its expenses, so hiring for it is permitted, just like the building of mosques and bridges. The argument of the first narration is that 'Ubadah ibn al-Samit used to teach a man the Quran, so he gifted him a bow. He asked the Prophet (peace be upon him) about that, and he said to him: "If it pleases you to have a bow of fire hung around your neck, then hang it." (11) The Prophet (peace be upon him) also said to 'Uthman ibn Abi al-'As: "Appoint a caller to prayer who does not take a wage for his call." (12) Furthermore, it is an act of worship where the performer is specifically required to be one of those eligible for acts of piety, so it is not permitted to take a wage for it, like prayer and fasting. As for the hadiths regarding taking payment (ju'l) and a wage, they were specifically about Ruqya, which is a specific case, and thus limited to it. As for building mosques, it is not required for the performer to be of those eligible for acts of piety, and it is permissible for it to occur as an act of piety or otherwise; if it occurs for a wage, it is not an act of piety nor an act of worship. It is not valid (13) here for it to be other than an act of worship, and it is not permissible to have partnership in worship; so whenever he performs it for the sake of the wage, it ceases to be an act of worship, and thus it is not valid. It does not follow from the permissibility of taking expenses that taking a wage is permissible, as evidenced by the judiciary, testimony, and the Imamate, where sustenance is taken for them from the public treasury—which is in meaning an expense—but it is not permissible to take a wage for them. The benefit of the difference is that when it is not permissible to take a wage for it, he is nothing but a pure substitute, and what is given to him of money is an expense for his journey; so if he dies, is blocked from proceeding, falls ill, or loses his way, he is not liable for what he has spent. Ahmad stated this explicitly, because it is an expenditure with the permission of the owner of the money, so it is similar to if he had permitted him to plug a breach (14) in a dam, and it leaked and did not plug. When another substitutes for him, he shall perform Hajj from the point the substitute reached.
(11) Reported by Abu Dawud, in: The chapter on the earnings of the teacher, from the Book of Sales: Sunan Abi Dawud 2/237. And by Ibn Majah, in: The chapter on the wage for teaching the Quran, from the Book of Trade. Sunan Ibn Majah 2/730. And by Imam Ahmad, in: Al-Musnad 5/315. (12) Its verification was provided earlier in 2/70. (13) In [M]: "yasluhu" (it is appropriate). (14) Al-bathq: The place where water rushes out from a river or similar.
النَّفَقَةِ عليه، فجازَ الاسْتِئْجَارُ عليه، كبِناءِ المساجِدِ والقَنَاطِرِ. ووَجْهُ الرِّوَايَةِ الأُولَى أنَّ عُبَادَةَ بنَ الصَّامِتِ كان يُعَلِّمُ رَجُلًا القُرْآنَ، فأهْدَى لَه قَوْسًا، فسَألَ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- عن ذلك، فقال له: "إنْ سَرَّكَ أنْ تَتَقَلَّدَ قَوْسًا مِنْ نَارٍ، فَتَقَلَّدْهَا" (١١). وقال النَّبِىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- لِعُثمانَ بن أبى العَاصِ: "وَاتَّخِذْ مُؤَذِّنًا، لَا يَأْخُذُ عَلَى أذَانِهِ أَجْرًا" (١٢). ولأنَّها عِبادَةٌ يَخْتَصُّ فَاعِلُها أن يكونَ من أهْلِ القُرْبَةِ، فلم يَجُزْ أخْذُ الأُجْرَةِ عليها، كالصلاةِ، والصَّوْمِ. وأمَّا الأحادِيثُ التى فى أخْذِ الجُعْلِ والأُجْرَةِ، فإنَّما كانت فى الرُّقْيَةِ، وهى قَضِيَّةٌ فى عَيْنٍ، فتَخْتَصُّ بها. وأمَّا بِناءُ المَساجِدِ، فلا يَخْتَصّ فَاعِلُه أن يكونَ من أَهْلِ القُرْبَةِ، ويجوزُ أن يَقَعَ قُرْبَةً وغيرَ قُرْبَةٍ، فإذا وَقَعَ بأُجْرَةٍ لم يكنْ قُرْبَةً، ولا عِبَادَةً، ولا يَصِحُّ (١٣) هاهُنا أن يكونَ غيرَ عِبادَةٍ، ولا يجوزُ الاشْتِرَاكُ فى العِبادَةِ، فمتى فَعَلَهُ مِن أجْلِ الأُجْرَةِ خَرَجَ عن كَوْنِه عِبَادَةً، فلم يَصِحَّ، ولا يَلْزَمُ مِن جَوَازِ أَخْذِ النَّفَقَةِ جَوَازُ أَخْذِ الأُجْرَةِ، بِدَلِيلِ القَضاءِ والشَّهادَةِ والإِمامَةِ، يُؤْخَذُ عليها الرِّزْقُ من بَيْتِ المالِ، وهو نَفَقَةٌ فى المَعْنَى، ولا يجوزُ أخْذُ الأُجْرَةِ عليها. وفائِدَةُ الخِلَافِ، أنَّه متى لم يَجُزْ أَخْذُ الأُجْرَةِ عليها، فلا يكونُ إلَّا نَائِبًا مَحْضًا، وما يُدْفَعُ إليه من المالِ يكونُ نَفَقَةً لِطرَيقِه، فلو ماتَ، أو أُحْصِرَ، أو مَرِضَ، أو ضَلَّ الطَّرِيقَ، لم يَلْزَمْهُ الضَّمَانُ لِمَا أنْفَقَ. نَصَّ عليه أحمدُ؛ لأنَّه إِنْفاقٌ بإذْنِ صَاحِبِ المالِ، فأشْبَهُ ما لو أذِنَ له فى سَدِّ بَثْقٍ (١٤) فَانْبَثَقَ ولم يَنْسَدَّ. وإذا نَابَ عنه آخَرُ، فإنَّه يَحُجُّ من حَيْثُ بَلَغَ النائِبُ
(١١) أخرجه أبو داود، فى: باب فى كسب المعلم، من كتاب البيوع: سنن أبى داود ٢/ ٢٣٧. وابن ماجه، فى: باب الأجر على تعليم القرآن، من كتاب التجارات. سنن ابن ماجه ٢/ ٧٣٠. والإِمام أحمد، فى: المسند ٥/ ٣١٥.(١٢) تقدم تخريجه فى ٢/ ٧٠.(١٣) فى م: "يصلح".(١٤) البثق: موضع اندفاع الماء من نهر ونحوه.
