Performing the Mehlud in congregation before dispersing

Q. On the day of Friday, Allah Ta'ala commands us:

"When the call is made for Salah on the day of Jum'ah, then hasten towards Allah's remembrance. When the Salah has been completed then disperse in the land." (Surah Jum'ah, V 9-10)

However, our Imam goes against this Quranic stipulation, as every Friday after Salat-ul-Jum'ah, he recommends performing Mehlud in congregation before dispersing. Can we perform Salah behind such an Imam? Let us recall that Iblis (Shaytaan) never obeyed the command of Allah Ta'ala, and Abu Lahab did not accept the message of Rasulullah (Sallallaahu 'Alaihi Wasallam).

A. The "Mehlud" or "Maulud," as it is practiced nowadays, is a practice that is not in accordance with the Shari'ah. However, the arguments you have put forward to refute this practice are not valid. They are almost the same arguments used to disapprove of the Sunnah Salahs and Nawaafil after Salat-ul-Jumu'ah.

It seems that you have misunderstood the verse you quoted because you have not reviewed its Tafsir (commentary) and, more importantly, the context in which it was revealed. This is why we always recommend that the Muslim public consult a scholar of Deen before commenting on a verse of the Qur'an or a Hadith of Rasulullah (Sallallaahu 'Alaihi Wasallam).

Let us first look at its exact translation. Allah Ta'ala says:

"O you who believe! When the call is made for Salah on the day of Jumu'ah, then hasten towards Allah's remembrance and leave trading. This is best for you if you knew." (62:9)

In this verse, Allah Ta'ala has forbidden continuing any trade or commercial transaction as soon as the Azan of Jumu'ah is given. Until when does this prohibition remain in effect? Further, in the same Surah, Allah Ta'ala informs us that the prohibition of any transaction is lifted once the Salah of Jumu'ah is finished. Therefore, at that precise moment, one has the right to resume work, as stated in the following verse:

"When the Salah has been completed then disperse in the land, seek from Allah's bounty and remember Allah abundantly so that you may be successful." (62:10)

Dispersing after Salat-ul-Jumu'ah is neither Farz, Wajib, nor Mustahabb. It is simply a permission for the rightful one. If a person remains in the Masjid after Salat-ul-Jumu'ah to perform Nawaafil, Zikrullah, or to read the Qur'an, they have every right and reason to do so.

Let us take a moment to mention that the permission to disperse does not apply to one who observes I'tikaf. Thus, verses 9 and 10 of Surah Jumu'ah clearly show us that:

One must stop all work or transactions as soon as the call to the Jumu'ah prayer is made;
Once the Salah has been performed, it is permissible to resume any work or transactions;
Dispersing in the land is not an obligation but a permission that becomes effective as soon as one has completed this Salah.

If we consider the order to disperse as obligatory, then this would mean that Muslims worldwide are disobeying Allah Ta'ala by not going hunting after performing Umrah and Hajj. In verse 95 of Surah 5, Allah Ta'ala says:

"O you who believe! Do not hunt game while you are in the state of Ihram."

And again,

"...When you emerge from the state of Ihram, then you may hunt." (5:2)

It is understood that one does not necessarily have to go hunting once the Ihram has been removed. The verse here also indicates the limit for the forbidden aspect of hunting. Similarly, regarding Salat-ul-Jum'ah, Allah Ta'ala indicates the limit where one can resume any transaction as before. However, we should not think that we must necessarily disperse once the Salat-ul-Jumu'ah is accomplished. Naturally, any haram practice, i.e., that which is contrary to the Shari'ah, is not permitted.

As for the Salat-o-Salaam that we send upon Rasulullah (Sallallaahu 'Alaihi Wasallam), this is a great Ibaadah filled with rewards and virtues. However, insisting that we stand in congregation after Salat-ul-Jumu'ah to perform it is not in line with the practice of the Sahabah-e-Kiraam (Radiyallahu anhum), nor with that of the Tabi'in (Rahimahumullah), and even less so with that of the Fuqaha-e-Mujtahideen (Rahimahumullah).

It would be foolish to label someone as an enemy of Allah or as someone who disapproves of Salah or fasting if they prevent a person from performing Salah during sunrise or sunset, or if they prevent someone from fasting on the days of Eid-ul-Fitr or Eid-ul-Adha. A person with a little intelligence will understand very well that it is not the Salah or fasting themselves, as Ibaadah, that are prohibited, but only when they are performed in ways contrary to the principles of the Shari'ah.

