A brief essay showing that
the earnings one makes from teaching the Qur‘aan,
is from the best forms of attaining sustenance.
My people know that my profession was not
capable of providing substance to my family. And
as I will be busy serving the Muslim nation, my
family will eat from the National Treasury of
Muslims, and I will practice the profession of
serving the Muslims.
This topic was also discussed in the third book
along with its proofs. It is appropriate for him
to teach without taking wages if he is
self-sufficient. If he is in need, then his
salary is from the Baytul Maal because teaching
is part of the general benefit to the Muslim
public. If it was difficult to get money from
the Baytul Maal, and the people in his district
or village agree to give him a salary , then
that is permissible. It is also permissible to
receive money for teaching someone.
The proofs for all these are:
1) It is more appropriate to teach voluntarily,
without a salary.
a) Conveyance of knowledge is an Islaamic duty
like Salah and fasting. Allaah said,
"(And remember) when Allaah took a covenant from
those who were given the Scripture (Jews and
Christians) to make it ( the news of the coming
of Prophet Muhammad and the religious knowledge)
known and clear to mankind, and not o hide it,
but they threw it away behind their backs, and
purchased with it some miserable gain! And
indeed worst is that which they bought." (Soorah
Aali-'Imraan 3:187)
Therefore, he does not deserve a salary because
it is obligatory on him.[1]
This tafseer is in Qurtubee (1/185).
b) Taking the example of the Prophet
(sallallaahu 'alayhi wa sallam).
Al-Ghazzaalee said,
"He should follow the example of the Prophet
(sallallaahu 'alayhi wa sallam) by not taking a
reward for anything he teaches the people. He
should not expect compensation or gratitude, but
he should teach for the sake of Allaah and to
draw nearer to Him. He should not perceive that
he is doing a favour to them, even though
gratitude on their part is a must. On the
contrary, he should notice their virtue of
purifying their hearts to draw nearer to Allaah
and allowing him to plant his knowledge there.
Just like the one who loans you his land to
cultivate. The benefit you receive from his land
is more than his. So how do you burden him for a
favour when your reward with Allaah is more than
the students' reward? If it was not for the
students' learning, he would not receive this
reward. So do not ask for a reward except from
Allaah.
"And O my people! I ask of you no wealth for it,
my reward is from none but Allaah." (Sooratul
Hood 11:29)" [2]
2) He should take a grant from the Baytul Maal
if needed. Because he is doing a duty to the
Muslims which is fardh kifaayah (obligatory upon
the Muslims as a whole), his sustenance comes
from the Baytul Maal.
Al-Baghdaadee said, "It's the Imaam's duty to
allot certain wages from the Baytul Maal for the
ones who teach and gives fatwaa, so they can
focus their time on teaching, instead of earning
a living." [3]
The proof for that is that the Companions
(radiyallaahu 'anhum) did it with Abu Bakr when
he was Caliph.
Narrated 'Aa`ishah, When Abu Bakr was chosen
Caliph, he said,
"My people know that my profession was not
capable of providing substance to my family. And
as I will be busy serving the Muslim nation, my
family will eat from the National Treasury of
Muslims, and I will practice the profession of
serving the Muslims."[4]
Ibn Hajar said,
"The designated amount was agreed upon by the
Companions."
Ibn Sa'ad narrated with a mursal isnaad, whose
men were of reliable character:
"When Abu Bakr was made Caliph he went to the
market with some thawbs to make business. 'Umar
and Abu 'Ubaydah saw him with the goods. They
said: 'You're doing that and you're the Leader
of the Muslims?' He said; ' How can I feed my
family?' They said; 'We will assign to you half
a sheep for each day."[5]
3) If there is no Baytul Maal, and he is in
need, he should take a fee from the
village-people or from his student.
Narrated Ibn 'Abbaas from the Prophet
(sallallaahu 'alayhi wa sallam),
"It is perfectly legal to charge for Allaah's
Book." (Qur`aan).[6]
Ibn Hajar said,
"The majority of the scholars use this Hadeeth
to support taking a salary for teaching The
Qur`aan. The Hanafees contest that. They say it
is not allowed to charge for teaching but it is
allowed for healing by Ruqyah. They also say
teaching the Qur`aan is an act of worship, and
the reward for worship is from Allaah."[7]
Hanafis also have more proofs for their ruling.
Of it, is this statement and all others with the
same meaning:
"And believe in what I have sent down (this
Qur`aan), confirming that which is with you,
(the Torah and the Gospel), and be not the first
to disbelieve therein, and buy not with My
Verses (the Torah and the Gospel) a small price,
and fear Me and Me Alone." (Sooratul-Baqarah
2:41)
They also used a lot of weak ahaadeeth to
support their views. Qurtubee mentioned the weak
ahaadeeth that they use in his tafseer. Refer to
it if you wish.[8]
Ibn Taymiyyah said,
"The scholars of Islaam have a disagreement on
the issue of taking recompense for the Qur`aan.
There are three different opinions…the most
correct one is that itis permissible for the one
in need." [9]
If this ruling, charging for teaching the
Qur`aan, is established, then it is also
permissible to receive wages for teaching other
Islaamic studies.
Footnotes:
[1] Tafseerul Qurtubee (1/185)
