trial and punishment or bliss in the grave, and what will happen on the Day of Resurrection of terrors, hardships, the Sirat, the balance, the reckoning, requital, and the distribution of the records among the people, when some will receive their record in their right hands and others will receive their records in their left hands or behind their backs. That also includes believing in the cistern of our Prophet Muhammad (blessings and peace of Allah be upon him) to which people will come, and believing in Paradise and Hell, and believing that the believers will see their Lord, may He be glorified, and He will speak to them, and other things that are mentioned in the Quran and soundly narrated in the authentic Sunnah from the Messenger of Allah (blessings and peace of Allah be upon him). We must believe in all of that and affirm it in the manner in which Allah and His Messenger (blessings and peace of Allah be upon him) have explained it.
Belief in the divine decree 
Belief in the divine decree includes believing in four things: Allah`s knowledge, His writing all things in Al-Lawh Al-Mahfuz, creation and the divine will . 
Important aspects of belief in Allah

Believing in Allah also includes believing that faith consists of words and deeds, and it increases by doing righteous deeds and decreases by committing sins; and that it is not permissible to deem any Muslim to be a disbeliever for committing any sin that is less than shirk or disbelief, such as zina, theft, consuming riba, consuming intoxicants, defiantly disobeying parents, and other major sins, so long as he does not regard those things as permissible, because Allah says:

{Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills.} [An-Nisa` 4:48]
And it is proven in the Mutawatir Hadiths narrated from the Messenger of Allah (blessings and peace of Allah be upon him) that Allah will bring forth from the Fire anyone who has in his heart faith the size of a mustard seed.

Part of believing in Allah is loving for the sake of Allah, hating for the sake of Allah, taking some people as allies for the sake of Allah, and taking others as enemies for the sake of Allah. So the believer loves the believers and regards them as allies, and he hates the disbelievers and regards them as enemies.

Foremost among the believers of this ummah are the Companions of the Messenger of Allah (blessings and peace of Allah be upon him). Ahl as-Sunnah wal Jama`ah love them and regard them as allies, and they believe that they are the best of people after the prophets, because the Prophet (blessings and peace of Allah be upon him) said: “The best of people are my generation, then those who come after them, then those who come after them.” Sahih – agreed upon.
They believe that the best of them are: Abu Bakr as-Siddiq, then `Umar al-Faruq, then `Uthman Dhu`n-Nurayn, then `Ali al-Murtada (may Allah be pleased with them all). After them come the rest of the ten who were given the glad tidings of Paradise, then the rest of the Companions (may Allah be pleased with them all). 
They refrain from discussing the disputes that arose among the Companions, and they believe that in that case each of them was striving to reach the right conclusion and make the right decision; whoever got it right will have two rewards and whoever got it wrong will have one reward. 
They love the family members of the Messenger of Allah (blessings and peace of Allah be upon him) who believed in him, and they regard them as allies. They regard as allies the wives of the Messenger of Allah (blessings and peace of Allah be upon them), the Mothers of the Believers, and they pray that Allah be pleased with all of them.
They reject the way of the Rafidis who hate and revile the Companions of the Messenger of Allah (blessings and peace of Allah be upon him), and exaggerate about the members of the Prophet`s family (Ahl al-Bayt), raising them to a status higher than that which Allah, may He be glorified and exalted, bestowed upon them. They also reject the way of the Nasibis who revile Ahl al-Bayt in words or deeds.
Everything that we have mentioned above is the sound `Aqidah (belief or creed) with which Allah sent His Messenger Muhammad (blessings and peace of Allah be upon him). It is the creed of the saved group, Ahl as-Sunnah wal Jama`ah , concerning which the Prophet (blessings and peace of Allah be upon him) said: “A group of my ummah will continue to adhere to the path of truth and they will continue to prevail, and they will not be harmed by those who forsake them, until the decree of Allah comes to pass.” And he (blessings and peace of Allah be upon him) said: “The Jews split into seventy-one groups, and the Christians split into seventy-two groups. This ummah will split into seventy-three groups, all of whom will be in the Fire except one.” The Companions said: Who are they, O Messenger of Allah? He said: “Those who follow that which I and my Companions follow.” This is the `aqidah and sound creed to which we must adhere and remain steadfast therein, and we must beware of anything that goes against it.
False beliefs from an Islamic perspective

As for those who deviate from this `aqidah and follow the opposite, they are of many kinds. Among them are those who worship idols , images, angels, the awliya’ (“saints”; close friends of Allah), the jinn, trees, rocks and so on. 

