This imam and his muezzins may receive a stipend from the public treasury for leading the prayer and giving the adhan (call to prayer), from the allocation designated for public interests. This is not payment for performing the prayer and giving the call to prayer; rather, it is an established allotment from the public treasury.
Abu ʿAbd Allah Ibn Battah mentioned in his work Honoring the Sanctity of Prayer: “The vizier ʿAli ibn ʿIsa used to appoint to the congregational mosques—such as the al-Ramala Mosque and others—men from the circle of Ibn Mujahid, assigning one man each day to lead the people in the five prayers and granting them stipends.” Abu Jaʿfar said: “Abu Bakr al-Khallal used to attend a session at the al-Rusafah Congregational Mosque, and he would pray the Friday prayer and the afternoon prayer behind these men who received remuneration. After him, his attendant ʿAbd al-ʿAziz and Abu al-Qasim al-Khiraqi likewise prayed behind them.” Abu Bakr al-Khallal also mentioned in The Book of the Imamate: “Chapter: Praying behind one who receives payment for leading the prayer.”
It is reported from Ahmad, in the narrations of al-Marwazi, Salih, Abu al-Harith, Mihna, and Ishaq ibn Ibrahim: “One should not pray behind him.” After several other chapters, there is also: “Chapter: Praying behind one who receives remuneration from the ruler for serving as imam in the mosques.” It is also reported from Ahmad, in the narration of Bakr ibn Muhammad from his father, that he was asked about a man who prayed in the congregational mosque—other than the Friday prayer—where the imam was given remuneration for leading the prayer and giving the adhan: “Which is more beloved to you: that he pray there, or that he pray in the tribal mosques?” He replied: “We have always prayed in the congregational mosque behind those who are given remuneration.” By “remuneration” here, he meant a stipend, since the ruler provides stipends.
As for the local mosques built by the people of the neighborhoods and tribal quarters in their own neighborhoods and quarters, the ruler has no authority over the imams of those mosques. The imamate there belongs to whoever they collectively agree to accept as their imam. Once they have accepted him, they may not remove him from the imamate unless his circumstances change. Nor may he, after they have accepted him, appoint a deputy to take his place; the people of the mosque have the stronger right to make that choice.
If the people of a mosque disagree over the choice of an imam or muezzin, lots should be drawn between the contenders. This was explicitly stated in the narration of Abu Dawud concerning two men who contended for the position of muezzin. They said, “The people of the mosque should be gathered, and we should see whom they choose.” Ahmad replied, “No; rather, they should draw lots, as Saʿd did.”