A collection of questions on the ruling regarding teaching the Qur'an for money?

The Shaykh: Giving this money to those who supervise the teaching of the Qur'an, and is teaching the Qur'an considered among the unrestricted public interests?
What are unrestricted public interests? Unrestricted public interests are those that did not exist during the time of the Prophethood and the Message; so how can teaching the Qur'an be among them, when Islam is established upon it? It is not among the unrestricted public interests. But the questioner, meaning beyond what appears in his words; a man donated a sum of money to be spent on teaching the children the Qur'an; is it permissible to give this money to those who supervise the teaching of the Qur'an?

The questioner: Endorsement.

The Shaykh : Yes?

The questioner: Their endorsement, meaning, their endorsement of this work.

The Shaykh: Their approval?

The questioner: Their endorsement.

The Shaykh: Their endorsement, yes, does it go back to the teachers, meaning?

The questioner : Yes.

Another questioner: Yes.

Another questioner: In addition to his work or his job, that he gives him two hundred pounds monthly between Maghrib and Isha, he brings children to teach them the Qur'an.

Another questioner: This ... time this ... .

The Shaykh: Yes, the question is: he donated money; the donor may have intended a specific type for which this money is to be spent; so there is a difference, yes, what did he specify?

The questioner: He specified one ... teaching the Qur'an, among which he specified a certain amount in Aleppo ... .

The Shaykh: Is teaching the Qur'an not permissible?

The questioner : ... .

The Shaykh: Yes, perhaps this issue is related to what we mentioned on many occasions.

Another questioner: In the hadith: .

The Shaykh: The hadith of ruqyah, yes, that is right.
There is no doubt that teaching the Qur'an is among the best of acts of worship, as he (peace and blessings be upon him) said: , a hadith narrated by al-Bukhari in his "Sahih," and based on that, it is not permissible to take a wage for teaching the Qur'an because it is an act of worship among the acts of worship, just as it is not permissible to take a wage for leading the prayer. Of course, the land may be inhabited, we are left wanting to clarify the truth, even if there is a supplementary explanation for this that may correct the situation if the intention is corrected.
So it is not permissible to take a wage for teaching the Qur'an and teaching all of the sacred knowledge in its sections and types, just as it is not permissible to take a wage for leading the prayer or for the call to prayer. And by the way, I remind you of a report authentically from Ibn 'Umar that a man came to him saying: O Ibn 'Umar, I love you for the sake of Allah. He said: As for me, I hate you for the sake of Allah. He said: How is that? He said: Because you make mistakes in your call to prayer and you take a wage for it. And this is a matter in which there is no disagreement among the Muslims; that is: it is not permissible to take a wage for worship in general, taking a wage for worship in general; why? For many verses, the most famous of which in this regard is: . So the one who reads the Qur'an for the sake of ten Syrian pounds, does he have sincerity for Allah in this reading? Of course not. The one who teaches the boy and completes a recitation of the Qur'an for him in the span of a year - for example - he collects for him a thousand papers, two thousand papers, less or more, and he only taught him for the sake of these thousands; this was not sincere to Allah (Mighty and Majestic) in that; so his teaching was not obedience consequently; because he did not have sincerity for Allah (Mighty and Majestic) in that. This is a general principle; that is: Allah (Mighty and Majestic) does not permit the Muslim to seek other than His Face in an act of obedience to his Lord (Mighty and Majestic).
If this is the case, then the answer is that it is not permissible for the teacher to take a wage for his teaching, likewise for those we mentioned. But there is something else, and it is that not all money that is taken is taken in the name of a wage, yes, and this is the way out of this problem that has spread among many good, righteous people, but due to their distance from the correct fiqh knowledge, they do not distinguish between this money that is received with an intention, and this other money that is received with another intention; so this man who was specified for teaching children, rather for teaching men, and Allah provided for him a righteous, believing, wealthy man, so he made a stipend for him; that you teach the children and I will provide for your livelihood = -- may Allah reward you with good -- = this is permissible, and from here came salaries, and the first salary in the Islamic religion in the Islamic society that existed was the salary of Abu Bakr al-Siddiq when he was appointed to the caliphate, he was a man, a merchant, who worked with the sweat of his hand and the sweat of his brow, so they said to him: You now have a lot of work, you cannot combine it with seeking a livelihood, so it is upon us to provide you with a sheep every day, and I do not know - also - of the dirhams they named for him, Abu Bakr was pleased, he did not say: this is a wage; because he does not take it as a wage; for performing the duty of the caliphate, but more than that; he said to 'Umar after a few days: this that you have made for me is not enough, increase it for me; so they increased it. This is not a wage, but rather compensation for what is lost for this perfect man due to his turning away from seeking his livelihood to attend to the affairs of the Muslim state and the Muslim community.
So this imam, this teacher, this professor, and so on; if a salary is made for him, this is a prescribed matter, rather a good, desirable matter, but what he receives, it is not permissible for him to receive it in the name of a wage, a name for a named thing, of course, we are not concerned with names without meanings, meaning he does not believe that if he teaches a person a verse or a surah or completes the Qur'an for him that this entitles him to a wage as any owner of a profession or craft is entitled. I - for example - sometimes I fix your hour without prior agreement, I file a lawsuit against you at the Shari'ah judge that I get from you so much; meaning the wage of the like, but if I teach you a hadith or a Shari'ah ruling and I say: I took from my time and I lost an opportunity for me, and so on, do I get a wage? This lawsuit is not heard, rather it is not permissible for me to say such a thing; because this means that I raise the banner of my misguidance and deviation from such as His saying (Glorified and Exalted is He) the previous verse: . But if it is said, and it was said to me one day when I was at the Islamic University, leave your country and leave your shop and leave everything and come teach hadith at the Islamic University, and they made a salary for us as they do for all professors, this is a stipend, this is compensation for what is lost for this man who was asked for a specific type, so if I receive it as a wage like I receive the wage of the hour, this is forbidden for me, but you are a person of good, a person of endowments, you endow this money for the imams, for the mu'adhdhins, so you pay them for it, and they are paid if they make their intention good, and they are sinful if they make their intention bad. So, regarding the teachers, it is said: , regarding those who endow the money, they have done well.
With this, we conclude this meeting, and we ask Allah (Mighty and Majestic) to gather us with you in a near, imminent meeting, if Allah wills, and may the peace and mercy of Allah and His blessings be upon you.

The questioner: ... with his job and he takes a salary ... in addition to this work; is this considered negligence?

The Shaykh: No, this is not negligence.

The questioner: I am material, I am first ... .