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A Question About Taking Benefit From Things Only For Allah
Hello there assalamualaikum, my question today is a little bit weird to understand.
but it is that for example a person who likes a girl, wants to go and ask her parents, to take her hand and do nikkah with her and bring her home as wife. but her parents would only allow a very pious and a financially stable man to take her hand
the person is pious. now the person himself knows that the one of the reason her parents are going to agree to give her hand to the person is that person is religiously very committed and pious man. so if he goes to ask for her hand from her parents, he knows that his piety and religiousness would be playing a helpful role in getting her that girl. in other words his religious commitment and piety (which is to be for Allah only) would help him to get a worldly benefit (getting permission/allowance of her parents to take her). and he himself knows that and still goes to ask her hand. wouldn’t this come under category of using or deliberately trying to get a worldly benefit from an act which is for Allah only? an analogous example to this would be, like a person who prayed Zuhr. gets to know later that someone is offering free food as sadaqah to those Muslims only who have prayed Zuhr, and the person sees it and then good to eat that free food. so wouldn’t it be like deliberately trying to talk a worldly benefit of food because of praying Zuhr?
please note that here I’m not talking about an unintended benefit that automatically comes with a worship, for example a person praying namaz in masjid, unintentionally or automatically gets seen by other people and they hold a good image of him as pious man in their mind. I’m not talking about such automatic things and benefit
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22 Replies
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A Question About Taking Benefit From Things Only For Allah
updated 1 year, 7 months ago
2 Members
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22
Replies
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It is not necessary not to take worldly benefit from an act of good. This worldly advantage has been always there in the intention of Mujahideen who fight in Jihad they will be given a share of the spoils of war. Again, what is the primary purpose that matters and the secondary purpose is not against God and a rival to God?
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@Irfan76 sir i understand but as we know that actively intending or aiming a worldly benefit through the act of good is something else and knowing that doing something would automatically result in another unintended thing is something else. like for example a person doing exercise knows that he will get body sore, he does not want to have body sore because it’s painful but still gets it automatically. so this body sore is known in his mind but not wanted by him. so similarly sir what if the sahabah in jihad just knew that they will get share but in their heart they did not have a want or yearn of this benefit and it was totally automatic but they just knew about it etc. what if the situation is like this?
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It is not possible for a human not to have a wish for an expected worldly benefit even if at a secondary level. It is on the other hand need to see if this intention of expected worldly benefit is primary or not
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@Irfan76 sir but isn’t there a difference between wishing a worldly benefit on its own and wishing that worldly benefit ‘through’ the worship.
i mean everybody wishes for money and wishing for money is not bad on its own but only if there’s a wish to get money through the worship then it becomes something else and blameworthy. isn’t it sir?
like in the same way we say wishing and earning money is not Haram in itself if the way is halal. but earning money through Haram means is Haram. and we both know they are 2 different things
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An Imam appointed in a mosque to lead prayer gets his salary. It is not haram for him. He has to say his prayers anyways. But leading prayers earn him some money which he also wishes for. So in different scenarios, we have to consider many factors. No single ruling is applicable to every situation.
In short, it is the moral judgment that decides in the end.
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@Irfan76 sir i wanted to ask that for example a person who initially prayed tahajjid for Allah only, and completes prayer and then later he comes up with a situation where he is in a meeting of people and there he realizes that he could use his tahajjid prayer to gain respect and high standard in eyes of people, so that they may think high of him, so he mentions them that i woke up at night prayed tahajjid etc. so sir would he be doing Riya? because the prayer was not prayed with this intention but later after completing his prayer he intended to get the praise of people by it.
a similar examples would be that a man later on mentions his praying of tahajjid to his uncle, with intention that uncle would give me pocket money for praying tahajjid (in other words he himself sort of demands wants money to be given to him in exchange for his prayer)
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both examples are of Riyakari
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@Irfan76 sir comparing both these examples with the previous example of the person who went for asking the girls hand from her parents knowing that one of the reasons for their acceptance is him being a good Muslim
or comparing these 2 example with the previous example of someone who was about to go to a charity food being offered but only to those who have offered Zuhr prayer. (The person while praying did not even think about food at all and prayed solely for Allah, then later he was thinking to go a charity buffet and while going there he also got to know that it’s only for those who prayed Zuhr)
what would be the difference between these 2 rayakari examples and the 2 previous examples (asking hand of girl and Zuhr) which would make one thing blameworthy and another one not?
