Archive for the ‘Shaikh Fawzaan’ Category

Major and Minor Shirk

April 27, 2015

Translated from Shaikh Fawzaan’s Explanation

Of Kitaabut Tawheed “al-Mulakh-khas”, p.46

ثالثا – أنَّ الشركَ ينقسمُ إلى أكبرَ وأصغرَ

 فالأكبرُ هو أن يسوِّي غيرَ اللهِ باللهِ

فيما هو من خصائص الله

والأصغرُ هو ما أتى في النصوصِ أنه شركٌ

ولم يصلْ إلى حدِّ الأكبر

والفرقُ بينهما:

أ – أنَّ الأَكبرَ يحبطُ جميعَ الأَعمالِ

 والأصغرَ يحبطُ العملَ الذي قَارَنَهُ

ب – أنَّ الأَكبرَ يخلّدُ صاحبَهُ في النارِ

 والأَصغرَ لا يوجبُ الخلودَ في النارِ

ج – أنَّ الأَكبرَ ينقلُ عَنِ الملةِ

 والأّصغرَ لا ينقِلُ عَنِ الملةِ

Thirdly – that shirk is divided into Major Shirk and Minor Shirk. Major Shirk1 is when a person makes other than Allaah equal2 to Him in those things which are specific to only Allaah. And Minor Shirk is what has come in the texts (i.e. the Book and the Sunnah) as being shirk, but doesn’t reach the level of Major Shirk. The difference between the two:

A. Major Shirk nullifies all of the deeds. Minor shirk only nullifies the deed that it is attached to

B. Major Shirk causes the one who commits it to be in the Fire forever. Minor Shirk does not obligate that the one who commits it will be in the Fire forever

C. The one who commits Major Shirk exits from the religion. The one who commits Minor Shirk does not exit from the religion.


1The scholars of Ahlus Sunnah give more than one definition of shirk and these definitions complement each other and do not contradict each other. For example, Shaikh Muhammad ibn Abdul Wahhaab said in The Three Principles that Shirk is: “calling upon other than Allaah along with Him”. This is correct and this is shirk (though it is a specific type of shirk). Shaikh Muhammad ibn Abdul Wahhaab also defined shirk in his book, The Major Sins (al-Kabaa’ir) as:

هو جعل شريك لله سبحانه وتعالى في ربوبيته وإلهيته، 

making a partner with Allaah – Free is He from all deficiencies and imperfections, and He is the Most High – in His Lordship or His Divinity

Shaikh Fawzaan has also defined shirk as:

عبادة غير الله في أي نوع من أنواع العبادة

Worshiping other than Allaah in any of the types of worship

(see this link from So these definitions complement each other and do not contradict each other. Some are more specific and some are more general, but they are all correct.

2See the verse in surah Shu’araa (26:98)

How To Obtain A Happy Life-Sheikh Fawzaan

June 17, 2013

Arabic Audio:

Arabic Text:


Shaikh Fawzaan on tajreeh (criticizing)

September 26, 2012

س ـ فضيلة الشيخ كيف يفرق طالب العلم بين التجريح والنقد العلمي؟

ج ـ التجريح الذي هو النقد, التجريح إذا كان القصد منه الهوى وبغض الشخص والإساءة إليه هذا لايجوز, أما إذا كان القصد من التجريح بيان مافيه إذا كان ناقلآ لخبر أو روايآ لحديث فيبين مافيه من أجل ألّا يغتر بخبره أو يغتر بحديثه الذي يرويه فهذا بحق, هذا تجريح بحق لأجل النصيحة للناس ألا يغتروا بهذا وهو مجروح, مجروح في العدالة, فهذا من النصيحة في دين الله, النصيحة لإئمة المسلمين وعامتهم أن تبين حالة المخبرين وحالة الرواة من أجل التوثق قال الله تعالى: ((يايها الذين آمنوا إن جاءكم فاسق بنبأ فتبينوا أن تصيبوا قومآ بجهالة فتصبحوا على مافعلتم نادمين)) والنقد كذلك إن كان القصد منه التشهي وغيبة الشخص والنيل منه فهذا حرام منهي عنه, أما إذا كان القصد منه بيان الحق ورد الباطل فهذا محمود.

من شريط(( أسئلة للشيخ صالح الفوزان والشيخ ربيع المدخلي من تسجيلات الدعوة بعجمان

Listen here:

Question: Noble Shaikh, how does the student of knowledge distinguish between the tajreeh (criticism) and the knowledge-based criticism (naqd ‘ilmee)?

Answer (Shaikh Saalih Fawzaan):  The tajreeh, which is the criticism (naqd), the tajreeh, when the intention by it is following desires, hatred for a person, and to treat him badly, this is not allowed.  As for when the intention by the tajreeh is to clarify, when some information is conveyed or some hadeeth (or speech) narrated, so he clarifies what is in  it so that the people are not deceived by his information or by his hadeeth (or speech), then this is rightfully done.  This is a rightful tajreeh for the sake of naseehah (advice) to the people so that they are not deceived by this, so it is majrooh (criticized), (with) a just criticism, because this is from advice in Allah’s religion.  Advice to the leaders of the Muslims and the general folk in clarifying the case of those who bring information and the case of those who narrate for the sake of authentication. 

Allah, The Most High, said (translated): ‘O you who believe!  If a sinful person comes to you with information, verify it, so that you don’t cause harm in ignorance and become regretful for what you had done’ (49:6)

The naqd (criticism) is likewise.  If the intention by it is following desires, backbiting someone, and harming him, then this is haraam, prohibited. As for when the intention by it is to clarify the truth, and refuting falsehood, then this is praiseworthy.

(question from a tape of a lecture/meeting of Shaikh Fawzaan and Shaikh Rabee from a few years ago)

Shaikh Fawzaan Audios 1

May 10, 2010

Here are lectures from his website:


A jumuah khutbah from early 2012 about the two testimonies (shahadataan) and their meaning: