Dought & clear, - Soorat al-Mulk offers protection from the punishment in the graveif one persists in reciting it by night and day, but the night is more certain

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It is said that reading Soorat al-Mulk at night protects a person from the punishment of the grave. Can that be achieved if one recites it by day? Will it save us from the punishment of the grave even if we read it by day?
Praise be to Allah
Soorat al-Mulk is one of the great soorahs of the Qur’an which we are encouraged in saheeh reports to recite frequently, and there are reports which say that it will protect the one who recites it from the punishment of the grave.
Abu Dawood (1400) and al-Tirmidhi (2891 – and he classed it as hasan) narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “There is a soorah of the Qur’an, with thirty verses, that interceded for a man until he was forgiven; it is‘Soorah Tabaarak Alladhi bi yadihi’l-mulk (Blessed is He in Whose Hand is the dominion)’ [al-Mulk 67:1].” It was also classed as hasan by al-Albaani inSaheeh at-Tirmidhi.
Al-Mannaawi (may Allah have mercy on him) said:
He recited it frequently, thus it kept asking Allah (to forgive him) until he was forgiven. This is encouragement to everyone to recite it regularly so as to attain its intercession.
End quote fromFayd al-Qadeer, 2/574
Shaykh ‘Abd al-Muhsin al-‘Abbaad (may Allah preserve him) said:
This hadeeth highlights its virtue and tells us that it will intercede on the Day of Resurrection for its companion, i.e., the one who recites it.
End quote fromSharh Sunan Abi Dawood, 8/7.
In the virtue mentioned, that this soorah will intercede for the one who recites it, there is nothing to limit recitation thereof to night or day; rather what may be understood from this hadeeth is that what is meant by reciting this soorah is paying particular attention to it, memorizing it, understanding it, and reciting it frequently, especially in prayer.
With regard to the report narrated by an-Nasaa’i inas-Sunan al-Kubra(10547) and in‘Aml al-Yawm wa’l-Laylah(711), and by Abu Taahir al-Mukhliss inal-Mukhlisiyyaat(228), via ‘Arfajah ibn ‘Abd al-Waahid from ‘Aasim ibn Abi’n-Nujood from Zirr from ‘Abdullah ibn Mas‘ood, who said: “Whoever recitesSoorah Tabaarak Alladhi bi yadihi’l-mulk (Blessed is He in Whose Hand is the dominion) [al-Mulk 67:1]every night, Allah will protect him thereby from the punishment of the grave”, and at the time of the Messenger of Allah (blessings and peace of Allah be upon him) we used to call it al-maani‘ah (that which protects), and that in the Book of Allah there is a soorah, everyone who recites it every night has done a great deal and has done well –
– its isnaad is layyin (weak). ‘Arfajah ibn ‘Abd al-Waahid is dubious, and no one regarded him as trustworthy. Al-Haafiz said inat-Taqreeb(389): He is acceptable, i.e., if there is any corroborating evidence, otherwise his hadeeth is layyin – as was stated in the introduction.
There is no corroborating evidence for ‘Arfajah’s version of this report with these additions. Rather he was contradicted by someone who is far more trustworthy than him, namely Sufyaan ath-Thawri. Al-Haakim (3839) narrated via Ibn al-Mubaarak, and at-Tabaraani narrated inal-Kabeervia ‘Abd ar-Razzaaq (8651), both from Sufyaan, from ‘Aasim, from Zirr, from Ibn Mas‘ood (may Allah be pleased with him) that he said: “(Angels) will come to a man in his grave; they will come to his feet and his feet will say: You have no power over us; he used to recite Soorat al-Mulk. Then they will come to his chest or his stomach and it will say: You have no power over me; he used to recite Soorat al-Mulk. Then they will come to his head and it will say: You have no power over me; he used to recite Soorat al-Mulk. So it is the maani‘ah (protector) that protects against the punishment of the grave and it is referred to in the Torah as Soorat al-Mulk, whoever recites it by night has done a great deal and has done well.
This is the correct report and it is what is known to the scholars. The words “Whoever recites it every night, Allah will protect him thereby from the punishment of the grave”, which appear in the hadeeth of ‘Arfajah, are not known to the scholars, and attribution thereof to the Prophet (sa) is also not known to them. What is correct with regard to the isnaad is that it is mawqoof (ends with the Sahaabi), as in this report of Sufyaan.
It was also narrated by Abu’sh-Shaykh inTabaqaat al-Asbahaaniyyeen(264) in a shorter, marfoo‘ report from Ibn Mas‘ood, as follows: “Soorah Tabaarak (al-Mulk) is that which protects against the punishment of the grave.” It was narrated via Abu Ahmad az-Zubayri from Sufyaan.
Concerning Abu Ahmad az-Zubayri, Ahmad said: He made many mistakes in the hadeeth he narrated from Sufyaan. Abu Haatim said: He was a devoted worshipper and had good knowledge of hadeeth, but he made mistakes.
Tahdheeb at-Tahdheeb, 9/228
This is one of his mistakes when narrating from Sufyaan (may Allah have mercy on him). The correct report is the mawqoof report, as quoted above from Ibn al-Mubaarak and ‘Abd ar-Razzaaq.
Something similar may be said if it is deemed to be marfoo‘ (attributed to the Prophet (sa) via a complete isnaad), as was stated by more than one of the scholars. And this is in harmony with what is stated above. The hadeeth is general in meaning and it is not stipulated that it should be recited at night.
Al-Mannaawi said inat-Tayseer(2/62):
The soorah will give protection to the one who recited it; when he dies and is placed in his grave, he will not be punished there.
Abu’l-Hasan al-Mubaarakfoori (may Allah have mercy on him) said:
What is meant is that reciting this soorah in this world will be a means of salvation from the punishment of the grave.
End quote fromMar‘aat al-Mafaateeh, 7/231
According to the hadeeth of Jaabir (may Allah be pleased with him), the Prophet (blessings and peace of Allah be upon him) did not sleep until he recitedAlif-Laam-Meem tanzeel(Soorat as-Sajdah) andTabaarak alladhi bi yahihi al-mulk(Soorat al-Mulk).
Narrated by at-Tirmidhi (2892) and others; classed as saheeh by Shaykh al-Albaani (may Allah have mercy on him). However it appears to be ma‘lool (problematic), as was stated by Ibn Abi Haatim, narrating from his father, inal-‘Ilal, 1668, and‘Ilal ad-Daaraqutni, 13/340. al-Haafiz Ibn Hajar (may Allah have mercy on him) agreed with him, as it says inIthaaf al-Mahrah, 3/155. He also said, after discussing its isnaad: Based on that, it is mursal or mu‘dal (i.e., not sound). End quote fromNataa’ij al-Afkaar, 3/267
To sum up:
There is the hope that the one who recites this soorah will attain this great virtue and it will intercede for him before Allah and save him from the punishment of the grave. There are reports which speak in particular about giving extra attention to it at night or when going to sleep. So if a person strives to do that, it is a good thing, in sha Allah.
And Allah knows best.