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This is after all your conscience to decide it is a bad intention or not.
For a more sensitive person, he may avoid as much as he can.
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@Irfan76 sir but what would be difference in the example of child using prayer as an asbaab to get money. and the person going to a charity food after Zuhr. the only difference i see is food and money.
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There is no blame on the child. We use such methods to build a habit of rituals in kids because they do not understand or realize the benefits of the world hereafter. In the second case, too, there seems no ethical problem. If one feels there is, one can avoid.
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@Irfan76 sir for example a person (not a child) who prays namaz, later on deliberately mentions his praying of namaz in front of an elder, who he knows that, they often give pocket money for the one who prays. he mentions it deliberately to get some money from the elder
and sir in another example a person (not a child) went to masjid to pray, he prayed with khushu and khuzu and did it for Allah. an elder sitting in the corner noticed his beautiful prayer. after the person finished the prayer the elder called him and presented him some good pocket money because of praying beautifully. but the person is thinking whether to accept the money or refuse it.
so sir can it be said that I’m the first example the man himself deliberately tried to use the notion of his ibadah as a worldly asbaab to seek(ask) for money. so then it would be RiyaKari
but the person in the second example did not tried to use his notion of ibadah to seek or demand money himself. but it automatically happened and the elder presented some money. and he just accepted it the money and took it.
so sir even though when saying in Urdu, linguistically both (-seeking money. and – not seeking it but merely accepting it) fall into the sentence of “namaz par paise lena” or in English “taking money for namaz” but because of a subtle difference between them. that the first person used his ibadah deliberately to demand or seek money, hence this is rayakari. but the second example where he didn’t use his ibadah to demand it (or he didn’t tried to use his ibadah to establish a ground for money) , it automatically happened. he just only accepted the money from the elder instead of rejecting. so this accepting of his is not even a tiny bit of insincerity in ibadah and hence not close to rayakari.
am i right sir?
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Yes, in the second case, it is not Riyakari. However, for different people, it might be different. Some may take it and some may not like to take the money. Such cases are grey areas and it is left to people’s choice. In such cases, no single ruling is given
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@Irfan76 sir here in this live when it was asked the similar question by ghamidi Sahab on 1:19:30 in this video
https://www.youtube.com/live/UUFjnDyD25s?feature=share
he said that a person, should excuse himself and say sorry and not accept that money etc. but now sir a big confusion arises in mind that, if a person is not allowed to even accept a worldly benefit which he might think may have resulted to some extent because of his religious matter, then there’s a whole list of problems arises from it.
for example, every religious Muslim man or woman, accepts the proposal of marriage or sends a proposal of marriage to and from a Muslim only, so a man sending a proposal to parents of a girl must very clearly know that the one of the many reasons for acceptance of the girl’s family to this proposal is that the man is himself on faith. even the parents getting agreed to meet the boy for checking him out is because the boy is a, Muslim and wanting to do nikkah with our daughter (doing nikkah again is an act of worship). if either of the 2 conditions (Muslim or doing nikah) was not present like the man not being a Muslim or a man wanting to take their daughter with him without doing nikkah, the parents of the girl would have not even agreed to meet much less agree to give their daughter to the man. so again here 2 things of the man play a role (his faith, his intention of marriage).
