Innovation that constitutes Kufr
It is not permissible to allow the followers of innovation that constitutes kufr to lead the prayers, because prayers offered behind them are not valid according to a number of scholars, and because they deserve to be forsaken and rebuked, not put forward for positions of leadership, and because allowing them to lead the prayer may lead to the ignorant being deceived by them.
Innovations that constitute kufr include such things as saying that the Qur’aan is created, denying that the believers will see their Lord in Paradise, saying that those who commit major sins are kaafirs or will abide in Hell for eternity, denouncing Abu Bakr and ‘Umar (may Allaah be pleased with them) as kaafirs, saying that the Qur’aan has been altered, claiming that the imams have knowledge of the unseen, seeking the help of the dead, and other forms of kufr and shirk.
Innovation that does not constitute Kufr
This is contrast to one who follows an innovation that does not constitute kufr; prayer offered behind such a person is valid.
The following question was mentioned in Fataawa al-Lajnah al-Daa’imah (7/364):
Is it permissible to pray behind an imam who follows innovation?
The Committee replied:
Whoever can find an imam who does not follow innovation, let him pray behind him and not the one who follows innovation. Whoever cannot find anyone but the one who follows innovation, let him advise him in the hope that he will give up the bid’ah (innovation). If he does not accept that and his innovation involves shirk – such as one who seeks the help of the dead or prays to them instead of Allaah or offers sacrifices to them – then you should not pray behind him because he is a kaafir and his prayer is invalid, and it is not proper to make him an imam. If his bid’ah does not constitute kufr, such as speaking the intention out loud, then his prayer and the prayer of those who pray behind him is still valid.
And Allaah is the Source of strength.
Standing Committee for Academic Research and Issuing Fatwas.
With regard to preying behind one who is of this nature (Shi’a)
Shaykh Ibn Baaz (may Allaah have mercy on him) said:
“It is not permissible to pray behind any of the mushrikeen, including those who seek the help of anyone other than Allaah and seek support from him, because seeking help through anyone other then Allaah, such as the dead, idols, the jinn, etc. is shirk, the association of others with Allaah, glorified be He.”
Fataawa al-Shaykh Ibn Baaz (vol. 2, p. 396)
And he said: one should not pray behind any imaam who is known to exaggerate concerning the Ahl al-Bayt (members of the Prophet’s household). If no such thing is known about him or any other Muslim, then it is OK to pray behind them.
Fataawa al-Shaykh Ibn Baaz, vol. 12, p. 107
Prayer is not valid behind Jahamis, Raafidis and those who believe in hulool (incarnation) and ittihad
Bid’ah (innovation) may amount to kufr, as in the case of the Jahamis, Raafidis and those who believe in hulool (incarnation) and ittihad (unity of the Creator and creation), in which case their prayer is not valid and it is not permissible for anyone to pray behind them;
Or the bid’ah may not amount to kufr, such as speaking the intention (niyyah) out loud, and gathering to recite dhikr together as the Sufis do. The prayer of these people is valid, as are prayers offered behind them. But the Muslim has to advise them to give up this bid’ah. If they pay heed, then this is what is wanted, otherwise the person has done what he was obliged to do. In this case it is better to look for another imam who is keen to follow the Sunnah.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him said:
The kind of bid’ah for which a person is regarded as being one of those who follow their whims and desires is that which is well known among the scholars of the Sunnah for going against the Qur’aan and Sunnah, such as the bid’ah of the Khaarijis, the Raafidis, the Qadaris and the Murji’is. ‘Abd-Allaah ibn al-Mubaarak, Yoosuf ibn Asbaat and others said: The roots of the seventy-two sects are four: the Khaarijis, the Raafidis, the Qadaris and the Murji’is. It was said to Ibn al-Mubaarak, And the Jahamis? He said, The Jahamis are not part of the ummah of Muhammad (peace and blessings of Allaah be upon him).
The Jahamis deny the divine attributes and say that the Qur’aan was created, that Allaah will not be seen in the Hereafter, that Muhammad was not taken up to Allaah
These two groups are the worst of the followers of innovation, and from them stemmed the esoteric Qaraamiti groups such as the Nusayris and Ismaa’ilis. Similar to them are those who believe in the unity of the Creator and the creation, because their ideas are akin to Pharaonic ideas.
The Raafidis of the current age, as well as being Raafidis are also Jahamis and Qadaris, because in addition to their rafd [which has to do with their beliefs concerning the imams] they also follow the Mu’tazili school of thought, and some of them even follow the school of thought of the Ismaa’ilis and other similar heretics and those who believe in the unity of the Creator and the creation. And Allaah and His Messenger know best.
Majmoo’ al-Fataawa, 35/414-415.
The Scholars of the Standing Committee said:
With regard to praying behind an innovator, if his bid’ah amounts to shirk, such as calling upon someone other than Allaah, making vows to someone other than Allaah, or believing that their shaykhs possess attributes that belong to Allaah alone – such as perfect knowledge, knowledge of the unseen or the power to influence events – then prayers offered behind them are not valid.
