BENEFIT: Charging for Religious Knowledge

Question: What is the ruling on giving lessons in exchange for a set amount of money, which is required by the organisers before the lessons begin? This amount is also shown in the advertisements for these lessons. Sheikh Najeeb Ash-Shar’abi ḥafidhahullāh: Giving lessons in exchange for a set amount of money required by the organisers before the lessons begin, and showing this amount in advertisements, is something that is not appropriate. This is not known to be the practice of the scholars. And Allāh is the One who grants success! Yes, it is permissible to take money for teaching if the person is in need, because dedicating time to teaching prevents them from earning a livelihood. However, this should not be done if the person is wealthy and not in need. Also, it is not appropriate to make this a condition or to publicise it among the people along with the specific amount, as mentioned in the question. Shaykh Al-Islam Ibn Taymiyyah (may Allāh have mercy on him) was asked—as mentioned in Majmū’ Al-Fatāwā (Vol. 30, pp. 204–207)—about a man of knowledge who people travelled to learn from him Ḥadīths of the Prophet ﷺ and other Islamic sciences, but he refused to teach except for a fee. He was told: “It is well known from the practice of the Salaf and the guided scholars that they used to teach knowledge seeking only the pleasure of Allāh, and this is something no intelligent person is unaware of. So, this (demanding a fee) is not appropriate.” He responded: “Should I teach knowledge without a fee?! That is forbidden for me!” Is his statement correct or false? Is he ignorant in what he said, or is he excused? Is it permissible for him to take money for teaching beneficial knowledge? Or is it disliked? Answer (Ibn Taymiyyah): Praise be to Allāh. Teaching the Qur'ān and Islamic knowledge without a fee is among the best and most beloved deeds to Allāh. This is something universally known to be part of Islam. It is not hidden from anyone who has grown up in Muslim lands. The Ṣaḥābah, the Tāb’een, and the atbā’ at-tābi’een—along with the well-known scholars of the ummah in Qur'ān, Ḥadīth, and Fiqh—taught without taking any fees. None of them used to teach for money. The Prophet ﷺ said: “The scholars are the heirs of the Prophets, and the Prophets do not leave behind dinars or dirhams; they leave behind knowledge. So whoever takes it has taken a great share.” The Prophets ﷺ used to teach without asking for any reward. Just as Prophet Nūḥ عليه السلام said: “I do not ask you for any reward; my reward is only with the Lord of the Worlds” [Sūrah Ash-Shu’arā': 109]. The same was said by Hūd, Ṣāliḥ, Shu’ayb, Lūṭ, and others. And the final Messenger ﷺ said: “Say: I do not ask you for any reward, and I am not of the pretenders” [Sūrah Ṣād: 86]. “Say: I do not ask you for any reward except for whoever wills to take a path to their Lord” [Sūrah Al-Furqān: 57]. Teaching the Qur'ān, Ḥadīth, Fiqh, and other sciences without a fee is an unquestionably good deed, and is even a communal obligation (farḍ kifāyah). The Prophet ﷺ said in an authentic ḥadīth: “Convey from me, even if it is just one Āyah.” And: “Let the one who is present inform the one who is absent.” As for the issue of whether it is allowed to take payment for teaching the Qur'ān, Ḥadīth, or Fiqh, there is a known disagreement among scholars: The first opinion: held by Abū Ḥanīfah and others — it is not permissible to take payment. The second opinion: held by Ash-Shafi’ee — it is permissible. A third opinion, within the Ḥanbali school: it is permissible only in case of need, not for the wealthy. As Allāh said about the guardian of the orphan: “If the guardian is rich, let him abstain; but if he is poor, let him take what is reasonable” [Sūrah An-Nisā': 6]. It is also permissible for teachers to be given a salary from the Muslim treasury (Bayt Al-Māl)—just like imāms, mu’adhins, and judges—if there is a need. Whether it is allowed to earn from teaching while being wealthy is also a matter of scholarly disagreement.