WAYS TO ATTAIN WAGES THROUGH RECITING
Is a transaction in this regard like the wage one gets for performing an act on behalf of someone else when they are hired to do so? When one performs a religious visitation (to the shrines) or Ḥajj on behalf of someone else, the wage that one receives is not for the sake of the pilgrimage or the visitation itself, rather it is for the act of representing a person. Therefore, in those cases a person must make the intention before performing an act, that they are receiving a certain amount of money for representing someone in a religious visitation to a shrine, pilgrimage or even while reciting at a gathering. So in reality what they are getting in return of reciting at a gathering is comparable to what they would get if they represented someone during pilgrimage. That is to say, that the individual who is being represented is the one who essentially performed the visitation or the pilgrimage or did the recitation.
In this situation, the intention of the person would be that they are performing a religious visitation, pilgrimage or making others mourn - which is the intended result of reciting at a gathering of mourning - as a representative for one who requests it. Through this, the person will not only be performing an act of worship, but will also be deserving of a wage. If he carries out this act without the intention of performing an act of worship and without the intention of performing the act as a representative of someone, he will not be deserving of any such wage. Or else, the wage he receives will be tantamount to receiving a payment for the noble act of making others mourn itself, rather than for representing someone.
Sometimes there may be a situation where one receives a payment for an act that is outside the folds of the above scenarios. For example when a person does not recite with the intention of it being a worship or with the intent to make others mourn. Rather, he will perhaps recite just a few specific lines of poetry and the payment he receives for that will be for the recitation of those few lines themselves. This is while, whether his act causes others to cry or not, and without he himself paying attention to whether this act of his was an act of worship or not.
In short, for all these cases there exists many lengthy discourses, which are better left for the knowledgeable jurists to deal with. Therefore, in regards to this topic, we will briefly look at the issue of receiving a wage for reciting the adhān (call to prayer), which is by itself a recommended act, just like reciting at a religious gathering. Although, some jurists have allowed a person to receive a payment for reciting the adhān in certain situations, the famous ruling amongst the great jurists is that receiving a payment for reciting the adhān is prohibited. Furthermore, various traditions have also been recorded in regards to this.
Sheikh Kulayni in his al-Kāfi, and Sheikh Tūsi in his al-Tahdhīb, have recorded a narration from Imam Muḥammad al-Bāqir (as), with a very reliable chain, as follows:
"There is no performing of prayers behind the one who seeks a wage for the adhān and the ṣalah, and his testimony is not accepted."
Sheikh Ṣadūq records this same tradition with an authentic chain, in his book al-Faqīh, but over there it has been mentioned that "praying behind" refers to praying behind them in congregational prayers. Sheikh Ṣadūq also records a tradition from Amīr al-Mu'minīn (a) in his al-Faqīh:
A man came near Amīr al-Mu'minīn (as) and said:"O Amīr al-Mu'minīn, by Allah (swt) I love you." He (as) replied to him: "But, I detest you." He said: "Why?" He (as) replied: "Because you seek to make profit through the adhān."
Sheikh Tūsi records this same tradition in his book al-Tahdhīb, with an addition:
"...and you take a wage for teaching the Qur'ān, and I heard from the Prophet (pbuh) of Allah (swt) who said: "Whoever takes a wage for teaching the Qur'ān, his fortune will be similar to what he took, on the Day of Judgement."
In the same book, he records the following tradition from Imam 'Ali (as):
"The last thing upon which I separated away from the love of my heart, was that he (pbuh) said: 'O 'Ali! Whenever you pray, pray the ṣalah in the same manner that the frailest person behind you is praying (in congregation), and do not take a mua'addhin (the person who says the adhān) who takes a wage for reciting the adhān.'"
In the book al-Ja'fariyāt, the author
also records a narration from Imam 'Ali (as), where he says that the wage of a mua'addhin is from illegal earnings, just like the earnings made from carrying out the obligatory acts pertaining to the dead.
Other than these, we have various other traditions that have been recorded in their relevant places.