Those people have not responded to the call of the messengers; rather they have gone against them and stubbornly rejected them, as Quraysh and other Arabs did with our Prophet Muhammad (blessings and peace of Allah be upon him); they used to ask their objects of worship to meet their needs, heal the sick and grant them victory over their enemies, and they used to offer sacrifices to them and make vows to them. When the Messenger of Allah (blessings and peace of Allah be upon him) rebuked them for that, and instructed them to devote worship sincerely to Allah Alone, they found that odd and rejected it, and they said:
{“Has he made the gods [only] one God? Indeed, this is a curious thing.”} [Sad 38:5]
Then circumstances changed, and ignorance prevailed over most people until the majority have gone back to the religion of the Jahiliyyah, exaggerating about the prophets and the awliya’, calling upon them, seeking their help and other kinds of shirk (associating others with Allah). They do not understand the true meaning of La ilaha illa Allah (there is no god worthy of worship except Allah) as even the disbelievers among the Arabs understood it. This shirk continued to spread among the people until the present day, because of the prevalence of ignorance, and because we are so far from the era of prophethood.

One of the kinds of creeds based on disbelief that are opposed to sound `aqidah and opposed to the message of the messengers (blessings and peace of Allah be upon them) is what the atheists believe in nowadays, namely the followers of Marx, Lenin and others who promote atheism and disbelief, regardless of whether they call that socialism or communism or Baathism or any other names. One of the basic principles of these atheists is that there is no God and life is purely materialistic. Other basic principles of theirs include denial of the Resurrection, denial of Paradise and Hell, and disbelief in all religions. Anyone who examines and studies their books will realise that for sure. Undoubtedly this creed is opposed to all the divinely-revealed religions and will lead its followers to the worst consequences in this world and the Hereafter.
Another kind of creed that is opposed to the truth is what some esoterics (batinis) and some Sufis believe in, that some of those whom they call awliya’ (“saints” or “holy men”) share control with Allah, directing the affairs of the universe. They call them by titles such as aqtab, awtad, aghwath and other names that they have fabricated for their gods. This is one of the most reprehensible types of associating others with Allah in His Lordship, and it is worse than the shirk of the Arabian Jahiliyyah, because the disbelieving Arabs did not associate others with Allah in His Lordship; rather they associated others with Him in their worship, and they did that at times of ease, but at times of hardship, they devoted their worship sincerely to Allah Alone, as Allah, may He be glorified, says (interpretation of the meaning):

{And when they board a ship, they supplicate Allah, sincere to Him in religion. But when He delivers them to the land, at once they associate others with Him.} [Al-`Ankabut 29:65]
With regard to divine Lordship, they acknowledged that it belongs to Allah Alone, as He, may He be glorified, says (interpretation of the meaning):
{And if you asked them who created them, they would surely say, “Allah”.} [Az-Zukhruf 43:87]
{Say, “Who provides for you from the heaven and the earth? Or who controls hearing and sight and who brings the living out of the dead and brings the dead out of the living and who arranges [every] matter?” They will say, “Allah,” so say, “Then will you not fear Him?”} [Yunus 10:31] And there are many similar verses.

Among the creeds that are opposed to sound Islamic `aqidah regarding the divine names and attributes are the beliefs of the innovators such as the Jahmis, Mu`tazilah and others who followed their way in denying the attributes of Allah, may He be glorified and exalted, and denying His attributes of perfection, and they ascribed to Him, may He be glorified and exalted, attributes of non-existent beings, inanimate beings and impossible beings – exalted be Allah far above what they say.
That also includes those who deny some of the divine attributes and affirm others, such as the Ash`aris , who should have applied the same argument as they applied to the attributes that they affirmed to the attributes that they denied and interpreted in a manner other than what was indicated by the apparent meaning. Thus they went against both the textual evidence and the rational evidence, and contradicted themselves.

Source: 
Summarised from the essay Al-`Aqidah As-Sahihah wa ma Yudadduha by Shaykh `Abd Al-`Aziz ibn Baz (may Allah have mercy on him).
And Allah knows best.

