Wuraren da ake yarda a yi salla a cikinsu, a ra'ayin wasu malamai, su ne duk wuraren da babu najasa a cikinsu. Wasu malamai sun keɓe wurare bakwai daga cikinsu: wurin zubar da shara (tarin datti), mahalli na yanka dabbobi, makabarta, hanya, bahon jama'a (wurin wanka na jama'a), wurin da raƙuma ke durƙushewa, da kuma saman Ɗakin Allah (Ka'aba). Wasu kuwa sun keɓe makabarta kaɗai, yayin da wasu suka keɓe makabarta da bahon jama'a. Wasu daga cikinsu sun ɗauki salla a waɗannan wurare marasa kyau a matsayin abin ƙi kawai, amma ba su ce salla ta ɓaci ba; wannan ɗaya ne daga cikin riwayoyin da aka samo daga Malik. An kuma danganta halascin irin wannan salla gare shi, wanda shi ne riwayar Ibn al-Qasim.

The places in which prayer is permissible, in the opinion of some jurists, are all those that are free from .uncleanliness. Some jurists exempted seven places out of these: the dunghill (garbage area), the slaughterhouse, the graveyard, the roadway, the public bath, the kneelingplace of camels, and the roof of the House of Allah (Ka<ba). Others made an exemption for the graveyard alone, while some others exempted the graveyard and the public-bath. Some of them deemed praying in these undesirable places as merely abominable, but did not invalidate the prayer; this is one narration from Malik. The permissibility of such prayer is also related from him, which is Ibn al-Qasim’s narration.

Dalilin sabani ya samo asali ne daga karon ma'anonin zahiri na hadisai kan wannan mas'ala. Akwai hadisai guda biyu da aka yarda da su, sannan akwai guda biyu da aka sabawa a kansu. Hadisan da aka yarda da su su ne maganar Annabi ﷺ: "An ba ni abubuwa bakwai wadanda ba a ba wa wani kafin ni ba… [ya ambaci a cikinsu]: An sanya mini kasa ta zama masallaci da abin tsarkake jiki, saboda duk inda lokacin sallah ya riske ni, sai in yi sallah." Sannan wani hadisin ya ce: "Ku rayar da gidajenku da sallolinku a cikinsu lokaci-lokaci, kada ku mayar da su makabarta." Dangane da hadisan da aka sabawa a kansu kuwa, akwai wani rahoto cewa Annabi ﷺ ya hana yin sallah a wurare bakwai: juji, wurin yanka dabbobi, makabarta, hanya, bandakin jama'a, wuraren zaman rakuma, da saman Dakin Allah. Al-Tirmidhi ne ya rawaito shi. Na biyu kuwa shi ne rahoton cewa Annabi ﷺ ya ce: "Ku yi sallah a wuraren zaman shanu, amma kada ku yi sallah a wuraren zaman rakuma."

The reason for disagreement arises from the conflict of the apparent meanings of traditions on the issue. There are two traditions on the issue that are agreed upon, while two are disputed. The traditions agreed upon are the sayings of the Prophet (God’s peace and blessings be upon him), “I have been granted seven things that were not granted to anyone before me .. . [He mentioned within this]: The earth has been made a mosque for me and a means of purification, so wherever the time of prayer overtakes me, I pray”. The other tradition says, “Enliven your homes with your prayers in them occasionally, and do not convert them into graveyards”. As to the disputed traditions, one report is “that the Prophet (God’s peace and blessings be upon him) proscribed prayers in seven places: the dunghill, the place for slaughtering animals, .the graveyard, the roadway, the public bath, the kneeling places of camels, and the roof of the House of Allah”. It has been recorded by al-TirmidhT. The second is the report that Prophet (God’s peace and blessings be upon him) said, “Pray in the resting places of cattle, but do not pray in the kneeling places of camels”.

