سنن ابي داود
Abu Dawud
كتاب الصلاةPrayer (Kitab Al-Salat)
باب أَخْذِ الأَجْرِ عَلَى التَّأْذِينِChapter: Taking A Stipend For The Adhan.
Hadith 531
اُردوEn
حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ ، حَدَّثَنَا حَمَّادٌ ، أَخْبَرَنَا سَعِيدٌ الْجُرَيْرِيُّ ، عَنْ أَبِي الْعَلَاءِ ، عَنْ مُطَرِّفِ بْنِ عَبْدِ اللَّهِ ، عَنْ عُثْمَانَ بْنِ أَبِي الْعَاصِ ، قَالَ : قُلْتُ : وَقَالَ مُوسَى فِي مَوْضِعٍ آخَرَ : إِنَّ عُثْمَانَ بْنَ أَبِي الْعَاصِ ، قَالَ : يَا رَسُولَ اللَّهِ ، اجْعَلْنِي إِمَامَ قَوْمِي ، قَالَ : " أَنْتَ إِمَامُهُمْ وَاقْتَدِ بِأَضْعَفِهِمْ وَاتَّخِذْ مُؤَذِّنًا لَا يَأْخُذُ عَلَى أَذَانِهِ أَجْرًا " .
Narrated Uthman ibn Abul As: Messenger of Allah, appoint me the leader of the tribe in prayer. He said: You are their leader, but you should follow on who is the weakest of them: and appoint a muadhdhin who does not charge for the calling of adhan.
Related hadith on this topic
Explanation & Benefits
Hafiz Abu Yahya Nurpuri
Fiqh al-Hadith:
This hadith has been:
◈ Declared “hasan” by Imam Tirmidhi rahimahullah and “sahih” by Imam Ibn Khuzaymah rahimahullah.
◈ And Imam Hakim rahimahullah has declared it “sahih according to the conditions of Imam Muslim.”
◈ Hafiz Ibn Abd al-Hadi rahimahullah has called its chain “good.” [تنقيح التحقيق فى احاديث التعليق:183/4، اضواء السلف، الرياض، 2007ء]
This hadith does not categorically establish the prohibition of taking wages for the call to prayer (adhan) or other religious matters. The statement of the Messenger of Allah sallallahu alayhi wa sallam, “Appoint such a mu’adhdhin who does not take wages for the adhan,” clearly indicates that there were people in that era who used to take wages for the adhan, but the Prophet sallallahu alayhi wa sallam did not issue any warning to them. If taking wages for the adhan were unlawful and haram, the Prophet sallallahu alayhi wa sallam would have given explicit guidance in this regard, because the repugnance and vileness of the unlawful is such that ambiguous speech cannot be made about it. Thus, this hadith establishes the permissibility of taking wages for the adhan.
This is not something we have invented ourselves; rather, the predecessors of the ummah used to deduce the same from this hadith, as:
◈ Allamah Abu Ja‘far Ahmad ibn Muhammad ibn Salam al-Tahawi rahimahullah writes:
«فقال قائل : فى هذا الحديث ما يدل على جواز اخذ الاجر على الاذان»
“One person said: The wording of this hadith is evidence for the permissibility of taking wages for the adhan.” [شرح مشكل الآثار:263/15، مؤسسة الرسالة، بيروت،1994ء]
Then, while defending the Hanafi school of jurisprudence, the author has also tried to bring a distant argument in response. In any case, it is established that the predecessors used to deduce the permissibility of taking wages for the adhan from this very hadith.
Most scholars have interpreted this hadith as indicating dislike (karahah), and have considered it better not to take wages, but have not declared it haram, as:
◈ The renowned hadith scholar, Imam Abu ‘Isa Muhammad ibn ‘Isa al-Tirmidhi rahimahullah, after mentioning this hadith, says:
«والعمل على هذا عند اهل العلم كرهوا ان ياخذ المؤذن على الاذان اجرا واستحبوا للمؤذن ان يحتسب فى اذانه»
“This hadith is acted upon by the people of knowledge. The people of knowledge dislike that the mu’adhdhin takes wages for the adhan. They consider it recommended (mustahabb) for the mu’adhdhin to intend only goodness in his adhan.” [سنن الترمذي، ابواب الصلاة، باب ماجاء فى كراهية ان ياخذ الموذن على الاذان اجرا]
◈ Hafiz Abu Muhammad Husayn ibn Mas‘ud al-Baghawi rahimahullah (d. 516 AH) says:
«والاختيار عند عامة أهل العلم أن يحتسب بالأذان، وكرهوا أن يأخذ عليه أجرا»
“According to most of the people of knowledge, it is better that the mu’adhdhin intends only goodness by the adhan. They dislike taking wages for the adhan.” [شرح السنّة:280/2، المكتب الاسلامي، بيروت، 1983ء]
◈ Allamah ‘Abdullah ibn Ahmad ibn Qudamah al-Maqdisi rahimahullah (541–620 AH), after mentioning the statements of some scholars regarding the undesirability of taking wages for the adhan, writes:
«لأنه عمل معلوم، يجوز أخذ الرزق عليه، فجاز أخذ الأجرة عليه، كسائر الأعمال، ولا نعلم خلافا فى جواز أخذ الرزق عليه»
