Fath al-Rabbani

Benefits: … What is the ruling on taking a wage for teaching the Noble Qur’an?

There are various hadiths narrated on this issue; some of them are as follows:

(1) Sayyiduna Abdullah ibn Abbas radi Allahu anhu narrates that a Companion recited Surah al-Fatihah as ruqyah (incantation) for the chief of a tribe and, in return, received a flock of sheep. Other Companions disliked this and rebuked him, saying: “Akhazta ‘ala Kitabillah ajran…” — “You have taken a wage for (reciting) the Book of Allah.” When they reached the Prophet sallallahu alayhi wa sallam, they complained about this to him. In response, the Messenger of Allah sallallahu alayhi wa sallam said: ((Inna ahaqqa ma akhaztum ‘alayhi ajran Kitabullah.)) “The most deserving thing for which you may take a wage is the Book of Allah.” (Sahih Bukhari: 2276)

This incident is specific, but the words of the Lawgiver (shari‘) are general, which indicate the permissibility of taking a wage for teaching the Qur’an. The juristic principle is: “al-‘ibrah bi-‘umum al-lafz la bi-khusus al-sabab” (consideration is given to the generality of the wording, not the specificity of the cause). Hafiz Ibn Hajar rahimahullah said: “And from this, the majority deduced the permissibility of taking a wage for teaching the Qur’an.” (Fath al-Bari) The majority have used this hadith as evidence for 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 conducted the marriage of a man by making the teaching of the Noble Qur’an the dowry. The words of the Prophet sallallahu alayhi wa sallam were: (Idhhab faqad ankahatuka bima ma‘aka min al-Qur’an.) (Bukhari, Muslim) … “Go, I have married her to you for what you have of the Qur’an.”

It is thus known that the Messenger of Allah sallallahu alayhi wa sallam himself arranged for a wage for teaching the Noble 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)

However, in the following and other hadiths mentioned in this chapter, there is a severe warning for those who take a wage:

(3) Sayyiduna Abu Darda’ radi Allahu anhu says that the Messenger of Allah sallallahu alayhi wa sallam said: ((Man akhaza ‘ala ta‘lim al-Qur’an qawsan, qalladahu Allahu qawsan min nar yawma al-qiyamah.)) (Sahihah: 256) … Whoever took a bow (as payment) for teaching the Noble Qur’an, Allah will place a bow of fire around his neck on the Day of Resurrection.

In hadith number (6143), the clearer narration of Sayyiduna ‘Ubadah ibn Samit radi Allahu anhu has passed, and a similar hadith is also narrated from Sayyiduna Ubayy ibn Ka‘b radi Allahu anhu.

In the three aforementioned hadiths, two subjects are mentioned, in which there appears to be contradiction and conflict. The reconciliation and harmonization between them is as follows: If the primary objective of teaching the Noble Qur’an is the propagation of the true religion and the reformation of people, and the teacher himself acts upon the Qur’anic rulings, then if people provide for his sustenance in such a case, there is no harm in accepting it. This is the context of the earlier hadiths.

Regarding the hadiths of warning, there are three views among the scholars:

(a) … The majority of scholars say regarding the hadiths of Sayyiduna Ubayy ibn Ka‘b (and Sayyiduna Abu Darda’) radi Allahu anhum that perhaps the Prophet sallallahu alayhi wa sallam, seeing their sincerity, disliked their taking a bow (as payment).

(b) … If a person’s primary objective in teaching the Noble Qur’an is to amass worldly wealth, he has no concern for the reformation of people, and he himself is unaffected by the exhortation of Qur’anic obligations and duties, and is heedless in fulfilling them, then such a person falls under the warning of the aforementioned hadith.

(3) The referent of these hadiths is the person who teaches the Noble Qur’an to poor students and takes a wage from them. And Allah knows best what is correct.

The Hanafi view on this is that both the one who takes and the one who gives a wage are sinful, and it is not permissible to take a wage for the call to prayer (adhan), pilgrimage (hajj), leading prayer (imamah), or teaching the Qur’an. (See Radd al-Muhtar and al-Hidayah) Although the Hanafis could not remain practically steadfast on this view, it is a view worthy of serious consideration.

The opinion in this chapter that appears to us to be closest to the truth is that those involved in pure fields such as leading prayer (imamah), delivering sermons (khitabah), teaching the Qur’an, and teaching hadith should not have as their definite objective the acquisition of worldly wealth and riches. Rather, their intention and resolve should be that they are fulfilling the responsibility of propagating Islamic teachings. These fields are above being taken as means for wages or compensation. The first Caliph, Sayyiduna Abu Bakr radi Allahu anhu, during his caliphate, performed all duties related to imamah, khitabah, issuing fatwas, judiciary, jihad, and caliphate and leadership. The question is: Did he take a salary from the public treasury (bayt al-mal) as payment for these services? No, absolutely not. All these services of the first Caliph were for the propagation and elevation of Islam. Yes, when he became so occupied with the affairs of the Muslim community that he could not attend to his worldly matters, he took a small stipend from the bayt al-mal for his sustenance.

Here it is necessary to point out that others, especially administrators of institutions, should provide for the sustenance of these imams, preachers, and teachers and their families because they are engaged in the service of the true religion, and they should be treated with honor and respect, for under the blue sky, these are the most honorable people. A heartfelt appeal is made to the imams and teachers associated with mosques and madrasahs to distinguish between wage and sustenance, to purify their intentions and resolve, to understand the greatness of their field. These are the great people whom Allah Ta‘ala has intended good and virtue for. Whatever sustenance is being provided for them, they should try to make do with it, improve their routine of worship, develop such an attachment to the remembrance of Allah that it lessens their hunger and thirst, completely avoid flattery, refrain from making critical comments about everyone, especially the administration, study the lifestyle of those who preceded them in this field, especially how, if they were self-sufficient, they fulfilled the duty of serving Islam, and if they were in need, what method they adopted to fulfill their needs, and present their needs and necessities before Allah Ta‘ala.

The situation is that we have become influenced by the world and its people. We have come to regard closeness to the great and the political as a sign of our own greatness. Instead of inner reform, we have focused on beautifying the outward, giving more importance to the external appearance of the body than to good character, and have come to see ourselves as salaried employees who always talk about increasing their salary or complain about its insufficiency. The most important issue for people in this field is contentment of the soul (ghina al-nafs), while contentment of the soul is the greatest blessing in the world. Looking at others’ wealth and being greedy for it inevitably affects a person’s truthfulness. If a person does not have worldly means and resources, but is endowed with contentment of the soul, then this blessing alone is sufficient for a pleasant and enjoyable life. Becoming talkative and constantly presenting one’s problems before everyone may reduce one’s dignity in people’s eyes, but it will never solve any problem.

If those associated with this pure field, after organizing their routine of worship, also observe some social rules, consider imamah, khitabah, and teaching as means of propagating Islam, fulfill the requirements of these positions with sincerity, and are content with their lot, then within a few days they will attain inner peace and have the opportunity to enjoy a life of honor and dignity.