What is the authenticity of the hadith mentioned in Al-Albani's Silsilat al-Sahihah concerning the prohibition of taking a wage for teaching the Quran, and is the wage "khabith" (ill-gotten/foul)?

Scholars have differed on the ruling regarding taking wages for teaching the Qur'an. Some have absolutely prohibited it, while others have detailed that it is permissible to receive sustenance from the public treasury (Bayt al-Mal) or an endowment (waqf) as an aid to obedience, not as compensation.

Meanwhile, a third group has gone to the permissibility of taking wages for teaching the Qur'an and knowledge. This is the madhhab of the Shafi'is, Malikis, and Zahiris, and one narration from Ahmad, and it is the fatwa of later Hanafis. It is also the more preferred view among many researchers, especially in cases of necessity and full dedication.

Those who permit it cite the hadith of Sahl ibn Sa'd al-Sa'idi, may Allah be pleased with him: "Do you have anything of the Qur'an with you?" He said, "Yes..." Then the Prophet, peace and blessings be upon him, said: "I have married you two for what you have of the Qur'an." And the hadith of Ibn Abbas, may Allah be pleased with both of them: "Indeed, the most deserving thing for which you take a wage is the Book of Allah."

The majority of scholars, including Malik and Al-Shafi'i, hold that the hadith of 'Ubadah ibn al-Samit—which prohibits wages—is interpreted to mean that 'Ubadah was a volunteer, and that taking wages from the people of the Suffah (bench) was disliked, or that there is a matter of contention regarding the hadith itself.

The Permanent Committee also issued a fatwa permitting the teacher to take wages along with receiving reward and recompense if the intention is pure. Al-Shinqiti holds that if there is no pressing necessity, it is better not to take compensation, but if there is a necessity, one may take what is necessary.

Shaykh Ibn 'Uthaymin mentioned that taking wages for teaching the Qur'an is permissible because it is taken for the effort and work, not for the recitation of the Qur'an itself. Meanwhile, Shaykh Al-Shinqiti believes that taking a wage does not diminish sincerity as long as the intention is to teach knowledge and benefit Muslims.

In summary, teaching and learning the Qur'an is among the best acts of worship. The more preferred view is the permissibility of taking wages for it, especially when there is a need, and this does not contradict receiving reward and recompense from Allah.