3] He is afraid that his good deeds will count for nothing on the Day of Resurrection

3]
I am fearful my good deeds will not matter in the hereafter. i heard a
story of a mother and sonand how the son took care of his old mom,
cleaned her, bathed her, and watched out for her. One day he said in
his heart if she died he wouldnt care.(dont know the exact words) on
the day of judgment Allah threw him in the fire for having said that.
I am worried that something i might of intended to happen or said or
had a bad thoughtof might go against me on the day of judgment.
Please help me correct myways and let me know the right understanding.
Your answer could changemy life completely so please help me to get
the right knowledge so i can stay on the path of my lord.
Praise be to Allaah.
Fear of one's good deeds being rendered invalid and having a tough
reckoning on the Day of Resurrection is one of the most serious
thoughts that give the righteous sleepless nights and prevented many
of the pious close friends of Allah from sleeping comfortably. Because
of it tears have flowed from the eyes of worshippers whose hearts
Allah, may He be glorified and exalted, described as being full of
fear, and He praised them for hastening to do good deeds. This is seen
in the verse in which He, may Hebe glorified and exalted, says
(interpretation of themeaning):
"And those who give that (their charity) which they give (and also do
other good deeds) with their hearts full of fear (whether their alms
and charities, etc., have been accepted or not), because they are sure
to return to their Lord (for reckoning).
It is these who race for the good deeds, and they are foremost in them
(e.g.offering the compulsory Salat (prayers) in their (early) stated,
fixed times and so on)."
[al-Mu'minoon 23:60-61].
It was narrated that 'Aa'ishah (may Allah be pleased with her) said:
I asked the Messenger of Allah (blessings and peaceof Allah be upon
him) about this verse (interpretation of the meaning): "And those who
give that (their charity) which they give (and also do other good
deeds) with their hearts full of fear" [al-Mu'minoon23:60]. 'Aa'ishah
said: Are they those who drink alcohol and steal? He said:No, O
daughter of as-Siddeeq; rather they are the ones who fast andpray and
give charity, but they fear that it will not be accepted from them;
they are the ones who race for the good deeds."
Narrated by at-Tirmidhi, no. 3175; classed as saheeh by Ibn Katheer in
Tafseer al-Qur'aan al-'Azeem, 1/176.
Despite that, the feelings of fear – in these people –did not turn
into constant anxiety that prevents one from striving or makes one
despair, and it did notturn into insinuating thoughts (waswaas) that
are contrary to what one may understand from dozens of verses of hope
in the Holy Qur'aan.
Have you not heard the words of Allah, may He beglorified and exalted
(interpretation of the meaning): "Surely! Allah wrongs not even of the
weight of an atom (or a small ant), but if there is any good (done),
He doubles it, and gives fromHim a great reward" [an-Nisa' 4:40]?
And Allah, may He be glorified and exalted, says(interpretation of the meaning):
"Whosoever brings good (Islamic Monotheism along with righteous
deeds), he shall have the better thereof, and whosoever brings evil
(polytheism along with evil deeds) then, those who do evil deeds will
only be requited for what they used to do" [al-Qasas28:84]
"Verily! As for those who believe and do righteous deeds, certainly!
We shall not suffer to be lost the reward of anyone who does his
(righteous) deedsin the most perfect manner.
These! For them will be Adn (Eden) Paradise (everlasting Gardens);
wherein rivers flow underneath them, therein they will be adorned
withbracelets of gold, and they will wear green garments of fine and
thicksilk. They will recline therein on raised thrones. How good is
the reward, and what an excellent Murtafaqa (dwelling, resting place,
etc.)!"
[al-Kahf 18:30-31]
"Certainly it is that one who pays obedience and shows perseverance,
then surely Allah does not allow to go waste the reward of those who
do good in perfection"
[Yoosuf 12:90].
What the Muslim is required to believe in – with real faith that is
manifested in his actions and in his thoughts – is the justice and
generosity of Allah and that He, may He be glorified and exalted, does
not cause tobe lost the reward of one who does good deeds, and He does
not wrong anyone even the weight of an atom (or a small ant); rather
He rewards good deeds with good, and He responds to bad deeds with
pardon and forgiveness for whomeverHe will.
Listen – O slave of Allah – to what your Lord says to us and His true
words about Himself, may He be glorified, which He addresses to both
hearts and minds (interpretation of the meaning)::->

Is it permissible for one who is observing i‘tikaafto leave the mosque in order to wake his familyup for sahoor, then come back?

