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In the name of Allah the Most Merciful
1) The above is not correct. It is not permissible to take money for Quranic recitation and it is not permissible to give a payment for Quranic recitation. If the listener gives the one who is reciting some money or some other object as a gift (hadya) then only this is permissible.
(Shami Vol 5 Pg 39, and Fatawa Mamoodiyah Vol 12,)
From what Sheikh Mohammed Jibraeel told me personally, the Qurrah of Misr do not take money for recitation but it is a gift which the people give them.
The teaching of Quran does not fall into the above ruling. (Ibid Pg 38)
2) If the person reciting the Quran says that he is only taking the payment for the time which he has spent and not for the actual recitation itself, then the following will have to be taken into consideration:
? The will Quran will be seen by the onlooker to be an object to earn ones livelihood by.
? The Qari will become one who earns by means of the Quranic recitation and he will not recite with the sincerity for Allah. Thus he will be someone who is performing an act of worship for someone other than Allah.
? Qadi Khaan has said that the one who take any form of payment in for (any form of ) Zikr he does will not be deserving of any (divine) reward. (Uqood Rasmul Mufti from Fatawa Mahmoodiyah Vol 12, Pg 38)
In light of the above, I will conclude that it is not correct to use this form of Hillah for the Quranic Recitation. One should refrain from doing so.
And Allah Subhahu Wa Ta’alaa knows best
29 July 2005
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Mufti Abubakr Karolia
Batley, U.K
Founder of the “Islamic Foundation for Theology and Research” (I.F.T.A.R)
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