2] Fasting lasts until the sun sets and is not as some of the Shi’ah say

2]
I am asking about the topic of fasting and breaking the fast. I was
speaking to my neighbours who follow the Shi'i madhhab, and they
recited to me a verseof Qur'aan which says thatfasting is from the
time ofthe white thread until night, and it is not until sunset only.
This is what they said to me. I hope that you can advise me, may Allah
reward you with the best of rewards.
Praise be to Allaah.
The time of fasting on which the Muslims are unanimously agreed and
which they have followedfrom the time of the Prophet (blessings and
peace of Allah be upon him) and his Companions until the present day
is from the break of the truedawn until when the disk of the sun
disappears completely beneath the horizon. This is indicated by the
Qur'aan and Sunnah and definitive consensus of the Muslims.
Allah says (interpretation of the meaning): "then complete your Sawm
(fast) till the nightfall [al-layl]" [al-Baqarah 2:187]. Al-layl
[translated here as nightfall] in the language of the Arabs starts
when the sun sets.
It says in al-Qamoos al-Muheet (1364): al-Layl: from the setting of
the sun until the break of the true dawn or sunrise. End quote.
It says in Lisaan al-'Arab (11/607): al-Layl: comes straight after the
end of al-Nahaar (day), and startswhen the sun sets. End quote.
Al-Haafiz Ibn Katheer (may Allah have mercy onhim) said in his
commentary on this verse:
The words of Allah "then complete your Sawm (fast) till the nightfall"
imply that breaking the fast at the moment of sunset is a shar'i rule.
End quote.
Tafseer al-Qur'aan al-'Azeem, 1/517
In fact some commentators have pointed out that the use of the
preposition ila (till) in this verse also implies hastening, because
that preposition indicates reaching the end and achieving the goal.
Al-'Allaamah al-Taahir ibn 'Ashoor (may Allah have mercy on him) said:
Ila al-layl (till the nightfall) means until one achieves that goal
and reaches the night, and thepreposition ila is chosen to indicate
that one should hasten to break the fast when the sun sets, because
the preposition ila means thatthe purpose is achieved then, unlike the
preposition hatta (until). What is meant here is to indicate that the
fast is completed when the night begins. End quote.
Al-Tahreer wa'l-Tanweer, 1/181
All of that is supported by what is narrated in al-Saheehayn from
Ameeral-Mu'mineen 'Umar ibn al-Khattaab (may Allah be pleased with
him) who said: The Messenger of Allah (blessings and peaceof Allah be
upon him) said: "When the night comes from here and the day departs
from here, and the sun sets, then it istime for the fasting person to
break his fast." Narrated by al-Bukhaari (1954) and Muslim (1100).
In this hadeeth the coming of night from the east and the
disappearance of the disk of the sun below the horizon are mentioned
together, which is something that is well known, because darkness
starts from the East as soon as the light of the sun disappears below
the horizon. Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
The phrase "when night comes from here" means from the east, and what
ismeant is when darkness becomes discernible. In this hadeeth he
mentioned three things, because even though theyare interconnected in
fact,they may appear not to be connected, and it may be thought that
night is coming from the east when it has not yet come,because
something is covering the light of the sun; the same is also true of
the departure of day. Hence it is clarified by the words "and the sun
sets", as an indication that it is essential to confirm that night has
come and day has gone, and that these events occur because of the
setting of the sun and not for any other reason. End quote.
Fath al-Baari, 4/196
Al-Nawawi (may Allah have mercy on him) said:
The scholars said: each of these three things impliesthe other two and
is interconnected with them. Rather he mentioned them togetherbecause
a person may be in a valley and the like in such a way that he
cannotsee the setting of the sun, so he relies on the comingof
darkness and the disappearing of daylight. End quote.
Sharh Muslim, 7/209
Al-Bukhaari (1955) and Muslim (1101) narrated that 'Abd-Allaah ibn Abi
Awfa (may Allah be pleased with him) said: We were with the Messenger
of Allah (blessings and peace of Allah be upon him) on a journey and
he was fasting. When the sun set, he said to one of the people: O So
and so, get up and make saweeq for us (mix it with water so that we
can drink it). He said O Messenger of Allah, why not wait till the
evening? He said: Dismount and make saweeq for us. He said: O
Messenger of Allah, why not wait till the evening? He said: :->