apart from that almost every gift given to a person is based on the love the sender of gift has for the person. and that love may have developed due to many many reasons, like for example due to meeting with respect at an instance or the person on one occasion helping the man who later sent gift, when he was in need etc, but there is also a probability that love may have developed also because of the man knowing about the piety of the person (like people develop some love for a pious religious man in the neighborhood). in this way every religiously pious person should not accept gift from neighbors because there might be possibility that this gift was sent out of the love of them because of many reasons and one of the reasons is that the man is pious, etc.
so when we look into our daily lives we get so many worldly benefits and one of contributions for it is from our ibadah/eeman in so many numerous instances in life, and so many numerous situations. so do we have to be vigilant always to check, and if there’s a possibility that our ibadah/eeman may be contributing for a benefit to reach us, then is it a must to reject it?
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Marriage itself is not an Ibadah. When one looks for a religious person, it is in anticipation that the man’s morals would be good and that would be good for one’s daughter. This is not the case that the person projects his religiosity to attract people to get married. However, if one adopts religiosity to marry a girl who values religiosity it is riyakari. In the first instance, it is a sub-advantage of religiosity, not intended just like getting a share from the spoils of war after Jihad. If you keep this example of Jihad and the share of Mujahid in the spoils of war as a foundation to understand the connection of getting a worldly reward for an act of worship or an act done for God, you may solve other questions related to it.
The principle is the worldly reward for an act of worship (not every good act is technically worship) should not be a primary one.
It is the moral sense of man which decides for him what reward is acceptable and what is not. But if a person is too sensitive, the room is available for his sensitivity too. He may decline to accept any reward whatsoever.
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@Irfan76 sir i understand that when a religiosity of a man is seen by a girl, it maybe that what is required or wanted by the girl maybe moral standards in itself (not the religiosity in mind) and a good way to judge that would be to see if he is religious or not. but when also one of the conditions of girl’s acceptance for marriage is that the boy HAS to be on faith ie a Muslim. this condition may not be a conducive of some other requirement as the case above, this condition maybe required in and of itself, so still it would be fine for the man to go ahead and take benefit of marriage from this girl and say yes to her proposal or send her proposal?
sir secondly, it makes sense that if a person makes adopts faith or religiosity for the girl then it’s riya, but it’s not Riya if he did it for Allah, but later if automatically a thing happened through that faith or religiosity then his acceptance of that event and taking benefit from that event (which happened because of his religiosity) is not a problem, but then why did ghamdii Sahab said that the person should not take money for this, and refuse politely. even though he never prayed for money and the money came to him itself or we can say the money caused an event (the man being pleased by his prayer) and this event further caused the man to give benefit to the namaz praying man, so why did ghamdii Sahab said to not take it, even though analogously it falls into same category of the man, who received a proposal from a girl. or a man who wanted to meet the parents of girl so that they accept him, and he knows that when he would send them a message for a meeting with purpose of nikkah, inevitably his being on faith would cause them to make an affirmative decision to this meeting, else if they would have known that he’s not a Muslim, they would have not even wasted time in meeting because they won’t agree to their daughter marrying a non Muslim.
thirdly and lastly, sir isn’t marriage a worship? when we say nikah(marriage) is Sunnah. and we know Sunnah is a part of Deen etc
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I don’t know what the context of Ghamidi saheb’s statement is. You need to learn the principles.
Your understanding here is correct.
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@Irfan76 sir as he said that one should not take such money, but actually there’s no problem in taking such money as it was never intended and came automatically and we just accepted it and used it, when it came to use without us trying to get it or want it etc, am i right sir?
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@Irfan76 and sir i forgot to add one thing that ghamidi Sahab related the booty of War in jihad to the fulfilment of a duty, and said there’s no problem in getting this benefit. as it’s a duty like the duty of İmam of masjid to give time for imamat etc, so he related it with this, so how to look into this matter, sir?
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that it is not the primary goal.
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that it is not the primary goal.
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@Irfan76 sorry sir i couldn’t understand your answer, i guess you missed my earlier reply. i posted 2 reply after your reply sir. maybe you missed my first reply
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