“Since this is a known act, it is therefore permissible to take wages for it, just as it is permissible to take wages for all other acts. We do not know of anyone who has disagreed about the permissibility of taking wages for the adhan.” [المغني:301/1، مكتبة القاهرة،1968ء]
◈ Allamah Abu Bakr Muhammad ibn ‘Abdullah ibn al-‘Arabi rahimahullah (468–543 AH), as quoted by Allamah Muhammad ‘Abd al-Rahman al-Mubarakpuri rahimahullah (d. 1353 AH), writes: «الصحيح جواز أخذ الأجرة على الأذان، والصلاة، والقضاء وجميع الأعمال الدينية»
“The correct (preponderant) view is the permissibility of taking wages for religious matters, including the adhan, prayer, and judicial matters.” [تحفة الأحوذي:528/1، دارالكتب العلمية، بيروت]
◈ The well-known hadith commentator, Allamah Husayn ibn Muhammad al-Tibi rahimahullah (d. 743 AH), says:
«قيل تمسك به من منع الاستئجار على الأذان، ولا دليل فيه، لجواز أنه صلى الله عليه وسلم أمره بذلك أخذا بالأفضل»
“According to one opinion, those who consider taking wages for the adhan prohibited have used this hadith as evidence, but there is no such evidence in it, because it is quite possible that the Messenger of Allah sallallahu alayhi wa sallam gave this instruction only as a matter of preference.” [شرح الطيبي على مشكاة المصابيح، المعروف ب الكاشف عن حقائق السنن: 918/3، مكتبة نزار مصطفيٰ الباز، الرياض، 1997ء]
◈ He also says:
«وأن يستحب للإمام التخفيف فى الصلاة، واستحباب الأذان بغير أجرة»
“It is recommended for the imam to lighten the prayer, and likewise, it is recommended to give the adhan without taking wages.” [ايضاً]
◈ Allamah Muhammad ibn Isma‘il Amir al-San‘ani rahimahullah (1099–1182 AH) writes:
«ولا يخفي أنه لا يدل على التحريم»
“It is very clear that this hadith does not establish the prohibition of taking wages for the adhan.” [سبل السلام فى شرح بلوغ المرام:117/2، دارالحديث]
◈ Allamah Abu al-Hasan ‘Ubaydullah ibn Muhammad al-Mubarakpuri rahimahullah (1327–1414 AH) says:
«واستدال بعضهم على التحريم بهذا الحديث، ولا يخفي أنه لا يدل على التحريم»
Some people have deduced from this hadith that taking wages for the adhan is haram, but it is not hidden that this hadith does not indicate the prohibition of taking wages for the adhan. [مرعاة المفاتيح شرح مشكاة المصابيح: 375/2، الجامعة السلفيّة، بنارس، 1984ء]
↰ That is, the fact that most scholars of the ummah have interpreted this hadith as indicating dislike (karahah) rather than prohibition is evidence that the wages taken for the adhan are not haram, but at most, there is dislike (karahah) in it, and mere dislike is itself evidence of permissibility, as:
● Regarding the wages for cupping (hijama), the Messenger of Allah sallallahu alayhi wa sallam said:
«وكسب الحجام خبيث»
“The earnings of the cupper are impure (makruh).” [صحيح مسلم، كتاب المساقاة، باب تحريم ثمن الكلب، رقم الحديث:1568]
● But it is also established from the Prophet sallallahu alayhi wa sallam himself that he gave wages for cupping.
Humaid al-Tabi‘i rahimahullah narrates:
«سئل انس بن مالك عن كسب الحجام، فقال: احتجم رسول الله صلي الله عليه وسلم، حجمه ابوطيبة، فامر له بصاعين من طعام، وكلم اهله، فوضعوا عنه من خراجه، وقال: ان افضل ما تداويتم به الحجامة»
“It was asked of Sayyiduna Anas ibn Malik radi Allahu anhu about the earnings of the cupper, so he said that the Messenger of Allah sallallahu alayhi wa sallam had cupping done. A slave named Abu Taybah performed cupping for him. The Prophet sallallahu alayhi wa sallam ordered that he be given two sa‘ of grain, and he also spoke to his owners, so they reduced his required earnings. On that occasion, the Prophet sallallahu alayhi wa sallam also said: ‘Of all the methods of treatment you use, the best is cupping.’” [صحيح مسلم، كتاب المساقاة، باب حل أجرة الحجامة، رقم الحديث:1577]
When a wage that is called impure (khabeeth) can be permissible due to other evidence, then why can something for which even the term “impure” has not been used not be permissible due to other evidence?
From this it is understood that just as the “impurity” of the wages for cupping does not mean unlawful and haram, but rather permissible with dislike (jā’iz ma‘a al-karāhah), similarly, the appointment of a mu’adhdhin who does not take wages for the adhan also means permissible with dislike, and in fact, its dislike is even less than that of the wages for cupping, because no ruling has been given upon it.
