Receiving Wages for Teaching the Qur'an: Is It Permissible?

Wages for Teaching the Qur'an: Is It Permissible?

This is an issue that is still frequently discussed by many, especially among educators involved in teaching the Qur'an. This is further highlighted by the opinions of some preachers or teachers who forbid wages for Qur'anic instructors, prohibiting them from seeking a livelihood through such teaching. This category includes those who teach recitation, tahsin (tajwid), tahfizh (memorization), as well as its meanings, such as tafsir, qira'at, and tadabbur.

What is the actual Shari'a perspective on this? Is it true that a Qur'an teacher is prohibited or forbidden from receiving wages or a salary, even though they have dedicated their time, energy, and thoughts to educating their students? It is understood by all that teaching is not an easy activity—a fact only deeply appreciated by those long involved in the world of education. Scholars are divided into two main opinions on this matter:

1. The Permissible View

This is the opinion of the majority of scholars (Jumhur), including the Maliki, Shafi'i, and Zahiri schools, as well as later Hanafi scholars (muta'akhkhirin), some early Hanafis like Abul Layth As-Samarqandi, some Hanbalis like Ibn Taymiyyah, and one narration from Imam Ahmad.

Abu Al-‘Abbas Al-Qurthubi from the Maliki school stated:

وأمَّا الْأُجْرَةُ عَلَى تَعْلِيمِ الْقُرآنِ فَأَجَازَهَا الْجُمْهُورُ مِنَ السَّلَفِ وَالْخَلَفِ مُتَمَسِّكِينَ بِهَذَا الْحَدِيثِ

"As for wages for teaching the Qur'an, the majority (jumhur) of the predecessors (salaf) and successors (khalaf) permitted it, holding firmly to this hadith." (Al-Mufhim, 5/588)

Ibn Hajar Al-Asqalani from the Shafi'i school stated:

وَاسْتَدَلَّ بِهِ لِلْجُمْهُورِ فِي جَوَازِ أَخْذِ الْأُجْرَةِ عَلَى تَعْلِيمِ الْقُرْآنِ وَخَالَفَ الْحَنَفِيَّةُ فَمَنَعُوهُ فِي التَّعْلِيمِ

"The majority (jumhur) used this hadith as evidence for the permissibility of taking wages for teaching the Qur'an, whereas the Hanafis disagreed and forbade it for teaching." (Fath Al-Bari, 4/453)

The hadith referred to above is the narration of Abdullah bin Abbas, which will be detailed in the evidence section. The claim that this is the majority view was also hinted at by Al-‘Aini Al-Hanafi while defending Abu Hanifah's ijtihad:

"The Imam (Abu Hanifah) did not forbid this (ruqyah). What he forbade was taking payment for teaching the Qur'an... However, Abu Hanifah was not alone in this; it was also the position of Abdullah bin Shaqiq, Ibrahim an-Nakha’i, and others." (Umdah Al-Qari, 21/264).

From the Zahiri school, Ibn Hazm stated:

وَالْإِجَارَةُ عَلَى تَعْلِيمِ الْقُرْآنِ وَالْعِلْمِ جَائِزَةٌ...

"Wages for teaching the Qur'an and knowledge are permissible, as all of that falls under the generality of the Prophet's ﷺ command regarding hiring for wages." (Al-Muhalla bi Al-Atsar, 7/4)

Az-Zaila’i Al-Hanafi, representing the later Hanafis, explained:

(وَالْفَتْوَى الْيَوْمَ عَلَى جَوَازِ الِاسْتِئْجَارِ لِتَعْلِيمِ الْقُرْآنِ)...

