Accepting explicit or implicit wages for leading Taraweeh?


{jb_quote}It is not permissable to accept wages for the recitation of Qur'aan.{/jb_quote}

Accepting explicit or implicit wages for leading Taraweeh?

Shaykh (Mufti) Abdur-Rauf Sakharwi (HA)

{jb_bluedisc}a{/jb_bluedisc} What is the status of paying wages for Taraweeh Salah to be read? Some Huffadh clearly and explicitly deal with the matter (of wages) while others implicitly say that whatever you want to give and at other places those responsible say that we will give whatever we can from our own free will. Thus is it acceptable in Shariah to set wages in this manner conditionally or implicitly?


{jb_bluedisc}b{/jb_bluedisc} Some places give clothes and some Mosques have a collection before or after the Khatam (of the Qur'aan) and the collected amount is donated to the ones leading the Taraweeh, what is the injunction in this matter?


{jb_bluedisc}c{/jb_bluedisc} Some people individually (and in secret) provide financial assistance to the Huffadh when nothing is set or determined in advance. In addition, can the Huffadh claim (travel) expenses from the Mosque administration? Furthermore, if the Huffadh are travelling to another city for (leading) Taraweeh can they claim accommodation expenses (while resident there)?


{jb_dropcap}W{/jb_dropcap}ages for the recitation of the Qur'aan during Taraweeh whether conditional or implicit which is a custom through one type or another is prevalent in our times and the Huffadh also try to find places where "maximum gains" can be achieved and are even willing endure travelling to another city. If there is no hope for receiving anything they make excuses and trying to opt out of going to such a place and whether they say it (from their tongue) but a desire lurks in the heart of receiving some reward. All of these guises whether cash, gift, clothes etc are Haram (impermissible) because to recite the Qur'aan is an act of worship and it is (impermissible) to receive wages on an act of worship

Some people try to equate the situation with Adhan/Iqamah , teaching and giving and talks but this comparison is false because the original Fatwa in all of these matters is also that (wages and remuneration) are Haram (impermissible) and it is the later Fuqaha (Scholars of Fiqh) who permitted it since all of these matters are necessities of Islam and hence an exemption has been provided but recitation of the Qur'aan during Taraweeh is not a necessity thus to accept wages will continue to remain Haram (impermissible) [this issue has been discussed in detail on Imdadul-Fatawa, volume 1 page 290). Thus if a Hafidh who is willing to recite for the sake of the Allah (SWT) cannot be found then the Taraweeh should be recited with Surah Al-Fil (chapter 105) i.e. the last 10 chapters should be recited (twice in order).


{jb_bluedisc}c{/jb_bluedisc} If a Hafidh recited exclusively for the sake of Allah (SWT), there was no explicit or implicit arrangement (for remuneration) and he had no intention for it and then someone presents something in secret spontaneously then it will be permissible to accept this and this is not in the same category as wages.

What is the ruling of giving the Huffaaz gifts in the month of Ramadhaan individually or collectively?

Shaykh (Mufti) Ebrahim Desai (HA)


In the Name of Allah, the Most Gracious, the Most Merciful.

As-salamu’alaykum wa-rahmatullahi wa –barakatuh.


{jb_dropcap}T{/jb_dropcap}he Quran is one of the greatest bounties of Allah Ta῾ālā given to us. When a person has the ability to recite the Quran then he should have the highest level of gratitude to Allah Ta῾ālā for bestowing him with such a favor. The purpose of reciting the Quran is to gain reward by means of which an individual could eventually gain the proximity of Allah Ta῾ālā. This should be the sole motivating factor for recitation of the Quran.


Taraweeh Salah is a great act of worship and should be performed solely for the pleasure of Allah. One should not take any remuneration for performing taraweeh. If the person performing taraweeh is made an Imam of the masjid for any Salah, he could be remunerated for that.[1]

And Allah Ta’ala Knows Best

Student Darul Iftaa

Checked and Approved by,
Mufti Ebrahim Desai.


1}ِ (قَوْلُهُ وَلَا لِأَجْلِ الطَّاعَاتِ) الْأَصْلُ أَنَّ كُلَّ طَاعَةٍ يَخْتَصُّ بِهَا الْمُسْلِمُ لَا يَجُوزُ الِاسْتِئْجَارُ عَلَيْهَا عِنْدَنَا لِقَوْلِهِ - عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ - «اقْرَءُوا الْقُرْآنَ وَلَا تَأْكُلُوا بِهِ» وَفِي آخِرِ مَا عَهِدَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - إلَى عَمْرِو بْنِ الْعَاصِ «وَإِنْ اُتُّخِذْتَ مُؤَذِّنًا فَلَا تَأْخُذْ عَلَى الْأَذَانِ أَجْرًا» وَلِأَنَّ الْقُرْبَةَ مَتَى حَصَلَتْ وَقَعَتْ عَلَى الْعَامِلِ وَلِهَذَا تَتَعَيَّنُ أَهْلِيَّتُهُ، فَلَا يَجُوزُ لَهُ أَخْذُ الْأُجْرَةِ مِنْ غَيْرِهِ كَمَا فِي الصَّوْمِ وَالصَّلَاةِ هِدَايَةٌ {الدر المختار وحاشية ابن عابدين (رد المحتار) - (6 / 55)

[مَطْلَبٌ فِي الِاسْتِئْجَارِ عَلَى الطَّاعَاتِ].}

2}قال: "ولا الاستئجار على الأذان والحج، وكذا الإمامة وتعليم القرآن والفقه" والأصل أن كل طاعة يختص بها المسلم لا يجوز الاستئجار عليه عندنا {الهداية في شرح بداية المبتدي - (3 / 238)}

3}(وَلَمْ تَصِحَّ الْإِجَارَةُ لِلْأَذَانِ وَالْإِمَامَةِ وَالْحَجِّ وَتَعْلِيمِ الْقُرْآنِ وَالْفِقْهِ وَالْغِنَاءِ وَالْمَلَاهِي وَالنَّوْحِ) درر الحكام شرح غرر الأحكام - (2 / 233)

} محمودية 17/64 4

}رحيمية 6/234  5