I noticed that my relatives (living in Dubai) do not pray at the masjid, even when it is only at a 2-minute walk from their home. They offer all their prayers at home, including the Jumma salah. Their reason is that the imam is a paid employee of the government. They mentioned that some fatwas state that "Getting paid on offering prayer and other things like teaching the Quran is haram". My relatives told me that Prophet Muhammad (SAW), Abu Bakar (RA) or any other companions of Prophet Muhammad (SAW) did not accept wages to lead prayers. I asked them that if they go to Hajj, they will not offer prayers behind the Kaaba Imam since he is getting paid by the government. They replied that yes they will not. So my question is that, are these people doing the right thing by not praying behind a government paid imam?

What should a person do if the imam forgets a sujood in prayer and the mamoom (the one(s) who prayers behind the imam, as following him) indicates, but the imam continues and does not do Sajdatu Sahu. 1. Continue praying with the imam 2. Stop praying with the imam. 3. Do Sajdatu Sahu after the prayer separately?

I know the possibility of the Imam giving Adha, but can he give the Iqama as well as lead the prayer? I asked him for the reason, he said, what if the people behind can't even say Iqama? Then he can do so. Any thoughts?

If I am praying and mistakenly I forgot one ayat in the middle of a surah and complete the remaining part of surah (e.g. in surah al-Naas I accidentally skipped ayat no 3 and recited the rest of the surah as normal). So how will be salat main while I am Imam?

Salamu'alaikum. Please is it permissible for someone to spend longer time in Sujud while the Imam had already gotten up? If no, kindly help me with the Hadith that prohibits that. Jazakumullah Khairan.

Recently an acquaintance of mine was refused for being the imam of a mosque, just on the ground that he does'nt had a beard. He is a admirable and pious man with a sound knowledge of Quran. He is also a Qaari/hafiz. So is it necessary or compulsory for a Imam to have a beard according to Fiqh.

Judging from what I've read online, there's a range of ways people can become imams. It varies from place to place, and so on. This makes it hard to envisage the underlying general process of becoming an imam, i.e., what ordinarily happens, and what are the key steps. I'm aiming to get a better mental picture of the process. I don't have in mind anything glamorous, just an imam at a small, local mosque. **Question**: What is the basic process of becoming an imam (prayer leader) at a local mosque? This seems to be referred to as imam khatib in Sunni Islam. A Reddit user writes: > The process to become a qualified imam is relatively similar to becoming a priest. One has to go through years of training in traditional Islamic sciences. Arabic first, then study of fiqh (jurisprudence), 'aqidah (creed/belief), Quranic studies, Hadith studies, spirituality, etc. You have to study Arabic first because all the other subjects are taught through books in Arabic, and Islam was originally revealed and recorded in Arabic. But that's just some user on Reddit, so it's not reliable.

Given the family is mahram, there wouldn't be lust or any evil thoughts involved what would be the issue to that. Please provide a sound argument from Quran and Hadith, to justify a claim or counter.

I see alot of people praying in the mosque in congregation, they always go into rukoo' at the same time of the imam when he is about to say *Allaahu akbar*, but then, they go into rukoo' when he is about to say the first part *Allaa-* or do whatever he is about to do, and i feel like this is wrong, even though he they should go after he finishes saying it and ***goes first*** is it allowed to do this?

In this video Sheikh ibn 'Othaymneen gave a fatwa about the case of a mu'addhin who performs the iqamah and would start the payer if the regular imam wouldn't appear within the time frame defined by the ministry of religious affairs in the given country. And after clarifying that both imam and mu'addhin have a certain role in the prayer and none has the permission to exceed his predefined role and its limits. Then he says: that in case this mu'addhin did so without the permission of the imam this is haram and some scholars would consider this prayer in congregation as invalid. As he didn't elaborate on whom these scholars are. I'd like to know who are those scholars who may consider a prayer invalid if a person lead it without the permission of the regular imam or for example if guest lead a prayer without the permission of his host based on the sahih hadith: > The Messenger of Allah (ﷺ) said to us: The one who is well grounded in Allah's Book and is distinguished among them in recitation should act as; Imam for the people. and if they are equally versed in reciting it, then the one who has most knowledge regarding Sunnah; if they are equal regarding the Sunnah, then the earliest one to emigrate; If they emigrated at the same time, then the oldest one in age. No man must lead another in prayer in latter's house or where (the latter) has authority, or sit in his place of honour in his house, except that he gives you permission or with his permission. (Sahih Muslim )