If their bid’ah does not amount to shirk, such as reciting dhikrs that were narrated from the Prophet (peace and blessings of Allaah be upon him), but doing that in unison and swaying from side to side, then prayers offered behind them are valid, but the Muslim should look for an imam to pray behind who is not a follower of innovation, because that will increase his reward and is farther removed from evil.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
Fataawa al-Lajnah al-Daa’imah, 7/353
Prayer behind Evildoer & Innovator
The Sahaabah used to offer Jumu’ah prayers and prayers in congregation behind imams who were evildoers, and they did not repeat the prayers. Ibn ‘Umar used to pray behind al-Hajjaaj, and Ibn Mas’ood and others prayed behind al-Waleed ibn ‘Uqbah, who used to drink wine. The prayer of an evildoer or innovator is valid in and of itself, so if a person prays behind him, his prayer is not invalid.
Praying behind someone whoes Aqidah is Unknown
The scholars of the Standing Committee were asked: What is the ruling on eating meat when nothing is known about the slaughterer’s ‘aqeedah, or praying behind one whose ‘aqeedah is unknown? They replied: If he is outwardly Muslim, but his ‘aqeedah is unknown, and it is not known whether his ‘aqeedah is deviant, then it is valid to pray behind him and meat slaughtered by him may be eaten. End quote.
Fataawa al-Lajnah al-Daa’imah, 7/365
Imam Abu Ja’far al-Tahhaawi
Imam Abu Ja’far al-Tahhaawi (may Allaah have mercy on him) said in his famous book al-‘Aqeedah: We think that prayer should be offered behind any imam, righteous or otherwise, among the people of the qiblah, and (the funeral prayer) should be offered for those of them who die. End quote. Then he quoted the words of the former Shaykh of Islam: …
Sheikh Yahya ibn ‘Alee AlHajooree was asked
Q:Is prayer behind the people of innovation or a person of desires accepted ?
A:for the one whos innovation hasnt reached a level of disbelieve then the Jamhoor (the majority) of the people of knowledge are on the opinion that prayer behind a person of innovation is sound and acceptable, and the one that doesnt see the acceptance of the salaah of the one praying behind an innovater, then he himself is an innovator, as for if there is an Imaam that is known for being upright (in the locality) then it is upon the people to pray behind that Imaam and not appropiate to go and pray behind the innovater and leave off praying with the Sunnee (person upon the sunnah).
So prayer behind an innovater whos innovation hasnt reached a level of disbelief is acceptable, and prayer behind an innovator who is a disbeliever isnt accepted, because the disbelievers prayer isnt accepted due to Allahs saying {And we shall turn to whatever deeds they (disbeleivers) did, and we shall make such deeds as scattered floating particles of dust} [furqaan:23] and his saying {if they had joined in worship others with Allah, all that they used to do would have been of no benefit to them} [An’aam:88] and his saying {the parable of those who disbelieved in their lord is that their works are as ashes on which wind blows furiously on a stormy day they shall not be able get aught of what they earned} [Ibraaheem:18] and his saying the most high {As for those who disbelieved, their deeds are like a mirage in a desert} [Noor:39] and his saying the most high {And never will Allah grant to the disbelievers a way to triumph over the believers} [Nisaa:141] so praying behind an innovater who is a muslim when a Sunnee (one thats upon the Sunnah) Imaam is available is Makrooh (disliked) and these sayings are that which is apparent from the sayings of the Salaf may allah be pleased with them all.
Al Iftaa page 145
Imaam Muhammad Naasirud-Deen al-Albaani
Shaikh Esaam Moosaa Haadi said, “And in 1990 and 1991 our Shaikh used to pray Fajr in the mosque at the service station close to where I live and we used to pray Fajr with him. The Imaam of that mosque had a stance against al-Albaani and the Salafi da’wah, infact he was a Sufi but not an extreme one, despite that our Shaikh would pray behind him even though he knew about that.”
Muhaddithul-Asr, Imaam Muhammad Naasirud-Deen al-Albaani Kamaa ’Araftuhu, p. 121.
Al-Albaani asked, ‘O Shaikh of Ours! Do You Know the ‘Aqeedah of this Imaam You Pray Behind?’
‘I don’t know his ’aqeedah just like I don’t know yours.’”
Muhaddithul-Asr, Imaam Muhammad Naasirud-Deen al-Albaani Kamaa ’Araftuhu, p. 121.
Questioner: In addition to the brother’s question, if the Imaam has some form of shirk, like making amulets or making fun of the Prophet’s Sunnah صلى الله عليه وسلم like the beard or shortening the thawb and so on …
Al-Albaani: Yaa Akhi, the issue of the beard and other such issues, that sin is on him, but as for shirk then that is the dangerous thing, but we, Ahlus-Sunnah, have to know that not everyone who falls into shirk has the ruling of being a mushrik applied to him, and that is because shirk is divided into [differing] categories, two of which concern us now: shirk [which one believes] from the heart [shirk qalbee], and spoken shirk [shirk lafdhi].