A narration attributed to Sayyiduna Ibn ‘Umar radi Allahu anhuma
SA Yahya Bakkā narrates:
«حدثنا أبو بكر قال نا وكيع عن عمارة بن زاذان عن يحيى البكاء قال كنت آخذا بيد ابن عمر، وهو يطوف بالكعبة فلقيه رجل من مؤذني الكعبة فقال إني لاحبك فى الله فقال ابن عمر وإني لابغضك فى الله إنك تحسن صوتك لاخذ الدراهم .»
“I was holding the hand of Sayyiduna ‘Abdullah ibn ‘Umar radi Allahu anhuma while he was circumambulating the Ka‘bah, when a mu’adhdhin of the Ka‘bah met him. He said: ‘I love you for the sake of Allah.’ Ibn ‘Umar radi Allahu anhuma replied: ‘I hate you for the sake of Allah, because you beautify your voice for the sake of receiving dirhams.’” [الصلاة لأبي نعيم الفضل بن دكين، باب أخذ الأجرة على الأذان، ص:162۔ مكتبة الغرباء الأثرية، المدينة المنورة،1996ء، الكتاب المصنف فى الأحاديث والآثار لابن أبى شيبة:207/1، مكتبة الرشد، الرياض، 1409ه، واللفظ له] EA SH Commentary: EH Note that according to the narration transmitted by Imam Abu Nu‘aym, Yahya Bakkā reported that he was holding the hand of Sa‘id ibn Jubayr while circumambulating!
Yahya ibn Muslim, the narrator known as Bakkā, is “weak.” [الكاشف للذهبي:376/2، دار القبلة للثقافة الاسلاميّة، جدّه، 1992ء، تقريب التهذيب لابن حجر، ص:597، دارالرشيد، سوريا، 1986ء]
This hadith has been:
◈ Declared “hasan” by Imam Tirmidhi rahimahullah and “sahih” by Imam Ibn Khuzaymah rahimahullah.
◈ And Imam Hakim rahimahullah has declared it “sahih according to the conditions of Imam Muslim.”
◈ Hafiz Ibn Abd al-Hadi rahimahullah has called its chain “good.” [تنقيح التحقيق فى احاديث التعليق:183/4، اضواء السلف، الرياض، 2007ء]
This hadith does not categorically establish the prohibition of taking wages for the call to prayer (adhan) or other religious matters. The statement of the Messenger of Allah sallallahu alayhi wa sallam, “Appoint such a mu’adhdhin who does not take wages for the adhan,” clearly indicates that there were people in that era who used to take wages for the adhan, but the Prophet sallallahu alayhi wa sallam did not issue any warning to them. If taking wages for the adhan were unlawful and haram, the Prophet sallallahu alayhi wa sallam would have given explicit guidance in this regard, because the repugnance and vileness of the unlawful is such that ambiguous speech cannot be made about it. Thus, this hadith establishes the permissibility of taking wages for the adhan.
This is not something we have invented ourselves; rather, the predecessors of the ummah used to deduce the same from this hadith, as:
◈ Allamah Abu Ja‘far Ahmad ibn Muhammad ibn Salam al-Tahawi rahimahullah writes:
«فقال قائل : فى هذا الحديث ما يدل على جواز اخذ الاجر على الاذان»
“One person said: The wording of this hadith is evidence for the permissibility of taking wages for the adhan.” [شرح مشكل الآثار:263/15، مؤسسة الرسالة، بيروت،1994ء]
Then, while defending the Hanafi school of jurisprudence, the author has also tried to bring a distant argument in response. In any case, it is established that the predecessors used to deduce the permissibility of taking wages for the adhan from this very hadith.
Most scholars have interpreted this hadith as indicating dislike (karahah), and have considered it better not to take wages, but have not declared it haram, as:
◈ The renowned hadith scholar, Imam Abu ‘Isa Muhammad ibn ‘Isa al-Tirmidhi rahimahullah, after mentioning this hadith, says:
«والعمل على هذا عند اهل العلم كرهوا ان ياخذ المؤذن على الاذان اجرا واستحبوا للمؤذن ان يحتسب فى اذانه»
“This hadith is acted upon by the people of knowledge. The people of knowledge dislike that the mu’adhdhin takes wages for the adhan. They consider it recommended (mustahabb) for the mu’adhdhin to intend only goodness in his adhan.” [سنن الترمذي، ابواب الصلاة، باب ماجاء فى كراهية ان ياخذ الموذن على الاذان اجرا]
◈ Hafiz Abu Muhammad Husayn ibn Mas‘ud al-Baghawi rahimahullah (d. 516 AH) says:
«والاختيار عند عامة أهل العلم أن يحتسب بالأذان، وكرهوا أن يأخذ عليه أجرا»
“According to most of the people of knowledge, it is better that the mu’adhdhin intends only goodness by the adhan. They dislike taking wages for the adhan.” [شرح السنّة:280/2، المكتب الاسلامي، بيروت، 1983ء]
◈ Allamah ‘Abdullah ibn Ahmad ibn Qudamah al-Maqdisi rahimahullah (541–620 AH), after mentioning the statements of some scholars regarding the undesirability of taking wages for the adhan, writes:
«لأنه عمل معلوم، يجوز أخذ الرزق عليه، فجاز أخذ الأجرة عليه، كسائر الأعمال، ولا نعلم خلافا فى جواز أخذ الرزق عليه»