In the same vein, an eminent Taabi'i, Hadhrat Ibn-ul-Musayyab (Rahimahullah), prohibited a person from performing Nafl Salah after Subh-e-Saadiq. The person asked whether they would be punished for performing Salah. Hadhrat Ibn-ul-Musayyab (Rahimahullah) replied:

"No, but HE (Allah) will punish you for opposing the Sunnah."

In Sunan Daarimi, there is a long narration narrated by Hadhrat Umar Bin Yahya (Rahimahullah), who said to have heard it from his father, and he, in turn, said to have heard it from his father:

"We used to sit at the doorstep of Hadhrat Abdullah Bin Mas'ud (Radiyallahu anhuma) before Salat-ul-Fajr and wait for him to come out in order to accompany him to the Masjid. Once, while we were waiting for him, Hadhrat Abu Musa Al Ash'ari (Radiyallahu anhu) came to us and asked us if Abu Abdul Rahman (i.e.,Hadhrat Abdullah Bin Mas'ud [Radiyallahu anhuma]) had already come out. We replied that he had not. Thus, he sat down with us to wait for Hadhrat Abdullah Bin Mas'ud (Radiyallahu anhuma). When he came out, we stood up and went to meet him. Hadhrat Abu Musa (Radiyallahu anhu) addressed Hadhrat Abdullah Bin Mas'ud (Radiyallahu anhuma) in these words:

'O Abu Abdur-Rahman! I have seen a strange thing in the Masjid. And Alhamdulillah, I find nothing but good in it.'

Hadhrat Abdullah Bin Mas'ud (Radiyallahu anhuma) asked him:

'What is this thing that you saw?'

He replied:

'You will know, if you remain alive. I saw a group of people, sitting in several circles waiting for Salah. The people in each circle had small pebbles in their hands, and one of them ordered them to recite Allahu Akbar one hundred times, Tahlil (Laa ilaaha illallaahu) one hundred times, and also Subhaanallah.'

Hadhrat Abdullah Bin Mas'ud (Radiyallahu anhuma) asked:

'What did you tell them?'

He replied:

'I did not tell them anything, wanting to know your opinion first.'

Thereupon, Hadhrat Abdullah Bin Mas'ud (Radiyallahu anhuma) replied:

'Why did you not order them to count their sins? And I would have assured them that none of their rewards would be lost.'

After this conversation with Hadhrat Abdullah Bin Mas'ud (Radiyallahu anhuma) we went towards those people gathered in a circle. He stood near one of these circles and asked them:

'What are you doing?'

They replied:

'We use small pebbles for making Takbeer, Tahleel, and Tasbeeh.'

Hadhrat Abdullah Bin Mas'ud (Radiyallahu anhuma) advised them:

'Count your sins, and I guarantee you that none of your rewards will be lost. Woe to you, O Ummah of Muhammad (Sallallaahu 'Alaihi Wasallam), you are hastening towards your own destruction. Many Sahabah (Radiyallahu anhum) of your Nabi (Sallallaahu 'Alaihi Wasallam) are still alive, and the garments (of Rasulullah [Sallallaahu 'Alaihi Wasallam]) have not yet become torn. By Him in Whose Hands is my life! Will you follow a principle more upright than that of Rasulullah (Sallallaahu 'Alaihi Wasallam)? Or have you opened the door to misguidance (dwalaal)?'

The people replied:

'By Allah! O Abu Abdur-Rahman, we only intended to achieve khair.'

Hadhrat Abdullah Bin Mas'ud (Radiyallahu anhu) remarked:

'How many there are who intend to achieve khair but will never achieve it. Indeed, Rasulullah (Sallallaahu 'Alaihi Wasallam) informed us that there will be people who will recite the Qur'an but it will not reach beyond their throats. By Allah, it is possible that the majority of this group will come from you.' After this exchange of words, he left.

It is understood from this narration that these people were performing the Azkaar (plural of zikr), which have been recommended in the Qur'an and the Ahaadith. Does this disapproval from Hadhrat Abdullah Bin Mas'ud (Radiyallahu anhuma) mean that he disapproved of Zikrullah? Far from it! How can it be that such an eminent Sahaabi as Hadhrat Abdullah Bin Mas'ud (Radiyallahu anhuma), who had lived in the company of Rasulullah (Sallallaahu 'Alaihi Wasallam) for years, would deny the value and importance of zikr?

Whoever deduces that the criticism of Hadhrat Abdullah Bin Mas'ud (Radiyallahu anhuma) was directed against zikr is grossly mistaken.

