Accepting the Fee for Reciting the Qu’ran

Source: Bida’ an-Nas Fil-Qur’an, by Abu Anas, Ali bin Husain Abu Loaz, published by Dar al-Watan.

1) The verdict of accepting wages for reciting the Qur’an:

It is not permissible for someone to accept a fee for reciting the Qur’an, whether he gets paid before he starts or after he finishes, even if this recital is while performing prayers or for a funeral ceremony. None of the Islamic scholars gave permission for anyone to hire someone to recite the Qur’an.

The “Mu’adhdhin” (the person who calls to prayers in the mosque) and the Imams of the mosques are getting paid from “Bait maal al-Muslimeen” (the Muslims’ finance house) for their dedication to working in the mosque and not for reciting the Qur’an or praying (for their collective duty on behalf of the Muslims).

A similar case is that of a Muslim Caliph, who accepted wages from Bait al-Maal because he dedicated himself to the duties of the Caliphate and left the occupation by which he earned his livelihood. ‘Umar (Radia-Allaahu ‘anhu) used to give money from Bait al-Maal to the warriors and those who were truly dedicated to serve Islam; each according to his precedence and what he offered of benefit to the Muslims. Allah Almighty ordained that those who collect the Zakat (prescribed tax) receive a fee from the Zakat money that they collect, even if they were rich, because they performed a religious duty that prevented them from earning their livelihood.

2) Hiring someone to recite the Qur’an:

Hiring people to recite the Qur’an during a funeral procession for the deceased is an innovation for which Allah has sent down no authority, and it is a kind of devouring of men’s sustenance wrongfully, and is non-justifiable. If the one who recites the Qur’an does it with the intention of getting paid, then his deed is invalid, because he intended to get worldly gain from his action. Allah Almighty said:

“Whosoever desires the life of the world and its glitter, to them We shall pay in full (the wages of) their deeds therein, and they will have no diminution therein. They are those for whom there is nothing in the Hereafter but Fire; and vain are the deeds they did therein. And of no effect is that which they used to do.” [Hud 11:15-16]

Acts of worship, amongst which is reciting the Qur’an, should not be performed for worldly gain and with the intention of making money; rather, it should be performed solely for the sake of getting closer to Allah Almighty and seeking His Pleasure.

So if someone recites at a funeral for a fee, there is no reward for him and there is no reward to reach the deceased (for the recitation), so the money is wasted. But instead, if the money is donated on behalf of the deceased, that project will benefit him. Insha Allah

These reciters should return the money that they charged for their recital of the Qur’an for the dead, as they have taken the money unjustly. They should fear Allah Almighty and they should find other ways to earn their living other than this unlawful way.

A Muslim should not take money illegally from people. Although it is true that reciting the Qur’an is one of the best deeds, for he who reads a letter from the  Qur’an gains a Hasanah (good deed) and the Hasanah is worth ten times the like thereof, but that only applies to people who have good intentions, and hope for Allah’s rewards and not worldly rewards.

Therefore, hiring people to recite Qur’an for the dead:

1) Is an innovation as our Salaf as-Saalih (ancestors) did not do it, and

2) Is considered taking money illegally, because any act of worship should not be done for a fee or charge. [Fatawa of Shaikh al-Fowzan-Noor-alad-Darb]

3)  Hiring people to recite the Qur’an at ceremonies and festivities:

Reciting the Qur’an is an act of worship whereby one is seeking nearness to Allah. Basically, all acts of worship by a Muslim should be performed with the hope of gaining Allah’s Pleasure and His Reward. One should not wish for a reward nor thanks from Allah’s creatures.  Our righteous ancestors did not hire anyone to recite the Qur’an at ceremonies, nor was it performed by our Imams, nor did they allow it. On the contrary, they would recite the Book of Allah hoping to attain only His Reward.  The Prophet (Salla-Allaahu alaihi wa sallam) has ordained that anyone who reads the Qur’an should ask Allah for reward, and he (Salla-Allaahu alaihi wa sallam) warned against asking people. At-Tirmidhi reported in his Sunan that ‘Imran bin Husain passed by a man reciting the Qur’an, then he asked (the people for wages). ‘Imran said: “I heard Allah’s Messenger (Salla-Allaahu alaihi wa sallam) say, ‘He who recites the Qur’an should ask Allah (for the reward). Verily, nations will come (after you), who will ask people (money) for their recitation of the Qur’an.’” [At-Tirmidhi and al-Albani graded it as Hasan]

Authentic Hadiths have indicated that it is lawful to accept wages for teaching the Qur’an or reciting the Qur’an for the sake of healing (doing Ruqyah- enchantment), as mentioned previously when Abu Sa’eed (Radia-Allaahu ‘anhu) received a herd of sheep as payment for healing a sick man by “Ruqyah” with the Fatihah. Sahl also narrated a Hadith in which he said that the Prophet (Salla-Allaahu alaihi wa sallam) wed a woman to a man and as a dowry, he was to teach her what he knew from the Qur’an. Allah’s Messenger (Salla-Allaahu alaihi wa sallam) said to a man who had nothing to offer as dowry but the fact that he had memorized parts of the Qur’an: “Go, I have given her to you in marriage for the part of the Qur’an which you know.” [Muslim]

In conclusion, whomever accepts payment for reciting or hires someone to recite the Qur’an is in contradiction to what our ancestors have agreed upon. [Fatawa of Permanent Committee of Ifta’, no. 1268]