more entitled. It is recommended that he have a loud voice, to make people hear (10). The Prophet (peace and blessings of Allah be upon him) chose Abu Mahdhurah for the Adhan because he had a loud voice (11). In the hadith of Abdullah ibn Zayd, the Prophet (peace and blessings of Allah be upon him) said to him: "Cast it upon Bilal, for he has a voice more carrying than yours" (12). It is recommended that he have a pleasant voice, as it is more gentle to the listener.

Section: It is not permissible to take a wage for the Adhan, according to the apparent [narrations of the] Madhhab. Al-Qasim ibn Abd al-Rahman (13), al-Awza'i, the scholars of opinion (ashab al-ra'y), and Ibn al-Mundhir disliked it, because the Prophet (peace and blessings of Allah be upon him) said to Uthman ibn Abi al-As: "And appoint a Mu'adhdhin who does not take a wage for his Adhan." Extracted by Abu Dawud, Ibn Majah, and al-Tirmidhi (14), who said: It is a Hasan (good) hadith. Furthermore, because it is an act of worship (qurbah) for the one who performs it, which is not valid except from a Muslim, so it is not to be hired (15) for it, like the Imamate. Another narration is related from Ahmad: that it is permissible to take a wage for it. Malik and some of the Shafi'is granted a concession for it, because it is a known work for which it is permissible to take a stipend (rizq), so it is permissible to take a wage for it, like other tasks. We know of no disagreement regarding the permissibility of taking a stipend for it. This is the view of al-Awza'i and al-Shafi'i, because the Muslims have a need for it, and a volunteer for it might not be found. If a stipend is not paid for it, it will be neglected. The Imam pays him from the Fay' (state treasury), as it is designated for public interests, so it is like the stipends of judges and warriors. If a volunteer is found for it, no one else is paid for it, due to the lack of need for it.