Taking payment for religious education is permissible in the light of the Quran and Sunnah, and the arguments are as follows.
Arguments for Taking Payment for Religious Services
① Our First Argument:
Hazrat Abdullah bin Abbas, may Allah be pleased with them both, said that a group of the Companions reached a place where a person had been bitten by a venomous animal. His family asked the Companions for help. One Companion recited Surah Al-Fatiha and blew on the patient in exchange for goats, and the patient was cured. Upon returning to Medina, the Companions mentioned this to the Prophet ﷺ, and he ﷺ said: “Among the things for which taking payment is permissible, the best is the Quran.”
This incident was narrated by Hazrat Abu Saeed Khudri (may Allah be pleased with him) as follows: When the chief of a tribe was bitten by a venomous animal, the tribe members sought help from the Companions. The Companions refused to help without payment due to not practicing hospitality. When the tribe promised to give goats, one Companion recited Surah Al-Fatiha and blew on the patient, who then recovered. Before accepting the goats, the Companions asked the Prophet ﷺ. The Prophet ﷺ smiled and said: “How did you know that this is blowing (dam)? Take the goats and give me a share of them as well.”
Understanding of the Hadith Scholars and Jurists Regarding This Narration
❀ Imam Bukhari (may Allah have mercy on him) (194-256 AH):
He included this hadith in the Book of Hiring and the Book of Medicine, which proves that it is permissible to take payment for the Quran and religious matters.
❀ Allama Abu al-Hasan Ali ibn Khalaf ibn Battal (may Allah have mercy on him) (d. 449 AH):
In the explanation of this hadith, it is stated:
“There is no difference between the wage for Ruqyah (spiritual healing) and the wage for teaching the Holy Quran, because benefit is obtained from both. The Prophet صلی اللہ علیہ وسلم said that the best thing to take as a wage is the Book of Allah. This ruling is general, which includes the permissibility of taking wages for teaching, etc.”
❀ Allama Abu Muhammad Mahmood bin Ahmad Ayni (855-762 AH):
He writes in his commentary that this hadith permits taking wages for reading the Quran, teaching it, and performing Ruqyah, because the wording of the hadith is general in nature.
❀ Allama Muhammad bin Ismail Amir San’ani, may Allah have mercy on him (1182-1099 AH):
He says that although this hadith does not explicitly mention wages for teaching, there is allowance for taking compensation for reciting the Quran. Imam Bukhari narrated this hadith to establish the permissibility of taking wages for reading the Quran for teaching or treatment.
❀ Imam Shafi’i, may Allah have mercy on him (204-150 AH):
Imam Tirmidhi, quoting from them, states that Imam Shafi’i has permitted the teacher to take wages in exchange for teaching the Quran. He has presented this permission with the same hadith as evidence.
Opponents’ stance regarding this hadith
Some people refuse to accept the clear meaning of this hadith and claim that the goats were taken not as wages for dam (semen) but as a right of hospitality.
Clarification on the opponents’ stance
✔ First point:
Saying this is against the clear instructions of the Prophet صلی اللہ علیہ وسلم, because he explicitly declared it as wages for the Quran and called this wage the best.
✔ Second point:
Nowhere in the chain of the hadith is there any mention of the companions taking goats as a right of hospitality.
✔ Third point:
The predecessors of the Ummah have considered it as wages for dam, not as a right of hospitality.
The Companions did not take compensation for hospitality from those people, but rather for the exorcism. Their example can be understood like this: if someone does you a favor, you can do their work without payment, but if someone refuses to help you in times of distress, then it is permissible and correct to take payment from them.
Argument presented by the opponents in this regard
Some people present the argument that the Messenger of Allah صلی اللہ علیہ وسلم said:
“إِنْ نَّزَلْتُمْ بِقَوْمٍ، فَأُمِرَ لَکُمْ بِمَا یَنْبَغِي لِلضَّیْفِ؛ فَاقْبَلُوا، فَإِنْ لَّمْ یَفْعَلُوا؛ فَخُذُوا مِنْہُمْ حَقَّ الضَّیْفِ”
Translation: “If you camp near a people and you are given hospitality worthy of a guest, then accept it, and if they do not provide hospitality, then take the right of the guest (by force) from them.”
