Actively Seeking Secondary Benefits For Acts Exclusively For Allah
@Irfan76 sir then what would be the example of getting a secondary benefit from a thing only for Allah which would be objectionable? sir in that times we can say that it was maybe an indirect command of Allah, that in order for being saved from His punishment. you have to show your prayer and other things. an indirect command of Allah,like this. but here he was not commanded to opt for that job. but he still went for it by showing them that I am a Muslim and give me this Job. I fulfill this particular requirement. can you explain me these please ? and also can you give an example where actively seeking a secondary benefit would be objectionable? in the context of Riyakari
@Irfan76 sir I meant to ask something else, I wanted ask that is there any category of actions in Islam that upon which seeking even a secondary benefit on it in such way would be Haram? in a sense that if someone announces that “whoever has done such and such acts. He’ll be given such benefits from us”. Now Ahmad has already done that act for Allah before even knowing of this announcement. now even then Ahmad is still not allowed to go and tell his act to get that secondary benefit… my question is that, in Islam, is there any category of acts that are exceptions to the principle we previously talked about above? upon which seeking even a secondary benefit like this would be Haram?
@Irfan76 Sir there’s a thing I want to ask. as we discussed that if a person does some worship primarily with intention of Allah. then later if uses this ibadah to produce a secondary worldly effect/benefit then it’s still acceptable. like a person being invited by his friend for a meal while fasting on that day. he didn’t go there and now his friend is angry with him with a complain of “why didn’t you come to my home for meal?”. and he replies to his friend ” because I was fasting” here the intention of that person was to tell his friend that he didn’t eat because of fasting so that his friend can know the valid reason and stop being angry. their friendship is a good source of many worldly benefits, so he does value this friendship. so here in order to calm his friend’s anger for not coming, he used the notion of his own fasting. as you said that such secondary benefit i.e calming anger of friend (and that too doing because of worldly reason as this friendship is source of worldly benefits, not for Allah’s pleasure), such benefits are allowed to sought in such way. now the question is that if a person does an act primarily for other reason then it’s shirkiya behavior. but if he does it primarily for Allah but then later uses it to achieve a secondary aim of worldly effect, then you said it’s still okay. but many scholars differentiate between secondary worldly effect like above and secondary benefit in term of if someone shows off with it. in a secondary aim, they allow other worldly benefit/effect like above example. but if the secondary aim was show off, so that other person thinks high of worshipper, then they dis allow it. why do they do as such? if the answer is that it’s Riyakari in showing off, then the question arises that why is it not riyakari when some others benefit is sought (for example job with requirements of being namazı). on the other hand, if the reason is that showing off (even if it’s totally in a worldly matter like height and looks) in general brings bad feelings and gives a shade of superiority complex for the person doing show off. then it’s understandable. can you confirm me sir why do they allow benefits like above example but not show off, even if as a secondary measure?
Again the purpose and intention of this act will decide.