Explanation of the author's statement: "…and the mu'adhdhin should be one with a strong voice and trustworthy…"

The Shaykh : The author (may Allah have mercy on him) said: "And the mu'adhdhin should be one with a strong voice, trustworthy, and knowledgeable about the time". The word "should be" (yakuwn) admits of obligation and admits of recommendation. That is, it is possible that the meaning is that it is recommended that he be so, and it is possible that the meaning is that it is obligatory that he be so. We can look at what the evidence requires regarding these attributes and say: it is obligatory if the evidence indicates its obligation, or it is recommended. That the mu'adhdhin has a strong voice is a recommended practice (sunnah) and not obligatory. The obligatory requirement is only that he be heard by those for whom he is calling the adhan, and whatever exceeds that is a recommended practice. The word "strong voice" (sayyit) admits of the meaning of a loud voice, and it admits of the meaning of a pleasant voice. Yes, and it admits of the meaning of good performance. Look at this: does it admit of this or not? A loud voice is clear, a pleasant voice is also clear, though perhaps less so than the first, but good performance is not clear from this phrase. What is clear? It is not clear. So if we wanted to choose a mu'adhdhin, we would choose the one with a strong voice who has a pleasant voice and a loud voice, and if he also has good performance, that is better without a doubt. Here there are three descriptions that pertain to the word or the utterance of the adhan: the first is the strength of the voice, the second is its pleasantness, and the third is good performance. Good performance, all of this is a desirable matter. And we derive from the author's statement "It is recommended (sunnah) that he have a strong voice" that these loudspeakers are considered a blessing from Allah, because they increase the strength and pleasantness of the mu'adhdhin's voice. Otherwise? And pleasantness without a doubt. And there is no legal objection to them. So if there is no legal objection in them and they are a means to a legally desirable matter, then means have the rulings of their ends. Means have the rulings of their ends. For this reason, the Prophet (peace and blessings be upon him) ordered al-Abbas ibn Abd al-Muttalib to call out on the day of Hunayn because of the strength of his voice (may Allah be pleased with him), to call out: "O companions of the date palm! O companions of the chapter of al-Baqarah!" because he had a strong voice. This indicates that in a matter where strength of voice is sought, one should choose what is most effective in delivering his voice. Now, "trustworthy". What do you say about "trustworthy"? Do we make it like the previous description, on the basis of recommendation, or on the basis of obligation? Here? It is strange that the apparent view of the school of thought is that it is on the basis of recommendation, and the correct view is that it is obligatory. Trustworthiness is the pillar, or it is one of the two intended pillars in everything, and the second pillar is strength. And the jinn ifrit who intended to bring the throne of Bilqis to Sulayman said: The lack of precision in work comes from the imbalance of one of the two descriptions. The lack of precision in work comes from the imbalance of one of the two descriptions: either the person is not strong for this work and is unable to do it, or he is strong but not trustworthy, so he is not to be trusted with it. But what do you say if there is a weak but trustworthy person, and a strong but untrustworthy person? Which one? No, in the adhan, in other than the adhan, in any work: do we prefer the strong but untrustworthy one, or do we prefer the trustworthy but weak one? Well, according to what the work requires. Some works prioritize trustworthiness, and some works prioritize strength, because the strong one may benefit in many matters what the weak one does not benefit, especially in the subject of indicators and the like. That is, strength in the indicator may be more important than considering trustworthiness. Trustworthiness in judgment may be more important than considering strength, because the judge is not an enforcer in any case. It is required, meaning it should or must be that the mu'adhdhin is trustworthy. Trustworthy in what? Trustworthy regarding the time, and trustworthy regarding the privacy of people. Because in the past, people would call the adhan from minarets, and the one who climbs the minaret exposes the houses of people, or not? He needs to be trustworthy so that he does not look upon the privacy of women. He stands and calls the adhan from the minaret and looks at the women and looks at what happens in the houses. This is not trustworthy. He must be trustworthy, trustworthy regarding the adhan in observing the times, and trustworthy regarding the privacy of people, not looking upon it when he climbs the minaret.