So if a Muslim who prays and fasts falls into spoken shirk, this spoken shirk may reflect shirk of the heart and [yet] it may not. So it is not allowed to judge this person who has committed shirk in a statement to say that he is a mushrik at heart except after having asked him about it in detail and sought clarification from him.
So if we were to assume that his shirk is from the first type, then he is a Muslim, who has for him and against him whatever we [as Muslims] have for us and against us. And maybe you have heard the Prophet’s صلى الله عليه وآله سلم saying to that man who heard one of his sermons and, wanting to express his obedience to him, said, ‘Whatever Allaah and you have willed!’ So he عليه السلام said, ‘Have you made me a partner of Allaah’s? Say, ‘Whatever Allaah Alone has willed.’’
So this is shirk, but spoken. He should have said, ‘Whatever Allaah willed and then you willed,’ but he made a mistake and said, ‘Whatever Allaah and you have willed!’ and so made the Prophet a partner by making him a peer of his Lord.
Also from this type is that a man from his Companions صلى الله عليه وآله سلم saw a dream in which he was walking in some of Medinah’s alleyways when he met a Jew, and so said to him, ‘How excellent a people you would be if only you never committed shirk with Allaah by saying, ‘Uzair is the son of Allaah.’ So the Jew said, ‘How excellent a people you would be if only you never committed shirk with Allaah by saying, ‘Whatever Allaah and Muhammad have willed!’
Then he went on a little and met a Christian, and so said to him, ‘How excellent a people you would be if only you never committed shirk with Allaah by saying, ‘Jesus is the son of Allaah.’ So the Christian said, ‘How excellent a people you would be if only you never committed shirk with Allaah by saying, ‘Whatever Allaah and Muhammad have willed!’
In the morning he went to the Prophet صلى الله عليه وسلم and told him about his dream, so he said, ‘Have you related it to anyone?’ He said no and so the Prophet عليه الصلاة والسلام delivered a sermon to the people, saying, ‘O People! Oftentimes I would hear one of you say, ‘Whatever Allaah and Muhammad have willed!’ Verily, do not say, ‘Whatever Allaah and Muhammad have willed!’ but say, ‘Whatever Allaah Alone has willed …’ and in another narration [there occurs], ‘… whatever Allaah has willed and then you willed.’
So if the shirk of this person who you say is a mushrik is spoken, then he is a Muslim, and if it is revealed that his shirk is from the heart, then, too, we are not allowed to rush into declaring him to be a disbeliever as long as he testifies that none has the right to be worshipped except Allaah and Muhammad is the Messenger of Allaah except after the proof is established against him. If it is and he still persists on his shirk and misguidance then he is cast aside.
Without such a clarification it is not allowed to declare to be a disbeliever a Muslim who testifies that none has the right to be worshipped except Allaah and Muhammad is the Messenger of Allaah let alone one who prays the five daily prayers and leads the Muslims in that.
So we must pay heed to this detail.
Do you have anything else?
Questioner: And if he makes amulets?
Al-Albaani: It’s a mistake, O brother, this is a mistake, but we say that you must differentiate between disbelief in action [kufr amali] and disbelief that one actually believes in [kufr I’tiqadi], spoken disbelief and disbelief of the heart. [Making amulets] is haraam there is no doubt in that, but it is not allowed to declare him to be a disbeliever based only on these actions [i.e., without establishing the proof against him as the Shaikh mentioned above]
Praying Behind the People of Innovation | 1 | There is a Distinction Between Praying Behind Innovators and Mixing with Them
by The Albaani Blog
But a doubt crops up based upon some actions of the Salaf, like the statement of some of them, ‘The hearts are weak, and sitting with the innovators snatches them away …’ and likewise, the fact that Imaam Ahmad, may Allaah have mercy on him, would drive the people away from al-Haarith al-Muhaasibi.
Al-Albaani: Yes, yes.
Someone Else: He prohibited that his books be read.
Al-Albaani: Yes.
Questioner: … and dealing with this dissenter according to the scale of his good and bad deeds, i.e., there is a principle which says, ‘We look at the person’s good and bad actions,’ [but] then we have the statements of some of the Salaf regarding driving the innovators away even if they have some good deeds?
Al-Albaani: Yes. That which I hold, and Allaah knows best, is that the statements of the Salaf, are related regarding a Salafi environment, i.e., an environment that is full of strong faith and the correct following of the Prophet صلى الله عليه وسلم and the Companions.
And [this issue you mentioned] is totally like that of boycotting, where a Muslim boycotts another to educate and discipline him, this is a well-known Sunnah. But my conviction, and how many times I’m asked about this, is that I say: our day and age is not right for boycotting, our day and age is not right for boycotting the innovators, because that means that you will have to go and live on the peak of a mountain, that you isolate yourself from the people and seclude yourself from them.
And that is because if you do boycott the people due to their sins or innovations then you will not have the effect which the Salaf used to have when they made those statements encouraging the people to avoid the people of innovation. There is no doubt that that is something which is derived from the directions of the Prophet صلى الله عليه وسلم amongst which is his well-known saying, “The example of a good companion (who sits with you) in comparison with a bad one, is like that of the musk seller and the blacksmith’s bellows (or furnace); from the first you will either buy musk or enjoy its good smell while the bellows will either burn your clothes or your house, or you get a bad nasty smell thereof,” [Bukhaari], the well-known hadith, this is like what is mentioned in some places, ‘Your friend pulls/draws you [to whatever he/she is upon],’ ‘Your friend pulls/draws you [to whatever he/she is upon].’
