Showing off [in Arabic, riya] is doing an act of worship so that people see it and praise it: praying, fasting, giving charity, or seeking knowledge with an eye on the people watching. It is the opposite of sincerity [doing every deed for Allah alone], and the scholars place its lighter forms under minor Shirk [associating partners with Allah] and its heavier forms under major Shirk. This page gathers what the books in my library teach about it: what showing off is, what the Qur’an says of it, what it does to a deed, its dangers, how it is overcome, and what is not counted as showing off.
The passages below come from Shaykh Ibn Uthaymeen’s Explanation of Riyad as-Salihin: Imam an-Nawawi’s chapter on the prohibition of show-off and his chapter on things not to be considered as showing off, both in Volume 6, with two passages from the chapter on sincerity in Volume 1, and from as-Sa’di’s tafsir [explanation of the Qur’an] on the verse of Surah al-Ma’un that names it. Their words are quoted word for word; everything else is my own summary, and the references at the end show where each passage stands. Sincerity itself is taught in summary on this site’s Manners and Character page; this page stays with its opposite.
What Showing Off Is
The chapter on the prohibition of show-off opens with the Shaykh’s definition of the word, and his grading of the sin:
Ar-Riyaa (show-off) is derived from Raa’a – to show off. The intended meaning of show-off here is for a person to beautify his worship of his Lord for people to see and praise him. They would say, ‘What a devoted person! What a beautiful act of worship;’ and similar statements. He wants people to praise him in his worship of Allah. He does not seek nearness to them with the worship, otherwise it would be considered a major act of associating partners with Allah. But he only wants people to praise him for his devotion to Allah so that they will, ‘Say so-and-so is a worshipper, so-and-so fasts a lot, so-and-so gives alms a lot,’ and the likes of these statements. He does not single out the worship solely for Allah but also wants people to praise him for that, showing himself to people. The lighter forms of show off are from minor Shirk while the heavier forms are from major Shirk.
One point of wording should be plain: these chapters do not quote the well known hadith that calls showing off the lesser shirk, so the grading on this page is the Shaykh’s own, in his words above. The chapters also name doing deeds so that people hear of them beside showing off, but they give it no separate treatment, and neither does this page.
Elsewhere in the same volume, explaining a hadith on the forms of associating partners with Allah, the Shaykh names showing off the obscure form of it, the one that hides inside ordinary worship:
Another form of associating partners with Allah is the obscure one: Riyaa (show off). It is also associating partners with Allah – the Mighty and Sublime. A person would observe the Salât perfectly because someone is watching him; he fasts just to be called a devoted person; he gives charity just to be called a generous person. This is what is referred to as show off. Allah, the Exalted, said: “I am the One who is most free from the want of partners. He who does a thing for the sake of someone else besides Me, I will discard him and his polytheism.”
The categories of shirk themselves, lesser and hidden among them, are gathered on this site’s page What Is Shirk?; this page stays with showing off itself.
What the Qur’an Says
An-Nawawi supports the chapter’s prohibition with verses, and the Shaykh explains them in turn. The first is the command of sincerity itself, Qur’an 98:5, and the second is the verse on charity spent to be seen, Qur’an 2:264:
“And they were not commanded not, but that they should worship Allah, and worship none but Him alone…”
That is, people were commanded to worship Allah Alone with sincerity in His Religion. They should observe Salat, give charity, observe fast, perform Hajj, help people and carry out other righteous deeds sincerely for the sake of Allah.
“…Like him who spends his wealth to be seen by people and he does not believe in Allah nor in the Last Day.” (2: 264)
The point of reference in this verse is this sentence: ‘Like him who spends his wealth only to be seen by people,’ so that they will praise him and say, ‘What a generous person’ and similar statements. “…And he does not believe in Allah nor in the Last Day”.
The Shaykh closes the first verse with the mark of the sincere heart: “The act of show-off will not be in the heart of a sincerely devoted person because he only desires the Pleasure of Allah – the Mighty and Sublime, His Reward and the Home of the Hereafter.” The third verse is Qur’an 4:142, on the hypocrites, and the fourth is the close of Surah al-Ma’un, Qur’an 107:4-6:
“Showing themselves to the people and they do not remember Allah except a little.”
This is one of the attributes of the hypocrites. When they stand to observe Prayer, they would do that sluggishly without vigor, love and eagerness for the Salat. They would stand up with lethargy and would not observe the Prayer except to show off to people. These hypocrites show themselves to people and would not come to Prayer except if they would be seen. They spend only to be seen and go out for jihad only to be seen. Therefore, anyone among the Muslims who shows off resembles the hypocrites.