The similarity between a reciter and a mua'addhin is very clear. A mua'addhin informs the believers of that time when they are to present themselves in the presence of their Lord (swt). He invites them towards the best of deeds, the prayers, which is the cause of redemption and salvation from the fire that we have fueled with our sins. Besides this, there are many merits and effects of prayers, both in this world and in the Hereafter. To the extent that it is even said that prayer is the ascension of the believer. Likewise, a reciter also informs the believers of the merits, virtues, and the hardships that the progeny of the Prophet (as) had to go through. He informs them of the arrival of the season of mourning, which becomes the cause of reaching proximity to Allah (swt) and the cause of happiness for the Prophet (pbuh) and the Imams (as). Mourning over the progeny of Muḥammad (as) becomes the cause of salvation in this world and the Hereafter, and the extinguisher of the firebeds of hell.
Calling the adhān is recommended for everyone, but for most people it is burdensome. Therefore the Prophet (pbuh) has said:
"Indeed it (the adhān) has not gone beyond the weak ones amongst you."
Thus, a group of believers come together and perform this recommended act while removing the burden off of others. Making others mourn is also exactly like this, and we have discussed this nature of it previously.
In any case, it is the responsibility of a pious reciter who wishes to earn money, that he refer to a jurist whom he imitates (تقليد ) and question him regarding the permissibility of earning money through this worship. If there is a type of transaction that is permissible in this case, then one should clarify it with the jurist, and act solely upon it so that he remains protected from performing a prohibited act and earning unlawful money. If he had been earning unlawful money, he has already deprived himself of the Divine Graces of the Hereafter, and should not further throw himself in the captivity and punishment of the Hereafter.
Thirdly: The person will enter the ranks of those who have sold their Hereafter for this world. Sheikh Ja'far bin Aḥmad al-Qummi
records a narration from the Prophet (pbuh) in his book al-Ghayāt as follow:
"The most evil of men is he who sells his Hereafter for his world, and the most evil from that is he who sells his Hereafter for the world of another."
Narrations on this subject are plenty. A tradition that is similar to the aforementioned one in terms of its content has been recorded by Sheikh Ṣadūq in his book Iqāb al-'Amāl. It says that the Prophet (pbuh) stated the following in his last sermon:
"...and for whoever the world is presented and he selects the world and abandons the Hereafter, he will meet Allah (swt) in such a state that he will have no good deeds through which he can protect himself from the fire."
Furthermore, in Nahj al-Balāgha, and in Sheikh Mufīd's al-Irshād and al-Amāli, and in other books, a tradition has been recorded where Imam 'Ali (as) informs Kumayl (ra) of the categories of students of knowledge and says:
"...yes, I did find (such a one); but he was untrustworthy. He would use the religion to seek the world."
The meanings and implications of all these narrations are the same.
Thus, this fact is now clear that if a person sells his Hereafter for worldly pleasures - whether it be through seeking wealth or higher positions - essentially gives up his faith and religion. Just like the weak who abandon the teachings of their religion and join the religion of falsehood for the sake of attaining proximity to individuals of high status or for the sake of earning wealth from them. For example, Ibn 'Aās, who forsook the leadership and companionship of Imam 'Ali (as) for the sake of becoming a governor of Egypt. The Imam (as) repeatedly reprehended and blamed him for his trading of the religion for the world, and this incident is readily available in his biography. During that time of history, we can find numerous examples like that of Ibn 'Aās, who would sell their religion for the wealth that the son of Abu Sufyān (Mu'āwiyah) would offer them.
Sheikh Abū l-Futūḥ al-Rāzī writes in his exegesis, after a discussion on some aspects of Imam Ali's (as) asceticism:
That such was his (as) character, is it really something to be amazed by? He had a client from amongst his clients, who is famously known as Abu al-Aswad Al-Du'ali. After the Imam (as) had left the world and was in the proximity of His Divine Lord, Mu'āwiyah wished to bribe Abu al-Aswad with material wealth, given that he would devalue his friendship with the Imam (as). Mu'āwiyah would send gifts for him and would behave in a graceful manner with him. One day he had sent Abu al-Aswad a gift which consisted of different types of sweets, mixed with saffron and honey. Abu al-Aswad had a young five-year old daughter who ran and took a little of the sweet and put it in her mouth. Her father said to her: O daughter, spit it out, for it is poison. She said: Why? He said: Do you do not know that the son of Hind has sent it for us so that we abandon the friendship of the Ahl al-Bayt (as)? O daughter, whatever is in your mouth, throw it out.
