How to Choose a Quran Teacher: Islamic Criteria from Classical Scholarship

Choosing a Quran Teacher: A Scholarly Guide for the Serious Student

This article is part of a comprehensive scholarly series on Quran learning. Begin with the foundational guide.

Introduction: Seeking Knowledge from Its People
Allah says: “Ask the people of knowledge if you do not know.” (16:43)
And the Prophet peace be upon him said: “Allah does not take away knowledge by snatching it from the hearts of men, but by taking away the scholars. When no scholar remains, people take the ignorant as leaders.” (Bukhari)
Choosing a Quran teacher is not a logistical decision. It is an act of taqwa—a trust in Allah to guide you to one who will preserve His words in your heart, correctly and reverently.
This guide is for the sincere student who seeks not just “a good instructor,” but a trustworthy carrier of the Quran—one who meets the criteria set by the scholars of recitation, past and present.
A Foundational Principle: Two Kinds of Knowledge
Ibn al-Qayyim said in I’lam al-Muwaqqi’in:
“Knowledge is of two types: knowledge of the tongue, and knowledge of the heart. The first is narration; the second is understanding and practice.”
Your teacher must have both:

Transmission (Riwayah): Verified chain back to the Prophet peace be upon him,
Understanding and Character (Dirayah): Sound creed, upright conduct, and pedagogical wisdom.

What the Scholars Say: Criteria from Classical Texts
I. Qualification and Transmission (al-Sanad wa al-Riwayah)

The Chain of Recitation (Isnad)
Ibn al-Jazari said in Ghunnat al-Nuzza’:
“No one should teach the Quran except one who has taken it from a qualified reciter, who took it from another, in a chain reaching the Prophet peace be upon him.”
This means:
- The teacher must have read the portion they teach—not just “heard” it,
- Their ijazah should specify the qira’ah (e.g., Hafs an Asim),
- They should know their shaykhs and be able to trace the chain.
Mastery of the Chosen Recitation
Al-Shafi’i said: “Do not take knowledge from someone whose condition you do not know.”
Ask:
- Have they completed full recitation (Dawr) with correction?
- Do they distinguish between lahn jali (obvious error) and khafi (subtle)?
- Can they explain why a rule applies—not just what it is?

II. Character and Conduct (al-Adab wa al-Suluk)
Ibn Sirin said: “This knowledge is religion—see from whom you take your religion.”
A teacher must have:

Sound Creed (Aqidah)
- Affiliation with Ahlus-Sunnah wal-Jama’ah,
- Avoidance of innovation in religion or recitation.
God-Consciousness (Taqwa)
- Punctuality (valuing your time as a trust),
- Humility in correction (not harshness),
- Modesty in dress and speech.
Pedagogical Wisdom (Hikmah)
- Patience with beginners,
- Gradual progression (tadarruj),
- Prioritization of essentials over refinements.

How to Verify Qualification

Ask Directly—With Respect
Say: “I seek to preserve the Quran correctly. May I know how you received this recitation?”
A qualified teacher will answer willingly—not defensively.
Listen to Their Recitation
Request to hear them recite a passage (e.g., Surah Al-Mulk). Pay attention to:
- Consistency in tajweed (especially noon sakinah, madd),
- Clarity in throat and emphatic letters,
- Calm, measured pace (tartil)—not theatricality.
Check with Senior Scholars
If possible, ask a local imam or scholar: “Do you know this person’s teachers or methodology?”
As the Salaf said: “The scholar is known by his teachers.”

Practical Guidance for Modern Contexts
I. Online vs. In-Person: What the Scholars Permit
The Permanent Committee (Fatwa No. 21880) stated:
*“It is permissible to learn Quran online if:

Audio and video quality allow precise correction,
The teacher sees the student’s mouth position,
The student reads—not just repeats.”*

Thus, acceptable online teaching requires:

HD camera positioned to show lips and tongue,
Live interaction (not pre-recorded),
Correction of articulation points—not just rhythm.

II. For Children: Special Considerations
Al-Ghazali said in Ihya’:
“Teach children with gentleness, and make knowledge beloved to them.”
Look for:

Teachers who prioritize correctness over speed,
Those who connect verses to kindness, gratitude, and truthfulness,
Avoidance of fear-based or shame-based correction.

III. For Adults: Honoring Your Journey
The Prophet peace be upon him taught Ibn Abbas when he was young—and Bilal in his maturity.
Allah says: “Allah knows what He has sent down to you.” (65:12)
He knows your capacity.
A good teacher will:

Respect your time and responsibilities,
Begin where you are—not where you “should be,”
Celebrate your effort, not just your accuracy.

Common Misconceptions—and Their Clarifications

“Certification from an online course is enough”
→ False. A PDF certificate ≠ ijazah.
Ijazah requires samā` (listening) and ‘ard (recitation with correction).
“If they sound beautiful, they must be correct”
→ Beautiful recitation can hide errors (e.g., lightening ط, misplacing ghunnah).
The Prophet peace be upon him said: “The one who recites skillfully is with the noble, pious scribes. And the one who recites with difficulty has double reward.” (Bukhari)
Priority is correctness, not melody.
“All teachers with ijazah are equal”
→ No. Some have ijazah in short portions; others in full Quran.
Ask: “Did you complete a full Dawr (recitation of entire Quran) with your shaykh?”

A Student’s Checklist: Key Questions to Ask
Before committing, ask politely:

“In which recitation did you receive ijazah, and from whom?”
“Did you recite the entire Quran to your teacher, or portions?”
“How do you correct mistakes—do you explain the rule and demonstrate?”
“What is your approach when a student struggles with a letter for months?”
“Do you emphasize understanding meaning alongside recitation?”

A trustworthy teacher will welcome these questions.
A Note on Fees and Sincerity
The Prophet peace be upon him said: “The most beloved work to Allah is the most consistent, even if small.” (Bukhari)
He also permitted accepting payment for teaching Quran (Bukhari).
Thus:

Paying is permissible—and often necessary for teacher livelihood,
But the teacher’s intention should be ihtisab (seeking reward), not profit,
Avoid teachers who pressure for long packages or use fear of “losing barakah” to upsell.

Real Examples from Students of Knowledge

Omar, student in Medina: Studied with a scholar who had ijazah from Sheikh Ayman Suwaid. The teacher made him repeat Surah Al-Fatihah for two weeks—not for perfection, but to internalize khushu’.
Aisha, mother in Toronto: Found a female teacher who had Dawr in Hafs with a shaykha in Egypt. Sessions included 5 minutes of tafsir—so her children learned why they recite.
Yusuf, engineer in Dubai: After two years with an unqualified teacher, he began again—with a teacher who said: “Let’s unlearn gently, then rebuild.” It took 8 months—but his recitation is now clean.

Their common thread? They prioritized trustworthiness over convenience.
Conclusion: A Journey of Trust
Choosing a Quran teacher is not about finding the “best” by worldly standards. It is about seeking the one whom Allah makes a means of guidance for you.
The Prophet peace be upon him said: “Allah will not let this ummah agree on misguidance.” (Tirmidhi, hasan)
When you sincerely seek, ask scholars, and trust in Allah—He will open the way.
Begin with du’a:
“رَبِّ زِدْنِي عِلْمًا”
And remember: the first step in learning is humility. The second is choosing wisely.
May Allah grant you a teacher who is a light in your path—and make you, in turn, a trustworthy bearer of His words.
About AyahStory Pedagogy: Our teachers are selected based on verified isnad, character recommendations from scholars, and pedagogical training in classical methodology. We emphasize transmission, adab, and gradual progress—not performance or speed