“And woe unto those performers of Salât (prayers) (hypocrites). Those who delay their Salât (prayer from their stated fixed times). Those who do good deeds only to be seen (of men) (107: 4-6).
That is, they make a display of themselves while undertaking an act of worship in order for people to praise them for their devotions.
Show-off is a sin and it is one of the forms of associating partners with Allah – the Mighty and Sublime- in worship. It could be major Shirk as found among the attributes of hypocrites.
As-Sa’di, in his tafsir of Surah al-Ma’un, explains the same verse and closes the surah with its lesson. The surah itself is treated on this site’s page Surah Al-Ma’un; here only his words on showing off are gathered:
Hence Allah describes these people as showing off, being hard-hearted and lacking compassion, as He says: “those who make a show of piety” – they do good deeds in order to be seen by people.
This soorah is urging people to show kindness towards orphans and the needy, and to encourage others to do likewise, to pay attention to the prayer and pray regularly, and to be sincere in one’s prayer and in all one’s deeds.
What It Does to a Deed
The chapter’s first hadith is a hadith qudsi [a hadith in which the Prophet ﷺ reports the words of Allah]. This hadith also stands on this site’s Manners and Character page, quoted there from Volume 1 of the same explanation; it is quoted here from Volume 6, because this chapter’s own commentary on it is the teaching of this page:
Abu Hurairah (may Allah be pleased with him) said: The Messenger of Allah (ﷺ) said, “Almighty Allah says, ‘I am the One Who is most free from want of partners. He who does a thing for the sake of someone else beside Me, I discard him and his polytheism.’” [Muslim]
The Shaykh’s commentary draws the ruling out. A deed shared between Allah and people’s praise is not accepted in part; it is cast aside whole:
But Allah – the Mighty and Sublime – is independent of everything, and free from need of His creatures. If someone does an action for Allah and for someone else, He – the Mighty and Sublime – will cast it aside. If someone prays (observes Salât) for the sake of Allah and also for people (to praise him), Allah – the Mighty and Sublime – will not accept his Salât (prayer). It will not be said that Allah will accept half of his Prayer and discard the other half, or that He will grant it half-acceptance. No, Allah will never accept it at all.
So, if a person performs any deed in which he associates others with Allah, He will not accept it from him. This is evidence that when show-off is mixed with any act of worship, the act will not be accepted.
A deed also has to be correct, done as the Messenger ﷺ taught, and not only sincere. That side of acceptance is treated on this site’s page As Long As You’re Sincere, It’s Accepted? and is not rebuilt here.
Its Dangers
The chapter then turns to what awaits the one who worships for people’s eyes. In his commentary, the Shaykh retells at length the hadith of the first three classes of people to be judged on the Day of Resurrection. His retelling is quoted here as his explanation; this printing does not set the hadith out as a separate text, and no number is printed for it:
We have earlier discussed matters relating to show-off. We explained that Allah – the Mighty and Sublime – will not accept the deed of anybody guilty of show-off; rather, He will render it useless. Now, we want to talk about the hadeeth of Abu Hurairah (may Allah be pleased with him) regarding the first three classes of people to be judged on the Day of Resurrection, which are: the learned, the fighter and the charity giver.
The learned one acquired knowledge; he learnt the Qur’an and imparted it. He will be brought to the presence of Allah on the Day of Resurrection. Allah will remind him of His Favours and he would identify and confirm them. Then he will be asked, ‘What have you done (with them)?’ That is, to show your gratitude for this favours? He will say, “I acquired knowledge and read the Qur’an for Your Sake.” Allah will reply, “You have lied! You only acquired knowledge so that you will be called a learned (man) and you read the Qur’an so that you will be called a reciter, but not for Allah’s Sake but for the sake of showing off.” Then a command will be issued; he will be dragged on his face and thrown in to Hell-fire.
This is evidence that a student of knowledge must be sincere to Allah in the process of seeking of knowledge, and should not bother whether people call him a learned man, Shaykh, Ustaaz, Mujtahid and the likes. This should not bother him. He should aim to seek Allah’s pleasure, preserve and teach the Shariah, and remove ignorance from himself and from the servants of Allah.
The second of the three, in the Shaykh’s retelling, is a fighter who fought until he was killed. Reminded of Allah’s favours upon him, he says he fought for Allah’s sake, and he is told that he lied: he fought so that he would be called courageous and brave, and he was called so. The command is given, and he is dragged on his face and thrown into the Fire. The third is the man of wealth:
The third is a man whom Allah made affluent; he became generous (giving alms, gift and spending in good deeds). On the Day of Resurrection, he will be brought before Allah and reminded of His favours upon him, which he will acknowledge. He will then be asked, “What have you done with them?” ‘I gave alms, I did so-and-so,’ he will reply. It will be said to him, ‘You have told a lie! You only did (what you did) so that you will be called generous and you have been called so.’ The command will be issued and he will be dragged on his face and thrown into Hell-fire. This is also one of three people who will be turned to fuel for the Hell-fire on the Day of Resurrection.