Malamai sun sami sabani game da waɗannan hadisai saboda amfani da hanyoyi uku. Hanya ta farko ita ce hanyar fifiko da soke hukunci. Hanya ta biyu ita ce hanyar tsara abin da ya keɓanta bisa abin da ya gama-gari, watau tsara keɓantacce bisa gama-gari. Hanya ta uku ita ce hanyar sasantawa. Waɗanda suka karɓi hanyar fifiko da soke hukunci sun bi hadisin da aka fi sani, maganar Annabi ﷺ, "An sanya mini ƙasa ta zama masallaci da abin tsarkakewa." Sun ce wannan hadisi yana soke waɗanda suka saɓa masa, domin yana ƙunshe da falalar da aka ba Annabi ﷺ, kuma ba a iya soke ta ba, domin soke hukunci yana cikin rukunin hukunce-hukunce (ahkam). Waɗanda suka karɓi hanyar tsara keɓantacce bisa gama-gari sun ce hadisin halasta yana da faɗi gama-gari, shi kuwa hadisin hani keɓantacce ne; don haka wajibi ne a tsara keɓantacce bisa gama-gari. Wasu daga cikin waɗannan malamai (masu amfani da wannan hanya) sun keɓe wuraren nan bakwai, wasu kuma sun keɓe kawai wurin wanka na jama'a da makabarta, suna cewa wannan shi ne abin da aka tabbatar daga Annabi ﷺ, domin an rawaito cewa shi ma ya hana su a matsayin hani na dabam. Wasu kuma sun keɓe makabarta kawai saboda hadisin da ya gabata. Waɗanda suka karɓi hanyar sasantawa, waɗanda ba su keɓe keɓantacce daga gama-gari ba, sun ce ana fassara hadisan hani da cewa karaha ne, ɗayan kuma ana fassara su da halasci.

The jurists were divided over these traditions because of the employment of three methods. The first is the method of preference and abrogation. The second is the method of structuring, that is, structuring the particular upon the general. The third is the method of reconciliation. Those who adopted the method of preference and abrogation followed the widely known tradition, the words of the Prophet (God’s peace and blessings be upon him), “The earth has been made a mosque for me and a means of purification”. They maintained that this tradition abrogates those that conflict with it, as it counts the merits granted to the Prophet (God’s peace and blessings be upon him), and this cannot be abrogated, as abrogation belongs to the category of rules (ahkdm). Those who adopted the method of structuring the particular upon the general said that the tradition about permissibility is general whereas the proscribing tradition is particular; therefore it is necessary that the particular be structured upon the general. Some of these jurists (who apply this method) excluded the seven places, while some of them excluded only the public bath and the graveyard, saying that this is what is established from the Prophet (God’s peace and blessings be upon him), as it is related that he also proscribed them independently. Some excluded only the graveyard due to the preceding tradition. Those who adopted the method of reconciliation, not excluding the particular from the general, said that the proscribing traditions are to be construed for abomination, and the others for permissibility.

Sun sabawa game da yin salla a cikin majami'un Yahudawa da na Nasara. Wata ƙungiya ta ɗauka cewa hakan abin ƙi ne, yayin da wata ƙungiya kuma ta halatta shi. Ƙungiya ta uku ta yi bambanci bisa ga kasancewar hotuna, wannan shi ne ra'ayin Ibn ‘Abbas saboda maganar 'Umar, "Ba ma shiga majami'unsu saboda hotuna". Sai dai dalilin da ya sa waɗanda suka ɗauka abin ƙi ne suka yi hakan ba hotunan ba ne, illa dai yiwuwar kasancewar najasa.

They disagreed about praying in synagogues and churches. One group considered it as reprehensible, while another permitted it. A third group made a distinction on the basis of the existence of figures, which is Ibn ‘Abbas’s opinion because of TJmar’s statement, “We do not enter their churches because of the images”. The underlying cause, however, for the opinion of those who considered it abominable is not the images, but the probability of the existence of uncleanliness (najdsa).

Sun yi saɓani game da sallah a ƙasa (tsirara) da kan tabarma da sauran abubuwan da ake zama a kansu a ƙasa. Mafi yawan malamai sun tabbatar da halascin yin sujjada a kan tabarma da sauran abubuwa irin su waɗanda aka yi da kayan da ƙasa ke fitarwa, kuma sun ɗauki sauran a matsayin abin ƙi, wanda shi ne ra'ayin Malik ɗan Anas.

They disagreed about prayer on the (bare) ground and on carpets and other things used for sitting on the ground. The majority maintain the permissibility of prostrating on mats and other similar things made of material produced by the land, and deem the rest as abominable, which is Malik ibn Anas’s opinion.