Praise be to Allah.Is Shari`ah comprehensive?
The Islamic system of law (Shari`ah ) that Allah, may He be Exalted, revealed to His slaves covers all that people need with regard to their creed, their acts of worship, and their interactions with one another, because it is the final religion and system of law, with which the final Prophet (blessings and peace of Allah be upon him) was sent to all people. So there is no prophet after him and no law after his law. Even ‘Isa (peace be upon him), when he comes down at the end of time, will judge in accordance with it.
The one who reflects on the Quran and studies the Sunnah, and examines the books of jurisprudence and novel issues will realise that with certainty.
The rulings are either specifically mentioned in the religious text of the Quran and Sunnah – this is called the fundamental rulings (Usul Al-Ahkam), and most of what people need can be found in these rulings. Or the rulings are not specifically mentioned in the religious texts, but the jurist can find out the ruling concerning a matter by examining other Shar`i evidence, such as the reports reported from the Companions, or analogy (Qiyas) with the rulings mentioned in the text, or Istis-hab (assumption of the continuation of a fact in the absence of proof to the contrary) or Masalih Mursalah (the public interest) or barring means that lead to evil.
Hence Allah, may He be Exalted, says (interpretation of the meaning):
{[Say], “Then is it other than Allah I should seek as judge while it is He who has revealed to you the Book explained in detail?” And those to whom We [previously] gave the Scripture know that it is sent down from your Lord in truth, so never be among the doubters.} [Al-An‘am 6:114]
{And We have sent down to you the Book as clarification for all things.} [An-Nahl 16:89]
In the Hadith it says: “There is no deed that brings a person closer to paradise but I have enjoined it upon you, and there is no deed that brings a person closer to hell but I have forbidden it to you. No one of you should think that his provision is slow in coming, for Jibril inspired to me that one of you will never depart this world until he has received his provision in full. So fear Allah, O people, and be moderate in seeking provision. If any of you think that his provision is slow in coming, let him not seek it by disobeying Allah, for Allah’s bounty cannot be attained by disobeying Him.” (Narrated by Ibn Abu Shaybah in Al-Musannaf, 34332 and by Al-Hakim in Al-Mustadrak, 2/5; classed as authentic by Al-Albani in Sahih At-Targhib wa’t-Tarhib, 1700)
Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) said: 
“Islamic rulings may be divided into two categories:

[The first category] is that which the Lawgiver [Allah] mentioned in specific terms in the religious texts, such as the verses,

{Prohibited to you are dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah ….} [Al-Ma’idah 5:3]
{And lawful to you are [all others] beyond these.} [An-Nisa’ 4:24] – this refers to women who are permissible to marry.
And there are many examples of that.

The second category is that which is not mentioned in specific terms in the texts; rather it is mentioned in general guidelines in Islamic teachings and general Shar`i evidence. That is because the Islamic system of law is comprehensive and covers everything, but it is not possible to mention every issue specifically in the texts, for that would require many volumes that no vehicles could carry.

But there are general, basic guidelines with which Allah blesses whomever He wills of His slaves, so that they will be able to find answers to other minor issues by means of the general guidelines and rulings, such as, “There should be neither harming nor reciprocating harm,” for example. Even though there are some reservations about the soundness of the Hadith, the basic principles of Islam testify to the soundness of its meaning. This general principle could cover thousands of issues in which there is harm, and thousands of issues in which there is reciprocal harm, without having to mention each issue by name.
For example, at the time of the caliph ‘Umar ibn Al-Khattab (may Allah be pleased with him), there was a dispute between two men. One of them owned two pieces of land, between which there was a piece of land belonging to another man. The owner of the two pieces of land wanted to let water flow through the other man’s piece of land to reach his second piece of land. But the owner of that land refused and said: You cannot let the water flow through my land. The matter was referred to the caliph ‘Umar ibn Al-Khattab (may Allah be pleased with him), and he ruled that the water should be allowed to flow through that man’s land whether he liked it or not. He said: I shall surely let it flow, even if it flows across your stomach – or across your back – because this neighbour who refused to let the water flow through his land only wanted to harm him thereby, otherwise there is something that serves his interests, meaning that he would be able to benefit by planting trees or crops due to this water flowing through his land, which is something that serves the interests of both parties.” (Liqa’ Al-Bab Al-Maftuh  18/122)
It may be understood from the verses which we have quoted that the Quran – on its own – contains detailed explanations for everything that people need. The scholars answered this in two ways:

The Quran indicates that the Sunnah, scholarly consensus (Ijma‘), and analogy (Qiyas) constitute sound proof. Therefore it may be stated correctly that whatever is established on the basis of these proofs is referred to in the Quran.
The Quran itself includes an explanation of that issue in one way or another, even if that is by virtue of the fact that things are to be deemed permissible in some cases.