But accompanying/associating with innovators is one thing and distancing yourself from them to such an extent … like that which is asked about often, for example [people will ask], ‘So and so is a Sufi who uses the Prophets and Messengers as intermediaries [instead of calling upon Allaah directly themselves],’ and so on, ‘… and he leads the people in prayer, should I pray behind him?’ I say: pray behind him, so this is one thing and [actually] accompanying and associating with him and benefitting from him is something else.
And I think that which will support me in this distinction and which comes together/agrees with the guidance of the Salaf stated in those words I just mentioned, is that it has reached us that from the aqidah of the Salaf as-Saalih is to pray behind and over every righteous person and sinner, so it will be from harshness that we take these statements to drive the people away from praying behind these Imaams [who lead the prayers in the mosques], Imaams amongst whom it is very rare to find those upon the Sunnah. The result of doing so would be that the people would have to stick to their houses and suspend the Jamaa’ah of the Muslims, such a thing goes against the statement of the Salaf that it is from aqidah to pray behind every righteous person or sinner.
But what is correct is that we warn these people from mixing with the people of innovation and the Sufis due to what we just mentioned in the hadith and [due to] the example which is a summary of the hadith, that, ‘Your friend pulls/draws you [to whatever he/she is upon].’
This is my opinion, and Allaah knows best.
Al-Hudaa wan-Noor, 511.
Sheikh Muqbil, Shaykh of Islaam, Allaamah, Muhaddith, rahimahullaahu
Shaykh Rabee’ ibn Hadee al Madkhalee
Q: What is the ruling on staying in a country where people practice Bid`ah (innovations in religion)? Is it permissible to offer Jumu`ah (Friday) Prayer and the congregational Prayer with them? Should the person offer Prayer separately? Is Jumu`ah Prayer waived for him? If those who follow the Sunnah (whatever is reported from the Prophet) are less than twelve, is it permissible for them to perform Jumu`ah Prayer or not?
A: Offering Jumu`ah Prayer behind any Imam (the one who leads congregational Prayer), whether he is pious or disobedient, is obligatory. If the Bid`ah which the Imam commits does not take him out of Islam, it is permissible for Muslims to offer Prayer behind him. It is stated by Imam Abu Ja`far Al-Tahawy (may Allah be merciful to him) in his famous book on `Aqidah: “We hold that it is permissible to offer Prayer behind every pious or disobedient Muslim, as well as offering Funeral Prayer for those who die among them…” In his explanation of this statement, the well-grounded and eminent scholar who commented on this book said: The Prophet (peace be upon him) said: Offer Prayer behind the Imam, be he pious or disobedient. (Related by Mak-hul
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from Abu Hurayrah [may Allah be pleased with him] and compiled by Al-Daraqutni, who said that Mak-hul did not meet Abu Hurayrah) Its chain of transmission includes Mu`awiyah ibn Salih whose authenticity is questioned. However, Muslim narrated this Hadith in his Sahih book of Hadith.
Al-Daraqutni and Abu Dawud also related from Mak-hul on the authority of Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: Prayer is obligatory on you behind every Muslim, pious or impious, even if he commits major sins. Jihad (striving in the Cause of Allah) is obligatory upon you along with every ruler, whether he is pious or impious. It is related by Al-Bukhari in his Sahih (authentic) book of Hadith that `Abdullah ibn `Umar (may Allah be pleased with them) used to offer Prayer behind Al-Hajjaj ibn Yusuf Al-Thaqafy. Anas ibn Malik offered Prayer also behind Al-Hajjaj and Al-Hajjaj was a corrupt tyrant. It is also recorded by Al-Bukhari in his Sahih that the Prophet (peace be upon him) said: If the Imam leads Prayer correctly, then he and you will receive the rewards, but if he makes a mistake (in Prayer) then you will receive the reward for Prayer and the sin (will be his). It is reported on the authority of `Abdullah ibn `Umar (may Allah be pleased with them) that the Messenger of Allah (peace be upon him) said: Offer Prayer behind whomever says, “None has the right to be worshipped but Allah,” and offer Funeral Prayer for whomever says, “None has the right to be worshipped but Allah.” (Related by Al-Daraqutni through some ways of transmission that he deemed to be weak)
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Kindly be informed (may Allah be merciful to you and us) that the scholars agree that it is permissible to offer Prayer behind an Imam who is not known to have committed any Bid`ah or an act of transgression. However, it is not a condition for the Ma’mum (person being led by an Imam in Prayer) to know the beliefs of the Imam or examine him saying, “What are your beliefs?” Rather, the Ma’mum should offer Prayer behind the Imam without knowing his beliefs. According to the majority of the Salaf (righteous predecessors) and their successors, it is permissible to offer Prayer behind the regular Imam, behind whom the Prayer should be offered such as the Imam of Jumu`ah Prayer and Salat-ul-`Eid (the Festival Prayer), or the Imam of Hajj Prayers at `Arafah and the like, even if he calls the people to follow his Bid`ah or is a Fasiq (someone who flagrantly violates Islamic law). The person who neglects offering Jumu`ah and congregational Prayers behind a corrupt Imam is considered a follower of Bid`ah, according to the opinion of the majority of Muslim Scholars. The sound opinion is that one must offer Prayer behind a corrupt Imam and need not repeat it.
