from the Book "Ahkām wa Masā’il Kitāb o Sunnat ki Roshni Mein" by Shaykh Mubashar Ahmad Rabbānī
Is it permissible to fix salaries and give compensation to Islamic scholars who are engaged in teaching, issuing fatāwā, and serving as judges, given that most of their time is devoted to religious duties?
Some people consider such compensation to be ḥarām. Is their claim correct?
It is completely permissible and valid to offer financial support and compensation to Islamic scholars, judges (quḍāt), and muftis engaged in religious duties. Those who serve the religion deserve to be paid for their services.
Sayyidunā ʿAbdullāh ibn ʿAbbās رضي الله عنهما narrated:
A group of the Companions of the Messenger of Allah ﷺ passed by a water source. There was a man there who had been bitten by a poisonous creature. One of the locals came and said:
“Is there anyone among you who can perform ruqyah (spiritual healing)?”
One of the Companions went with him, recited Sūrah al-Fātiḥah and performed ruqyah, and the man was cured.
In return, they gave him a flock of sheep, which he brought back to the other Companions.
They disapproved and said:
"You have taken compensation for the Book of Allah?"
When they returned to Madīnah, they mentioned this to the Messenger of Allah ﷺ, who said:
«إِنَّ أَحَقَّ مَا أَخَذْتُمْ عَلَيْهِ أَجْرًا كِتَابُ اللهِ»
“Indeed, the most deserving thing for which you take a wage is the Book of Allah.”
In another place in Ṣaḥīḥ al-Bukhārī, the Prophet ﷺ said regarding those sheep:
“Distribute them and set aside a share for me.”
And the Prophet ﷺ smiled.
Imām al-Bukhārī رحمه الله included this narration in the Book of Wages (al-Ijārah) to prove the permissibility of taking wages.
He wrote that all jurists agree:
A teacher should not condition his compensation beforehand, but may accept whatever is offered voluntarily.
He further stated:
"I have not heard of a single jurist who considered the wages of a teacher to be disliked (makrūh)."
Imām al-Ḥasan al-Baṣrī رحمه الله once gave ten dirhams to a Qur’an teacher.
Similarly, Imām al-Bukhārī رحمه الله established a chapter in Kitāb al-Aḥkām:
“Rizq (provision) of Judges and Those Appointed by the State”, implying it is permissible for state-appointed officials to receive regular salaries.
“The guardian of orphans may take from their wealth according to the labor he exerts.”
The Muslim community should support those dedicated to religious service, who do not have time for trade or business due to their devotion to teaching, fatwā, and judging.
Especially the business class should aid in providing stipends and support for such scholars so they may work peacefully and wholeheartedly in the service of Islam.
As for scholars who have sufficient business means, if they choose not to accept salaries, then that is even more commendable.
The majority of Hadīth scholars and later Ḥanafī scholars have permitted taking compensation for religious services.
Mawlānā Khalīl Aḥmad Sahāranpūrī رحمه الله wrote:
«أما المتأخرون فقد أفتوا بقول الشافعي للضرورة»
“The later Ḥanafīs gave fatwā upon the opinion of Imām al-Shāfiʿī due to necessity.”
This statement also proves that a follower of one madhhab can adopt another opinion in matters of necessity without blame.
Thus, today’s Ḥanafī scholars follow the Shāfiʿī position, taking compensation for teaching Qur’an and other religious services.
The real goal is to follow the truth, whether it aligns with one’s own madhhab or not.
Blindly following anyone in opposition to truth is misguidance and deviation.
The Qur’an and Sunnah are truth, and every Muslim must follow them.
❖ Receiving salaries for religious duties such as teaching, giving fatwā, and judicial service is permissible.
❖ There is clear evidence from the Sunnah, the practice of the Companions, and the rulings of leading scholars.
❖ The claim that it is ḥarām has no sound basis in Islamic law.
❖ Question:
Is it permissible to fix salaries and give compensation to Islamic scholars who are engaged in teaching, issuing fatāwā, and serving as judges, given that most of their time is devoted to religious duties?
Some people consider such compensation to be ḥarām. Is their claim correct?
✿ Answer:
It is completely permissible and valid to offer financial support and compensation to Islamic scholars, judges (quḍāt), and muftis engaged in religious duties. Those who serve the religion deserve to be paid for their services.
