Is it permissible to pray behind an innovator?

Question:
This is a question from the questioner, 'Abd al-Mahmud Hamid, from Port Sudan. He says: In our neighborhood, there is a mosque built by a group of Sufis, after we, the people of the Sunnah, had intended to build it, but they insisted on building it, and they did so. It is now under their management and control, and they perform poetry and praise in it. Is it permissible for us, the people of the Sunnah, to pray in it with them, and behind their innovator imam, or what should we do?

Answer:
If their imam is not a disbeliever, but rather has some religious innovations that do not take him out of Islam, then there is no harm in praying with them, advising them, guiding them, and directing them to the call to Allah after the prayers, and in the circles of knowledge in the mosque, so that they may benefit and profit, and abandon the innovations they have, if Allah wills; because this is a matter of cooperating in righteousness and piety, and a matter of mutual advice.
However, if their imam engages in what necessitates his disbelief, such as calling for aid to the Messenger (peace and blessings be upon him), or invoking him besides Allah, or calling for aid to the dead, making vows for them, and slaughtering for them, this is disbelief and misguidance. These are matters of disbelief in Allah and associating partners with Allah (Mighty and Majestic).
Likewise, if their imam holds beliefs of disbelief, such as believing that other than Allah acts in the universe through the awliya (close friends of Allah), and that they manage this world through the awliya, as some Sufis believe, or believing what the proponents of the unity of existence believe, that the Creator and the created are one, that the Creator is the created, and that the servant is the worshipped, and similar vile, atheistic statements, then he is a disbeliever, and one does not pray behind him. But if his innovations are less than disbelief, then one prays behind him.
Such as the innovation of the Mawlid, which does not contain disbelief, and some other innovations that the Sufis do which are not disbelief, but less than disbelief, so they do not prevent one from praying behind him.
As for the poetry he recites, it should be examined. If it is poetry of disbelief, such as the poetry of the author of the Burdah, in his saying:
O most noble of creation, to whom shall I take refuge
other than You when the general calamity befalls
If you are not among my enemies, taking my hand
out of favor, then say: O slip of the foot
For from Your generosity is the world and its counterpart
And from Your knowledge is the knowledge of the Tablet and the Pen
This is poetry of disbelief, this is a misguided belief. If the people of the mosque believe in such matters, then one does not pray behind their imam; because the belief that the Messenger (peace and blessings be upon him) knows the unseen, or that he owns the worldly life and the Hereafter, is disbelief and misguidance, and refuge is sought in Allah; because the knowledge of the unseen is known by none but Allah (Glorified and Exalted is He).
Likewise, the belief of some Sufis and some polytheists that the Messenger (peace and blessings be upon him) saves people on the Day of Resurrection, and saves those who invoked him on the Day of Resurrection, and takes them out of the Fire, all of this is disbelief and misguidance. The matters are in the hand of Allah (Glorified and Exalted is He); He is the One who saves from the Fire, He is the One who knows the unseen, He is the Owner of everything, and He is the Manager of affairs (Glorified and Exalted is He). The Messenger (peace and blessings be upon him) does not have the power to take people out of the Fire; rather, he intercedes, and Allah sets a limit for him on the Day of Resurrection in intercession (peace and blessings be upon him), and he does not intercede except for the people of tawhid (the oneness of Allah) and faith, as Abu Hurayrah (may Allah be pleased with him) asked him, saying: "O Messenger of Allah, who is the most deserving of your intercession?" He said: Or he said: And he said (peace and blessings be upon him): So his intercession is for the people of tawhid and faith, not for the people of disbelief in Allah (Mighty and Majestic).
So the conclusion is: if the imam has something of disbelief, then one does not pray behind him. But if his innovation is less than disbelief, then there is no harm in praying behind him. However, if one finds another mosque with the people of the Sunnah, then praying behind them is more preferable, better, and further from evil. But even so, the people of the Sunnah should connect with the people of innovation for advice, guidance, teaching, and explaining Islamic jurisprudence, and cooperating in righteousness and piety; because some of the people of innovation may be ignorant of what they have, lacking insight, so if they knew the truth, they would take it and abandon their innovation.
So the people of the Sunnah should not leave the people of innovation; rather, it is obligatory for them to connect with them, advise them, guide them, teach them the Sunnah, and warn them against innovation; because this is the obligation of the people of knowledge and faith, as Allah the Exalted said: [al-Nahl: 125]. He (Glorified and Exalted is He) said: [Fussilat: 33]. We ask Allah for success and guidance for everyone.

The presenter: O Allah, amen.