The Companions (may Allah be pleased with them) used to offer Jumu`ah Prayer and the congregational Prayers behind corrupt Imams without repeating them. For example, `Abdullah ibn `Umar (may Allah be pleased with him) used to offer Prayer behind Al-Hajjaj ibn Yusuf. Likewise, Anas ibn Malik (may Allah be pleased with him) used to offer Prayer behind him as mentioned before. `Abdullah ibn Mas`ud (may Allah be pleased with him) and other Companions used to offer Prayer behind Al-Walid ibn `Uqbah ibn Abu Mu`ayt who was a drunkard to the extent that one day he led them in Fajr (Dawn) Prayer in the form of four Rak`ahs. He then said: “What about offering more Rak`ahs?” Ibn Mas`ud replied: “You have already offered more than due.” It is related in Sahih Book that when `Uthman
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(may Allah be pleased with him) could not reach the Masjid to lead the people in the congregational Prayer, another Imam led the people in Prayer. It was said to `Uthman: “You are the Imam of all the Muslims but the person who led people in Prayer is one of the leaders of Fitnah.” `Uthman replied, “Verily, Prayer is the best thing people can do. However, if they offer it properly, do it along with them; but if they offer it improperly, eschew their wrong.”
The Prayer offered by a Fasiq or a follower of Bid`ah is correct. If a Ma’mum offers Prayer behind any of them, his Prayer will not be invalid. Yet, some dislike offering Prayer behind them because enjoining good and forbidding evil are obligatory.
In addition, the one who exhibits Bid`ah and corruption is not to be appointed as a leader for Muslims. Rather, Ta`zir (discretionary punishment) should be inflicted upon him, so that he may repent. If it is possible to desert him till he repents, then this will be good. If some people abandon offering Prayer behind him, as a form of forbidding evil till he repents or is fired, or people cease from imitating him, then abandoning Prayer behind him is for a legal benefit so long as the Ma’mum does not miss the Jumu`ah or congregational Prayers.
However, if leaving Prayer behind such an Imam means that the Ma’mum will not perform Jumu`ah and the congregational Prayers, then it is not permissible to abandon offering Prayer behind him and the one who does so is a follower of Bid`ah who does not follow the attitude of the Companions (may Allah be pleased with them). If the Imam is appointed by those in charge and there is no legal benefit behind abandoning Prayer behind him, in such a case it is not permissible to abandon Prayer behind him.
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Rather, offering Prayer behind him is better.
Thus, if it is possible, a person who commits evil openly should be prevented from leading the people in Prayer. However, if this Imam is appointed by those in charge and it is not possible to stop him or it is only possible by causing greater evil that is more harmful than the evil which the Imam commits openly, then it is not permissible to ward off a lesser evil by means of a greater one. Islam was revealed to achieve and protect interests, and to stop and reduce evils as much as possible. The act of leaving Jumu`ah and Prayers is worse than offering Prayer behind a corrupt Imam, especially if not attending them does not eliminate corruption. In this case, we will hinder the Shar`y benefit without removing this evil.
If a person can offer Jumu`ah and congregational Prayers behind a pious Imam, this is better than offering them behind the corrupt one. However, if this person offers Prayer behind a corrupt Imam without an excuse, this is a matter of dispute among scholars; some held that one must repeat the Prayer while others held the opinion that one does not have to. This issue is explained in the books of Fiqh (Islamic jurisprudence) that deal with secondary questions. [End Quote]
The most preponderant opinion is not to repeat Prayer according to the evidence mentioned above. Since the general principal is not to repeat Prayer, no one is obliged to do so except with specific proof and we know no proof on this point. May Allah grant us success.
As for the second question, there is a known difference among scholars in this regard.
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However, the most preponderant opinion is that it is permissible to establish Jumu`ah Prayers with at least three Muslims. As far as I know, there is no reliable evidence to support the view that establishing Jumu`ah Prayer is conditional upon the existence of twelve, forty persons, more, or less. It is obligatory to be performed in congregation of at least three persons. This is the opinion of a group of scholars and Sheikh Al-Islam Ibn Taymiyyah (may Allah have mercy upon him) and is the correct view as stated previously.
