Accepting An Unintended Worldly Benefit For Worship
@UmerQureshi brother can you please tell me about this hadith? Hadith No: 2158 Narrated/Authority of Ubayy bin Kab “I taught a man the Qur’an, and he gave me a bow. I mentioned that to the Messenger of Allah (saw) and he said: ‘If you accept it you will be accepting a bow of fire.’ So I returned it.” the previous one was narrated by ubaadah ibn sabit and this one is narrated by ubay bin kab and there’s also another similar one about said to be narrated by Abu dardaa’ and is written in this website : https://abdurrahman.org/2015/02/04/is-it-permissible-to-pay-someone-to-teach-the-quraan-dr-saleh-as-saleh/ so brother can you tell about the hadith of both Abu dardaa’ and ubay bin kab? are they talking about same hadith mentioned in ubaday bin samit narration? because in these 2 narration the mention of ahl us suffah is not there, so in those 2 ahadith the possibility of explanation being poverty of ahl us suffah is eliminated in those 2 hadith. so just can you tell about the strength and also that are these ahadith about same incident of ahl us suffah? or different incident, one happening with ahl us suffah and one happening with someone else
This is a matter of linguistics with due regard given to education in general. It is not considered appropriate even in today’s time to say that a teacher is taking payment for a particular subject and actually mean it literally; whenever such a statement is made, it is always implied and understood that the payment is for the contactual time of the teacher because teaching is so noble of a profession to actually claim that someone is taking money for teaching solely. Same goes for Quran, there is nothing wrong in saying that a person is taking payment for teaching Quran but taking it in a literal sense would be considered inappropriate just like other subjects and because of religious sentiments, it adds an emotional perspective to it as well. I do not think Riyakari would fit into this equation because it is an internal feeling and rarely manifests itself into external actions which are clearly discernible, therefore it is hard to guess whether someone is doing Riyakari or not under pretext of religous actions; and that is why it needs to be addressed by the person himself intrinsically.