Then he said:
"Are you trying to separate us from the purified Leader by honey mixed with saffron?"
أ بِالشهْدِ الْمُزَعْفَرِ يَا ابْنَ هِنْد * نَبِيعُ إِلَيْكَ إِسْلَما وَدِينا
فَلَ وَ اللهِ لَيْسَ يَكُونُ هَذَا * وَ مَوْلَانَا أَمِيرُ الْمُؤْمِنِينَا
With your honey mixed with saffron, O son of Hind Do you think we will sell our Islam and religion to you Refuge of Allah (God Forbid), how can this be When our master is, Amīr al-Mu'minīn (as)
However, in the case of 'Amr Ibn 'Aās and others like him, negligence has occurred in explaining their actions. This is because while he sold his religion and was able to gain the world, he did not essentially sell his religion to anyone. Mu'āwiyah did not receive any value from Ibn 'Aās abandoning his religion, even though Mu'āwiyah paid a lot for it. As a matter of fact, what Mu'āwiyah received in return was even more irreligiosity and therefore no real transaction or exchange of goods took place.
At other times, a man sells his religion for the sake of the world, by letting go of something from his Hereafter. A man can sell his means and hope of achieving salvation and blessings of the Hereafter, by trading them for wealth that he can earn in this world. This is while he can use these same means to achieve good in the Hereafter, but he does not. Instead he earns the world instead. For example, teaching the Qur'ān or religious laws are forms of worships that are extremely beloved and a person can achieve many great rewards through them. However, at times a person teaches them and furthers himself from the good of the Hereafter and in return for teaching, he accepts material wealth. In this scenario, we can say that a transaction and exchange of goods took place, and the person clearly becomes amongst those who have been described in some of the aforementioned narrations. In Tafsīr al-'Askari, there is a narration which mentions that the Prophet (pbuh) has mentioned a great reward for the Qur'ān reciter who recites one verse and for the one who closely pays attention to the recitation, and says:
"Do you know when the reciter and the attentive listener of the Qur'ān will get this great reward? This will be when he does not exaggerate in the Qur'ān, for this is a Glorious Word, nor does he hold back anything from it, nor does he eat (earn wages) from it, nor show off through it."
Any knowledgeable and unprejudiced person will agree that this concept is not just limited to the Qur'ān. Rather any means and tools provided by the religion to attain the good of the Hereafter will be subject to this principal and one must therefore stay away from such an act. The Imams (as) would try their utmost best to not become a party to such transactions, to such an extent that they would avoid dealing with someone who recognized their status, out of fear that the merchant might lower the price for them. This is because the price that people pay to purchase an item is one of those means to attain good in the Hereafter. The Imams (as) were purified and far away from even intending to purchase something lower than its real value. This notion can be seen again and again in the biography of Imam Ali (as).
Ibn Shahr Āshūb and others narrate from Imam Muḥammad al-Bāqir (as) who says:
"One day Amīr al-Mu'minīn went to a store in the marketplace and asked a seller: 'Sell me two shirts.' The man replied saying: 'O Amīr al-Mu'minīn, I have that which you need.' Since
that seller recognized the Imam, the Imam left his store and went to a store of a young man and brought one piece of shirt for three dirhams and one for two dirhams."
In another narration, it says that he went to two different stores and both sellers recognized the Imam (as). Then he went to a third store where a slave referred to the Imam as Sheikh. So the Imam brought the clothes from him and left. When the father or the owner of the slave came to the store and realized it was Imam Ali (as) who was the customer, and that the slave had taken a greater sum, the man brought the excess amount back to the Imam and asked for forgiveness. The Imam (as) did not take the amount back and instead said: It was a transaction where both parties were satisfied.