- PUBLISHERNajimudeeN M

Dought & clear, - Ruling on investing in the al-Baraka Banking Group

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There is a banking group called al-Baraka Banking Group ( www.albaraka.bh). Is it permissible to invest in their programs and use their financial products? This group appears to be an Islamic bank. What is the ruling on joining and dealing with this group?
Praise be to Allah
The al-Baraka Banking Group adheres in its programs and goals to Islamic sharee‘ah, and contributes to reviving and propagating Islamic banking. It has a sharee‘ah board that supervises activities.
Therefore the basic principle is that it is permissible to invest in its programs and products, so long as there does not appear to be anything wrong in any of those programs, in which case one should avoid investing or dealing in those programs.
We only say this because in some Islamic banks there are some things that are contrary to Islam, such as organized tawarruq involving metals (see question no. 11776), or stipulating a penalty for any delay in credit card payments or some irregularities in muraabahah transactions, or stipulating that a percentage be paid when making withdrawals with one’s credit card. Statements have been issued by the Islamic Fiqh Council that these transactions are haraam, but the group referred to had adhered to the opinion of their Sharee‘ah Board concerning them. Hence we cannot rule that all transactions done by Islamic banks are valid. However the basic principle is that transactions are permissible, but one should be prudent and ask about the transactions that are subject to differences of opinion, such as those referred to above.
And Allah knows best.

