Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (2/49)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

and they will not be deprived therein. Those are the ones for whom there will be nothing in the Hereafter but the Fire. What they did therein will come to nothing, and worthless will be whatever they used to do.” [Hud]

Moreover, if he seeks worldly gain through his adhān or iqāmah, his deed is invalidated, and neither his adhān nor his iqāmah is valid. The Prophet ﷺ said: “Whoever performs an act that is not in accordance with our matter, it is rejected.” (1)

As for a reward offered without a binding contract—such as saying, “Whoever gives the adhān in this mosque will receive such-and-such”—this is permissible, because it involves no obligation. It is like a gratuity for the one who gives the adhān, and there is nothing wrong with giving such a gratuity to the one who gives the adhān; the same applies to the iqāmah.

No stipend may be taken from the public treasury when a volunteer is available. The mu’adhdhin should have a strong voice, be trustworthy, and know the prayer times.

His statement, “No stipend from the public treasury”: razq, with the rā’ pronounced with fatḥah, means giving; and rizq, with the rā’ pronounced with kasrah, means that which is given. Thus, it is not prohibited for the mu’adhdhin and the one who pronounces the iqāmah to be given an allowance from the public treasury—what is known in our time as a salary—because the public treasury was established for the interests of the Muslims, and the adhān and iqāmah are among the interests of the Muslims.

His statement, “when a volunteer is unavailable”: this is a condition for taking the stipend. If there is a qualified volunteer, then it is not permissible for him to be given anything from the public treasury, in order to safeguard it from being spent when there is no need for such expenditure. From this ruling established by the jurists, it is understood that exploiting the public treasury without a legitimate Shar‘i justification is prohibited.

His statement, “The mu’adhdhin should have a strong voice, be trustworthy, and know the prayer times”: the word

(1) Its source reference has been cited previously (1/186).

وَهُمْ فِيهَا لَا يُبْخَسُونَ *أُولَئِكَ الَّذِينَ لَيْسَ لَهُمْ فِي الآخِرَةِ إِلاَّ النَّارُ وَحَبِطَ مَا صَنَعُوا فِيهَا وَبَاطِلٌ مَا كَانُوا يَعْمَلُونَ *﴾ [هود]. ولأنه إذا أراد بأذانه أو إقامته الدُّنيا بطل عملُه، فلم يكن أذانه ولا إقامته صحيحة، قال ﷺ: «من عَمِل عَمَلاً ليس عليه أمرُنا فهو رَدٌّ» (١). أما الجُعَالة؛ بأن يقول: من أذَّن في هذا المسجد فله كذا وكذا دُونَ عقدٍ وإلزام فهذه جائزة؛ لأنَّه لا إلزام فيها، فهي كالمكافأة لمن أذَّن، ولا بأس بالمكافأة لمن أذَّن، وكذلك الإقامة. لا رَزْق مِنْ بيتِ المَالِ لِعَدَمِ مُتَطَوِّع. وَيَكُونُ المُؤَذِّنُ صَيِّتاً أَمِيْناً عَالِماً بِالْوقْتِ. قوله: «لا رَزْقٍ من بيتِ المَالِ»، الرَّزْق بفتح الراء: الإعطاء، والرِّزْق بكسر الراء: المرزوق، فلا يحرم أن يُعْطَى المؤذِّن والمُقيم عطاءً من بيت المال، وهو ما يُعرفَ في وقتنا بالرَّاتب؛ لأن بيت المال إنما وُضِعَ لمصالح المسلمين، والأذان والإقامة من مصالح المسلمين. قوله: «لعدم مُتَطَوِّع»، هذا شرط لأخذ الرَّزْق، فإن وُجِدَ مُتَطَوِّعٌ أَهْلٌ فلا يجوز أن يُعطَى من بيت المال، حمايةً لبيت المال من أن يُصرفَ دُونَ حاجة إلى صرفه. وبهذا الذي قَرَّره الفقهاء يُعرف تحريم استغلال بيت المال بغير مسوِّغ شرعي. قوله: «ويكون المُؤَذِّنُ صَيِّتاً أميناً عَالماً بالوَقْتِ»، كلمة

(١) تقدم تخريجه (١/ ١٨٦).