Sheikh Shahīd Thāni, in his Exegesis of Lum'ah - after mentioning the undesirability of differentiating between customers - says:
"Yes, is there really is a difference in them (the customers) due to their merits and religiosity, then there is no issue (in discounting from the price). However it is still detested that the customer accepts such a difference. The predecessors (the scholars and pious ones), were such that they appointed others as their representatives - who would not be recognized by the sellers - to purchase on behalf of them (in order to avoid the previously mentioned scenario; i.e. for the sake of their status and religiosity, the seller does not reduce the price of the item)."
From these statements, it is clear that other variations of this act which have become a norm, should also be included in this detested act. Such as if a Sayyid, a student, a pilgrim or a visitor of the shrines brings up their status, knowledge, or the fact that they have performed the Ḥajj, during the purchase of an item and bargain over its price by saying statements like, "after all I am a Sayyid", or "I'm a student", or "I have the intention of going to visit the House of Allah (swt) and the shrine of the Holy Prophet (pbuh) and visit the Imams (as), so reduce the price". More often than not, for the sake of such statements, the seller reduces the price and attains a lofty status. However, that purchaser who is ignorant of religious etiquettes, for the sake of saving a trivial amount, enters into the ranks of those who have sold the religion for the world. He turns the religion into a tool to attain the world and through this transaction ends up in a total loss.
It is not unknown that knowledge which has become a tool to reduce the price by an ounce, or even less than that, is from the knowledge that has been referred to in various supplications and we seek refuge in Allah (swt) from its harm, such as:
اللهُم إِنِّي أَعُوذ بِكَ مِنْ عِلْم لَا ينَفَع
"O Allah! I seek refuge in you, from knowledge that has no benefit."
Therefore, from all that we have said so far, it is very clear that the group of reciters is like the group of students who have been referred to in previous narrations. This is because a reciter narrates events pertinent to merits and hardships, which are a tool of the religion and a great means to earn a dwelling in the Hereafter. It is very possible that just like the mua'addhin, or a teacher of the Qur'ān and religious sciences, he can earn continuous blessings and endless rewards through his acts. Or, due to the lowliness of his nature, lack of strength, the scorching existence of greed and desire for money, and fear of poverty, he exchanges the results of this noble and priceless act for a few dirhams.
What is astonishing is that when these individuals see this loss-inducing market at its peak with a lot of buyers, busy with customers who are in need of their services, their ecstasy, joy, and cheerfulness increases due to the greater possibility of attaining wealth and honour. On the contrary, when they see the dullness of their market of goods, and the lack of customers and those in need of their service, they become extremely sorrowful, sad and even complain. Then, when desperate to attract customers, they trap themselves on the path of sedition and competition - each of them being a separate cause of destruction of his religion and his life. For example, they will resort to suffering humiliation and abjectness by using flattery to ask the customer, the customer's friends or even the customer's servants, about using their services. They will try to seek information about the contracts of their own colleagues and then announce their personal hidden defects and faults. They will even search to find faults in them. Furthermore, if any of the other reciters succeed them, they will develop enmity and jealousy towards them in their hearts. If they defeat others, they feel proud and take glory in their actions, and if they cause others to leave the ground all-together, they feel as if they have just received a medal of victory. If the deal between them and the organizer of the gathering did not explicitly mention the price, and the amount the organizer gives to them happens to be less than what they had intended, they annoy the organizer of the gathering.
There is a story that one of the scholars has narrated to this lowly person (author of the book), that before the month of Ramaḍān, a famous preacher entered into a city and one of the noble men of the city invited him to his mosque or to one of the famous mosques of that place. The narrator of the story had mentioned the names of all three (the two men and the name of the city), but I do not find it to be appropriate to mention them here. The man fixed a certain amount with the preacher and said that he will be paid in the middle of the month. The preacher accepted and during the days of the holy month, began preaching and reciting in that mosque till the date of his payment arrived. The man gave the preacher the money, however the amount was a bit less than what was initially fixed.
The preacher did not say anything, until the 21st of Ramaḍān - which is generally considered the most packed night at the mosque. From atop of the pulpit he began reciting eulogies till people began slapping their cheeks, opening up their shirt-collars and removing their head coverings. The preacher at that point, took off his turban, came down the pulpit and went to the miḥrāb
and took the turban off of the head of the man and said to him: You are the organizer of this mourning ceremony! Everyone in the mosque began to wail louder, hitting their cheeks, crying and hitting their heads and chests. While everyone was busy mourning in different ways, this preacher found this moment to be precious, and thought of a way to make the man pay the rest of the amount. The preacher began smashing the head of the man, while slowly whispering to him: Will you pay the rest of the amount or should I continue what I am doing?