- PUBLISHERNajimudeeN M

Dought & clear, - It is mustahabb to continue pointing with the finger during the tashahhud until the second tasleem is complete

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During the tashahhud and after the individual has finished reciting the salaah Ibraaheemiyyah, should the forefinger remain raised until the imam says the tasleem, or can he open his clenched fingers and put them on his thigh as soon as he has finished the salaah Ibraaheemiyyah?
Praise be to Allah
Firstly:
It is proven in the Sunnah, in the description of the prayer of the Prophet (blessings and peace of Allah be upon him) that the forefinger should be raised during the tashahhud in the prayer. This issue has been discussed in detail, with evidence, in the answer to questions no. 7570and 11527
The fuqaha’ stated that the one who points with his forefinger during any part of the tashahhud has basically fulfilled the Sunnah and has followed the teaching of the Prophet (blessings and peace of Allah be upon him) in his prayer. Rather the discussion is about choosing the point at which one should raise the forefinger; which point is best?
Shaykh Ahmad al-Barlasi ‘Umayrah ash-Shaafa‘i (d. 957) said:
Whatever the worshipper does of the ways that are mentioned, he has fulfilled the Sunnah. Rather the difference of opinion is concerning which option is best.
End quote fromHaashiyat ‘Umayrah, 1/188. See also:al-Majmoo‘by an-Nawawi, 3/434.
This difference of opinion as to which option is best is the matter of ijtihaad and is subject to further examination, because there is no clear text that has been narrated concerning this topic.
In the hadeeth of Ibn ‘Umar (may Allah be pleased with him) it says that when the Prophet (blessings and peace of Allah be upon him) sat during the prayer, he would place his right hand on his knee and raise the finger that is next to the thumb, offering supplication with it, and his left hand rested flat on his knee.
Narrated by at-Tirmidhi (no. 249). He said: The hadeeth of Ibn ‘Umar is a hasan ghareeb hadeeth; we do not know of it from the hadeeth of ‘Ubaydullah ibn ‘Umar except via this isnaad. It is to be followed according to some of the scholars among the Companions of the Prophet (blessings and peace of Allah be upon him) and the Taabi‘een, who favoured the view that one should point during the tashahhud. This is also the view of our companions. End quote.
It was also classed as saheeh by Shaykh al-Albaani inSaheeh at-Tirmidhi.
The words “and raise the finger that is next to the thumb, offering supplication with it” indicate that raising of the finger begins when reciting the supplication (du‘aa’) in the tashahhud, and the supplication begins with the twin declaration of faith (ash-shahaadatayn), because of what it contains of acknowledgement and affirmation of the Oneness of Allah, may He be glorified and exalted, and that is more likely to be accepted. Then after that, he begins to recite the supplication referred to: “Allaahumma salli ‘ala Muhammad… (O Allah, send blessings upon Muhammad…” until the end of the tashahhud, and until he has completed the tasleem. With regard to the beginning of the tashahhud (“at-tahiyyaatu Lillahi… (all compliments… are due to Allah”)) until we say “…wa ‘ala ‘ibaad illaahi’s-saaliheen(and upon the righteous slaves of Allah”), this is not part of the supplication; rather these are words of praise to Allah and greetings of salaam to His slaves.
The reports narrated from the Sahaabah and Taabi‘een concerning this matter indicate that what is meant by pointing with the forefinger is an indication of affirmation of Allah’s Oneness (Tawheed) and sincerity. Pointing with one finger is a practical declaration of faith in Allah, the One, Who has no partner or associate. So it is appropriate that starting to point with it should come when starting to say the words of the shahaadah or declaration of faith (“Ashhadu an laa ilaaha ill-Allah(I bear witness that there is no god but Allah)).”
Hence Ibn ‘Abbaas (may Allah be pleased with him) said: That is sincerity.