This demonstrates that one should be sincere to Allah with his intention in all that he offers such as wealth, knowledge, and others. In addition, he is a sinner if he does anything which should be for the seeking of Allah Pleasure – the Mighty and Sublime – for other purposes.
The next hadith of the chapter warns that the one who hid his intention will not stay hidden:
Jundub (may Allah be pleased with him) said: The Prophet (ﷺ) said, “He who so acts to show off, Allah will disgrace him on the Day of Resurrection, and he who does good deeds so that people (may hold him in high esteem), Allah will expose his hidden evil intentions before the people on the Day of Resurrection.” [Al-Bukhari and Muslim]
It is possible for Allah to disgrace him in this world by exposing his flaws to people, and it may take place in the Hereafter, which is more severe and disgraceful, refuge is with Allah.
This hadeeth contains a stern warning against show-off and that its people, irrespective of where they are and how well they hide (their evil intention), will certainly be exposed.
The chapter’s last hadith returns to knowledge, the first of the three judged, and warns the one who seeks it for the world:
Abu Hurairah (may Allah be pleased with him) said: The Messenger of Allah (ﷺ) said, “A person who acquires (religious) knowledge, which is (normally) acquired to gain the Pleasure of Allah, (for the sole reason) to secure worldly comforts will not even smell the fragrance of Jannah [Paradise] on the Day of Resurrection (i.e., will not enter Jannah).” [Abu Dawud]
The warning in the hadeeth was specifically for the religious knowledge, which should be for gaining Allah’s Pleasure.
Someone may say: ‘Many students today are studying in colleges for the purpose of obtaining higher certificate.’ The reply will be: All actions are judged according to their intentions. If his intention is to obtain higher certificate, or to secure a job and position, he indeed aims at achieving worldly comfort. But if his intention is to become a teacher, a headmaster or a lecturer, then this is a good intention.
How to Overcome It
The chapters give the remedy in the Shaykh’s own words, as a treatment of the heart at the moment the thought comes; they do not set out a step by step programme of remedies, and none is assembled here. The first case is the thought that creeps into a worship that was begun sincerely:
However, when (the desire to) show off occurs to someone; that is, a man who started Prayer with sincere intention to perform it for the sake of Allah, then some element of show off crept into his heart, it will not harm him if he thwarts the thought. This is because Satan often comes to man in the process of worship which he started sincerely for the Sake of Allah in order to spoil it with the act of show-off. This will not harm him. He should not submit to what Satan throws in his heart of show-off. He must remain firm and continue with his worship. He should not say: “I am beginning to sense show off (in my worship). I am afraid my worship will spoil.’ No, he should continue with his worship. Satan will run away when pursued away; “From the evil of retreating whispers.” The one that retreats and runs away when he sees firm will and determination from you should not trouble you. Such will not harm you.
But if show-off crept into his heart after he had began the Prayer sincerely for the Sake of Allah – the Mighty and Sublime – and he proceeded to show off, refuge is with Allah, the entire Prayer will become null. This is because if the last part of the Prayer becomes invalid, the first part also becomes invalid.
The opposite error is just as much Satan’s work: leaving the deed altogether out of fear of showing off. The Shaykh warns against it directly, and then sets out the two situations a person faces:
You should be very careful about show-off and avoid leaving worship because of the fear of show-off. This is because the Devil comes to some people and say to him: “Do not pray, do not read (the Qur’an), all of it is show-off.” “You will not have peace of mind and solemnity for this is show off.” The reason behind this inspiration of Satan is to prevent him from that righteous deed.
We must not give Satan the opportunity. One should go ahead and observe his Prayer with tranquility, and that evil thought will not affect us. This is if one struggles against the Satan and does not pay attention to him; at the end, he will retreat. In reality, a person is experiences two situations: First: this is before he starts an act of worship. The devil would strive to discourage him by whispering to him not to perform this (righteous deed) because people will praise you for that. Second: this is after commencing the act of worship. Satan will visit him again. It becomes incumbent on one to rebut Satan, seek refuge with Allah against him and continues in Allah’s path, and should not give up.
