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 :->

Should he focus on purifying his heart or ondoing naafil acts?

Which is more important – dealing with feelings and thoughts that
Allaah dislikes, such as destructive envy, hatred, arrogance, showing
off, thinking highly of one's deeds, hard-heartedness, etc., which
form the evil that resides in the heart, or focusing on doing outward
naafil deeds suchas prayer, fasting and other acts of worship and
fulfilling vows even though those other thingsare present in the
heart? Please advise us, may Allaah reward you with good.
Praise be to Allaah.
Some of the acts mentioned are obligatory,and those which are
obligatory should be given precedence, as Allaah says according to the
hadeeth qudsi narrated from His Messenger (peace and blessings of
Allaah be upon him): "My slave doesnot draw near to Me with anything
more loved by Me than the religious duties I have enjoined on him."
Then He says: "And My slave continues to draw near to Me with
supererogatory works so that I shall love him." Outward physical acts
are not valid and acceptable unless they are accompanied by
appropriate actions of theheart, because the heart islike the king and
the physical faculties are like his troops. If the king is evil his
troops will also beevil. Hence the Prophet (peace and blessings of
Allaah be upon him) said: "In the body there is a piece of flesh: if
it is soundthe whole body will be sound and if it is corrupt then the
whole body will be corrupt." Similarly the (hidden) actions of the
heart inevitably affect the (visible) physical actions. So precedence
must be given to that which is more obligatory, whether it is called
inward or outward. Perhaps things that are called inward may be more
obligatory, such as refraining from destructive envy and arrogance,
for that is more essential than observing naafil fasts. Or acts that
are described as outward or physical may be better, such as qiyaam
al-layl (praying at night), which is better than simply giving up some
thoughts that may cross one's mind such as (non-destructive) jealousy,
etc. Inward and outward deeds support one another, and prayer keeps
one from doing evilactions and generates fearof Allaah, and has other
important effects. It (prayer) is the best of good deeds and charity.
And Allaah knows best.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), Majmoo'
al-Fataawa, 6/381
So there is no separation between correcting what is inward and
correcting what is outward or physical.
The outward acts of worship which a person performs with his
physicalfaculties – if he does themfor the sake of Allaah – will
undoubtedly have an effect on his inward nature.
For example, the Prophet (peace and blessings of Allaah be upon him)
said: "Shall I not tell you of something that will take away the evil
of the heart? Fasting three days of each month." (Narratedby
al-Nasaa'i, 2386; classed as saheeh by al-Albaani in Saheeh
al-Nasaa'i, 2249). The evil of the heart refers to rancour, hatred and
destructive envy.
One of the most important remedies for diseases of the heart is to
study and ponder the texts which include warnings to the one who
leaves these diseases to fester in his heart, such as the hadeeth in
which the Prophet (peace and blessings of Allaah be upon him) said:
"No one will enter Paradise who has an atom's-weight of arrogance in
his heart." (Narrated by Muslim, 91).
And the hadeeth according to which Hell will say, "My share is the
arrogant." (Narrated by al-Bukhaari, 4850; Muslim,2846)
And the hadeeth: "On the Day of Resurrection the arrogant will be
gathered like ants in the form of men." (Narrated by al-Tirmidhi,
2492; classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 2025).
And the Prophet (peace and blessings of Allaah be upon him) said: "The
disease of the nations who came before you has started to spread among
you: destructive envy and hatred. These are the shavers. I do not mean
that they shave hair but they shave away religiouscommitment. By the
One in Whose hand is my soul,you will not enter Paradise until you
believe,and you will not believe until you love one another. Shall I
not tell you of something which ifyou do it, you will love one
another. Spread (the greeting of) salaam amongst yourselves."
(Narrated by al-Tirmidhi, 2510; classed as hasan by al-Albaani in
Saheeh al-Tirmidhi, 2038).
Whoever ponders with true insight such warnings about the diseases of
the heart will undoubtedly strive to cleanse his heart thereof, and
will seek help in doing so by doing outward physical acts, praying to
his Lord to cleanse his heart of hatred, destructive envy, rancour and
so on, as Allaah says, describing theprayer of the believers:
"and put not in our heartsany hatred against those who have believed"
[al-Hashr 59:10 – interpretation of the meaning]
And Allaah knows best. May Allaah send blessings upon our Prophet muhammad/