Our stance
✔ The practice of the Companions:
If acting upon this hadith was the intention, then the Companions would have immediately, according to the command of the Prophet صلی اللہ علیہ وسلم, forcibly taken the right of hospitality from them. There would have been no need to take goats by exorcism. If the chief of theirs had not been afflicted by a harmful thing, would the Companions have (God forbid) violated the command of the Prophet صلی اللہ علیہ وسلم?
✔ Clear Statement of the Prophet Muhammad (peace be upon him):
If it is accepted that the Companions did take the right of hospitality, then what would be the meaning of the command of the Prophet صلی اللہ علیہ وسلم who, upon hearing this incident, said, “The wage taken for the Quran is the best”? The Prophet صلی اللہ علیہ وسلم calling it the wage for the Quran clearly indicates that it is not correct to call it the right of hospitality.
✔ General Rule and Specific Incident:
The command of the Prophet صلی اللہ علیہ وسلم is a general ruling, whereas this incident occurred under specific circumstances. Even if, hypothetically, the goats were the right of hospitality, still the command of the Prophet صلی اللہ علیہ وسلم is clear evidence for the permissibility of taking wages for the Quran.
✔ Statement of Hafiz Dhahabi (may Allah have mercy on him)
Hafiz Abu Abdullah Muhammad bin Ahmad bin Uthman Dhahabi, may Allah have mercy on him (748-673 AH), says:
“Some of our companions responded that the right of hospitality was obligatory, but those people did not provide hospitality… I say that we will follow the general command of the Prophet صلی اللہ علیہ وسلم, not a specific incident. The Prophet صلی اللہ علیہ وسلم said (generally): Indeed, the best thing for which you can take a wage is the Book of Allah.”
✔ The incident of Sayyiduna Alaqah bin Sahar, may Allah be pleased with him:
If in this hadith, goats are attempted to be considered as the right of hospitality, then what will be the answer to the incident of Sayyiduna Alaqah bin Sahar, may Allah be pleased with him? He took one hundred goats in exchange for a she-camel and inquired from the Prophet صلی اللہ علیہ وسلم, then you صلی اللہ علیہ وسلم declared it as the wage for the she-camel and confirmed its permissibility. Here neither the right of hospitality was demanded nor did those people refuse hospitality.
② Our second argument:
Sayyiduna Alaqah bin Sahar رضي الله عنه performed ruqyah on a mad person and took one hundred goats. When he inquired from the Prophet صلی اللہ علیہ وسلم, you صلی اللہ علیہ وسلم said:
’’خُذْہَا، فَلَعَمْرِي مَنْ أَکَلَ بِرُقْیَۃِ بَاطِلٍ، لَقَدْ أَکَلْتَ بِرُقْیَۃِ حَقٍّ‘‘
Translation: “Take the goats, I swear, those who earn by false ruqyah, indeed, you have earned by ruqyah based on the truth.”
This hadith was declared authentic by Imam Ibn Hibban and Imam Hakim, while Hafiz Nawawi also accepted its chain as reliable.
Understanding of the Hadith by Muhaddithin and Faqihs
❀ Imam Abu Dawood, Sulaiman bin Ash’ath, Sajistani رحمه الله (275-202 AH):
Imam Abu Dawood mentioned this hadith in the Book of Sales (Kitab al-Buyu’) and the chapters on wages (Abwab al-Ijarah) and established a chapter on it:
بَابٌ فِي کَسْبِ الْـأَطِبَّائِ
Translation: “The statement regarding the earnings of physicians.”
❀ Imam Ibn Hibban رحمه الله:
He established a chapter:
ذِکْرُ إِبَاحَۃِ أَخْذِ الرَّاقِي الْـأُجْرَۃَ عَلٰی رُقْیَتِہٖ
Translation: “The statement on the permissibility of taking wages for ruqyah by the ruqyah practitioner.”
❀ Hafiz Ziauddin Muqaddasi رحمه الله (643-569 AH):
He mentioned this hadith in the Book of Sales (discussion of buying and selling) and established a chapter:
بَابُ أَجْرِ الرَّاقِي
Translation: “Statement regarding the wage of the cupping practitioner.”
❀ Allama Ayni, may Allah have mercy on him (855-762 AH):
Although he was opposed to taking wages for religious matters, he mentioned this hadith and said:
وَیُسْتَنْبَطُ مِنْہُ أَحْکَامٌ؛ جَوَازُ أَخْذِ الْـأُجْرَۃِ عَلَی الْقُرْآنِ
Translation: “Many issues can be inferred from this hadith, one of which is that it is permissible to take wages for the Quran.”