Fatwas of Ibn Baz – Content > Volume 12 > Book on Salah, Part Three > Rulings on Imamate > Offering Salah with and behind the followers of Bid`ah
The Scholars of the Standing Committee said:
With regard to praying behind an innovator, if his Bid`ah amounts to shirk, such as calling upon someone other than Allah, making vows to someone other than Allah, or believing that their shaykhs possess attributes that belong to Allah alone – such as perfect knowledge, knowledge of the unseen or the power to influence events – then prayers offered behind them are not valid. If their Bid`ah does not amount to shirk, such as reciting dhikrs that were narrated from the Prophet (peace and blessings of Allah be upon him), but doing that in unison and swaying from side to side, then prayers offered behind them are valid, but the Muslim should look for an imam to pray behind who is not a follower of innovation, because that will increase his reward and is farther removed from evil.
And Allah is the Source of strength. May Allah send blessings and peace upon our Prophet Muhammad and his family and companions.
Source:
Fataawa al-Lajnah al-Daa’imah, 7/353
Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) was asked about praying behind al-muraaziqah and about their Bid`ah.
He replied:
It is permissible for a man to offer the five daily prayers and Jumu`ah etc behind a person whom he does not know to engage in Bid`ah or evildoing, according to the consensus of the four Imams and other Imams of the Muslims. It is not one of the conditions of leading prayers that the person praying behind the imam should know what his imam’s beliefs are, and he should not examine him by saying, “What do you believe?” Rather he should pray behind the one whose situation he does not know. If he prays behind one who he knows to be an evildoer or innovator, then there are two well-known scholarly views concerning the validity of his prayer in the madhhab of Ahmad and Maalik; the view of al-Shaafa’i and Abu Haneefah is that his prayer is valid.
If the person knows that the Imam is an innovator who calls others to follow his Bid`ah, or an evildoer who commits evil openly, and he is the regular Imam and it is not possible to pray behind anyone else, such as the Imam for Jumu`ah and Eid prayers, or the Imam in Hajj prayers at ‘Arafah and so on, then he should pray behind him, according to the majority of earlier and later scholars. This is the view of Ahmad, al-Shaafa’i, Abu Haneefah and others.
Hence they said concerning ‘aqeedah: He should offer Jumu`ah and Eid prayers behind any Imam, whether he is righteous or an evildoer. Similarly, if there is only one Imam in a village, then the prayers in congregation should be offered behind him, because praying in congregation is better than praying alone, even if the Imam is an evildoer. This is the view of the majority of scholars, Ahmad ibn Hanbal, al-Shaafa’i and others. Prayer in congregation is obligatory for individuals according to the view of Ahmad. Whoever abandons Jumu`ah prayer and prayer in congregation behind an Imam who is an evildoer is an innovator according to Imam Ahmad and other Imams of al-Sunnah.
The correct view is that he should pray and not repeat the prayers. The Sahaabah used to offer Jumu`ah prayers and prayers in congregation behind Imams who were evildoers, and they did not repeat the prayers. Ibn ‘Umar used to pray behind al-Hajjaaj, and Ibn Mas’ood and others prayed behind al-Waleed ibn ‘Uqbah, who used to drink wine. The prayer of an evildoer or innovator is valid in and of itself, so if a person prays behind him, his prayer is not invalid.
But with regard to those who disliked the idea of praying behind one who is an evildoer, they based their view on the fact that enjoining what is good and forbidding what is evil is obligatory. So one who openly commits Bid`ah or evil should not be appointed as the regular Imam for the Muslims. He deserves to be rebuked until he repents, and if it is possible to shun him until he repents, then that is good. If some of the people stop praying behind him and pray behind someone else, that may affect him and make him repent or withdraw or make the people stop committing sins like his. Stopping praying behind such a man may serve a purpose so long as people do not miss out on praying Jumu`ah or other prayers in congregation. But if stopping praying behind him means that people will miss out on praying Jumu`ah or other prayers in congregation, then in this case no one will stop praying behind him but one who is an innovator and who goes against the Sahaabah (may Allah be pleased with them).
End quote from Majmoo’ al-Fataawa, 23/351- 356
The following question was mentioned in Fataawa al-Lajnah al-Daa’imah (7/364):
Is it permissible to pray behind an Imam who follows innovation?
The Committee replied:
Whoever can find an Imam who does not follow innovation, let him pray behind him and not the one who follows innovation. Whoever cannot find anyone but the one who follows innovation, let him advise him in the hope that he will give up the Bid`ah (innovation). If he does not accept that and his innovation involves shirk – such as one who seeks the help of the dead or prays to them instead of Allah or offers sacrifices to them – then you should not pray behind him because he is a kaafir and his prayer is invalid, and it is not proper to make him an imam. If his Bid`ah does not constitute kufr, such as speaking the intention out loud, then his prayer and the prayer of those who pray behind him is still valid.
And Allah is the Source of strength.
From The Standing Committee for Academic Research and Issuing Fatwas
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) was asked:
If I come to a village where the Imam is a Sufi who does not hold one hand over the other when praying, and he does not go down on his knees before his hands when prostrating, is it permissible to pray with him?
