Introduction
This article, originally authored by Abu Yahya Ameenpuri (may Allah preserve him), has been enhanced with headings and structured formatting for ease of reading. In our previous discussion, we established the permissibility of receiving payment for religious education based on the Qur'an and Sunnah. In this segment, we will address common objections raised by those who equate remuneration for religious services with commercialization of faith.① The Incident Involving the Gift to Sayyiduna Ubadah ibn Samit (RA)
Narration:Sayyiduna Ubadah ibn Samit (RA) recounted that he taught writing and the Qur'an to members of Ahl al-Suffah. One of them gifted him a bow. He considered it insignificant and intended to use it in the path of Allah. However, he decided to consult the Prophet Muhammad (peace be upon him) regarding its acceptance. Upon inquiry, the Prophet (peace be upon him) stated:
"If you desire to have a collar of fire placed around your neck, then accept it."
References:
- Sunan Abi Dawood, Kitab al-Buyu'
- Sunan Ibn Majah
- Musnad Imam Ahmad
- Al-Sunan al-Kubra by Al-Bayhaqi
- Al-Mustadrak 'ala al-Sahihayn by Al-Hakim
Imam Al-Hakim (may Allah have mercy on him) classified this hadith as authentic.
Alternate Narration:
In another version, Sayyiduna Ubadah (RA) mentioned that when the Prophet (peace be upon him) was occupied and a migrant arrived, he would assign a companion to teach him the Qur'an. On one occasion, the Prophet (peace be upon him) entrusted a migrant to him. Sayyiduna Ubadah (RA) hosted and taught him the Qur'an. Upon departure, the migrant gifted him a bow. When consulted, the Prophet (peace be upon him) remarked:
"It is a burning ember hanging between your shoulders."
References:
- Musnad Imam Ahmad
- Al-Mustadrak 'ala al-Sahihayn by Al-Hakim
Imam Al-Hakim (may Allah have mercy on him) deemed this narration authentic, and Hafiz Al-Dhahabi (may Allah have mercy on him) concurred.
Clarification:
At first glance, this incident appears to contradict hadiths that permit receiving payment for religious services. However, the warning in this hadith is not about accepting payment for teaching the Qur'an. Several key points have been overlooked in its interpretation, leading to misunderstandings.
Distinction Between Gift and Payment:
The hadith clearly indicates that the bow was a gift, not a payment. The migrant companion, without any prior agreement, offered the bow as a token of gratitude. If accepting such a gift were deemed impermissible due to its association with Qur'anic teaching, it would imply that any unsolicited gift to a teacher is prohibited, which is not the case. Companions often presented gifts to the Prophet (peace be upon him) without any transactional context, and these were accepted.
Intent and Purpose of the Gift:
The bow given to Sayyiduna Ubadah (RA) is analogous to the gifts presented to the Prophet (peace be upon him). In both scenarios, the gifts were unsolicited and given out of appreciation. Scholars agree that such gifts are permissible.
Scholarly Interpretations:
Imam Al-Suyuti (may Allah have mercy on him), quoting Abu Al-Layth, stated that religious teaching can occur in three ways:
- Voluntarily, without any compensation, purely for the sake of Allah.
- With a predetermined payment.
- Without prior agreement, but accepting a gift afterward.
The practice of prophets aligns with the first method. The second method is subject to scholarly debate, while the third is widely considered permissible.
Imam Muhammad ibn Abdul Hadi Al-Sindi (may Allah have mercy on him) also interpreted the hadith as referring to a gift, not a wage. He emphasized that accepting gifts is generally permissible and labeling it as forbidden is incorrect.
Condition of Ahl al-Suffah:
Ahl al-Suffah were impoverished individuals who relied on the charity of other companions. Accepting anything from such students was discouraged due to their financial state, not because of the act of teaching the Qur'an.
Specific Instruction:
Sayyiduna Ubadah (RA) taught the migrant companion under the directive of the Prophet (peace be upon him), who had previously advised against accepting compensation. Upon receiving the bow, Sayyiduna Ubadah (RA) recalled this instruction and sought clarification.
Further Scholarly Explanations:
Renowned jurist and hadith scholar, Hafiz Al-Khattabi (may Allah have mercy on him), explained that the aversion to accepting material goods from Ahl al-Suffah was due to their poverty, not because of the Qur'anic teaching.
Similarly, Imam Amir Al-San'ani (may Allah have mercy on him) noted that accepting payment or gifts from Ahl al-Suffah was discouraged solely because of their needy status.
This elucidates that the warning in Sayyiduna Ubadah's (RA) hadith was not about receiving payment for religious instruction.
② Compensation for Qur'anic Recitation
Narration:Sayyiduna Abdur Rahman ibn Shibl (RA) reported that the Messenger of Allah (peace be upon him) said:
"Recite the Qur'an, but do not be excessive in it, do not shun it, and do not use it as a means to eat or to accumulate wealth."
References:
- Musnad Imam Ahmad
- Musnad Abu Ya'la Al-Mawsili
Hafiz Ibn Hajar (may Allah have mercy on him) classified the chain of this hadith as strong.
Clarification:
This hadith explicitly addresses the act of reciting the Qur'an and cautions against exploiting it for worldly gains. It does not pertain to receiving payment for teaching the Qur'an.
Permissibility of Compensation for Teaching:
Receiving payment for teaching the Qur'an and performing ruqyah (spiritual healing) is deemed permissible and lawful. Scholars discussing this topic focus primarily on the act of recitation, and even then, opinions vary. Some interpret this hadith as condemning the unjust acquisition of wealth through the Qur'an, akin to how certain groups manipulated divine scriptures for personal gain.
Moreover, the Prophet (peace be upon him) approved of accepting food in exchange for performing ruqyah, which inherently involves Qur'anic recitation.
③ Misinterpretation of Certain Qur'anic Verses
Verse:"And I do not ask you for it any payment. My reward is only from the Lord of the worlds."
(Ash-Shu'ara 26:109, 127, 145, 164, 180)
Clarification:
These verses, and others like them, do not declare payment for religious services as forbidden. They address disbelievers who were averse to the message of Islam. The prophets emphasized that their call to faith was free of charge, countering accusations of seeking material benefit.
Verse:
"Or do you ask them for payment, so they are by debt burdened down?"
(At-Tur 52:40)
This verse, too, addresses disbelievers, highlighting that the Prophet (peace be upon him) did not seek any worldly compensation, thereby removing any excuse for their rejection.
Analogy:
If a craftsman offers to teach a skill for free and the learner declines, the craftsman might emphasize that no payment is required, questioning the refusal. This scenario underscores generosity but does not render compensated teaching impermissible.
④ Misapplication of Other Verses
Verse:"And do not exchange My signs for a small price, and fear Me."
(Al-Baqarah 2:41)
