What Is The Ruling on the payments of Imāms and Muʾadhins?

All praise is to Allāh. It is not permissible for a person to receive a wage for work until he performs the work which he took the wages for.   And this [money] which he takes from the state is not actually considered a wage in the Fiqh (jurisprudential) terminology. Rather it is only a stipend, according to the strongest view; a stipend from the Bayt ul-Māl (treasury of the Muslims) for the one who undertakes this duty. Based on this, a person does not deserve this stipend unless he fulfills the work for which this stipend was given to him. So, if he falls short regarding it without a Sharʿī (acceptable Islamic) excuse, then it is not permissible for him to take it (i.e., the money). And if it is for a Sharʿī excuse and he appoints someone to take his place, then there is nothing wrong on his part in this matter.   The Moderator:   So, this (money) that is given by the state to the Imāms, the Mu’adhins (person who calls to Salah), and also those who are in charge of serving the Masjids, is not a wage as how it is normally understood?   The Shaykh:   Yes, it is only a stipend from Bayt ul-Māl.   The moderator:   (I ask this because) In fact, there are many brothers who are shy from taking this [money], and there are also those who object saying: if he was not paid, he wouldn’t pray, give the adhān, or go out to the Masjid. What should be said to such people?   The Shaykh:   It should be said to them that this is not just a matter of giving wages, rather it is nothing but - as we have pointed out - a stipend from Bayt ul-Māl (treasury of the Muslims).   As for him not doing the work without being paid, this might be normal. And this does not reduce their rewards at all if they only take it [the stipend] to support themselves in fulfilling the rights which are incumbent upon them.   As for the person who prays to receive [money] or gives the Adhān to receive [money], this person has no reward in the hereafter. That’s because he intended the Dunyā (worldly life) with his actions, so he only receives what he intended.   So, here we must know the difference between someone who takes [money] in order to support themselves in what is obligatory upon them in terms of the rights of Allāh The Exalted and the rights of His worshippers - However, he undertakes this religious duty for the sake of Allāh The Exalted - and someone who undertakes this duty in order to receive [money], making this work the means and Dunyā the objective.   Hence, this [second] person has no reward in the hereafter, and he is the one who is blameworthy for his action. As for the first [person], then he is not blameworthy. (that’s) because he made the righteous action the objective and (made) the money a means.   The Moderator:   There are also some groups, for example, on distant farms and on the sides or outskirts of cities or villages, who pay wages to some Imāms to come and lead them in Salāh. And if a small wage was given, this Imām would not come. What is the ruling on these payments from the Muslims?    The Shaykh:   The same response is given to this; if this man takes this amount of money to use it to reach this village, this farm, or the like – (like) fees for the car, or money for fuel if the car is his – then there is no problem with this.   However, if money is his objective, then this is what is prohibited.   So, the decisive measure is that deeds are based on intentions. If his intention is the money without [intending] the righteous deeds, then he has no reward and is blameworthy for that. And the one whose intention is to do righteous deeds and considers money as a means to that, he isn’t blameworthy and there is nothing wrong upon him regarding that.   The Moderator:   In this question, we also want to be assured about something that is really, extremely significant which is: speaking about the Imāms, Mu’adhins, and those who maintain the Masjids. We often hear those who say that they (i.e., the Imāms, etc) only pray to take [money]. So, what is the ruling on the statements made by these people?   The Shaykh:   This is not permissible.   This is from the actions of the hypocrites, [as Allāh said:] الَّذِينَ يَلْمِزُونَ الْمُطَّوِّعِينَ مِنَ الْمُؤْمِنِينَ فِي الصَّدَقَاتِ وَالَّذِينَ لَا يَجِدُونَ إِلَّا جُهْدَهُمْ [التوبة: 79]   {Those who defame such of the believers who give charity (in Allāh's Cause) voluntarily, and those who could not find to give charity (in Allāh's Cause) except what is available to them} [9:79]   So [for] the matters which are based on intentions, it is not permissible for a person to consider (people’s intentions) as bad intentions.   And what is appropriate is to have good assumptions regarding Muslims, [believing] that he only came seeking the face of Allāh and made the money a means and not an objective.  As for us accusing him of this act, this is forbidden and not permissible.  So, it is mandatory upon a Muslim to be careful from making bad assumptions about his [Muslim] brothers, especially the ones which are at the forefront of these matters [like] the Imāmah (leadership) in the religion, the Adhān, and serving the Masjids.   So [as for] those who defame them in this matter, I do not think that they intend anything except evil. They intend to defame Islām by defaming those who undertake the duties of Islām.