He replied:
If he is known to believe in Tawheed and not shirk, and he is only a little ignorant or follows a few ideas of Sufism (tasawwuf), but he is a believer in Tawheed and a Muslim who worships Allah alone and does not worship Shaykhs or any other created being, such as Shaykh ‘Abd al-Qaadir etc, and the only problem is that he does not hold one hand over the other when praying, then there is no reason not to pray behind him, because this is something that is Sunnah, not obligatory. Holding one hand over the other means placing the right hand over the left hand, wrist and forearm over the chest when standing in prayer. The one who lets his arms hang by his sides is not doing anything wrong and his prayer is valid. …
Source:
Fataawa al-Shaykh Ibn Baaz (12/120, 121)
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) was also asked:
What is the ruling on praying behind someone who goes to the graves of righteous people to seek blessing from them and to recite Qur’an on the Mawlids and other occasions in return for payment?
He replied:
This is subject to further discussion. If he merely celebrates the Mawlid without any shirk involved, then he is an innovator and he should not be an Imam, because it is proven in the saheeh hadeeth that the Prophet (peace and blessings of Allah be upon him) said:
“Beware of newly-invented matters because every newly invented matter is an innovation (Bid`ah) and every innovation is a going astray.”
Narrated by Abu Dawood (3991)
And celebrating the Mawlid (Prophet’s birthday) is an innovation. But if he prays to the dead and seeks help from them or from the jinn or other created beings, and he says “O Messenger of Allah help me or heal my sick loved one” or he says “Ya Sayyidi al-Husayn” or “Ya Sayyidi al-Badawi” or calls upon any other dead person, or prays to inanimate things such as idols, saying “al-madad al-madad (help, help)”, then he is a mushrik who is guilty of major shirk, and you should not pray behind him and his leading the prayers is not valid. We ask Allah to keep us safe and sound.
But if he commits Bid`ah such as attending the Mawlid but he does not do any act of shirk, or he reads Qur’an beside graves, or he prays at the graves, but he does not do any act of shirk, then he has introduced innovation into the religion, so he should be taught and directed towards what is good, but his prayer is valid if he does not pray by the graves. As for his prayers in the graveyard, they are not valid, because the Prophet (peace and blessings of Allah be upon him) said:
“May Allah curse the Jews and the Christians, for they have taken the graves of their Prophets as places of worship.”
Agreed upon.
Source
Fataawa al-Shaykh Ibn Baaz (9/373, 374 and 12/108, 109)
http://alifta.com/Fatawa/FatawaSubjects.aspx?languagename=en&View=Page&HajjEntryID=0&HajjEntryName=&RamadanEntryID=0&RamadanEntryName=&NodeID=3920&PageID=1310&SectionID=14&SubjectPageTitlesID=23347&MarkIndex=2&0
Bin Baz
Salah behind an Imam who commits Bid`ahs 
Q: What is the ruling on staying in a country in which people hold fast to Bid`ah? Is it permissible to perform the Friday or congregational prayers with them or does one have to pray separately? In this case, will the Friday prayer not be obligatory? If those who follow the Sunnah are less than twelve, is it permissible for them to perform Jumu`ah Prayer or not?
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Answer: establishing Jumu`ah Prayer behind any Imam, be he a pious or a disobedient, is obligatory. In case the Bid`ah does not drive the Imam out of Islam, it is permissible to pray behind him. Imam Abu Ja`far Al-Tahawy (may Allah forgive him), said in his famous creed, ‘We see it is permissible to pray behind the pious and the sinful as long as they are Muslims and we pray for them upon their death.’ End of quote.
In his commentary on this creed, the commentator states that Prophet Muhammad (peace be upon him) said, 
Perform Salah behind the Imam, whether he is pious or disobedient.
Reported by Mak-hul from Abu Hurayrah (may Allah be pleased with them) and reported by Al-Daraqutny who said, Mak-hul did not meet Abu Hurayrah and its chain of narration contains Mu`awiyah ibn Salih, a man that aroused controversy, Muslim regarded him as a trustworthy narrator. Al-Daraqutny also and Abu Dawud reported from Mak-hul from Abu Hurayrah (may Allah be pleased with him) that Prophet Muhammad (peace be upon him) said, Salah is obligatory on you behind every believer, pious or impious, even if he commits grave sins. Striving in the path of Allah (jihad) is incumbent on you along with every ruler, whether he is pious or impious. It is also reported in the Sahih of Al-Bukhari that `Abdullah ibn `Umar (may Allah be pleased with him) prayed behind Al-Hajjaj ibn Yusuf Al-Thaqafy and Anas ibn Malik did the same. Al-Hajjaj was sinful and oppressive. The Prophet (peace be upon him) said, They will lead you in prayer; if they offer it properly, it is for you both and if they offer it improperly, it is for you and against them. It is also narrated from `Abdullah ibn `Umar (may Allah be pleased with him) that the Prophet (peace be upon him) said, Pray (funeral prayer) over whoever says, “None has the right to be worshipped but Allah,” and perform Salah behind whoever says, “None has the right to be worshipped but Allah.” Reported by Al-Daraqutny from many ways but he classed them all as weak.