Communal du’aa’ after Taraaweeh prayer

My question is about the saheeh Sunnah with regard to Taraaweeh prayer
and what innovations have been introduced into it, and thecommunal
du'aa' after Taraaweeh prayer. May Allaah reward you with allgood on
my behalf and on behalf of the Muslims.
Praise be to Allaah.
With regard to the first part of your question, please see the section
on Taraaweeh prayer and Laylat al-Qadr under the heading of Fasting on
this website.
With regard to communaldu'aa' after Taraaweeh prayer, this action is
an innovation (bid'ah). The Prophet (peace and blessings of Allaah be
upon him) said, "Whoeverdoes an action that is not part of this matter
of ours(Islam), will have it rejected." Narrated by Muslim, 3243.
What was narrated from the Prophet (peace and blessings of Allaah be
upon him) was that after Taraaweeh prayer he would say, "Subhaan
al-Malik al-Quddoos (Glorybe to the Sovereign, the Most Holy)", three
times, raising his voice on the third time.
Ahmad (14929), Abu Dawood (1430) and al-Nasaa'i (1699) narratedthat
Ubayy ibn Ka'b (may Allaah be pleased with him) said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) used to recite in
Witr "Sabbih isma Rabbika al-A'la (Glorify thename of your Lord, the
Most High)…" [i.e., Soorat al-A'laa 87] and Qul yaa ayyuha'l-kaafiroon
(Say (OMuhammad), 'O al-Kaafiroon (disbelievers))…'" [i.e., Soorat
al-Kaafiroon 109] and "Qul Huwa Allaahu ahad (Say (O Muhammad),'He is
Allaah, (the) One)…" [i.e., Soorat al-Ikhlaas 112]. And after he said
thetasleem he would say "Subhaan al-Malik al-Quddoos, Subhaan al-Malik
al-Quddoos, Subhaan al-Malik al-Quddoos (Glory be to the Sovereign,
the Most Holy; Glory be to the Sovereign, the Most Holy; Glory be to
the Sovereign, the Most Holy)", raising his voice. Classed as saheeh
by al-Albaani in Saheeh al-Nasaa'i, 1653.
Then in Witr prayer the imam will recite du'aa al-qunoot and the
worshippers will say Ameen behind him, as Ubayy ibn Ka'b (may Allaah
be pleased with him) used to do when he led the people in praying
Taraaweeh at the time of 'Umar (may Allaah be pleased with him). So
there is no need to introduce this bid'ah. Howtrue are the words of
the one who said, "All goodness is in following those who came before,
and all evil is in the innovation of those who came later."
And Allaah knows best.

Taraaweeh prayer is not obligatory, and the ruling on breaking fast with followers of bid’ah

What is the ruling on a person who does not prayTaraaweeh at all
during the month of Ramadaan with no valid excuse? Is there any sin on
him because of that?
I work for the Aramco company and sometimes my work requires me to
stay until after Maghrib, so I have to break my fastat work. I am just
about the only Sunni Muslim there, the rest are Shi'ah and Isma'ilis.
Is it permissible for me to break my fast with them?.
Praise be to Allaah.
If a Muslim does not pray Taraaweeh, there is no sinon him for that,
whether he has an excuse or not, because it is not obligatory. Rather
it is a confirmed Sunnah which the Prophet (peace and blessings of
Allaah be upon him) did regularly and encouraged the Muslims to do as
he said: "Whoever prays qiyaam in Ramadaan out of faith and in the
hope of reward, his previous sins will be forgiven." Narrated by
al-Bukhaari, 37; Muslim, 760.
But the Muslim should notneglect Taraaweeh prayer. If he cannot pray
it with the imam in the mosque, then he should pray it at home. If he
cannot pray eleven rak'ahs then he should pray as much as he can, even
if it is only two rak'ahs, then he should pray Witr.
And Allaah knows best.
With regard to breaking your fast with the Shi'ah and Isma'ilis, if
you think that breaking your fast with them will serve the purpose of
softening theirhearts and calling them tofollow the Sunnah and give up
the innovations that they are following, then this is something that
is prescribed in Islam.
But if you think that your breaking your fast with them will not serve
any purpose, then it is better not to break your fast with them, and
to avoid them, so as to denounce the innovations that they are
following and lest they confuse you with their specious arguments when
you do not have enough knowledge to realize that what they aresaying
is false, thus exposing yourself to fitnah (temptation, tribulation).
And Allaah knows best.