“Since this is a known act, it is therefore permissible to take wages for it, just as it is permissible to take wages for all other acts. We do not know of anyone who has disagreed about the permissibility of taking wages for the adhan.” [المغني:301/1، مكتبة القاهرة،1968ء]
◈ Allamah Abu Bakr Muhammad ibn ‘Abdullah ibn al-‘Arabi rahimahullah (468–543 AH), as quoted by Allamah Muhammad ‘Abd al-Rahman al-Mubarakpuri rahimahullah (d. 1353 AH), writes: «الصحيح جواز أخذ الأجرة على الأذان، والصلاة، والقضاء وجميع الأعمال الدينية»
“The correct (preponderant) view is the permissibility of taking wages for religious matters, including the adhan, prayer, and judicial matters.” [تحفة الأحوذي:528/1، دارالكتب العلمية، بيروت]
◈ The well-known hadith commentator, Allamah Husayn ibn Muhammad al-Tibi rahimahullah (d. 743 AH), says:
«قيل تمسك به من منع الاستئجار على الأذان، ولا دليل فيه، لجواز أنه صلى الله عليه وسلم أمره بذلك أخذا بالأفضل»
“According to one opinion, those who consider taking wages for the adhan prohibited have used this hadith as evidence, but there is no such evidence in it, because it is quite possible that the Messenger of Allah sallallahu alayhi wa sallam gave this instruction only as a matter of preference.” [شرح الطيبي على مشكاة المصابيح، المعروف ب الكاشف عن حقائق السنن: 918/3، مكتبة نزار مصطفيٰ الباز، الرياض، 1997ء]
◈ He also says:
«وأن يستحب للإمام التخفيف فى الصلاة، واستحباب الأذان بغير أجرة»
“It is recommended for the imam to lighten the prayer, and likewise, it is recommended to give the adhan without taking wages.” [ايضاً]
◈ Allamah Muhammad ibn Isma‘il Amir al-San‘ani rahimahullah (1099–1182 AH) writes:
«ولا يخفي أنه لا يدل على التحريم»
“It is very clear that this hadith does not establish the prohibition of taking wages for the adhan.” [سبل السلام فى شرح بلوغ المرام:117/2، دارالحديث]
◈ Allamah Abu al-Hasan ‘Ubaydullah ibn Muhammad al-Mubarakpuri rahimahullah (1327–1414 AH) says:
«واستدال بعضهم على التحريم بهذا الحديث، ولا يخفي أنه لا يدل على التحريم»
Some people have deduced from this hadith that taking wages for the adhan is haram, but it is not hidden that this hadith does not indicate the prohibition of taking wages for the adhan. [مرعاة المفاتيح شرح مشكاة المصابيح: 375/2، الجامعة السلفيّة، بنارس، 1984ء]
↰ That is, the fact that most scholars of the ummah have interpreted this hadith as indicating dislike (karahah) rather than prohibition is evidence that the wages taken for the adhan are not haram, but at most, there is dislike (karahah) in it, and mere dislike is itself evidence of permissibility, as:
● Regarding the wages for cupping (hijama), the Messenger of Allah sallallahu alayhi wa sallam said:
«وكسب الحجام خبيث»
“The earnings of the cupper are impure (makruh).” [صحيح مسلم، كتاب المساقاة، باب تحريم ثمن الكلب، رقم الحديث:1568]
● But it is also established from the Prophet sallallahu alayhi wa sallam himself that he gave wages for cupping.
Humaid al-Tabi‘i rahimahullah narrates:
«سئل انس بن مالك عن كسب الحجام، فقال: احتجم رسول الله صلي الله عليه وسلم، حجمه ابوطيبة، فامر له بصاعين من طعام، وكلم اهله، فوضعوا عنه من خراجه، وقال: ان افضل ما تداويتم به الحجامة»
“It was asked of Sayyiduna Anas ibn Malik radi Allahu anhu about the earnings of the cupper, so he said that the Messenger of Allah sallallahu alayhi wa sallam had cupping done. A slave named Abu Taybah performed cupping for him. The Prophet sallallahu alayhi wa sallam ordered that he be given two sa‘ of grain, and he also spoke to his owners, so they reduced his required earnings. On that occasion, the Prophet sallallahu alayhi wa sallam also said: ‘Of all the methods of treatment you use, the best is cupping.’” [صحيح مسلم، كتاب المساقاة، باب حل أجرة الحجامة، رقم الحديث:1577]
When a wage that is called impure (khabeeth) can be permissible due to other evidence, then why can something for which even the term “impure” has not been used not be permissible due to other evidence?
From this it is understood that just as the “impurity” of the wages for cupping does not mean unlawful and haram, but rather permissible with dislike (jā’iz ma‘a al-karāhah), similarly, the appointment of a mu’adhdhin who does not take wages for the adhan also means permissible with dislike, and in fact, its dislike is even less than that of the wages for cupping, because no ruling has been given upon it.