Even though, in this discussion, we are not trying to prove that all rulings are mentioned in the Quran – rather our aim is to prove that Shari`ah , with its sources that are recognised as such, can produce rulings on all issues – it is worth mentioning what was confirmed by Ar-Razi (may Allah have mercy on him) concerning the second argument, after he noted that the first argument is the view of the majority of jurists.
Ar-Razi (may Allah have mercy on him) said: 
“With regard to his view that this Book does not contain all the rulings having to do with fundamental and minor issues, we say: As for the fundamental issues, they are all to be found in the Quran, because these fundamentals are mentioned in it in the most eloquent manner.
As for the various views of the Madhhabs and the details of those different views, there is no need for it.
As for the detailed discussion of the minor issues, we say: The scholars have two views regarding that.
1- The first view: they say that the Quran indicates that Ijma‘ (scholarly consensus), Ahad reports and Qiyas (analogy) are to be regarded as proof in Shari`ah , so whatever is proven on the basis of these three proofs is, in reality, proven by the Quran.
Al-Wahidi (may Allah have mercy on him) gave three examples of that:

The first example: It was narrated that Ibn Mas‘ud (may Allah be pleased with him) used to say: Why should I not curse those whom Allah cursed in His Book, meaning the woman who does tattoos and the one who asks for tattoos to be done, and the woman who does hair extensions and the woman who asks for hair extensions to be done. And it was narrated that a woman read the entire Quran, then she came to him and said: O Ibn Umm ‘Abd, yesterday I read the Quran from cover to cover, and I did not find in it any cursing of the woman who does tattoos and the woman who asks for tattoos to be done. He (may Allah be pleased with him) said: If you had read it, you would have found it. Allah, may He be Exalted, says (interpretation of the meaning):

{And whatever the Messenger has given you – take.} [An-Nashr 59:7]
And one of the things that the Messenger of Allah brought to us is that he said: “May Allah curse the woman who does tattoos and the woman who asks for tattoos to be done.”
I say: It is possible to find the ruling on this issue in the Book of Allah in a verse that is clearer than that, because Allah, may He be Exalted, says in Surat An-Nisa’:
{and they [actually] call upon none but a rebellious Satan, Whom Allah has cursed.} [An-Nisa’ 4:117-118]
Thus Allah cursed him, then He listed some of his abhorrent deeds, among which He mentioned his saying:
{“and I will command them so they will change the creation of Allah”.} [An-Nisa’ 4:119]
The apparent meaning of this verse indicates that changing the creation of Allah will lead to being cursed.

The second example: it was narrated that Ash-Shafi‘i (may Allah have mercy on him) was sitting in Al-Masjid Al-Haram, and he said: You will not ask me about anything but I will give you an answer to it from the Book of Allah, may He be Exalted. So a man said: What do you say about a pilgrim in Ihram who kills a wasp?

He said: He does not have to do anything [as expiation] The man said: Where is that in the Book of Allah? He said: Allah, may He be Exalted, says (interpretation of the meaning):
{And whatever the Messenger has given you – take.} [Al-Nashr 59:7]
Then he mentioned a report, with an Isnad [chain of narration] going back to the Prophet (blessings and peace of Allah be upon him), that he said: “You must adhere to my Sunnah and the way of the Rightly-Guided Caliphs who come after me.” Then he mentioned, with a chain of narration going back to ‘Umar (may Allah be pleased with him) that he said: The pilgrim in Ihram may kill a wasp.
Al-Wahidi (may Allah have mercy on him) said: Thus he gave an answer quoting from the Book of Allah and deriving this ruling by going through three levels of narration.
I say: There is another way of proving it that is clearer, which is that in principle, the wealth of Muslims is protected. Allah, may He be Exalted, says (interpretation of the meaning):
{It will have [the consequence of] what [good] it has gained, and it will bear [the consequence of] what [evil] it has earned.} [Al-Baqarah 2:286]
{and [He will] not ask you for your properties} [Muhammad 47:36]
{do not consume one another’s wealth unjustly but only [in lawful] business by mutual consent.} [An-Nisa’ 4:29]
Thus Allah forbids consuming people’s wealth except through trade. So when there is no trade, that means that it remains prohibited [to consume people’s wealth]. These general rulings dictate that there should be no penalty on the pilgrim who kills a wasp at all, and that is because adhering to the general meaning of these principles dictates that this should be the ruling.

The third example: Al-Wahidi (may Allah have mercy on him) said: It was narrated in the Hadith about the hired labourer who committed Zina that his father said to the Prophet (blessings and peace of Allah be upon him): Judge between us in accordance with the Book of Allah.

