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Omar bin al‐Khattab, once, asked a Bedouin whether he could recite the Quran. “Yes, I do,” said
the man. “Well,” expressed Omar, “Recite the mother of the Book.” The Bedouin worded, “I do
not know the daughter. How can I then recite the mother?”
Omar whipped and sent him to the tutorials. He could no longer tolerate; hence, he escaped.
Teaching is one of the life necessities. It is a significant element in the social progress and
development. Therefore, Islam had made it a basic rule for the social structure and paid special
attention to obtaining religious knowledge. Imam as‐Sadiq said, “I wish I could lash our
acquaintances on the heads for the sake of receiving knowledge.” He also said, “I do not want the
youth to be in other than two states‐ either teaching or receiving knowledge. Otherwise, they will
neglect. The negligent always misspend and then sin. I swear by Him who sent Mohammed with
the right, the sinners’ fate will be the hell‐fire.”
The period of youth represents power, determination, diligence, and hard working. It is the phase
in which powers are perfect and tendencies are ready; therefore, all of the abilities should be
spent on knowledge, personal disciplining, and excellence.
[1] Refer to Ihiau‐ulumiddin.
[2] Refer to Ibn Rushd’s Muqeddimat: 14‐5.
Stipend of Teaching:
Jurists had various opinions regarding the permissibility of the teachers’ receiving stipends. Some
disallowed while others legalized. Each had their own arguments recorded in the books of
jurisprudence. The unanimous fact is that the virtuous and the religious teachers refused to
receive wages for teaching. They offered their efforts to God’s sake and the Hereafter. They
understood that the process of teaching is God’s guidance; therefore, it is unfit to take wages for
it since the prophets did not ask for wages. Ad‐Dehak bin Muzahim and Abdullah bin al‐Harith, for
instance, refused to receive wages for the teaching they had provided for children. Moreover,
they forbore from accepting the presents offered by their pupils’ fathers.[1] Once, Abdurrahman
as‐Salami, who was teaching in Kufa Mosque, refused a present offered by one of his pupils’
father, and wrote to him, “We do not teach the Quran for wages.”[2]
Hajji Khalifa says, “The purpose beyond the publicity of knowledge is not securing the life affairs. It
is purposed for showing facts and disciplining moralities. Those who receive knowledge for
obtaining a profession are not scholars. They are semi‐scholars. The Eastern master scholars
referred to this point. When they are informed of the establishment of schools in Baghdad, they
held consolation ceremonies for the knowledge. They said, “The masters of elevated concerns and
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