Can a Muʾadhin Be Paid? Shāfiʿī Fiqh Analysis & Practical Guidance

The issue of a muadhin’s salary is often debated in mosque management meetings. On one hand, we want someone who is sincere and seeks the pleasure of Allah. On the other hand, the muadzin is required to be punctual five times a day, a responsibility that takes up their productive time for earning a living.

Then, what is the actual view of scholars regarding this matter? Does giving compensation to the caller of the Adhān diminish the sincerity of worship?

To answer this question, we turn to authoritative references in Asna al-Matalib by Shaykh Zakariya al-Ansari, a leading scholar of the Shafi’i school. This book provides detailed guidance that is very relevant to the management of modern-day mosques.

Original Ruling: Voluntary Adhān Is Preferred

In Islam, the fundamental principle of becoming a mu’adhin is voluntary service. This is a noble position. The Prophet ﷺ promised immense reward for those who call the Adhān sincerely without seeking worldly compensation.

Let us look at the original text from the book Asna al-Matalib:

فرع ويستحب : للمؤذن ( أن يتطوع به ) أي بالأذان لخبر « من أذن سبع سنين محتسبا كتبت له براءة من النار » رواه الترمذي وغيره

Meaning: (Branch of the Problem: Sunnah) for a mu’adhdhin (to perform the Adhān voluntarily), meaning without asking for wages, based on the hadith: “Whoever calls the Adhān for seven years with intention seeking reward (ihtisab), then freedom from the fire of hell will be recorded for him” (Narrated by al-Tirmidhi and others)

This point is clear. If there is a citizen who is capable, has a strong voice, and is willing to give the Adhān for free for the sake of Allah, that is the most ideal condition. The mosque’s administrators do not need to worry about the budget, and the mu’adhdhin receives a guarantee of great reward.

The Mosque Funds Dilemma: When is it Permissible to Pay a Salary?

Problems arise when no one wants to perform the Adhān regularly, or when someone is willing but often absent. This is where Islamic jurisprudence (fiqh) provides a realistic solution. The government or mosque administrators may allocate funds to pay a muezzin, but there are conditions.

Sheikh Zakariya al-Ansari explained:

فإن أبي رزقه الإمام من مال المصالح كما صرح به الأصل قال في المجموع قال أصحابنا ولا يجوز أن يرزق مؤذنا وهو يجد متبرعا عدلا كما نص عليه قال القاضي حسين لأن الإمام في مال بيت المال كالوصي في مال اليتيم والوصي لو وجد من يعمل في مال اليتيم متبرعا لم يجز أن يستأجر عليه من مال اليتيم فكذا الإمام

Explanation: If no one volunteers, the Imam (government/administrator) may pay a salary from the funds for public benefit (mosque funds/state funds). However, there is a strict limitation: It is Ḥarām to pay the mu’adhin if there are still righteous (just) people who are willing to give the Adhān for free.

Read also: The Law and History of the Adhān and Iqomah.

The reasoning is very logical and touches upon the aspect of financial trustworthiness. The position of the administrator regarding the mosque’s funds is like a guardian holding the money of an orphan. If free services are available, it is Ḥarām to squander the orphan’s money (community funds) to pay others. Saving the community’s money is a priority.

Unique Case: Choosing Between the Immoral and the Golden-Voiced

What if the volunteer is morally unreliable (fāsiq), while a trustworthy person requests compensation? Or, what if the free one has an ordinary voice, while the one asking for a salary has a very melodious voice that stirs the heart?

This book answers in detail:

( فإن تطوع به فاسق وثم أمين أو أمين وثم أمين أحسن صوتا منه ( وأبى الأمين ) في الأولى ( وكذا الأحسن صوتا ) في الثانية ( إلا بالرزق رزقه الإمام من سهم المصالح ) عند حاجته بقدرها

In this situation, the benefit of promoting the Islamic faith takes precedence. If a trustworthy (amin) or better-voiced person refuses the Adhān unless paid, then the mosque administrators are permitted to pay them.

Why? Because a beautiful voice and a trustworthy muezzin will attract the hearts of the congregation to come to the mosque. This may be considered an investment in communal religious benefit. The salary is taken from the welfare fund according to the muezzin’s needs. So, it is not for luxury, but merely kifayah (to suffice basic needs).

Priority of Funds Allocation for the Adhān Caller

If a mosque’s funds are limited, who should be prioritized? Shafi’i jurisprudence has a smart order of priorities based on its social impact.

1. Muadzin of the Jami’ Mosque (Grand Mosque): This is the highest priority as it is the central gathering place for the largest number of congregants.
2. Adhān Jumat: Because the Friday prayer is a weekly obligation involving a large gathering.

The original text reads:

ويبدأ وجوبا إن ضاق بيت المال وندبا إن اتسع ( بالأهم كمؤذن الجامع ) … ( وأذان الخطبة ) الأولى قول أصله وأذان صلاة الجمعة ( أهم ) من غيره

This teaches us budget management. If the cash flow is dwindling, secure the operation for activities with the largest mass first.

Ijarah Contract Rules for a Muadhin

There is often confusion regarding the employment status of a mu’adhin. Are they employees?

From a fiqh perspective, the Adhān (Call) is a work whose benefits are felt by the public, similar to teaching the Qur’an. Therefore, a service contract (ijarah) is permissible.

ولكل من الإمام وغيره (استئجاره) على الأذان لأنه عمل معلوم يرزق عليه ككتابة الصك

There are differences in regulations between the government (Baitul Mal) and the private sector (Foundations/Individuals) in recruiting a muezzin:

• Government/State: May recruit without a specific time limit. Simply stating “I will pay you this much per month” is sufficient. This is due to the continuous operational nature of the state.
• Private/Individual: It is obligatory to determine a clear contract duration. For example, “I contract you, Sir, for the Adhān for one year.” This is important so that the contract is valid and no party is harmed later on (gharar).

Why Iqamah Cannot Be Contracted Separately?

This is a point that is often overlooked. Iqamah is a package deal with the Adhān. You cannot create a special employment contract only for people who perform Iqamah.

The Messenger of Allah ﷺ said: “Whoever performs Ḥajj without speaking indecently or committing sin, he will return as if he were born anew.” (Bukhari and Muslim) إذ لا كلفة فيها وفي الأذان كلفة لرعاية الوقت

Why may the iqamah not be contracted separately? Because the iqamah is light, there is no heavy burden. Unlike the Adhān which has the responsibility of monitoring the entry of prayer time (muraqabatul waqt). The mu’adhin must be “standby” observing the sun or the schedule, that is what is paid for. The iqamah only follows the command of the imam or the presence of the congregation, Therefore, it is automatically included within the duties of the muadhin.

Practical Application for Modern Mosques

From the explanation in the book Asna al-Matalib above, mosque administrators can take several practical steps:

1. Seek Volunteers First: Prioritize qualified volunteers before allocating mosque funds..
2. Prioritize Quality: If necessary, appoint a disciplined and skilled muadhin to strengthen communal worship.
3. Contract Transparency: Create a clear employment agreement. Specify the term of service (e.g., evaluated annually) and the amount of bisayaroh, so that it complies with the requirements of a non-governmental ijarah contract.
4. Focus on the Primary Mu’adhin: Ensure the mu’adhin takes responsibility for prayer times, not just arriving for iqamah.

Understanding the fiqh of the muadhin allows for balanced and informed decision-making. We no longer rigidly prohibit salaries in the name of sincerity, but we also do not carelessly squander the congregation’s money if there is potential for capable volunteers. This balance is what our scholars of the past taught us.

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