So he (blessings and peace of Allah be upon him) said: “By the One in Whose hand is my soul, I shall surely judge between you in accordance with the Book of Allah.” Then he ruled that the hired worker should be flogged and banished, and that the woman should be stoned if she admitted guilt.
Al-Wahidi (may Allah have mercy on him) said: Flogging and banishment are not mentioned in the text of the Quran. This indicates that whatever ruling was given by the Prophet (blessings and peace of Allah be upon him) is essentially the same as what is in the Book of Allah.
I say: This example is correct, because Allah, may He be Exalted, says (interpretation of the meaning):
{And We revealed to you the message that you may make clear to the people what was sent down to them.} [An-Nahl 16:44]
Everything that the Messenger (blessings and peace of Allah be upon him) explained and made clear is included in the meaning of this verse.
From these examples, it is proven that as the Quran indicates that ijma‘ (scholarly consensus) constitutes proof, and that the Ahad report constitutes proof, and that Qiyas (analogy) constitutes proof, every ruling that is established in one of these three ways is in fact proven by the Quran. It is in this way that we may understand the words of Allah:
{We have neglected nothing in the Book.} [Al-An‘am 6:38]
This is the way to understand this verse, and this way of understanding it is supported by the majority of jurists…
2- The second view with regard to the meaning of this verse is that of those who say that the Quran alone is sufficient and all rulings may be found in it.
The way to explain this is by noting that in principle everyone is free of obligations, and for any obligation there should be separate proof. Mentioning in specific texts the categories in which there is no obligation is impossible, because the categories in which there is no obligation are unlimited, and mentioning in specific texts that which is unlimited is not possible. Rather mentioning in specific texts is only possible in the case of that which is finite.
For example, there are a thousand obligations that Allah has enjoined on people; He mentioned them in the Quran, and He instructed Muhammad (blessings and peace of Allah be upon him) to convey that thousand to people. Then after that, He said:
{We have neglected nothing in the Book.} [Al-An‘am 6:38]
Thus what it means is that there is no other obligation that Allah has enjoined upon us after that thousand. Then He confirmed that in the verses:
{This day I have perfected for you your religion.} [Al-Ma’idah 5:3]
{nor [is there] anything fresh or dry, but [it] is written in a Clear Record.} [Al-An‘am 6:59]
This is the explanation of the view of these people. Further discussion of this matter is to be found in the books of Usul Al-fiqh (the fundamentals of jurisprudence). And Allah knows best.” (Tafsir Ar-Razi  12/527).
Note:
The correct view regarding the verse in which Allah, may He be Exalted, says: {We have neglected nothing in the Book.} [Al-An‘am 6:38] is that what is meant by the Book here is Al-Lawh Al-Mahfuz, in which Allah, may He be Exalted, wrote the decrees of His creation. This is what is narrated from ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) in his commentary on this verse.
But a better verse to quote as evidence in this context is the verse in which Allah, may He be Exalted, says:
{And We have sent down to you the Book as clarification for all things.} [An-Nahl 16:89]
See: Tafsir Ibn Jarir (9/234); Tafsir Ibn Kathir (3/253); As-Sa‘di (p. 255).
Fiqh of contemporary issues
If a novel issue arises of which there is no clear mention in the Book of Allah, may He be Exalted, or in the Sunnah of His Messenger (blessings and peace of Allah be upon him) – as in the case of some medical and economic issues, for example, such as artificial insemination, genetic engineering, and dealing in crypto currencies, for example – then the scholars study and strive to find a ruling on it, by means of analogy and deriving rulings on that basis, or by applying the general guidelines of Shari`ah, taking into consideration the objectives of Shari`ah .
No matter what the issue is, it is possible for these scholars to work out the Shar`i ruling, even by referring to some of the basic principles, because there are things which are either in principle permitted or forbidden, if there is no evidence to suggest otherwise, so it is not possible that there could be any issue for which there is no ruling in Islamic Shari`ah.
For more information, please see: Tafsir Adwa’ Al-Bayan by Ash-Shinqiti, on the verse {Indeed, this Quran guides to that which is most suitable.} [Al-Isra’ 17:9]
In conclusion, the Islamic system of law (Shari`ah) provides all that people need of rulings regarding all their affairs, because it is the final system of law, the perfect and complete religion, as Allah, may He be Exalted, says (interpretation of the meaning):
{This day I have perfected for you your religion and completed My favour upon you and have approved for you Islam as religion.} [Al-Ma’idah 5:3]
And Allah knows best.