Usually the community is only allowed to offer their sacrifice of Eid after the imam of the Eid prayer has offered his sacrifice. My question is if the imam was unable to afford the price of a sheep is it still necessary that he offers the first sacrifice and if so can he offer a sheep in place of somebody else? (If you could explain the views if different fiqh schools that would be great)

Please let me know the neeyat for imam. During fard salat in company, one of us takes place of imam and leads the prayer. How should that person make neeyat for the prayer? Is it any different than the regular neeyat one would make for praying alone?

If a member of the congregation sees the awrah of the Imam such as when he is bending in sujood and his back is exposed what should he do? Should he say STOP! And explain why there and then or until the end? Does all the congregation have to repeat with the imam if possible.

Is it permissible for women to lead the congregational prayers? Will the prayers of those praying under her leadership be void, if they did unknowingly or were misled? *Background:* [Women promote mosques ‘for all’ in Britain](http://www.dawn.com/news/1035219/women-promote-mosques-for-all-in-britain) *Answers should be backed with some source.*

Today I witnessed something really new to me. After reciting his khutba in Turkish the imam (turkish mosque in Germany) came out with a device on which a record of translation of his sermon was recorded and played it, it felt strange but at least helped me to understand what the khutba was all about. My question is are there any fatwas on this kind of use of technology? What are the evidences to allow or prohibit using it? One of my concerns is that the person who's voice we heard might not have been present at all in the mosque.

Is the congregation prayer of everybody void, if the place where the imam of that prayer stands and prostrates upon encroaches on public property (say, the side walk) of which they haven't acquired any permission from the concerned authorities? Would the ruling on the above be the same, if the place encroached on some private property for which they had no permission or have usurped? Assuming that the place on which the other members of the congregational are standing and prostrating is legally acquired (say a mosque) or they have the permission to do so. *Source required*

During the lifetime of the Messenger of Allah () there have already been a lot of mosques and situations where some Sahaba () had to lead the prayers in congregation in the Masjid an-Nabawi in Medina during his absence etc.. And other Sahaba () have been leading prayers in mosques elsewhere too! I would like to have a list of those Sahaba with references. If you could also describe the situation or circumstances for those prayers which were led in the Masjid an-Nabawi that would be great! I'm sure that I read some ahadith saying that at least abu Bakr and (if I remember well) Ubay ibn Ka'ab () are known to have lead some prayers in congregation!

Salam, my masjid has a new Imam who seems to be a very friendly and knowledgeable brother Masha Allah. But one thing he does is in Salah, he seems to force the congregation to follow his opinion on matters where the scholars have disagreed. For example he says when the Salah has ended, everyone must wait till the Imam has finished both of his salams, before offering their salam. I know this is the majority opinion among the scholars, but many brothers who were taught the Hanafi method see this as contrary to what they learned since childhood. He also says that if one comes late to Jummah where they miss the second bowing (ruku) then they need to pray Zuhr Salah. Again this goes against the teachings of the Hanafi school. I myself do not follow that school, but I think it might be unfair to the many brothers who do. Since these are matters where there is disagreement, I would prefer the Imam not mention it or make it a point to always remind the congregation of. We should be inclusive, and respectful of others' opinions even if we believe the opinion we follow is stronger. What do you think I should do? Mention this to the Imam or not?

It is usually observed that the position where the imam stands while leading the prayer is lower than the rest of those behind, whom he's leading. Why is it so? And what's the source of this practice? *Lower*, here means a flat and uniform ground (as usual) which is on a lower altitude.

I know that majority of Shia Marja’al-Taqlid considered it as a permissible issue for women to stand as the Imam-al-Jama’ah for women. (Not for men)/www.islamquest.net But I’d like to know if it is possible for a woman to be Imam al-Jama’a? ( for wajib prayer(Salat)) *Note: I am looking for the viewpoint of Sunni brothers.*