A narration attributed to Sayyiduna Ibn ‘Umar radi Allahu anhuma
SA Yahya Bakkā narrates:
«حدثنا أبو بكر قال نا وكيع عن عمارة بن زاذان عن يحيى البكاء قال كنت آخذا بيد ابن عمر، وهو يطوف بالكعبة فلقيه رجل من مؤذني الكعبة فقال إني لاحبك فى الله فقال ابن عمر وإني لابغضك فى الله إنك تحسن صوتك لاخذ الدراهم .»
“I was holding the hand of Sayyiduna ‘Abdullah ibn ‘Umar radi Allahu anhuma while he was circumambulating the Ka‘bah, when a mu’adhdhin of the Ka‘bah met him. He said: ‘I love you for the sake of Allah.’ Ibn ‘Umar radi Allahu anhuma replied: ‘I hate you for the sake of Allah, because you beautify your voice for the sake of receiving dirhams.’” [الصلاة لأبي نعيم الفضل بن دكين، باب أخذ الأجرة على الأذان، ص:162۔ مكتبة الغرباء الأثرية، المدينة المنورة،1996ء، الكتاب المصنف فى الأحاديث والآثار لابن أبى شيبة:207/1، مكتبة الرشد، الرياض، 1409ه، واللفظ له] EA SH Commentary: EH Note that according to the narration transmitted by Imam Abu Nu‘aym, Yahya Bakkā reported that he was holding the hand of Sa‘id ibn Jubayr while circumambulating!
Yahya ibn Muslim, the narrator known as Bakkā, is “weak.” [الكاشف للذهبي:376/2، دار القبلة للثقافة الاسلاميّة، جدّه، 1992ء، تقريب التهذيب لابن حجر، ص:597، دارالرشيد، سوريا، 1986ء]
Source: Monthly Magazine al-Sunnah Jhelum, Issue No. 79, Page: 35
Shaykh Umar Farooq Saeedi
531. Commentary:
The last part of this narration, "and appoint a mu'adhdhin who does not take a wage for his adhan," points towards what is preferable. That is, the best is that this position be entrusted to someone who performs this duty for the sake of Allah's pleasure. If such a person is not available, then a mu'adhdhin may be appointed on a salary, because there is an important religious benefit in this action.
The last part of this narration, "and appoint a mu'adhdhin who does not take a wage for his adhan," points towards what is preferable. That is, the best is that this position be entrusted to someone who performs this duty for the sake of Allah's pleasure. If such a person is not available, then a mu'adhdhin may be appointed on a salary, because there is an important religious benefit in this action.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 531
Hafiz Imran Ayyub Lahori
Can a mu’adhdhin be given a wage for calling the adhan?
➊ It is narrated from Uthman ibn Abi al-‘As radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: «واتــخــذ مـؤذنـا لا يأخذ على أذانه اجرا» “Appoint as mu’adhdhin one who does not take a wage for the adhan.”
[صحيح: صحيح أبو داود 497، كتاب الصلاة: باب أخذ الأجرة على التأذين، أبو داود 531، ترمذي 209، أحمد 21/4، نسائي 23/2، ابن ماجة 714، ابن خزيمة 1608]
➋ It is narrated from Abu Mahdhurah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam taught me the adhan, so I called the adhan, «تم اعطاني نم حين قضيت التأذين صرة فيها شيئ من الفضة» “Then when I completed the adhan, he sallallahu alayhi wa sallam gave me a pouch in which there was something of silver.”
[حسن: صحيح نسائي 613، كتاب الاذان: باب كيف الاذان، نسالى 633، أحمد 409/3، ابن حيان 1680]
These two hadiths are reconciled as follows:
(Shawkani rahimahullah) Undoubtedly, a wage is unlawful when it is stipulated as a condition, but if something is given without being asked for (then it is permissible).
[نيل الأوطار 528/1]
(Abdur Rahman Mubarakpuri rahimahullah) There is no doubt that the aforementioned reconciliation by Imam Shawkani rahimahullah is extremely fine and preferable.
[تحفة الأحوزي 645/1]
The jurists of Islam have differed on this issue.
(Abu Hanifah rahimahullah) It is unlawful to receive a wage for the adhan and iqamah when it is stipulated as a condition.
(Malik rahimahullah) There is no harm in taking a wage.
(Shafi‘i rahimahullah) I prefer that the mu’adhdhins call the adhan voluntarily.
[تحفة الأحوزى 645/1، نيل الأوطار 527/1، الأم للشافعي 64/2]
(Khattabi rahimahullah) For the mu’adhdhin, taking a wage for the adhan is disliked (makruh). [معالم السنن 156/1]
(Ibn al-‘Arabi rahimahullah) The more correct view is that it is permissible to take a wage. [عارضة الأحوذي 12/2-13]
(Abdur Rahman Mubarakpuri rahimahullah) The view of the majority is prevalent (i.e., that taking a wage is disliked). [تحفة الأحوذى 645/1]
(Ibn Hazm rahimahullah) It is not permissible to take a wage for the adhan; if a person calls the adhan only for the wage, then his adhan is not valid. However, if the ruler gives him something as a good deed, then it is permissible. [المحلى 182/1]
(Preferred view) Such a mu’adhdhin should be appointed who does not take a wage for calling the adhan, as is mentioned in the hadith. But if such a person is not available, then it is permissible to appoint a mu’adhdhin on a wage, because appointing a mu’adhdhin for informing about the prayer times is extremely necessary. And if the mu’adhdhin has no other means of livelihood except the adhan, then for him to take a wage and for it to be given to him is not only permissible but necessary. However, the aspect of dislike (karahah) in taking a wage for the mu’adhdhin remains, as this is the position of Imam Khattabi rahimahullah and most scholars.
