❖ Clarification on Major and Minor Shirk in Light of Qur’ān ❖
Answered by: Fadīlat al-Shaykh ʿAbd al-Wakīl Nāṣir Ḥafiẓahullāh
The Qur’ān states:
إِنَّ اللّٰهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَنْ يَشَاءُ ۚ وَمَنْ يُشْرِكْ بِاللّٰهِ فَقَدِ افْتَرَىٰ إِثْمًا عَظِيمًا
“Indeed, Allah does not forgive associating others with Him, but He forgives what is less than that for whom He wills. And whoever associates others with Allah has certainly fabricated a tremendous sin.”
[Sūrah al-Nisāʾ: 48]
Is this verse referring to major shirk (shirk akbar) only, or does it also include minor shirk (shirk aṣghar)? Some claim that a person who shows off (riyāʾ) is an eternal inhabitant of Hell. Please clarify.
This verse is referring specifically to Shirk Akbar (Major Shirk).
If someone dies in this state without repentance, then there is no path to salvation for such a person as per clear Qur’ānic teachings.
✔ Riyāʾ is undoubtedly a major sin, and in classification it falls under Shirk Asghar (Minor Shirk) because it does not take a person out of the fold of Islam.
✔ However, it still corrupts the deed in which it is present, and the reward for that act may be nullified.
There is also a scholarly discussion that:
Persisting in a minor sin can elevate it to the level of a major sin, and in the case of riyāʾ, this could result in the invalidity of the deeds affected by it.
It is incorrect to label individuals specifically as riyākar (show-off) or munāfiq (hypocrite) without clear proof.
Such statements should only be made in a general, admonitory tone, and not as a definitive judgment on someone’s fate in the Hereafter.
Thus, calling someone an eternal resident of Hell due to acts of riyāʾ is not justified unless they committed Shirk Akbar and died without repentance.
In the context of targhīb (encouragement) and tarhīb (warning), there is room to apply verses of major shirk as a stern warning to those indulging in minor shirk, and vice versa.
This is often done for impactful admonition, and if that is the intent behind applying such verses broadly, then it is acceptable.
➤ The verse [al-Nisāʾ: 48] refers specifically to major shirk.
➤ Riyāʾ is a minor form of shirk, though still a grave sin and potentially destructive to one’s deeds.
➤ It is incorrect to declare someone an eternal Hell-dweller due to riyāʾ unless it is major shirk and unrepented.
➤ General warnings and admonitions may use strong Qur’ānic language for moral effect, provided they are not used to unjustly judge specific individuals.
Answered by: Fadīlat al-Shaykh ʿAbd al-Wakīl Nāṣir Ḥafiẓahullāh
❀ Question:
The Qur’ān states:
إِنَّ اللّٰهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَنْ يَشَاءُ ۚ وَمَنْ يُشْرِكْ بِاللّٰهِ فَقَدِ افْتَرَىٰ إِثْمًا عَظِيمًا
“Indeed, Allah does not forgive associating others with Him, but He forgives what is less than that for whom He wills. And whoever associates others with Allah has certainly fabricated a tremendous sin.”
[Sūrah al-Nisāʾ: 48]
Is this verse referring to major shirk (shirk akbar) only, or does it also include minor shirk (shirk aṣghar)? Some claim that a person who shows off (riyāʾ) is an eternal inhabitant of Hell. Please clarify.
✔ Answer:
This verse is referring specifically to Shirk Akbar (Major Shirk).
If someone dies in this state without repentance, then there is no path to salvation for such a person as per clear Qur’ānic teachings.
✿ Regarding Riyāʾ (Showing Off):
✔ Riyāʾ is undoubtedly a major sin, and in classification it falls under Shirk Asghar (Minor Shirk) because it does not take a person out of the fold of Islam.
✔ However, it still corrupts the deed in which it is present, and the reward for that act may be nullified.
There is also a scholarly discussion that:
Persisting in a minor sin can elevate it to the level of a major sin, and in the case of riyāʾ, this could result in the invalidity of the deeds affected by it.
On Judgment and Declaring Others as Riyākar or Hypocrite:
It is incorrect to label individuals specifically as riyākar (show-off) or munāfiq (hypocrite) without clear proof.
Such statements should only be made in a general, admonitory tone, and not as a definitive judgment on someone’s fate in the Hereafter.
Thus, calling someone an eternal resident of Hell due to acts of riyāʾ is not justified unless they committed Shirk Akbar and died without repentance.
✿ On Applying Ayāt Mutually for Effect:
In the context of targhīb (encouragement) and tarhīb (warning), there is room to apply verses of major shirk as a stern warning to those indulging in minor shirk, and vice versa.
This is often done for impactful admonition, and if that is the intent behind applying such verses broadly, then it is acceptable.
✔ Summary:
➤ The verse [al-Nisāʾ: 48] refers specifically to major shirk.
➤ Riyāʾ is a minor form of shirk, though still a grave sin and potentially destructive to one’s deeds.
➤ It is incorrect to declare someone an eternal Hell-dweller due to riyāʾ unless it is major shirk and unrepented.
➤ General warnings and admonitions may use strong Qur’ānic language for moral effect, provided they are not used to unjustly judge specific individuals.
