Abu Dawud

Benefits and Issues:
Benefit.
The Earnings of a Teacher (of the Qur’an): The jurists have engaged in lengthy discussions regarding the remuneration for teaching the Noble Qur’an.
If one considers the various narrations, the practice of the noble Companions (radi Allahu anhum ajma’in), and the reports from the pious predecessors,
then three scenarios emerge regarding the teaching of the Noble Qur’an.

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Teaching the Noble Qur’an is a collective responsibility of the Muslim society.
All those who possess knowledge of the Qur’an
are obligated to take time out from their work and occupations to teach the Noble Qur’an.
Just as Ubadah ibn as-Samit (radi Allahu ta’ala anhu) used to teach some of the people of Ahl as-Suffah (radi Allahu anhum ajma’in) the Qur’an.
This act should be done purely for the sake of Allah.
It is impermissible to take any kind of remuneration for this.
According to both hadiths in this chapter, the Messenger of Allah (sallallahu alayhi wa sallam) strictly forbade this, but other narrations establish its permissibility.
For example, the incident where some of the Companions (radi Allahu anhum ajma’in) recited ruqyah (incantation) during a journey and accepted sheep in return, which the Noble Prophet (sallallahu alayhi wa sallam) did not reject.
Rather, he affirmed and approved of it (Sahih al-Bukhari, al-Ijarah, Chapter: What is given for Ruqyah). This incident will also appear in the next chapter here.
The reconciliation between these two types of narrations is as follows:
It is not commendable for one who is independent of need to take remuneration for teaching the Qur’an, but for others, its permissibility cannot be denied.
Especially since, in present-day Muslim countries, there is absolutely no governmental arrangement for the teaching and instruction of the Qur’an.

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The Messenger of Allah (sallallahu alayhi wa sallam) informed that in later times, people would recite the Noble Qur’an and use it as a means to ask from others.
(Jami’ at-Tirmidhi, Virtues of the Qur’an, Chapter: 25) This refers to those
whose profession is begging.
To use the Qur’an for begging is contrary to the greatness and sanctity of the Qur’an.
Therefore, this approach is truly blameworthy and forbidden.

➍
If a government or institution feels
that general efforts for the teaching of the Noble Qur’an are insufficient,
and they employ such individuals
who abandon other means of livelihood and devote themselves solely to this work,
and teach the Noble Qur’an full-time in madrasahs,
then it is permissible to fix an appropriate stipend for their livelihood.
Just as Umar (radi Allahu ta’ala anhu) arranged for this by employing Ubadah ibn as-Samit (radi Allahu ta’ala anhu), Mu’adh ibn Jabal (radi Allahu ta’ala anhu), and Abu Darda (radi Allahu ta’ala anhu), and sent them to Syria so that they could teach people the Noble Qur’an
and teach them jurisprudence (fiqh) (Usud al-Ghabah).

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Mention of Ubadah ibn as-Samit (radi Allahu ta’ala anhu): Umar (radi Allahu ta’ala anhu) sent Imran ibn Husayn to Basrah to teach the religion.
(Usud al-Ghabah)

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Mention of Imran ibn Husayn (radi Allahu ta’ala anhu): It is noteworthy that the narrations prohibiting remuneration for teaching the Qur’an on one’s own initiative are transmitted from Imran ibn Husayn (radi Allahu ta’ala anhu) and Ubadah ibn as-Samit (radi Allahu ta’ala anhu) themselves.
These very individuals were devoted to the recitation and teaching of the Noble Qur’an.
And certainly, they would not accept any remuneration for this.
However, when Umar (radi Allahu ta’ala anhu) officially employed them on behalf of the government, they accepted this position.