Fath al-Rabbani

Benefits: … Leadership in prayer (imamat) is an extremely pure and superior position, and it is also a very great responsibility. One can further realize this from the fact that the Noble Prophet sallallahu alayhi wa sallam himself would assign such responsibilities to different people, and for various reasons, would also remove some people from the position of imamat. In any case, if a person, in the light of the Shariah, considers himself worthy of it, then there is no harm in him requesting the position of imamat.

From the last sentence of this hadith, it is understood that a position like giving the call to prayer (adhan) should be performed for the pleasure of Allah Ta’ala, and nothing should be taken in return for it; this is what is most virtuous and superior. However, it is certain that this hadith does not establish the prohibition of taking a wage. If the intention is to obtain reward (ajr and thawab), then there is no objection to taking a wage, just as is the case with taking a wage for teaching the Qur’an. Since, in terms of worship, both adhan and teaching the Qur’an are the same, for the benefit of the readers, we mention two evidences that indicate the permissibility of taking a wage for the latter:

(1) Sayyiduna Abdullah ibn Abbas radi Allahu anhu narrates that a Companion recited Surah al-Fatihah as a ruqyah (healing prayer) for the chief of a tribe and, in return, took a flock of sheep. Other Companions disliked this and rebuked him, saying: “You have taken a wage for the Book of Allah.” When they came to the Prophet sallallahu alayhi wa sallam and complained about this, the Messenger of Allah sallallahu alayhi wa sallam replied: “The most deserving thing for which you should take a wage is the Book of Allah.” (Bukhari) That is, the thing for which you have the most right to take a wage is the Book of Allah. (Sahih Bukhari: 2276) Hafiz Ibn Hajar said: “And from this, the majority have deduced the permissibility of taking a wage for teaching the Qur’an.” (Fath al-Bari) That is, this hadith has been used as evidence by the majority who hold the permissibility of taking a wage for teaching the Qur’an.

(2) The dowry (mahr) of a wife is obligatory upon the husband. Its details are that Sayyiduna Sahl ibn Sa’d radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam performed the marriage of a man by making the teaching of the Qur’an the dowry. The words of the Prophet sallallahu alayhi wa sallam were: “Go, for I have married her to you for what you have of the Qur’an.” (Bukhari, Muslim) That is, go, I have married you to this woman in exchange for the Qur’an that you have (i.e., will teach her). It is thus known that the Messenger of Allah sallallahu alayhi wa sallam himself arranged for a wage for teaching the Qur’an. Imam Malik said: This was indeed a wage for teaching the Qur’an; from this incident, it is known that taking a wage for teaching the Qur’an is permissible. (Fath al-Bari) In any case, the objective of teaching the Qur’an should be to obtain reward and to spread the Qur’an. And Allah knows best what is correct.