If the person who is observing i'tikaaf comes out of his place of
i'tikaaf to wake his family up for sahoor, and that is because there
is no one athome, is this regarded as contrary to the conditionsof
i'tikaaf?.
Praise be to Allaah.
The one who enters i'tikaaf should not leave his place of i'tikaaf
during his i'tikaaf, except for necessary, unavoidable reasons and to
tend to hisneeds, such as bringing food and drink if there is no one
who can bring them for him, and relieving himself if there are no
washrooms in the mosque. There is nothing wrong with him going out at
the time of sahoor to wake his family up so that they can eat sahoor
at the proper time, and towake them up to pray Fajr if they cannot
wake up by themselves and there is no one else who can wake them up,
because that comes underthe heading of encouraging one another to do
good and enjoining them to do what is right. If an obligatory duty
cannot be done without athing, then that thing becomes obligatory. But
he should not sit at home after waking his family up; he should go
back to his place of i'tikaaf in the mosque.
And Allah is the source of strength. May Allah send blessings and
peace upon our Prophet Muhammad and his family and Companions. End
quote.
Fataawa al-Lajnah al-Daa'imah/

2a] The prostration of everything in the universe to Allaah

2a]
This prostration includes the submission and humbling of these
createdentities to Allaah and their surrendering to His Lordship,
Might and Sovereignty. Imam Ibn al-Qayyim said:
"It is the prostration of humility and submission, for everything
submits to His Lordship, humbles itself before His Might andis subject
to His Sovereignty."
Madaarij al-Saalikeen, 1/107
The prostration of these created entities is a prostration in a real
senseas befits each of these entities. So man prostrates in the manner
that suits him, in the manner that is well known, on seven parts of
the body. The sun prostrates in the manner that suits it, as
mentionedin the saheeh hadeeth of Abu Dharr (may Allaah be pleased
with him) who said: "The Prophet (peace and blessings of Allaah be
upon him) said to Abu Dharr when the sun had set, 'Do you know where
it went?' I said, 'Allaah and His Messenger know best.' He said, 'It
has gone to prostrate beneath the Throne, then it asks for permission
to rise, but soon it will prostrate and its prostration will not be
accepted, and it will ask for permission to rise and that will not be
granted to it, and it will be said to it, "Go back from whence you
came," and it will rise from the west. This is what Allaah says:
"And the sun runs on its fixed course for a term (appointed). That is
the Decree of the All-Mighty, the All-Knowing"
[Yaa-Seen 36:38].'"
(Narrated by al-Bukhaari, 3199)
So it prostrates in a real sense, as is suited to the sun, but how
does it prostrate to Allaah beneath the Throne? Allaah knows best how
this prostration happens. The apparent meaning of the hadeeth proves
that what this prostration means is not simply submission to the
command of Allaah and obedience to Him. Indeed,it is submission,
humility and surrender by prostrating in a real sense,but we do not
understandhow it happens. Similarly it is said that the moon, the
trees, the animals andall other entities prostratein a manner that
suits them. What the believer should do is not to let the fact that he
does not know how some entities prostrate prevent him from believing
in this prostration, rather he must believe in what Allaah has told
him about other entities prostrating to Him.
And Allaah knows best.