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Know, may Allah forgive you, that it is permissible to pray behind any one who is not known for doing a Bid`ah or a sin. All Imams agreed upon that and that it is not a must to know the Imam’s creed before praying behind him or before examining him by asking him what is your creed? One can pray behind some one whose creed we do not know. It is permissible to pray behind someone who has and calls for a Bid`ah or a sinful person if he is the regular Imam whom we have to pray behind like the Imam of Jumu`ah (Friday) and the two Salat-ul-`Eid (the Festival Prayer) and the Imam in the Hajj prayer in `Arafah and the like. In this case, most of the Salaf (righteous predecessors) and those who came after see that we have to pray after him. Whoever abandons the Friday and congregational prayers behind the sinful Imam commits an act of Bid`ah according to the view of the majority of scholars. The right act is to pray behind this Imam and not to repeat the prayer separately as the companions (may Allah be pleased with them) prayed the Friday and congregational prayers behind the sinful person and did not repeat them as the case of `Abdullah ibn `Umar who prayed behind Al-Hajjaj ibn Yusuf and as the case of Anas ibn Malik (may Allah be pleased with him) as we mentioned before and `Abdullah ibn Mas`ud (may Allah be pleased with him) and others prayed behind Al-Walid ibn `Uqbah ibn Abu Mu`ayt who drank wine till he got drunk and prayed the Fajr prayer four Rak`ah (unit of Prayer) one day and said shall I increase the number of Rak`ah (unit of Prayer)? Ibn Mas`ud said to him today you have really increased them. It is authentically reported that when `Uthman (may Allah be pleased with him) was surrounded, the people prayed behind an Imam then someone asked `Uthman: You are the Imam and this one who prayed as Imam is an Imam of sedition, `Uthman said: O my brother’s son, prayers are the best deeds of men so if the Imams pray it well, pray well behind them, and if they do wrong, avoid their wrong deeds.
The prayer of someone who commits Bid`ah and a profanity is valid, so if the people prayed behind them, their prayers are valid but people hate to pray behind them, for enjoying the good and forbidding the evil is a must.
For example, if he openly discloses his religious innovations or sins, he should not be appointed as a regular Imam. He deserves to be rebuked till he repents and if it is possible
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to desert him till he repents that would be good. If some people do not pray behind him and that would help to forbid the evil till the Imam repents or is fired and people abandon the sins he commits, then it will be good, for the benefit of the religion is not to pray behind him but taking care not to miss Friday or congregational prayers.
However, if the Ma’mum, by doing so, will miss the Jumu`ah and the congregational Salah, his act will be that of a Mubtadi` and thus contradicting the conduct of the Companions (may Allah be pleased with them). Also if the Imam is appointed by those in authority and there is no Shar`y benefit in not performing Salah behind him, it will not be permissible to leave Salah behind him. Rather, offering Salah behind him will even be preferable. Thus, if one can remove an aspect of evil concerning leading Salah, it is incumbent to do so. Yet, if such Imam is appointed by those in authority and one cannot stop him from leading people in Salah, or that one can stop him doing so but with greater harm, it will not be permissible to get rid of little harm by incurring a greater degree of it. Also, it is not permissible to get rid of the lesser of two evils by doing the greater of the two. The divine laws are meant to achieve and protect interests, and to eliminate evils or reduce them as much as possible. Not performing Jumu`ah and congregational Salah has greater harm than offering Salah behind a corrupt Imam, especially when missing them does not lead to the removal of corruption. In such case, the Shar`y benefit will be thwarted without removing the evil.
However, if one can pray Friday and congregational prayers behind a pious Imam, of course that would be better and if one prays behind a sinful Imam in this case, a good deal of controversy would arise as some scholars see that he has to repeat the prayer while others say he do not have to.
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In books, there is much detailed evidence for that. At this point the explainer of the creed ended his speech. Regarding the last issue, the most correct opinion is not to repeat the prayers depending on the previous evidence and that the general rule is not to repeat the prayer so one can not oblige others to repeat it unless there is specific evidence and we do not know of any evidence for that. May Allah guide us.
As for the response of the second question, there is a famous difference of opinions among the scholars in this regard. However, the prevalent view states that it is permissible for three people or more to offer Friday Prayer if they are of the inhabitants of the place. The view that performing Friday Prayer is conditional upon the existence of forty, twelve, less or more than these numbers has no legal evidence to support. It is obligatory to perform Friday in congregation, not less than three people. This is the view of a group of scholars and the view preferred by Ibn Taymiyyah (may Allah be merciful to him). It is indeed the sound opinion.
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Imam Bukhari rahimaullah wrote a chapter in Sahih Bukhari concerning the validation of the salaah behind the one who indulged himself in fitnah and the one who is innovator.
Imam Bukhari rahimuallah said, “ Hasan Al Basri(rahimauallah) said, ‘ pray behind the innovator for his bida’a is upon himself.”
When Othmaan Radiuallahanhu Ardha was besieged he received a letter saying, “ You have been surrounded by the rebels Fiyusali Lina Imam Fitnah (that the leader of rebels is leading us in prayer in Masjid Nabwi) Can we pray behind him?”
Othmaan Radiuallahanhu Ardha answered, “ The best deed done by the people is Prayer so when they do a good deed join them in their good. If they are praying then you pray with them. However, if they do something bad avoid that.”