➊ It is narrated from Uthman ibn Abi al-‘As radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: «واتــخــذ مـؤذنـا لا يأخذ على أذانه اجرا» “Appoint as mu’adhdhin one who does not take a wage for the adhan.”
[صحيح: صحيح أبو داود 497، كتاب الصلاة: باب أخذ الأجرة على التأذين، أبو داود 531، ترمذي 209، أحمد 21/4، نسائي 23/2، ابن ماجة 714، ابن خزيمة 1608]
➋ It is narrated from Abu Mahdhurah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam taught me the adhan, so I called the adhan, «تم اعطاني نم حين قضيت التأذين صرة فيها شيئ من الفضة» “Then when I completed the adhan, he sallallahu alayhi wa sallam gave me a pouch in which there was something of silver.”
[حسن: صحيح نسائي 613، كتاب الاذان: باب كيف الاذان، نسالى 633، أحمد 409/3، ابن حيان 1680]
These two hadiths are reconciled as follows:
(Shawkani rahimahullah) Undoubtedly, a wage is unlawful when it is stipulated as a condition, but if something is given without being asked for (then it is permissible).
[نيل الأوطار 528/1]
(Abdur Rahman Mubarakpuri rahimahullah) There is no doubt that the aforementioned reconciliation by Imam Shawkani rahimahullah is extremely fine and preferable.
[تحفة الأحوزي 645/1]
The jurists of Islam have differed on this issue.
(Abu Hanifah rahimahullah) It is unlawful to receive a wage for the adhan and iqamah when it is stipulated as a condition.
(Malik rahimahullah) There is no harm in taking a wage.
(Shafi‘i rahimahullah) I prefer that the mu’adhdhins call the adhan voluntarily.
[تحفة الأحوزى 645/1، نيل الأوطار 527/1، الأم للشافعي 64/2]
(Khattabi rahimahullah) For the mu’adhdhin, taking a wage for the adhan is disliked (makruh). [معالم السنن 156/1]
(Ibn al-‘Arabi rahimahullah) The more correct view is that it is permissible to take a wage. [عارضة الأحوذي 12/2-13]
(Abdur Rahman Mubarakpuri rahimahullah) The view of the majority is prevalent (i.e., that taking a wage is disliked). [تحفة الأحوذى 645/1]
(Ibn Hazm rahimahullah) It is not permissible to take a wage for the adhan; if a person calls the adhan only for the wage, then his adhan is not valid. However, if the ruler gives him something as a good deed, then it is permissible. [المحلى 182/1]
(Preferred view) Such a mu’adhdhin should be appointed who does not take a wage for calling the adhan, as is mentioned in the hadith. But if such a person is not available, then it is permissible to appoint a mu’adhdhin on a wage, because appointing a mu’adhdhin for informing about the prayer times is extremely necessary. And if the mu’adhdhin has no other means of livelihood except the adhan, then for him to take a wage and for it to be given to him is not only permissible but necessary. However, the aspect of dislike (karahah) in taking a wage for the mu’adhdhin remains, as this is the position of Imam Khattabi rahimahullah and most scholars.
Source: Fiqh al-Hadith, Volume One, Page: 339
Hafiz Muhammad Ameen
673. Commentary: Taking a wage for giving the adhan (call to prayer), leading the prayer, or teaching is permissible according to the majority of scholars. However, it is preferable not to take it. It should be noted that giving the adhan and similar services should not be made conditional upon receiving a wage or salary in such a way that if the wage or salary is not given, the adhan is also not given—this is explicitly contrary to the spirit of religion and sincerity. Most likely, in view of this type of condition, the hadith encourages not to appoint such a mu’adhdhin (caller to prayer), rather than prohibiting all cooperation with him altogether—this is certainly not the case. If someone is not otherwise employed and is dedicated solely to this type of service, then his daily needs should be well provided for; otherwise, he will not be able to fulfill his responsibilities with full devotion and will eventually be compelled to leave. Then who will fulfill such religious duties? And Allah knows best.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 673
Shaykh Dr. Abdur Rahman Freywai
1:
This applies when there are individuals in the neighborhood who can perform this task with the intention of reward and recompense.
However, where such circumstances do not exist, there is a necessity to appoint a mu’adhdhin (caller to prayer) on a wage.
And in this era, in most neighborhoods, the situation is indeed like this.
Furthermore, nowadays mu’adhdhins are not appointed in mosques solely for the call to prayer (adhan), but also to carry out other services of the mosque.
Since they devote their full time, there is no objection in the wages given to mu’adhdhins nowadays.
This applies when there are individuals in the neighborhood who can perform this task with the intention of reward and recompense.