2] The prostration of everything in the universe to Allaah

2]
It says in Soorat al-Hajj 22:18 that the dawaab (moving living
creatures, beasts, etc.) prostrate to Allaah. What is the nature of
this prostration?
Praise be to Allaah.
Note that this universe and all the created beings in it is in thrall
to Allaah, whether by choice or by force. The believer worships Allaah
by choice and is rewarded for his worship. Even though the kaafir may
be alienated from his Lord and failing to worship Him, the atoms of
his body and everything in him is worshipping Him and glorifying Him,
but because our understanding and perception are limited, weare
unaware of that tasbeeh (glorification of Allaah) and unable to
understand its nature. Allaah says (interpretationof the meaning):
"The seven heavens and the earth and all that is therein, glorify Him
and there is not a thing but glorifies His Praise. But you understand
not their glorification. Truly, He is Ever Forbearing, Oft-Forgiving"
[al-Isra' 17:44]
What this means is that every created being is in astate of submission
to Allaah and worships Him in a manner appropriate to its situation.
The sun, moon, stars, trees and animals are all in a state of
subjugation to Allaah and prostrate to Him, and all of them worship
Him in an appropriate manner.Allaah says (interpretationof the
meaning):
"See you not that whoever is in the heavensand whoever is on the
earth, and the sun, and the moon, and the stars, and the mountains,
and the trees, and Ad-Dawaabb [moving (living) creatures, beasts], and
many of mankind prostrate themselves to Allaah. But there are many
(men) on whom thepunishment is justified. And whomsoever Allaah
disgraces, none can honour him. Verily, Allaah does what He wills"
[al-Hajj 22:18]
"Have they not observed things that Allaah has created: (how) their
shadows incline to the right and to the left, making prostration unto
Allaah, and they are lowly?
And to Allaah prostrate allthat is in the heavens and all that is in
the earth, of the moving (living) creatures and the angels, and they
are not proud [i.e. they worship their Lord (Allaah) with humility]"
[al-Nahl 16:48-49]
Imaam Ibn Katheer said: Allaah is telling us of His Might, Majesty and
Pride, for everything submits to Him and all things and creatures
humble themselves before Him, inanimate objects and animals, and those
which are accountable among mankind and the jinn, andthe angels.
Allaah tells us that everything that has ashadow that inclines towards
the right and towards the left – i.e., morning and evening –
prostrates to Allaah. Mujaahid said: When the sun passes its zenith
everything prostrates to Allaah.
Allaah has confirmed that all beings prostrate to Him, and He has
explainedhow some of them prostrate, which is by the inclining of its
shadow towards the right and the left. It does not mean thateverything
prostrates on seven parts of the body; that applies only to the
Muslims. The prostration of all other beings is in accordance with
their nature. The fact that this prostration is prostration in the
real sense is indicated by the apparent meaning of the text, because
there is no valid reason for not interpreting the text as it appears
to be, so we mustaccept it. That is also supported by the fact thatthe
prostration of the sun,moon, stars, trees and animals is mentioned in
conjunction with the prostration of the angels and humans, which
indicates that this is prostration in a real sensefor all the entities
mentioned. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him)
said:
Prostration is a form of humility, so the prostration which includes
all creatures implies the utmost submission and humility. For every
created thing submits to His greatness and humbles itself before His
might and power. Thisdoes not mean that everything prostrates like
human beings do, on seven parts of the body, putting the forehead on
the ground. This kind of prostration is only for human beings. Some
other nations bow but do not prostrate, and that is their prostration.
Allaah says (interpretation of themeaning):
'and enter the gate in prostration (or bowing with humility) and say:
"Forgive us"'
[al-Baqarah 2:58]
It was said that this means enter it bowing, and some of them
prostrate on their sides like the Jews. Sujood (prostration) is a
generic term but because the wayin which Muslims prostrate is so well
known, many people think that this is how everything prostrates.
Jaami' al-Rasaa'il, 1/27
And he said:
It is known that everything prostrates according to its nature, and
the prostration of these created entities does not mean that they put
their foreheads on theground.
Majmoo' al-Fataawa, 21/284 :->