Hadith About Gaining Knowledge And The Warning Of Hell
@irfan76 so sir even though the words apparently say that “knowledge that should be sought for Allah” which gives an indication of Islamic knowledge, but that would be bad only if such knowledge is intended in the way of Allah (which becomes a worship) but someone does it only to collect honor and benefits from people, that they give to someone that seek Islamic knowledge for Allah, like real scholars. So in order to get those he has to make a display that he did it for Allah (like a real scholar) hoping that people would honor him as such. To elaborate my point. When we say that “Riya is when you do something that Allah likes, to please someone else” now. The words can be a little confusing here. Allah likes the action for example of ‘helping someone’. Now a person may take it apparently like action of ‘helping someone’ can only be done for Allah and none else, so for him charging a service for ‘helping someone’ (for example dropping someone as a taxi driver), or doing it to please someone ( dropping a friend to his house to please him) would become wrong. But actually what we mean when we said the phrase above, is that only ‘helping someone intending Allah’s pleasure’ is not to be done for someone else or for money. As the intention pleasure of Allah makes it a worship, hence we should not use this notion to earn money or pleasure of someone else. For example a person B impresses someone by making him think that he helped a man for Allah’s pleasure, hence the other person would be pleased or impressed with his pious action. So it all comes to Allah’s pleasure should not be sought to please someone else but only Allah. So similar is the case with above hadith? Am i right sir? That mere knowing about Islam is not what is meant in this hadith but this same action which a person does, to earn benefits by displaying that he did such action for Allah. (Getting honored just like a real scholar who does this for Allah’s pleasure). Sir i feel my last previous comment might be helpful to understand what I’m saying. Am i right sir? And sir my understanding that i wrote in previous comment, is it right sir?
@irfan76 okay sir and is my understanding as i wrote in comment with made up numbers and letters ( C1 , C2 … Etc) is this understanding correct? And secondly, for example if someone says to his friend that i want to just check your memory and if you can memorize 3 pages of any book I’ll give you $10, so he just said of memorizing any book. The boy could not find a good book to memorize 3 pages so he randomly memorizes 3 pages of Quran, that he found in his cupboard, and then later passed his friend’s challenge and got $10. So here he technically memorized Quran to earn money, but he earned money not for memorizing the Quran itself(as an ibadah or for pleasure of Allah) but to just use it as a book to analyze his memory and to pass the challenge, so it would be not wrong according to Hadith? Right sir? With your answer of this example i would be able to deduce the concept and understand better.
Let the person decides. In principle, if the benefit of a good act is a byproduct of the act, it is no issue. If it is the primary goal, it is shirk or riyakari.
Anything good to do come under the category of worship. We have at the back of our minds that all good acts are rewarded by God. So every good is an act whether to please God, like saying a prayer or to please people like helping them is ultimately rewareded by God. In a hadith it is said to make love with one’s own wife too is worship. This is all about Muslims, not about non-Muslim. The belief system of non-Muslims is a different debate.
Every word and sentence should be understood in its context and logical exigency, as I asserted it many a time before. Deen as the Shariah of God and Deen as the Deen of Fitrah, are two things. A speaker sometimes does not specify it every time considering his audience knows the difference already. You took the phrase Deeni Zimmadari from another context and then put it in a sentence of some other context. This again is the literalist approach that makes you perplexed. Saying a prayer for God and keeping fast for Him is clear, no other intention can be involved. To help someone to please Allah should be a pure intention, but to get a worldly benefit like salary or remuneration and a fee is fine, as it is not against pleasing Allah. The same goes for the acts of Deen e Fitrat. To please ourselves or others with such acts is fine, as there is nothing against pleasing Allah. Again, it is the conscience that decides whether another intention along with the pleasure of Allah is bad or not. That what is condemned in Ahadith or by scholars is the bad intentions that we know are bad.