Ibn Majah

Benefits and Issues:
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Our esteemed researcher has declared the mentioned narration weak in terms of its chain of transmission, whereas other scholars have considered it authentic. For details, see: (Irwa’ al-Ghalil: 5/316, 317, no. 1493, and Sunan Ibn Majah with the verification of Dr. Bashar Awwad, Hadith: 2158).
Most of the scholars have deemed it permissible to take a wage for teaching the Qur’an. The evidence for this is that the Messenger of Allah (sallallahu alayhi wa sallam) arranged the marriage of that Companion (radi Allahu anhu) by making the teaching of the Qur’an the dowry (mahr), as he did not possess any wealth to pay as mahr.
For details, see: (Sahih al-Bukhari, Book of Marriage, Chapter: Looking at a Woman Before Marriage, Hadith: 5126).
Although, fundamentally, the dowry (mahr) should be wealth, as Allah the Exalted says:
﴿اَنْ تَبْتَغُوْا بِاَمْوَالِكُمْ﴾ (al-Nisa 4:24)
“Seek (marriage) with your wealth.”
From this, it is understood that teaching the Qur’an can be considered a substitute for wealth.
The answer to the argument from the hadith of ‘Ubadah ibn al-Samit (radi Allahu anhu) is that, at the time of teaching, his intention was benevolence and seeking reward.
The Messenger of Allah (sallallahu alayhi wa sallam) drew his attention to the fact that by accepting the bow, he should not waste his reward, especially since this bow was being taken from the Ahl al-Suffah, who were more deserving of being given charity, not of having something taken from them. Therefore, taking from them was contrary to good manners and was disliked. See: (Subul al-Salam, Sharh Bulugh al-Maram, Book of Transactions, Chapter: Musaqat and Hiring, Hadith: 7).

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It is narrated from Ibn ‘Abbas (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Of all works, the most deserving of a wage is the Book of Allah.” (Sahih al-Bukhari, Book of Hiring, Chapter: What is Given for Incantation Over the Living Among the Arabs with the Opening of the Book, Hadith: 2276)
From the way Imam al-Bukhari (rahimahullah) has titled the chapter, it is evident that he is clarifying that when it is permissible to take a wage for performing ruqyah (incantation), then teaching the Qur’an, which requires even more effort, is even more deserving of being compensated with a wage according to him.