The poor man realized that his head is about to be damaged severely and no one is noticing it. He helplessly accepted and ensured the preacher that he will receive his payment. That is when the preacher removed his hands from the man's head and with a joyful heart, went towards the pulpit in order to recite the closing supplications.
Honestly speaking, while possessing such a disturbed heart and committing such a horrible act, was he really worthy of preaching to the people and does he really have the right to feel proud of being a devotee of Imam Ḥusayn (as)?
Fourthly: Many of these individuals will enter into a category of people who have been condemned severely in various verses and narrations. This is the category of those who seem to present and deliver the truth for others, such as teaching others about good and bad morals, good and bad actions, and about the rewards and punishments of each of those actions. This is particularly true for those actions that are related to Abu Abdillah (as). However the issue is that they themselves do not act upon it, and thus they will regret it for an eternity, just as Allah (swt) has said in the Qur'ān:
أَتَأْمُرُونَ الناسَ بِالْبِرِّ وَتَنْسَوْنَ أَنْفُسَكُمْ
Do you enjoin right conduct on the people, and forget to practise it yourselves?
In the exegesis of Shaykh Abū l-Futūḥ al-Rāzī, it has been recorded from the Prophet (pbuh) who said: "I was taken to the skies on the night of Mi'rāj and I saw a group of people whose lips were being cut off. After cutting them off, the lips would grow again. I said: 'O Jibraīl, who are these people?' He said:
'These are the speakers (lit. those who deliver sermons) of your nation, who would say things that they would not act upon, and they would enjoin right conduct on the people, but would forget to practice themselves.'"
In another narration, the Prophet (pbuh) said:"The harshest punishment on the Day of Judgement is for the scholar who did not benefit from his own knowledge."
In another narration from the Prophet (pbuh), he has been reported to have said: "He is like a person who delivers good news to the people, but does not benefit from the news himself. He is like a lamp that gives light to others, but burns itself off."
Yet in another narration from him (pbuh) he says:"The Day of Judgement will not let a single person take a step forward, until he is answerable about four matters: 1) What he spent his young age doing, 2) What he spent his life doing, 3) Where he earned his money from and where he spend it, and 4) Whether he acted upon his knowledge."
In al-Amāli of Sheikh Ṣadūq and al-Maḥāsin of Barqi, it has been reported that Mufaḍḍal said to Imam al-Ṣadiq (as):
"How can one recognize a person who has found salvation?" The Imam (as) said: "A person whose action is in agreement with his speech is a person who has found salvation. Every person whose action is not in agreement with his speech, then his faith is merely like a deposit (i.e. it is not firm in his heart, and he will give it away when facing a small test)."
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Ayyāshi records in his exegesis from Yāqūb bin Shu'ayb who says: I asked Abu 'Abdillah (as) regarding the verse "Do you enjoin right conduct on the people...". He (as) placed his hands on his throat and said: "He is like a slaughterer slaughtering himself."
Meaning, those who enjoin others to do good, but do not act upon it themselves are killing and destroying themselves.
In many other narrations the interpretation of the following verse has been recorded:
فَكُبْكِبُوا فِيهَا هُمْ وَالْغَاوُونَ
So they shall be thrown down into it, they and the erring ones.
What is implied by the erring ones are those individuals who describe and preach the truth, such as justice, wisdom, obedience to Allah (swt), good morals and correct theological beliefs, but they themselves act contrary to what they mention, and have contrary beliefs. In various narrations, this point has been mentioned in the following manner: "On the Day of Judgement, the people facing the most severest of regrets and remorse are those who would describe justice for others, but would act contrary to it themselves."
With regards to the interpretation of the verse:
أَنْ تَقُولَ نَفْس يَا حَسْرَتَا عَلَى مَا فَرطْتُ فِي جَنْبِ الله
Lest a soul should say: O woe to me! For what I fell short of my duty to Allah.
