Taking Money for Reciting the Qur'an is not Permissible, while it is Allowed for Teaching it

Question:

Some of those who memorize the Qur'an in Morocco, earn their living by reciting it. Whenever there is a banquet they attend to read the Qur'an without contemplating its meaning nor respecting its recitation. They attend such parties only to collect money and charitable gifts from people who seek their blessing. After collecting these gifts, they divide it amongst themselves while poor people do not receive anything from it.

What is the ruling of Islamic law on this charity which they collect and divide amongst themselves, and the recitation which they use? I read that the Prophet said:
"He who uses the Qur'an to earn his living, will come on the Day of Resurrection with bony face."

i.e., no flesh on it. Is this Hadith authentic? And What is the meaning of the following Verse:
"Say, "I do not ask you for a reward."?

Answer:

First, the recitation of the Qur'an is a sheer ritual, and a means of seeking nearness to Allah. The Muslim is supposed to fulfill these rituals for the sake of Allah, and His reward. One should not expect a reward nor appreciation from fellow humans.

It was never reported that the Pious Predecessors hired someone to read Qur'an in their parties. Nor was it reported that the scholars ordered or even permitted it. Nor was it reported that one of them charged money for reciting the Qur'an neither in joyful occasion nor otherwise. Rather, they read the Book of Allah being desirous of what He has prepared for them.

The Prophet ordered the reader of the Qur'an to ask Allah by it, and warned him against begging. At-Tirmithi narrated in his Sunan that 'Imran bin Husain passed by a preacher, who after he finished preaching started begging. 'Imran said: I heard the Prophet say:
"Whoever recites the Qur'an should petition Allah by it, for there will come a people who will recite the Qur'an and then ask the people (for money for it).

As for taking money for teaching it, or reading it for healing or for the purpose of benefiting others is permissible according to authentic Hadiths. Of such is the Hadith of Abu Sa'id when he took a herd of sheep for healing somebody by reciting Surah Al-Fatihah. And the Hadith of Sahl when the Prophet married a man to a woman and considered her dowry teaching her the Qur'anic chapters the man memorized.

Therefore, he who charges money for reciting the Qur'an, or hires people to do so, opposes the consensus of the Pious Predecessors, may Allah grant them mercy.

Second: The Qur'an is the Speech of Allah, its superiority over the human's speech is like the superiority of Allah over His creatures. It is the best formula of remembrance. He who recites it must observe its recitation's etiquette, that is to listen quietly, and contemplate its meaning, and not to disturb the listeners. Allah, the Exalted says:
"When the Qur'an is being read, listen and keep silent that you may be granted mercy. And remember your Lord in your mind with humility and fear, not with loud voice in the morning and evening, and be not of the heedless".

Third: People are of different levels of minds and understanding. Every responsible Muslim must know what is necessary in the religion and the Islamic rulings according to the ability to understand, and time availability, for himself to apply and to teach others. The very first thing one must understand and care for is the Book of Allah. Whatever he does not understand from it, he should seek the help of Allah, then consult the scholars, for Allah does not overburden a slave beyond his capacity.

Being unable to understand the Qur'an after trying his best, he should not stop from reading it, for then there would no blame on him. The Prophet said:
"He who is expert in reciting the Qur'an will be in the company of honorable, obedient angels, while he who reads the Qur'an with difficulty shall have double reward.

Fourth: It is permissible for a poor person to take from charity that which suffices him and his dependents, but if he is charging money for reading the Qur'an, or for preaching, or giving such monies for the hope of receiving blessings, or for asking them to supplicate for him is not permissible. This was not the practice of the Muslims during the first three generations for whom the Prophet vouched for their merits and excellence.

Fifth: The meaning of:
Say: "I do not ask you a reward."

Allah, the Exalted, commanded His Messenger Muhammad

to tell his people that he is not seeking rewards or money for conveying to them what was revealed to him from his Lord, and his calling them to worship Allah alone, and the rest of Islamic laws. Rather, he was commissioned with the role of delivering and clarifying the obeying of his Lord, seeking His pleasure, and expecting reward from Him alone. Thus to eliminate from the minds of the polytheists the suspicion that the Prophet called them to follow him coveting for wealth or position, he clarified that he invited them to the truth purely for the sake of Allah. This was the case of all the Messengers, may Allah exalt their mention. They never asked for reward from people for preaching them. As for warning against earning living by the Qur'an, it is already mentioned in the first paragraph of the answer.

And as for the question about the punishment for doing so, such a person will come on the Day of Resurrection without flesh on his face. This is certainly a severe threat served to anyone who begs for no valid reason, whether by reading the Qur'an or otherwise. 'Abdullah bin 'Umar reported that the Prophet SAW said:
One of you would keep begging until he meets Allah, without a piece of flesh on his face.

In another version he said:
"One would keep begging so that on the Day of Resurrection he would come without a piece of flesh on his face.

Abu Hurairah, may Allah be pleased with him, said that the Prophet said:
"Whoever asks (begs) from people to increase his wealth, he in fact would be asking for live coal. So let him take more fire or less.

So whoever asks people by the Qur'an, the Hadith of 'Imran bin Husain applies to him if he is poor. But if he is rich then all the threatening of the above-mentioned Hadith applies to him. As for the wording of the Hadith which you quoted in your question, we do not recognize its authenticity. And Allah knows best.