Ibraaheem an-Nakha‘i (may Allah have mercy on him) said: If a man points with his finger during the prayer, it is good and it is an affirmation of the Oneness of Allah (Tawheed).
Narrated by Ibn Abi Shaybah inat-Tasannuf, 2/368
This is the view of those fuqaha’ who said that pointing with the forefinger should begin when reciting the declaration of belief in the Oneness of Allah.
As for when to stop (pointing with the finger), the Sahaabah who described the raising of the forefinger did not say that the Prophet (blessings and peace of Allah) lowered it; therefore it should be kept raised until one has finished the tasleem, especially since the latter part of the tashahhud is all supplication (du‘aa’).
Abu ‘Abdullah al-Khurashi al-Maaliki (d. 1101 AH – may Allah have mercy on him) said:
From the beginning of the tashahhud until the end, which is (saying) “Ashhadu an laa ilaaha ill-Allah wa anna Muhammadan ‘abduhu wa rasooluhu(I bear witness that there is no God but Allah and that Muhammad is His slave and Messenger)”, and in accordance with what they said, it should continue until the salaam, even if the tashahhud is lengthy.
End quote fromSharh Mukhtasar Khaleel, 1/288.
Ash-Shaafa‘i agreed with them that pointing should only begin with the Shahaadatayn (twin declaration of faith), but they addressed the issue in more precise detail, and that may require proof. They said: Starting to raise the finger should only come when reaching the hamzah in the phrase in the shahaadatayn “ila-Allah (but Allah)”.
Imam an-Nawawi (may Allah have mercy on him) said:
According to all opinions and views, it is mustahabb to point with the right forefinger, raising it when reaching the hamzah in the phrase Laa ilaaha ill-Allah.
End quote fromal-Majmoo‘ Sharh al-Muhadhdhab, 3/434
Imam ar-Ramli ash-Shaafa‘i (may Allah have mercy on him) said:
He should raise it when saying “illa-Allah (but Allah)”; he should begin to raise his finger at the hamzah, thus following what was narrated by Muslim… which clearly indicates that it should remain raised until he stands up (for a third rak‘ah) or says the salaam. What some later scholars tried to prove about lowering it is contrary to what has been narrated.
End quote fromNihaayat al-Muhtaaj, 1/522
Some of the scholars said that pointing with the finger should start from the beginning of the tashahhud, because the entire tashahhud is a supplication, and it is proven in the hadeeth that he (the Prophet (blessings and peace of Allah be upon him)) used to offer supplication with it. The words at the beginning of the tashahhud (“At-Tahiyyaatu Lillahi…”) are words of praise before offering supplication, so it is part of the supplication and is not something separate.
Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said: It is mustahabb to point with one finger during the tashahhud and supplication (du‘aa’).
Al-Ikhtiyaaraat, 38.
It says inFataawa al-Lajnah ad-Daa’imah(7/56):
Pointing with the finger throughout the tashahhud and moving it when offering supplication (du‘aa’), and clenching the other fingers should continue until the salaam. End quote.
Whatever the case, the matter is subject to ijtihaad and is something concerning which the scholars differed. The different opinions concerning it may have to do with slight differences in the way the prayer is performed, so there is nothing wrong with differing from this ijtihaad and following what one thinks is more correct on the basis of evidence.
It also says inFataawa al-Lajnah ad-Daa’imah(5/368):
Raising the forefinger in the tashahhud is Sunnah, and the reason behind it is to indicate the Oneness of Allah. Whoever wishes may move it and whoever wishes may not move it. This matter should not lead to division and discord between seekers of knowledge. If a person does not raise it at all, or he raises it but does not move it, this is a minor matter that should not lead to denunciation and resentment. However the Sunnah is to raise it throughout the shahaadatayn, until the worshippers says the salaam, as an affirmation of divine Oneness. With regard to moving it, that should be when reciting the supplication, as is narrated in the saheeh Sunnah.
And Allah knows best.

- PUBLISHERNajimudeeN M