"(The fatwa today is the permissibility of hiring for teaching the Qur'an). This is the view of the later scholars... They argued that earlier scholars forbade it because teachers then received subsidies from the Public Treasury (Baitul Mal). Today, that support has vanished, and teachers are busy seeking a livelihood. If the door to paid teaching were not opened, the knowledge of the Qur'an would vanish. Rulings can change with the change of times." (Tabyin Al-Haqaiq, 5/125)

Evidence for the Permissible View

The primary evidence is the hadith of Abdullah bin Abbas:

إِنَّ أَحَقَّ مَا أَخَذْتُمْ عَلَيْهِ أَجْرَ كِتَابِ اللَّهِ

"The most deserving thing for which you take a wage is the Book of Allah." (HR. Al-Bukhari: 5737)

Also, the Prophet's ﷺ words to a companion who performed ruqyah:

خُذْهَا فَلَعَمْرِي لَمَنْ أَكَلَ بِرُقْيَةِ بَاطِلٍ لَقَد| أَكَلْتَ بِرُقْيَةِ حَقٍّ

"Take it (the wage); for by my life, while some eat by a false ruqyah, you have eaten by a truthful ruqyah." (HR. Abu Dawud: 3896)

Furthermore, the Prophet ﷺ married a man to a woman with the mahr (dowry) of teaching the Qur'an:

"اذْهَبْ فَقَدْ مَلَّكْتُكَهَا بِمَا مَعَكَ مِنَ القُرْآنِ"

"Go, for I have married her to you for the Qur'an that you know (by teaching it to her)." (HR. Al-Bukhari: 5126)

Scholars also use the principle of Istihsan (juristic preference) based on necessity and public interest (maslahah). They argue that if wages are forbidden, teachers will seek other jobs to provide for their families, leading to a decline in Qur'anic literacy among future generations.

2. The Prohibited View

This is the original opinion of Abu Hanifah, the majority of early Hanafis (mutaqaddimin), and the relied-upon (muktamad) position in the Hanbali madhhab. It was also held by Ishaq bin Rahuyah (3).

Abu Ja’far Ath-Thahawi Al-Hanafi stated:

"Our companions hold that it is not permissible to take wages for teaching the Qur'an, the Adhan, prayer, or teaching inheritance laws and jurisprudence." (Mukhtashar Ikhtilafi Al-‘Ulama, 14/99)

Al-Mardawi Al-Hanbali stated:

(وَلَا يَصِحُّ الْإِجَارَةُ عَلَى عَمَلٍ يَخْتَصُّ فَاعِلُهُ أَنْ يَكُونَ مِنْ أَهْلِ الْقُرْبَةِ)...

"Hiring for an act that can only be performed as an act of devotion (to Allah) is not valid... such as Hajj, Umrah, Adhan, and teaching the Qur'an. This is the madhhab and the position of the majority of the companions of the school." (Al-Inshaf, 6/45)

Evidence for the Prohibited View

They rely on the literal meaning of Quranic verses where Prophets declare they do not ask for wages:

وَمَا أَرْسَلْنَاكَ إِلَّا مُبَشِّرًا وَنَذِيرًا (56) قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِلَّا مَنْ شَاءَ أَنْ يَتَّخِذَ إِلَى رَبِّهِ سَبِيلًا (57)

"And We have not sent you, [O Muhammad], except as a bringer of good tidings and a warner. Say, 'I do not ask you for it any payment - only that whoever wills might take to his Lord a way.'" (QS. Al-Furqan: 56-57)

And:

اتَّبِعُوا مَنْ لَا يَسْأَلُكُمْ أَجْرًا وَهُمْ مُهْتَدُونَ

"Follow those who do not ask of you [any] payment, and they are [rightly] guided." (QS. Yasin: 21)

From the Sunnah:

اقْرَءُوا الْقُرْآنَ... وَلَا تَأْكُلُوا بِهِ

"Recite the Qur'an... but do not seek a living through it." (HR. Ahmad: 15529)

Conclusion

It is clear that there is a scholarly disagreement (khilafiyah) on this issue, with the majority of scholars permitting taking wages for teaching the Qur'an. Both sides provide strong evidence. While avoiding wages is perhaps more cautious (wara'), the reality of modern life is complex.

Charging a fee is often not just about fulfilling the teacher's needs but also acts as ta’dib (discipline) for students to value the time and knowledge being shared. Furthermore, since modern states often do not provide specific stipends for Qur'an teachers as was done in the past, the majority view is the most appropriate and practical today: wages for teaching the Qur'an are permissible. Wallahu a’lam bis shawab.