Actively Seeking Secondary Benefits For Acts Exclusively For Allah
If someone becomes Muslim to get some worldly benefit, this is wrong. but a Muslim is already a Muslim and now he get an advantage of it, this is fine.
Yes. The same principle applies which makes share in the spoils of war and trade in Hajj halal.
@Irfan76 sir there’s a confusion that comes in mind regarding the root. Understanding 1 – since worship is only for Allah. then it means it is only to be used as a medium for Allah’s pleasure, nothing else can be sought for it. because if anything else is sought out of it (even as a secondary aim/measure ie a person seeking a source of income, goes and tells a company that “I fulfill the criteria of being namazı/Muslim for your requirement so please hire me”). anything else sought even as a secondary benefit and aim out of ibadah will contradict the notion of “ Exclusively for Allah ” that’s why it would be Haram/shirkiya. so if a person prays namaz for Allah, if later he uses this notion himself for any other worldly benefit like money, job or showing off (so people think high religious of him) all these things are shirkiya behavior, because they contradict “exclusively for Allah” notion Understanding 2 – But then you told later that “Exclusively for Allah” only means that the primary aim and motive for worship should be Allah always. but seeking secondary benefits from people over that ibadah, does not contradict this notion of exclusivity. and shirkiya behavior of Riya only occurs when the primary aim of worship is something other Allah i.e a person praying namaz only for show off or only for money primarily. And you further explained that if someone is primarily already doing it for Allah, then asking a secondary benefit from people over it is fine. so according to 2nd understanding what made a thing fall into similar shirkiya behavior category as Riya, was the “contradiction with the notion of ‘Exclusively for Allah’ “ . and this thing does not occur in seeking secondary worldly benefits. so my question was that why any other secondary benefit for ibadah is acceptable but a secondary benefit in terms of showing off is said to be unacceptable/shirkiya? if the principle that made anything shirkiya was it’s contradiction with exclusivity, then in secondary benefit if this principle doesn’t apply then why do we call show off as a secondary measure, Riya ? an example of a person who already prays namaz, came to know of that job. went to that company and told about his skills and also that he fulfils requirement of being namazi, here we say it’s okay. an example of a person who already prays namaz, one day while sitting with his friend brought up his action of praying namaz so that his friend has a good notion of his religiosity in his mind. but we say this is Riya/Shirkiya? even though both are secondary measure here. can you please clear this confusion sir?