However, where such circumstances do not exist, there is a necessity to appoint a mu’adhdhin (caller to prayer) on a wage.
And in this era, in most neighborhoods, the situation is indeed like this.
Furthermore, nowadays mu’adhdhins are not appointed in mosques solely for the call to prayer (adhan), but also to carry out other services of the mosque.
Since they devote their full time, there is no objection in the wages given to mu’adhdhins nowadays.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 209
Hafiz Imran Ayyub Lahori
Should only a legally responsible (mukallaf) man be appointed as the muezzin?
It is narrated from Hazrat Uthman bin Abi al-As radi Allahu anhu that he said: “O Messenger of Allah! Appoint me as the imam of my people.” So the Prophet sallallahu alayhi wa sallam said: “You are their imam, take care of the weak among them, «واتخذ مؤذنـا لا ياخذ على آذانه أجراه» and appoint as muezzin for them a person who does not take wages for giving the adhan (call to prayer).”
[أبو داود 531، كتاب الصلاة: باب أخذ الأجرة على التاذين، بخاري 630، ترمذي 209، نسائي 23/2، ابن ماجة 714، بيهقي 429/1، أحمد 21/4]
Some scholars have stipulated the condition of being legally responsible (mukallaf) because the adhan is a prescribed act of worship, which is not sufficiently fulfilled except by one who is legally responsible. However, this is not correct, because there is no evidence for this in the Shariah. And as for the necessity of being a man, it is because in the era of Prophethood, the time of the Companions, the time of the Followers (Tabi‘in), and the time of the Followers of the Followers (Taba‘ Tabi‘in), it has never been heard that the prescribed adhan—which is a means of announcing the prayer times and calling towards prayer—was ever given by a woman. [السيل الجرار 198/1 - 199]
It is narrated from Hazrat Uthman bin Abi al-As radi Allahu anhu that he said: “O Messenger of Allah! Appoint me as the imam of my people.” So the Prophet sallallahu alayhi wa sallam said: “You are their imam, take care of the weak among them, «واتخذ مؤذنـا لا ياخذ على آذانه أجراه» and appoint as muezzin for them a person who does not take wages for giving the adhan (call to prayer).”
[أبو داود 531، كتاب الصلاة: باب أخذ الأجرة على التاذين، بخاري 630، ترمذي 209، نسائي 23/2، ابن ماجة 714، بيهقي 429/1، أحمد 21/4]
Some scholars have stipulated the condition of being legally responsible (mukallaf) because the adhan is a prescribed act of worship, which is not sufficiently fulfilled except by one who is legally responsible. However, this is not correct, because there is no evidence for this in the Shariah. And as for the necessity of being a man, it is because in the era of Prophethood, the time of the Companions, the time of the Followers (Tabi‘in), and the time of the Followers of the Followers (Taba‘ Tabi‘in), it has never been heard that the prescribed adhan—which is a means of announcing the prayer times and calling towards prayer—was ever given by a woman. [السيل الجرار 198/1 - 199]
Source: Fiqh al-Hadith, Volume One, Page: 327
Maulana Ataullah Sajid
Commentary:
(1)
The appointment of the muezzin is the prerogative of the imam.
(2)
The Prophet Muhammad (sallallahu alayhi wa sallam) gave this advice to Uthman bin al-As (radi Allahu anhu) when he appointed him as the imam of his tribe. See: (Sunan Abu Dawood, Kitab al-Salat, Chapter: Taking a Wage for the Call to Prayer, Hadith: 531; Sunan al-Nasa’i, Kitab al-Adhan, Chapter: Appointing a Muezzin Who Does Not Take a Wage for His Call, Hadith: 673)
(3)
In communal service, it is preferable not to take a wage; however, if an appropriate compensation is given for this service, it is permissible. For example, when Abu Bakr al-Siddiq (radi Allahu anhu) assumed the office of caliphate, the noble Companions (radi Allahu anhum) unanimously decided that the necessary expenses of the Commander of the Faithful would be met from the public treasury (bayt al-mal). However, Abu Bakr (radi Allahu anhu), at the time of his death, bequeathed that the salary he had received should be returned, so that his communal service would be counted as being in the way of Allah (fi sabilillah).
(1)
The appointment of the muezzin is the prerogative of the imam.
(2)
The Prophet Muhammad (sallallahu alayhi wa sallam) gave this advice to Uthman bin al-As (radi Allahu anhu) when he appointed him as the imam of his tribe. See: (Sunan Abu Dawood, Kitab al-Salat, Chapter: Taking a Wage for the Call to Prayer, Hadith: 531; Sunan al-Nasa’i, Kitab al-Adhan, Chapter: Appointing a Muezzin Who Does Not Take a Wage for His Call, Hadith: 673)
(3)
In communal service, it is preferable not to take a wage; however, if an appropriate compensation is given for this service, it is permissible. For example, when Abu Bakr al-Siddiq (radi Allahu anhu) assumed the office of caliphate, the noble Companions (radi Allahu anhum) unanimously decided that the necessary expenses of the Commander of the Faithful would be met from the public treasury (bayt al-mal). However, Abu Bakr (radi Allahu anhu), at the time of his death, bequeathed that the salary he had received should be returned, so that his communal service would be counted as being in the way of Allah (fi sabilillah).