③ Our third argument:
Sayyiduna Sahl bin Sa’d, may Allah be pleased with him, narrates:
A woman came to the Prophet صلی اللہ علیہ وسلم and said that she had dedicated herself as a gift to Allah and His Messenger. You صلی اللہ علیہ وسلم said, “I do not need women.” A companion said, “Marry me to this woman.” You صلی اللہ علیہ وسلم said, “Give her some clothing as a dowry.” He said, “I do not have any clothing.” You صلی اللہ علیہ وسلم said, “Give her something, even if it is an iron ring.” When he apologized again, you صلی اللہ علیہ وسلم said, “How much of the Qur’an do you know?” He said, “Such and such Surahs.” You صلی اللہ علیہ وسلم said, “I have married you to this woman in exchange for the Qur’an that you know.”
Understanding of the Hadith by Muhaddithin and Faqihs
❀ Hafiz Ibn Kathir, may Allah have mercy on him:
Regarding this hadith, it is written that Imam Bukhari’s intention was that the Prophet صلی اللہ علیہ وسلم ordered this companion to teach the Quran, and this teaching was considered his dowry. There is a difference of opinion among scholars whether such a thing can be considered dowry or if payment can be taken for teaching the Quran.
❀ Imam Malik bin Anas, may Allah have mercy on him (179-93 AH):
In explaining this hadith, he says:
“The Prophet صلی اللہ علیہ وسلم ordered marriage with a companion in exchange for the Quran, in which the teaching of the Quran was considered as payment.”
❀ Imam Shafi’i, may Allah have mercy on him (204-150 AH):
Imam Bayhaqi, may Allah have mercy on him, narrates that Imam Shafi’i used this hadith, which mentions marriage in exchange for teaching the Quran, as evidence in favor of the permissibility of taking payment for religious education.
❀ Imam Bayhaqi, may Allah have mercy on him (458-384 AH):
He states:
“The hadith about marriage in exchange for teaching the Quran is evidence for the permissibility of taking payment for religious matters.”
④ Our Fourth Argument:
It is narrated from Sayyiduna Abu Mahzurah, may Allah be pleased with him:
“I set out on a journey with a caravan, and we were on the way to Hunayn where the Messenger of Allah صلی اللہ علیہ وسلم was returning from. There we met you ﷺ. The Messenger of Allah صلی اللہ علیہ وسلم‘s muezzin gave the call to prayer (adhan), which we repeated in jest. The Messenger of Allah صلی اللہ علیہ وسلم called us and said: ‘Whose voice among you was the loudest?’ People pointed towards me, so you ﷺ sent everyone back and stopped me. You ﷺ said: ‘Get up and give the call to prayer.’ I gave the adhan, and the Messenger of Allah صلی اللہ علیہ وسلم gifted me a bundle containing silver.”
This hadith was declared authentic by Imam Ibn Khuzaymah and Imam Ibn Hibban.
Understanding of the Muhaddithin and Faqihs Regarding This Narration
❀ Imam Bayhaqi, may Allah have mercy on him (384-458 AH):
Imam Bayhaqi used this hadith as evidence for the permissibility of payment to the muezzin.
❀ Imam Tahawi, may Allah have mercy on him (238-321 AH):
He writes that some people have used this hadith to justify taking payment for the adhan.
❀ Imam Tirmidhi, may Allah have mercy on him (209-279 AH):
After narrating this hadith, Imam Tirmidhi said:
“According to the scholars, it is recommended that the muezzin give the adhan without payment, but taking payment is not declared forbidden.”
❀ Allama Ibn Qudamah, may Allah have mercy on him (541-620 AH):
He states that taking payment for the adhan is permissible like other acts, and there is no disagreement on this.
❀ Amir San’ani, may Allah have mercy on him (1099-1182 AH):
He writes that there is no explicit evidence regarding the prohibition of taking payment for the adhan.
❀ Hafiz Ibn Abd al-Hadi, may Allah have mercy on him:
He confirms that the hadith only mentions dislike (makruh) regarding taking payment, not prohibition (haram).
Opponents’ Position Regarding This Hadith
Some individuals object that the silver given by the Messenger of Allah ﷺ was actually for reconciliation of hearts. However, this objection is rejected by clarifying that this incident explicitly provides evidence of payment in exchange for the call to prayer.
