“Then the one chosen by the neighbors; then drawing lots.”

His statement, “then the one chosen by the neighbors,” means the people of the neighborhood. If it is not possible for the neighbors to agree unanimously on choosing him, then we adopt the view of the majority, since it is rare to find a man upon whom all people agree.

The apparent meaning of the author’s words is that no weight is given to the choice of the authority responsible for the mosques, because the adhān concerns the people of the neighborhood, and they are the ones responsible. However, this is open to question. Rather, we say that the official responsible for mosque affairs must have some say in the choice, since he is the one accountable. This is why, when a muezzin is negligent, the matter is referred back to the official responsible for mosque affairs. Perhaps, in the author’s time and before it, mosques did not have a particular official responsible for them.

His statement, “then drawing lots,” applies when all the qualities are equal, and the neighbors do not give preference to either one, or when their preference is evenly divided. In that case, we resort to drawing lots, because it distinguishes what is indistinguishable and clarifies what is unresolved when rights are equal. Drawing lots is established in the Quran and the sunnah. In the Quran, Allah, Exalted is He, says:

“And you were not with them when they cast their pens to determine which of them would be responsible for Mary; nor were you with them when they disputed.” [Āl ʿImrān 3:44]

And He says:

“Indeed, Jonah was one of the messengers. When he fled to the laden ship, he drew lots and was among those chosen.” [al-Sāffāt 37:139–141]

As for the sunnah, it is mentioned in several hadiths, among them the Prophet’s saying: “If people knew the reward for giving the call to prayer—that is, the adhān—and for standing in the first row, and found no way to attain it except by drawing lots, they would draw lots for it.” (1)

And Aisha said