It has been said that these are the souls that feel regret and they will utter this statement. There are too many narrations that pertain to this subject, and a numerous amount of them have appeared in the chapters of narrations related to those who act or do not act upon what they know.
It is therefore clear now, that there is a specific group of reciters who - in this trade of speaking - preach, and sometimes present eloquent sermons, anecdotes, and describe the behaviour of Amīr al-Mu'minīn (as). They intimidate the people away from the love of the world, its calamities, destruction and motivate them to distance themselves away from the world so they move towards asceticism. They bring examples from the lives of the predecessors of the religion, special companions and the rightful scholars, and sometimes describe the horrible vices and detestable moral traits. They bring references to support their arguments from the works of Ghazālī, Shāfi'ī and their likes and present them in the most eloquent fashion, without any stutters and lisps. They mention the verses and narrations relevant to a topic in an organized manner. However, these preachers themselves are so infatuated with this world, and so polluted with the vices that if the organizer of the gathering becomes heedless of then for even a moment with regards to their arrival or departure, or if the organizer fails to meet certain protocols that signify their respect and nobility, or if an organizer does not assign them as the last speaker of the ceremony (which is one of the undesirable innovations of this group of people - i.e. whoever is greater in status, must be the one to end the ceremony), or if an organizer happens to give them an amount less than his counterparts - for example, even two riyals less - they gets upset. They complain, criticize, speak bad, and at times even give the money back, never visits that place again, consider their speaking abilities a great talent, and considers the payment of the organizer very little. They start to find faults in the behaviour, character, or in any little affair of their counterparts and do not consider them to be on par with themselves.
Despite being in such a horrible condition and carrying out these detestable acts, they speak against the people who love the world, and consider themselves men of God, and men of the Hereafter. It is as if their mentioning a few references and sources from the pulpit, have kept them distanced away from the diseases of the heart and from committing ugly deeds.
For an insightful individual, it is not a hidden matter that by such a horrible apparent conduct and an ugly soul, they are included in the description of those that the previous narrations have mentioned. They will definitely feel regretful and remorseful in the Hereafter and will be punished rightfully.
In 'Uyūn al-Akhbār of Sheikh Ṣadūq, it has been narrated that when Zayd - the brother of Imam al-Riḍa (as) - rebelled and Ma'mūn captured him and brought him to the Imam (as), the Imam (as) reprimanded him and said:
"However, if it were the case that your father Musa ibn Ja’far (as) obeyed God, but you disobey God and claim to be equal to him (as) in the Hereafter on the Day of Judgement, this would imply that you are dearer than him (as) in the sight of Allah (swt). By Allah (swt), no one can attain the ranks near Allah (swt), the Honourable the Exalted, except by obeying Him (swt). Do you think that you can attain such ranks by committing sins? Surely you are wrong." Zayd said: "I am your brother and the son of your father." Then Abu al-Ḥasan al-Riḍa (as) told him: "You are only my brother when you obey Allah (swt), the Honorable the Exalted."
At that point, he (as) mentions the story of Prophet Nūh (as) and his son, whom Allah (swt) did not consider to be from the family of Nūh (as) due to his sins. The Imam's (as) message was that Zayd had also become disassociated from his brotherhood due to his sins. Therefore, if sins can cease the relationship of brotherhood with such an Imam (al-Riḍa), and from being the son of such an Imam (al-Kaẓim), there is no way that a foreigner who sins, would remain associated with them, and continue to serve as their servant and helper.
In conclusion, from all that we have said, it is clear that even if the people of knowledge and scholars - God forbid - become afflicted with the symptoms of these individuals (who have been described in the narrations and verses), they will also fall into the abyss of destruction. If they are to use deceit in order to use their knowledge as a source of income and wealth, they will also be punished likewise. In fact, the greater the knowledge one possesses, or if the knowledge was gained in order to use as a source of showcasing their merits and as a tool to gather wealth, their punishment will be more severe and their regret will indeed be greater. There are too many reports that describe such scholars, however since this treatise was not written specifically for them, we have not mentioned them.
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Author: Mirza Husayn Nuri
