The Sunnahs of the Adhan are of two types: Sunnahs related to the Adhan itself, and Sunnahs related to the Mu'adhin (the one who calls to prayer):First: The Sunnahs related to the Adhan itself:1. Raising the voice in the Adhan: It is recommended for the Mu'adhin to raise his voice during the Adhan because the purpose of the Adhan is to announce, and this can only be achieved by raising the voice. Abdullah ibn Zayd (may Allah be pleased with him) reported that the Prophet (peace be upon him) said to him: "This vision is true, so go with Bilal, for he has a louder voice than you, and convey to him what you were told so that he may call with it." (Sahih Ibn Khuzaymah 1: 189, Sahih Ibn Hibban 4: 573).2. Moderation in the Adhan and haste in the Iqamah: Moderation means to take one’s time, while haste means to be quick. The Adhan is for informing those who are absent about the arrival of the time, and this is best achieved with moderation. The Iqamah is for informing those who are present that the prayer is about to begin, which can be done with haste. If one is moderate in both or hasty, it suffices for the main purpose, which is to inform. Jabir (may Allah be pleased with him) reported that the Prophet (peace be upon him) said to Bilal: "When you call the Adhan, be moderate in your voice, and when you make the Iqamah, be hasty, and leave between your Adhan and Iqamah the time it takes for a person to finish eating and drinking, and for someone who needs to relieve himself to do so." (Al-Mustadrak 1: 320, Al-Hakim said: Its chain is not disputed, Sunan Al-Tirmidhi 1: 373, Musnad Abdul bin Hamid 1: 310, Al-Mu'jam Al-Awsat 2: 270).3. Avoiding melodious chanting and repetition in the Adhan: Melodious chanting refers to embellishing the voice and errors in pronunciation, while repetition means lowering the voice during the testimonies and then raising it again. The Mu'adhin should not omit any letters from the Adhan nor add anything to it, nor should he alter the nature of the letters, such as their movements, pauses, elongations, etc., for the sake of improving the sound. However, merely improving the sound without changing the wording is good. Yahya Al-Bakkar (may Allah have mercy on him) reported that a man said to Ibn Umar: "I love you for the sake of Allah." Ibn Umar replied: "But I dislike you for the sake of Allah." The man asked: "Why?" Ibn Umar said: "Because you embellish your Adhan and take a wage for it." (Al-Mu'jam Al-Kabir 12: 264, Musannaf Abdul Razzaq 1: 481), referring to melodious chanting. As for emphasizing the sound, there is no harm in it, as it is one of the languages.4. Separating between the Adhan and Iqamah: Except for Maghrib, because the required announcement from each one cannot be achieved without separation; and because the Adhan is for bringing the absent to mind, so there must be a delay for them to arrive. Separation can be done by praying or sitting.5. The order of the words in the Adhan and Iqamah: This is based on the narration regarding the order; and because order in prayer is obligatory, and the Adhan is similar to it, thus order in it is a Sunnah.6. Continuity between the words of the Adhan and Iqamah: This is because the angel descending from the heavens is continuous between them, and this is how the Mu'adhins of the Messenger of Allah (peace be upon him) acted.7. Facing the Qiblah during the Adhan and Iqamah: There is consensus among the Ummah on this. If one neglects to face the Qiblah, it is sufficient for him because the purpose, which is to inform, is achieved, but it is disliked to neglect it as a form of respect for the established Sunnah. Mu'adh ibn Jabal (may Allah be pleased with him) reported that Abdullah ibn Zayd, a man from the Ansar (may Allah be pleased with them), said: "So he faced the Qiblah and said: Allahu Akbar, Allahu Akbar, I bear witness that there is no deity but Allah, I bear witness that Muhammad is the Messenger of Allah, come to prayer twice, come to success twice, Allahu Akbar, Allahu Akbar, there is no deity but Allah. Then he paused for a moment, and then he stood and said the same except that he added after saying 'come to success': 'The prayer has been established, the prayer has been established...'".8. The Adhan should be given while standing if the Mu'adhin is calling for the congregation: It is disliked for him to give the Adhan while sitting because people have inherited this practice, and thus one who neglects it is in error for contradicting the consensus of the people; and because the complete announcement is by standing. Abdul Jabbar ibn Wa'il reported from his father that the Prophet (peace be upon him) said: "It is a right and a Sunnah that a man should not give the Adhan except while he is pure, and he should not give the Adhan except while standing." (Sunan Al-Bayhaqi Al-Kabir 1: 392).9. The Mu'adhin should place his fingers in his ears during the Adhan: He should place his fingers in the openings of his ears; his Adhan without this is good, but with it is better. Ibn Abi Juhayfa (may Allah be pleased with him) reported: "I saw Bilal giving the Adhan and turning his face this way and that, with his fingers in his ears." (Sunan Al-Tirmidhi 1: 375).10. Turning the face during the two 'Hayya' (come to prayer and come to success) to the right and left: Even if he is alone or for a newborn; because it is a Sunnah of the Adhan in general. When he reaches the prayer and success, he turns his face to the right and left while keeping his body facing the