1b] Every cloud has a silver lining

Those who have no heart do not give thanks for theblessings of Allaah,
rather they are arrogant towardsthe creation of Allaah.
9 - The benefit of calamity is that it rescues man from negligence and
alerts him to his shortcomings in keeping his duty to Allaah, so that
he does not think that he is perfect, which would lead to hardening of
his heart and negligence.
Allaah says (interpretationof the meaning):
"When Our Torment reached them, why then did they not humble
themselves (believe with humility)? But their heartsbecame hardened,
and Shaytaan (Satan) made fair-seeming to them thatwhich they used to
do"
[al-An'aam 6:43]
10 - One of the benefits of tribulations and hardships is purification.
Hardships reveal how people really are, and distinguish the good
fromthe bad, the true from thefalse, the believer from the hypocrite.
Allaah says of the Battle of Uhud and what happened to the Muslims on
that day, explaining part of the wisdom behind this trial
(interpretation of the meaning):
"Allaah will not leave the believers in the state in which you are
now, until He distinguishes the wicked from the good"
[Aal 'Imraan 3:179]
So the true nature of all things is shown clearly.
11 - When Muslims help those Muslims who have been afflicted by
calamity,they will be rewarded for that. The Prophet (peace and
blessings of Allaah be upon him) said: "The likeness of the believers
intheir mutual love, mercy and compassion is that of the body; when
one part of it suffers, the rest of thebody joins it in staying awake
and suffering fever." Narrated by al-Bukhaari, 6011; Muslim,2586.
And he (peace and blessings of Allaah be upon him) said: "None of you
truly believes until heloves for his brother whathe loves for
himself." Narrated by al-Bukhaari, 13; Muslim, 45.
12 - At times of hardship and war we see the true meaning of the words
of Allaah (interpretation of the meaning):
"Help you one another in Al-Birr and At-Taqwa (virtue, righteousness andpiety)"
[al-Maa'idah 5:2]
Ways of cooperating in da'wah and supporting Islam include: waging
jihad against the kuffaar and hypocrites for the sake of Allaah,
joining with the people of Islamicda'wah in fighting the followers of
kufr and misguidance, and preparing all means and tools for jihad for
the sakeof Allaah.
One of the ways of cooperating in supportingIslam that was invented at
the time of the Prophet(peace and blessings of Allaah be upon him) is
cooperating in killing those who claimed to be Prophets, killing the
leaders of the mushrikeenand the apostates, including those who
insulted the Prophet (peace and blessings of Allaah be upon him).

1a] Every cloud has a silver lining

1a]
In this case a person will be rewarded for what is in his heart of
loving good and hating evil, and so on,but grief in itself, if it
leads to failure to do that which is enjoined, namelypatience, jihad,
seeking benefits and warding off harm, is forbidden, but if the person
does not give it up, and it is not recorded as a sin for him then he
is fine."
So the one who wishes that Allaah would change his situation without
any effort on his part and thatof others like him needs to understand
this.
6 – Allaah says (interpretation of the meaning):
"Verily, We sent (Messengers) to many nations before you (O Muhammad).
And We seized them with extremepoverty (or loss in wealth)and loss in
health (with calamities) so that they might humble themselves(believe
with humility)"
[al-'An'aam 6:42]
al-Sa'di (may Allaah have mercy on him) said: (This means) We sent
(Messengers) to the nations who came before you, and they disbelieved
in Our Messengers and rejected Our signs. So We seized them with
poverty,sickness, calamities and disasters as a mercy from Us to them,
so that they might humble themselvesbefore us and turn to Us at times
of hardship.
And Allaah says (interpretation of the meaning):
"Evil (sins and disobedience to Allaah) has appeared on land andsea
because of what the hands of men have earned (by oppression and evil
deeds), that He (Allaah) may make them taste a part of that which they
have done, in order that they may return (by repenting to Allaah, and
begging His Pardon)"
[al-Room 30:41]
al-Sa'di interprets the word fasaad (translated here as "evil") as
referringto the disasters that develop on land and sea, which are
making people's lives difficult and causing a lot of problems with
regard to their livelihood and well-being.
And the disasters that befall them themselves, such as diseases,
plagues and the like, which happen because of the things their own
hands have wrought of evil deeds that can only lead to bad
consequences.
This phrase "that He (Allaah) may make them taste a part of that which
they have done" means, so that they might know that Allaah is
requiting them for their deeds, so He gives them a foretaste of the
recompense of their deeds in this world, "in order that they may
return (by repenting to Allaah, and begging His Pardon)" i.e., repent
from their deeds that have had this bad effect on them, and set their
affairs straight.
Glory be to the One Who blesses by means of His punishment, for if He
were to make them taste all that they have done, no living creature
would be left alive on earth.
7 – Worship at times of hardship and tribulation has a special flavour
and aspecial reward.
It was narrated from Ma'qil ibn Yasaar that the Prophet (peace and
blessings of Allaah be upon him) said: "Worshipping at times of
tribulation and confusion is like migrating to join me." Narrated by
Muslim, 2948.
Al-Nawawi said: "The Prophet (peace and blessings of Allaah be upon
him) said, 'Worshipping at times of tribulation and confusion is like
migrating to join me.' The reason why worship at such times is of such
great virtue is thatpeople become negligent about worship and are
distracted from it, and no one focuses on worship except a few."
Al-Qurtubi said: "Tribulation and great hardship will happen untilthe
matter of religion is taken lightly and people will care about nothing
but their worldly affairs and how to earn a living. So worship becomes
very important at times of tribulation, as Muslim narrated from Ma'qil
ibn Yasaar in the marfoo' report: 'Worshipping at times of tribulation
and confusion is like migratingto join me.'"
8 – Blessings that come after pain, hardship and calamity are more
precious to people.
So then they appreciate the blessings of good health and safety as
they should be appreciated.
Another of the benefits of calamity is a reminder of how Allaah has
blessed man, because the man who is created with sight – for example –
forgets the blessing of sight and does not really appreciateit, but if
Allaah tests him with temporary blindness,then restores to him his
sight, he will fully understand the value of this blessing. If things
are always easy a person mayforget this blessing and not be grateful
for it, so Allaah takes it away and then restores it, as a reminder to
him to be grateful for it.
Calamity may remind the person to whom it happens and others of
theblessings of Allaah. So when a person sees one who is insane, he
appreciates the blessing of sanity; when he sees one who is sick, he
appreciates the blessing of sound health. When he sees a kaafir who is
living like cattle, he appreciates the blessing of faith. When he sees
an ignorantman he appreciates the blessing of knowledge. Only the one
whose heart is open will feel this. :->