Another argument of the opponents:
Some people argue from the hadith in which the Prophet صلی اللہ علیہ وسلم said:
“Appoint a muezzin who does not take payment for the call to prayer.”
✔ Explanation
The emphasis on not taking payment in this hadith is understood as dislike (makruh), not prohibition (haram), because if taking payment was forbidden, there would have been an explicit prohibition.
✔ Example
The Prophet صلی اللہ علیہ وسلم declared the earnings of a tattoo artist as “impure,” but he ﷺ himself paid for getting a tattoo:
“Sayyiduna Anas bin Malik (may Allah be pleased with him) narrated that the Prophet صلی اللہ علیہ وسلم ordered giving two sa’ of grain as payment for getting a tattoo.”
This proves that there is a ruling of dislike (makruh) for some wages, but they are not forbidden (haram). Similarly, taking wages for the call to prayer (adhan) also falls under the category of dislike, not forbidden.
The Salaf’s Position Regarding Wages for Religious Matters
✿ Imam Shu’bah bin Hajjaj, may Allah have mercy on him:
He states:
“I asked Muawiyah bin Qarah al-Tabi’i about the wages of a teacher, and he said that I consider wages for that permissible. Then I asked Hukm bin Utaybah al-Tabi’i, and he said that I have not heard any companion or Tabi’i jurist speak against it.”
✿ Khalid Hazza al-Tabi’i, may Allah have mercy on him:
He states:
“I asked Abu Qulabah Abdullah bin Zaid al-Tabi’i about teachers taking wages, and he declared it permissible and did not consider it objectionable.”
✿ Hafiz Abu Sulayman Hamad bin Muhammad Khattabi, may Allah have mercy on him (319-388 AH):
“(The hadith about taking goats in exchange for ruqyah) proves that buying and selling Mushafs and taking wages for writing them is permissible. This hadith also proves that ruqyah using Allah’s blessed names is permissible, and the wages of a physician or healer are also valid. Since recitation, ruqyah, and blowing are permissible and the Prophet صلی اللہ علیہ وسلم allowed taking wages for them, similarly, a physician’s advice, detailing the illness, and prescribing treatment are also actions. There is no difference between these two.”
✿ Imam Ibn Hibban, may Allah have mercy on him (d. 354 AH):
He established a chapter in his book titled:
“Explanation of the hadith indicating the permissibility of taking wages for the Book of Allah.”
✿ Hafiz Ibn Hazm, may Allah have mercy on him (384-456 AH):
He states that taking wages for teaching the Holy Quran and Hadith, whether monthly or lump sum, is all permissible. He argued that there is no explicit text forbidding it; rather, its permissibility is established.
✿ Imam Bayhaqi, may Allah have mercy on him (384-458 AH):
He established a chapter in his book titled:
“The statement on taking wages for the Book of Allah.”
✿ Hafiz Nawawi, may Allah have mercy on him (631-676 AH):
In his explanation of this hadith, he states that the Prophet صلی اللہ علیہ وسلم‘s command to take goats from them and also take his share clarifies that it is permissible to take wages for ruqyah (spiritual healing) through Surah Al-Fatiha and the remembrance of Allah. Similarly, it is also permissible to take wages for teaching the Quran.
✿ Allama Qurtubi, may Allah have mercy on him (600-671 AH):
He writes that taking wages for teaching the Quran is considered permissible by Imam Malik, Shafi’i, Ahmad ibn Hanbal, Abu Thawr, and most scholars. He argued from the hadith of Ibn Abbas, may Allah be pleased with him, regarding ruqyah, stating that the best wages are those taken for the Book of Allah.
Preferring not to take wages
Some scholars chose not to take wages, but this was not because they considered it forbidden; rather, they thought it better not to take wages. None of the Companions or the Followers adopted the view that taking wages for religious matters is forbidden.
Conclusion
Taking wages for religious education, teaching the Quran, the call to prayer, and other religious services is permissible according to the principles of Shariah, and there is consensus among scholars on this. This wage is not equivalent to selling religion, but rather a legitimate means of livelihood that acknowledges the services of teachers and scholars. In these matters, the hadiths, the practices of the Companions, and the unanimous fatwas of scholars all support the same point. Therefore, the issue of taking wages for religious matters should be considered resolved and legally permissible, while the opposing view is merely based on misunderstanding and contradiction.
See the second part of this article here in which we have examined those doubts that are often raised by those gentlemen who liken payment for religious matters to shopkeeping and selling religion, etc.
