How do we reconcile the hadiths that indicate that one receives reward for recitation?

The questioner : Shaykh, if we return to researching the issue from the perspective of the evidence for the permissibility of taking a wage for recitation, and the evidence that indicates, as you mentioned, the story of the man to whom a bow was gifted?

The Shaykh : Do not hold me accountable if I tell you: I am still hearing you repeat the word "wage" (ajr), so I hope you will modify it; because we are in the process of clarifying that it is not permissible to take a wage.
We know from the Prophetic biography that the spoils of war are distributed to the mujahideen in the regulated manner known in the Shari'ah; so there is no doubt that these spoils given to them are not a wage for their jihad in the path of Allah, but rather this is compensation and reward from Allah (Mighty and Majestic) for their jihad in the path of Allah. And yet, the matter involves extreme precision; it was reported in Sahih Muslim that if a mujahid gains spoils, one-third of his reward is lost; even though he does not intend in his jihad anything but the Face of Allah. Because he was given this material gain—and he did not intend it, otherwise his work would be nullified from the start—one-third of his reward in jihad in the path of Allah (Mighty and Majestic) is lost.

Another questioner : Is there a hadith regarding this?

The Shaykh : There is a hadith in Sahih Muslim to this effect, yes, that is right.
So we take from this hadith and its like an answer that has two branches: from one side, it permits taking money in exchange for an act of worship if one performs it sincerely for the Face of Allah (Mighty and Majestic) and this money is presented to him either by the ruling state or by whoever stands in its place in performing these obligations. And from the other side, taking this money may reduce the reward of his work, even if we assume complete sincerity in obeying his Lord (Blessed and Exalted is He).

Another questioner: Peace be upon you.

The Shaykh : And upon you be peace, and the mercy of Allah and His blessings.
... Welcome, how are you? ...

Another questioner : How are you, Shaykh?

The Shaykh : How are you?
...

The Shaykh : And its prohibition requires a specific text, and we do not find in the Shari'ah anything that prohibits such an effort in the path of gathering funds to dedicate certain individuals from the Muslims to perform certain religious duties. Added to this, or perhaps for this reason, the practice of the Muslims continued even in the three centuries attested to for their excellence. The judges, for example, and the muftis, all of them were given—not wages, but salaries—and this salary seems to be what we referred to as assistance to dedicate these people to performing their duty. However, I feel at the same time, based on what we observe of facts and experiences, that—regrettably—for many of these individuals who are dedicated to this work, their sincerity tends to decrease, until it nearly vanishes. But in this case, we do not see that such a reality should divert us from what we may be doing to assist these people in dedicating themselves to teaching religious knowledge; because we are performing our duty, and they must perform their duty. If they fall short, we are not held accountable for that, but with the previous condition I hinted at, which is that they should be reminded of the necessity of sincerity to Allah (Mighty and Majestic) in their knowledge.
This is what comes to my mind as an answer to this question, which has two branches: the branch regarding the permissibility of gathering funds in the path of dedicating some scholars and students of knowledge to spreading knowledge, and the other branch is whether it is permissible for these people to take that compensation or salary? We say: Yes, but they do not take it as a wage, but rather they take it as compensation or a salary. This is what I have, and Allah knows best.