Indeed, Hadhrat Abdullah Bin Mas'ud (Radiyallahu anhuma) condemned the way of performing this great 'Ibaadah' (zikr). The prohibition pronounced by the Shari'ah against fasting on the day of 'Eidein' or performing Salah at sunrise does not imply the condemnation of fasting and Salah as such. It is the way of doing it that is condemnable and forbidden. Hadhrat Abdullah Bin Mas'ud (Radiyallahu anhuma) had expressed his disapproval of the way these people performed zikr. Gathering in a circle and in congregation to perform zikr is against the practice of Rasulullah (Sallallaahu 'Alaihi Wasallam) and the Sahabah-e-Kiraam (Radiyallahu anhum).

In summary, Salah-o-Salaam is an action that is encouraged by the Qur'an-e-Karim and the Ahaadith. It contains immense rewards and is highly recommended on the day of Jum'ah. The addition of things that are not compatible with the teachings of Rasulullah (Sallallaahu 'Alaihi Wasallam) and the practice of Sahabah-e-Kiraam (Radiyallahu anhum), such as standing in congregation to do so, tarnishes the value and greatness of such an action, which is sending Salah and Salaam upon the best of the creatures of Allah Ta'ala, namely our beloved Prophet (Sallallaahu 'Alaihi Wasallam), the Rahmatul-lil-Aalameen, Hadhrat Sayyidina Mustafa Muhammad (Sallallaahu 'Alaihi Wasallam).

Thus, it is a Bid'ah (an innovation) to perform Salah-o-Salaam in this manner. Moreover, standing to offer Salaam in congregation, considering that Rasulullah (Sallallaahu 'Alaihi Wasallam) is present, is a misconception and difficult to sustain. According to a Hadith, Rasul-e-Paak (Sallallaahu 'Alaihi Wasallam) said:

"Whoever sends Durud to me by my Qabr, I surely hear it, and whoever sends me Durud from elsewhere, the Angels convey it to me."

Let us know that even the Sahabah (Radiyallahu anhum) never stood when they were in the presence of Rasulullah (Sallallaahu 'Alaihi Wasallam).

The Holy Prophet (Sallallaahu 'Alaihi Wasallam) himself, during his lifetime, disapproved of this practice. In a Hadith of Tirmizi, narrated by Hadhrat Anas (Radiyallahu anhu), Rasulullah (Sallallaahu 'Alaihi Wasallam) said:

"There is no one dearer to the Sahabah-e-Kiraam (Radiyallahu anhum) than Rasulullah (Sallallaahu 'Alaihi Wasallam). When they saw him, they would not stand up, knowing that he would be displeased."

Having respect for Rasulullah (Sallallaahu 'Alaihi Wasallam) is not necessarily what we conceive or believe as "respect". Undoubtedly, true respect is found in what the Shari'ah has decreed as such. Certainly, it is a lack of respect on our part towards Rasulullah (Sallallaahu 'Alaihi Wasallam) to do something that displeases him. Respect consists of practicing what he taught and what pleases him.

A person who practices Salat-o-Salaam in Jama'ah and in the position of Qiyaam (standing) is a mubtadi (i.e., an innovator) and is far from pleasing Rasulullah (Sallallaahu 'Alaihi Wasallam). It should be noted that such a person is not called an innovator because of the practice of Salat-o-Salaam, but because of the fact that he has added things and conditions that are not approved by the Shari'ah.

Now, let us come to the last part of your question: is it permissible to perform Salah behind an innovator?

Note that there are two kinds of Bid'ah (innovation). The first is one that is contrary to the Sunnah but does not involve Shirk or Kufr. For example, the practice of asking for Du'as in congregation after the Sunnah and Nawaafil Salahs. Such a practice, not being in accordance with the Sunnah, is Bid'ah. The second type of Bid'ah results in Shirk and Kufr. For example, believing that a creature has one of the attributes of Allah Subhaanahu wa Ta'ala, such as having the belief that a Wali has the power to grant health to children or to make someone receive a marriage proposal, etc. Such a belief results in Kufr and Shirk because it is only Allah Ta'ala who has the power and attribute to give or withhold something.

Performing Salah deliberately behind an Imam who practices the first type of Bid'ah is Makruh (reprehensible). If one has the possibility of performing Salah behind an Imam who is not a bidati, then one should do so. It is better to perform Salah behind an Imam who is a Mubtadi of the first type of Bid'ah than to perform it at home. As for performing Salah behind an Imam of the second type, it is not permissible and neither is the Salah valid.

[English version of "Faire le Mehloud en congrégation avant de se disperser" – Al Haadi – Vol. 3 No. 2]