Evidence from the Sunnah:
Sayyidunā ʿAbdullāh ibn ʿAbbās رضي الله عنهما narrated:
A group of the Companions of the Messenger of Allah ﷺ passed by a water source. There was a man there who had been bitten by a poisonous creature. One of the locals came and said:
“Is there anyone among you who can perform ruqyah (spiritual healing)?”
One of the Companions went with him, recited Sūrah al-Fātiḥah and performed ruqyah, and the man was cured.
In return, they gave him a flock of sheep, which he brought back to the other Companions.
They disapproved and said:
"You have taken compensation for the Book of Allah?"
When they returned to Madīnah, they mentioned this to the Messenger of Allah ﷺ, who said:
«إِنَّ أَحَقَّ مَا أَخَذْتُمْ عَلَيْهِ أَجْرًا كِتَابُ اللهِ»
“Indeed, the most deserving thing for which you take a wage is the Book of Allah.”
Reference: Ṣaḥīḥ al-Bukhārī, Kitāb al-Ṭibb, Bāb al-Shurūṭ fī al-Ruqyah bi-Fātiḥat al-Kitāb, Hadith: 5737
In another place in Ṣaḥīḥ al-Bukhārī, the Prophet ﷺ said regarding those sheep:
“Distribute them and set aside a share for me.”
And the Prophet ﷺ smiled.
Reference: Ṣaḥīḥ al-Bukhārī, Kitāb al-Ijārah, Bāb Mā Yuʿṭā fī al-Ruqyah..., Hadith: 2271
❖ Scholarly Endorsement:
Imām al-Bukhārī رحمه الله included this narration in the Book of Wages (al-Ijārah) to prove the permissibility of taking wages.
He wrote that all jurists agree:
A teacher should not condition his compensation beforehand, but may accept whatever is offered voluntarily.
He further stated:
"I have not heard of a single jurist who considered the wages of a teacher to be disliked (makrūh)."
Imām al-Ḥasan al-Baṣrī رحمه الله once gave ten dirhams to a Qur’an teacher.
Reference: Fatḥ al-Bārī, 4/452
Similarly, Imām al-Bukhārī رحمه الله established a chapter in Kitāb al-Aḥkām:
“Rizq (provision) of Judges and Those Appointed by the State”, implying it is permissible for state-appointed officials to receive regular salaries.
❖ Historical Precedents:
- Qāḍī Shurayḥ رحمه الله was appointed as a judge by ʿUmar رضي الله عنه and continued even after his martyrdom, receiving a government salary.
- ʿĀ’ishah رضي الله عنها said:
“The guardian of orphans may take from their wealth according to the labor he exerts.”
- Abū Bakr and ʿUmar رضي الله عنهما also took stipends from Bayt al-Māl (the public treasury) during their caliphate, as they were fully engaged in religious duties.
- The Prophet ﷺ, after declaring prophethood, did not engage in any business or trade.
He dedicated his entire life to religious service, and his household expenses were borne by the public contributions.
Reference: Fatḥ al-Bārī, 13/150–151
❖ Encouragement for the Community:
The Muslim community should support those dedicated to religious service, who do not have time for trade or business due to their devotion to teaching, fatwā, and judging.
Especially the business class should aid in providing stipends and support for such scholars so they may work peacefully and wholeheartedly in the service of Islam.
As for scholars who have sufficient business means, if they choose not to accept salaries, then that is even more commendable.
❖ Rulings of the Fuqahā’:
The majority of Hadīth scholars and later Ḥanafī scholars have permitted taking compensation for religious services.
Mawlānā Khalīl Aḥmad Sahāranpūrī رحمه الله wrote:«أما المتأخرون فقد أفتوا بقول الشافعي للضرورة»
“The later Ḥanafīs gave fatwā upon the opinion of Imām al-Shāfiʿī due to necessity.”
Reference: Badhl al-Majhūd fī Ḥall Abī Dāwūd, 5/263
This statement also proves that a follower of one madhhab can adopt another opinion in matters of necessity without blame.
Thus, today’s Ḥanafī scholars follow the Shāfiʿī position, taking compensation for teaching Qur’an and other religious services.
The real goal is to follow the truth, whether it aligns with one’s own madhhab or not.
Blindly following anyone in opposition to truth is misguidance and deviation.
The Qur’an and Sunnah are truth, and every Muslim must follow them.
✔ Conclusion:
❖ Receiving salaries for religious duties such as teaching, giving fatwā, and judicial service is permissible.
❖ There is clear evidence from the Sunnah, the practice of the Companions, and the rulings of leading scholars.
❖ The claim that it is ḥarām has no sound basis in Islamic law.