1] Every cloud has a silver lining

1]
I have seen on TV many ofthe calamities that have befallen the Muslim
ummah, in Palestine our wounds are bleeding; in Chechnya our bodies
are cut; in Afghanistan our houses are destroyed; in the Philippines
and in Kashmir... and now in Iraq.
Tomorrow only Allaah knows who will be meet this fate...
Are these calamities and these disasters that we see good or bad?.
Praise be to Allaah.
Disasters and calamities have been created for a reason, which none
can fully comprehend but Allaah. Some of the thingsthat Allaah has
shown to us indicate this.
1 - Disasters and calamities are a test of thebeliever's patience.
Allaah says (interpretation of themeaning):
"Or think you that you will enter Paradise without such (trials) as
came to those who passed away before you? They were afflicted with
severe poverty and ailments and were so shaken that even the Messenger
and those whobelieved along with him said, 'When (will come) the Help
of Allaah?' Yes! Certainly, the Help of Allaah is near!"
[al-Baqarah 2:214]
2 - This is a sign of man's weakness and his need for his Lord, and
shows that he cannot succeed unless he realizes his needfor his Lord
and starts beseeching Him.
3 - Calamities are a means of expiation of sin and raising one's
status. The Prophet (peace and blessings of Allaah be upon him) said:
"There is nothing that befalls a believer, not even a thorn that
pricks him, but Allaahwill record one good deedfor him and will remove
one bad deed from him."
Narrated by Muslim.
It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace
and blessings of Allaah be upon him) said: "Trials will continue to
befall the believing man and woman, with regard to themselves, their
children and their wealth, until they meet Allaah with no sin on
them." Narrated by al-Tirmidhi, 2399; classed as saheeh by al-Albaani
in al-Silsilah al-Saheehah, 2280.
And it was narrated that Jaabir said: The Messengerof Allaah (peace
and blessings of Allaah be upon him) said: "On the Day of
Resurrection, whenpeople who had suffered affliction are given their
reward, those who were healthy will wish their skins had been cut to
pieces with scissors when they were in the world." Narrated by
al-Tirmidhi, 2402. See al-Silsilah al-Saheehah, no. 2206.
4 - One of the reasons for calamities is so that people will not feel
content only with this world. If the world were free of calamities,
man would love it more and feel content with it, and would forget
about the Hereafter. But calamities wake him up from his negligence
and make him strive for the place in which there are no calamities or
trials.
5 - One of the greatest reasons behind calamities and trials is to
warn against falling short in some matters, so that man can make up
for the areas in which he has fallen short. This is like the warning
that is issuedto an employee or student who is falling short. The
purpose behindit is to make him make upfor his shortcomings. If hedoes
that, then all well and good, otherwise he deserves to be punished.
The evidence for that includes the verse (interpretation of the
meaning):
"Verily, We sent (Messengers) to many nations before you (O Muhammad).
And We seized them with extremepoverty (or loss in wealth)and loss in
health (with calamities) so that they might humble themselves(believe
with humility).
When Our Torment reached them, why then did they not humble themselves
(believe with humility)? But their heartsbecame hardened, and Shaytaan
(Satan) made fair-seeming to them thatwhich they used to do"
[al-An'aam 6:42]
Another reason... is as a punishment for those who were previously
warned, but did not benefit from the warning and mend their ways,
andpersisted in their sin. Allaah says (interpretationof the meaning):
"...so We destroyed them for their sins ..."
[al-Anfaal 8:54]
And Allaah says (interpretation of the meaning):
"And indeed, We destroyed generations before you when they didwrong,
while their Messengers came to themwith clear proofs, but theywere not
such as to believe! Thus do We requite the people who are Mujrimoon"
[Yoonus 10:13]
"And when We decide to destroy a town (population), We (first) send a
definite order (to obey Allaah and be righteous) to those among them
[or We (first)increase in number those of its population] who lead a
life of luxury. Then, they transgress therein, and thus the word (of
torment) is justified against it (them). Then We destroy it with
complete destruction"
[al-Isra' 17:16]
Ibn Taymiyah (may Allaahhave mercy on him) said: "Grief may be
accompanied by that for which a person will be rewarded and praised,
so it may be good in that sense, not that grief is good in and of
itself, such as one who feels sad for falling short in religious
matters or for calamities that befall the Muslims. :->