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 714
Shaykh Safi ur-Rahman Mubarakpuri
Lexical Explanation:
«وَاقْتَدِ بِأَضْعَفِهِمْ» is an imperative verb from «اقتداء», meaning: make the weakest among your worshippers your example. The meaning is that you should take care of him, as if you are praying behind him.
Benefits and Issues:
➊ Is it permissible or impermissible for the muezzin to take a wage or compensation for giving the adhan? There is a difference of opinion on this matter. This hadith does not establish the prohibition of compensation; however, it does indicate that giving the adhan without compensation is recommended and preferable.
➋ According to most jurists, it is disliked (makruh) but not forbidden (haram); rather, later scholars, due to unavoidable reasons, have deemed taking compensation permissible.
➌ This hadith also establishes that in every situation, consideration for the worshippers should be kept in mind, and the other pillars and obligations should not be prolonged to such an extent that the weak and feeble become weary and are deprived of congregational prayer.
➍ It is also understood from this that seeking leadership (imamate) in acts of goodness and righteousness is permissible. If one fulfills its etiquettes and conditions as they should be, then requesting it is also permissible.
Narrator of the Hadith:
(Sayyiduna Uthman bin Abi al-As radi Allahu anhu) His kunyah is Abu Abdullah. He was the youngest among the delegation from Ta’if that came to the service of the Prophet sallallahu alayhi wa sallam. The Prophet sallallahu alayhi wa sallam appointed him as the leader over the delegation. He saved his people from apostasy and they remained steadfast upon Islam. Sayyiduna Umar radi Allahu anhu, during his caliphate, appointed him as governor over Bahrain and Oman. He passed away in Basra in 51 AH.
«وَاقْتَدِ بِأَضْعَفِهِمْ» is an imperative verb from «اقتداء», meaning: make the weakest among your worshippers your example. The meaning is that you should take care of him, as if you are praying behind him.
Benefits and Issues:
➊ Is it permissible or impermissible for the muezzin to take a wage or compensation for giving the adhan? There is a difference of opinion on this matter. This hadith does not establish the prohibition of compensation; however, it does indicate that giving the adhan without compensation is recommended and preferable.
➋ According to most jurists, it is disliked (makruh) but not forbidden (haram); rather, later scholars, due to unavoidable reasons, have deemed taking compensation permissible.
➌ This hadith also establishes that in every situation, consideration for the worshippers should be kept in mind, and the other pillars and obligations should not be prolonged to such an extent that the weak and feeble become weary and are deprived of congregational prayer.
➍ It is also understood from this that seeking leadership (imamate) in acts of goodness and righteousness is permissible. If one fulfills its etiquettes and conditions as they should be, then requesting it is also permissible.
Narrator of the Hadith:
(Sayyiduna Uthman bin Abi al-As radi Allahu anhu) His kunyah is Abu Abdullah. He was the youngest among the delegation from Ta’if that came to the service of the Prophet sallallahu alayhi wa sallam. The Prophet sallallahu alayhi wa sallam appointed him as the leader over the delegation. He saved his people from apostasy and they remained steadfast upon Islam. Sayyiduna Umar radi Allahu anhu, during his caliphate, appointed him as governor over Bahrain and Oman. He passed away in Basra in 51 AH.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 154
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
In this hadith, it is mentioned that the imam should lead the prayer while considering the followers (muqtadis). Some reciters (qurra) embellish their voices with beauty and elegance, and in order to prove themselves as great expert reciters, they lead excessively long prayers, paying no attention whatsoever to the followers. On this occasion, we wish to offer some advice: ordinary people are distant from the religion, and among the reasons for this is the presence of ignorant reciters, mosque imams, and scholars. It is regrettable that today, the custodians of the pulpit and mihrab have become ignorant people, whose sole objective is money, not the service of the religion. May Allah, Lord of all the worlds, protect the mosques and madrasas from ignorant and non-practicing maulvis. Ameen.
In this hadith, it is mentioned that the imam should lead the prayer while considering the followers (muqtadis). Some reciters (qurra) embellish their voices with beauty and elegance, and in order to prove themselves as great expert reciters, they lead excessively long prayers, paying no attention whatsoever to the followers. On this occasion, we wish to offer some advice: ordinary people are distant from the religion, and among the reasons for this is the presence of ignorant reciters, mosque imams, and scholars. It is regrettable that today, the custodians of the pulpit and mihrab have become ignorant people, whose sole objective is money, not the service of the religion. May Allah, Lord of all the worlds, protect the mosques and madrasas from ignorant and non-practicing maulvis. Ameen.
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 928
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
It is established from this hadith that the muezzin should not demand his wage. However, this does not mean that if the muezzin is poor and destitute, and people are aware of his condition, yet still do not assist him, this would be correct. Rather, it is obligatory to serve every person who is in need.
It is established from this hadith that the muezzin should not demand his wage. However, this does not mean that if the muezzin is poor and destitute, and people are aware of his condition, yet still do not assist him, this would be correct. Rather, it is obligatory to serve every person who is in need.
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 929