Qiblah, because this is a call to the people, and he turns his face towards them to inform them, similar to greeting in prayer. Ibn Juhayfa (may Allah be pleased with him) reported: "He gave the Adhan, and when he reached 'come to prayer, come to success,' he turned his neck to the right and left, but did not turn his body." (Sunan Abu Dawood 1: 142).11. The Takbir should be pronounced firmly: This refers to saying 'Allahu Akbar' in the first Takbir of each pair of Takbirs in the Adhan and all Takbirs in the Iqamah, with a strong emphasis. As for the second Takbir in the Adhan, it is pronounced with a silent 'r' for the pause, and raising it is incorrect. The Mu'adhin should pause between the words of the Adhan and Iqamah in the Adhan itself, and he should intend to pause in the Iqamah; because he does not actually pause, as the requirement in it is haste. It was narrated from Ibrahim Al-Nakha'i (may Allah have mercy on him): "The Adhan is firm, the Iqamah is firm, and the Takbir is firm." (Sunan Al-Tirmidhi 2: 94).Second: The Sunnahs related to the Mu'adhin:1. The Mu'adhin should be sane: The Adhan of a madman or a drunkard who does not understand is disliked; because the Adhan is a great remembrance, and their calling is a neglect of its significance, and due to the lack of trust in their words; and because of their lack of discernment, their Adhan and Iqamah must be repeated.2. The Mu'adhin should be a man: The Adhan of a woman is disliked; because she is prohibited from raising her voice, as it leads to temptation. If she raises her voice, she has committed a sin, and if she lowers it, she has neglected the Sunnah of raising her voice. Ibn Umar (may Allah be pleased with them) said: "There is no Adhan or Iqamah for women." (Ma'rifat Al-Sunnah 2: 266). It has not been reported from the Salaf when the congregation was permitted for them, so it would be considered an innovation, especially after their congregation has been abrogated, and a hermaphrodite is like a woman.3. The Mu'adhin should be pious: Abu Huraira (may Allah be pleased with him) reported that the Prophet (peace be upon him) said: "The Imam is a guarantor, and the Mu'adhin is trustworthy. O Allah, guide the Imams and forgive the Mu'adhins." (Sahih Ibn Khuzaymah 3: 15).4. The Mu'adhin should be knowledgeable of the Sunnah: So that he may attain the reward promised to the Mu'adhins. Ibn Abbas (may Allah be pleased with him) reported that the Prophet (peace be upon him) said: "Let your best be the ones who call the Adhan for you, and let your reciters lead you in prayer." (Sunan Abu Dawood 1: 161). The best of the people are the scholars; and the Sunnahs of the Adhan cannot be performed except by one who knows them.5. The Mu'adhin should be knowledgeable of the prayer times.6. The Mu'adhin should be in a state of purity: Because the Adhan is a great remembrance, so performing it in a state of purity is closer to its significance. Abu Huraira (may Allah be pleased with him) reported that the Prophet (peace be upon him) said: "No one should give the Adhan except one who is in a state of wudu." (Sunan Al-Tirmidhi 1: 390).7. The Mu'adhin should be consistent in giving the Adhan: Because the announcement to the people of the mosque by the voice of the consistent Mu'adhin is more effective than by someone whose voice they are not accustomed to, thus it is better. If a market worker gives the Adhan for the local mosque at night prayer, and others at daytime prayer, it is permissible; because the market worker is in need of returning to the market at the time of each prayer for his livelihood.8. The Mu'adhin should give the Adhan in one mosque: It is disliked for him to give the Adhan in two mosques and pray in one of them; because if he prays in the first mosque, he will be considered to be performing a voluntary act by giving the Adhan in the second mosque, and voluntary Adhan is not legislated.9. The one who gives the Iqamah should be the one who called the Adhan: Ziyad Al-Sada'i (may Allah be pleased with him) reported that the Messenger of Allah (peace be upon him) commanded me to call the Adhan for the Fajr prayer, so I called it. Bilal wanted to give the Iqamah, but the Messenger of Allah (peace be upon him) said: "The brother of Sada' has called the Adhan, and whoever calls the Adhan is the one who gives the Iqamah." (Sunan Al-Tirmidhi 1: 383).10. The Mu'adhin should be sincere in his Adhan: That is, the Mu'adhin should not take a wage for the Adhan and Iqamah. Uthman ibn Abi Al-As (may Allah be pleased with him) said: "O Messenger of Allah, make me the Imam of my people." The Prophet (peace be upon him) said: "You are their Imam, and appoint a Mu'adhin who does not take a wage for his Adhan." (Al-Mustadrak 1: 314). It is established that it is not permissible to hire for acts of worship; because a person in performing acts of worship is working for himself, thus it is not permissible for him to take a wage for it. However, when there was a decline in religious matters, it was permitted to do so. Abu Sa'id Al-Khudri (may Allah be pleased with him) reported that he recited Al-Fatiha and took a flock of sheep and divided it among himself and his companions by the order of the Prophet (peace be upon him), and the Prophet (peace be upon him) said: "The most rightful thing you can take a wage for is the Book of Allah." (Sahih Al-Bukhari 2: 795). See: Al-Bada'i 1: 149-152, the desirability of hiring for teaching the Quran p. 227, Al-Muheet p. 151, and Radd Al-Muhtar 5: 34-35.