Ibaadat and Good actions

Q: My question is about intention in doing good deeds. I used to ask Allah for jannah just to get the things that I dont get here. Whenever I had any wish on things thats not permissible for us or luxurious life style that we wont get here I used to think inshallah I will get it in jannah and it also motivates me to do good deeds or pray in order to get jannah. Basically my intention while doing good deeds is to get jannah and these worldly adornments there. Are those deeds accepted or is it a sin for keeping such intention. 

Q: What is the condition for all ibaadat to be accepted?

Q: When person does some good acts, like charity, helping others and performing prayers, some happiness comes in his heart. Is it allowed to be happy or feel some pride after doing any good act?

Q: I understand that it is shirk to intend to do worship for the sake of Allah as well as someone else (that the intention should only be for Allah). Is it shirk to have both the intention to achieve something as well as to please Allah when you're doing tasks that normally are not worship?

Say for example, you are cooking, both to feed your family but also because you hope Allah will be pleased with you and reward you for feeding your family. Or, giving your mother a foot massage both to please your mother and to please Allah. Is this shirk? If not, how does it differ?

Q:

1. What is the best worship to do in last 10 night of Ramadan?

2. In Masjaaid after Tarawih they do again congregation Salah 8 Rakaats (called night Salah). Best to join them in salah or best to do individual worship or salaah?

Q: Some people abandon or give preference to one form of Ibadat over another, simply on the basis that they claim to get a buzz or feeling from one, which they don't get from another. Is this a correct understanding?

Q:

1. Is it permissible for males to gather at a place on one or more occasions e.g. Masjid, Madrassah or other venue for a weekend to recite the Qur'an; the purpose being to make complete recitation of the Qur'an easy for people, who might not otherwise recite the Qur'an. The analogy to be drawn to substantiate this practice is that of congregational Fardh Salah, which is performed in congregation in order to make it easy for us to perform Salah. Similarly, congregational Dhikr is performed in order to make it easy for one to perform Dhikr.

2. If the aforementioned is permissible, is it permissible to have a requirement of the gathering that one may only leave when they have completed recitation of the Qur'an? Being a student of the Deen, please enlighten with the necessary Shar'i proofs/evidence as to whether such gatherings are permissible, bearing in mind the intention and secondly taking in to account the stipulation mentioned in point (2) above.

NB: My concern regarding this issue is that a gathering of this nature begins to be regarded as necessary or obligatory, which if my understanding is correct, would then make such a gathering impermissible.

Q: If one is fasting a Qadha of Ramadhan (due to haidh) will any ibaadat done during the Qadha fast have the same reward of ibaadat in Ramadhan?