The same remedy stands at the opening of the sincerity chapter in Volume 1, on the page right before the first hadith of the book. That hadith, that actions are only by intentions, has its own page on this site, Hadith 1: Actions Are Only by Intentions; the passage before it gives the test a person can apply to himself:
You should take note that the Satan may approach you when you intend a good deed and whisper to you that you are merely performing the deeds for show-off in order to neutralize your resolve and frustrate you. Do not pay attention to such dissuasions. Perform the deeds even if he whispers that you are only observing it to seek publicity. This is because if you are asked whether you are performing the act for show-off or fame, you will sincerely answer in the negative. Therefore, do not pay attention to these murmurs the Satan casts into your heart.
The Shaykh closes the sincerity chapter with the other side of the matter. Sincerity, he teaches, is among the means of gaining relief from distress: the three men shut in the cave each appealed to Allah by a deed done for His sake, saying, “O Allah! If I had done this for Your sake, then save us from this distress.” Of show-off he says: “As for show-off –and the refuge is with Allah–; and for those who will not perform actions except to be seen or to seek popularity and be praised by the people, that is like scum, it goes as a waste, its possessor does not benefit from it.” The sincere deed stands with its doer in his hardest hour; the deed done for eyes washes away and profits him nothing.
What Is Not Showing Off
An-Nawawi follows the chapter of prohibition with a short chapter of his own: things not to be considered as showing off. Its one hadith answers the fear that people’s praise, by itself, spoils a deed:
Abu Dharr (may Allah be pleased with him) said: The Messenger of Allah (ﷺ) was asked: “Tell us about a person who does some good deed and people praise him, will this be considered as showing off?” He replied, “This is the glad tidings which a believer receives (in this life).” [Muslim]
An illustration of the content of this hadeeth is that a man does a righteous deed for the sake of Allah and does not bother whether people are aware of it or not, whether they see him or not, whether they hear of him or not; rather he only does it sincerely for Allah.
The difference between this case and show-off is that the one who engages in show off does an action for people to see him. Hence, there is an element of associating partners with Allah in his intention.
The difference between the one mentioned in the hadeeth of Abu Dharr (may Allah be pleased with him) and him is enormous.
We beseech Allah to protect us from the act of show-off and evil temptations. Verily, He has power over all things.
The commentary on the first hadith of the prohibition chapter makes the same two boundary rulings. Asked whether praise heard after a completed act of worship affects the one praised, the Shaykh answers: “The reply is no. This is because the worship was soundly performed. The fact that people praise him will not affect him negatively. It is immediate glad tidings for a believer to be in a position worthy of people’s praise.” And the one praised says, “Thanks be to Allah who put me in a praiseworthy position”. Happiness after a good deed is likewise not self-conceit: “Self-conceitedness is a situation in which one finishes worship and admires himself, considers himself worthy before Allah and reminds Him of his deed. This is what will spoil a person’s deeds.” The Shaykh supports the distinction with the Prophet’s ﷺ words, “Whosoever feels happy upon doing good and feels sad upon doing bad deeds is a believer”, which the book’s footnote places in at-Tirmidhi, the Book of Trials, no. 2091. Self-conceit itself is treated on its own page, The Prohibition of Arrogance and Self-Conceit.
References
Shaykh Muhammad ibn Salih al-Uthaymeen, Explanation of Riyad as-Salihin, Vol. 6: Dar-us-Salam edition (The Book of the Prohibited Actions: Chapter 288, printed pp. 382-397; Chapter 289, printed pp. 397-399; Chapter 286, printed p. 353).
Shaykh Muhammad ibn Salih al-Uthaymeen, Explanation of Riyad as-Salihin, Vol. 1: Dar-us-Salam, 2016 (Chapter 1, “Sincerity and Significance of Intentions”, printed pp. 17 and 81).
Tafsir as-Sa’di, Vol. 10 (Juz 28-30): International Islamic Publishing House (IIPH), English Edition 1, 2018, translated by Nasiruddin al-Khattab (on Surah al-Ma’un, Qur’an 107:1-7, printed pp. 455-456).
Further Reading
- Manners and Character (Akhlaq): the home page of this article; its Sincerity (Ikhlas) section teaches the opposite virtue, the foundation this sin attacks.
- As Long As You’re Sincere, It’s Accepted?: sincerity alone does not make a deed accepted; the deed must also be correct, following the Messenger ﷺ.
- What Is Shirk?: the categories of shirk in full, including the lesser and the hidden, under which the scholars place showing off.
- Why Does a Muslim Conceal His Sins?: concealing one’s own sins and covering the faults of others, the neighbour of keeping deeds away from people’s eyes.
- Backbiting in Islam: Its Dangers and How to Repent: another major sin of the heart and tongue, from the chapters of the same volume of the same book.
Verified on 2026-10-24 against the books listed above.