在一些法学家看来，凡是没有不洁之物的地方，都可以礼拜。部分法学家将其中七处排除在外：垃圾堆（垃圾场）、屠宰场、墓地、道路、公共澡堂、骆驼的跪卧处，以及天房（克尔白）的屋顶。另有一些人只排除墓地，还有一些人排除墓地和公共澡堂。其中有人认为在这些不适宜的地方礼拜只是可憎的，但并不使礼拜无效；这是马立克的一种传述。也有传自他的礼拜可行的说法，这是伊本·卡西姆的传述。

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.

分歧的原因在于关于此问题的圣训表面含义相互冲突。关于此问题，有两段圣训为各方所公认，另有两段存在争议。被公认的圣训是先知（愿主赐他平安与福佑）所说："我被赐予了前人未曾被赐予的七件事……［他在其中提到］：大地为我而成为清真寺和洁净之物，因此无论礼拜时间在何处降临于我，我便在那里礼拜。"另一段圣训说："要让你们的家因礼拜而有生气，不要把它们变成坟场。" 至于有争议的圣训，其中一段是：先知（愿主赐他平安与福佑）禁止在七处地方礼拜：粪堆、宰杀牲畜的场所、墓地、道路、公共浴室、骆驼歇卧之处，以及天房的屋顶。此段由提尔米兹圣训集（al-Tirmidhī）所记载。另一段是先知（愿主赐他平安与福佑）所说："你们可以在牛栏中礼拜，但不要在骆驼歇卧之处礼拜。"

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”.

由于采用了三种方法,法学家们在这些圣训上产生了分歧。第一种是取舍与废止的方法。第二种是以一般构建特殊的方法,即以一般来构建特殊。第三种是调和的方法。采用取舍与废止方法的人,遵循广为人知的圣训,即先知(愿主的赐福与平安降临于他)所说:"大地为我成为清真寺,也成为洁净之物。"他们主张,这段圣训废止了与之相冲突的圣训,因为它记载了先知(愿主的赐福与平安降临于他)所蒙受的恩典,而这种恩典不能被废止,因为废止属于律例(ahkām)的范畴。采用以一般构建特殊方法的人说,关于允许的圣训是一般性的,而禁止的圣训是特殊性的,因此必须以一般来构建特殊。这些(运用此方法的)法学家中,有人排除了七个地方,也有人只排除了公共浴室和墓地,他们说这是从先知(愿主的赐福与平安降临于他)那里确立的,因为有记载称他也单独禁止过这些地方。还有人只排除了墓地,依据的是前述圣训。采用调和方法、不以特殊排除一般的人说,禁止的圣训应理解为厌恶(makrūh),而其他圣训则理解为允许。

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.

他们对于在犹太会堂和教堂中礼拜存在分歧。一派认为这是可憎的（makruh），另一派则允许。第三派根据是否有图像作出区分，这是伊本·阿拔斯的观点，依据是欧麦尔的话：“我们因为有图像而不进入他们的教堂。”然而，那些认为此举可憎之人的根本理由并不是图像，而是可能存在不洁之物（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).

他们对于在（光）地上礼拜，以及在地毯和其他用于坐在地上的物品上礼拜，存在分歧。大多数学者主张，在草席和其他由大地所出产的材料制成的类似物品上叩头是允许的，而认为其余的则是可憎的，这是马立克·本·艾奈斯的观点。

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.