Shaykh al-Albānī: On the Necessity of Refuting the Transgressors and Liars, Holding Them to Account and Not Leaving Them Alone
refutation lies fabrications
In the introduction to the second edition of his book, “Taḥdhīr al-Sājid”, the Shaykh (رحمه الله) said:[1]
Despite the fact that I did not respond to their transgression and fabrication with its like, the treatise, being knowledge-based, was a direct refutation of them.
There is something of (perceived) harshness and severity in the approach (in the treatise) in the view of some people, those who display their resentment towards refutation against the fabricating (lying) opposers. They wish if only they were left alone without being held to account for their ignorance and their accusations against the innocent, presuming that remaining quiet about them is from the forbearance (tolerance) that is included in the likes of His speech, be He exalted: “And when the ignorant address them (harshly, with bad speech), they say (words of) peace.” (25:63-).
They forget or feign forgetfulness that this only aids (those people) in continuing upon their misguidance and misguiding of others. And Allāh (عز وجل) says: “And do not cooperate upon sin and transgression.” (5:2-).
And which sin and transgression is more severe than accusing a Muslim of what he has not (said or done). Rather, with the (very) opposite of what he is upon! If only those who make a display of what we have mentioned (of resentment and dislike) were afflicted by transgression less than what has afflicted us, he would have hastened to refutation, his tongue of disposition saying:
Beware, let no one transgress against us,
Lest we transgress (against them) with greater transgression.
Shaykh Ibn al-ʿUthaymīn (رحمه الله) said:
It is obligatory upon a person to defend himself when he is accused of what is not in him, he should not say, leave them to accuse me, Allāh will hold them to account, no...
Notes
Shaykh al-Albānī (رحمه الله) has pointed out that it is a duty to expose the transgressors and liars, when they accuse people of what they are innocent of. However, there are those who, having misinterpreted the situation, call for forbearance and tolerance, quoting texts out of context, and ignoring other texts which necessitate that the lies and transgressions be ended through accountability, refutation and exposition.
The Shaykh alludes to the fact that when forbearance is shown out of place, it is type of weakness which allows the trangressing party to continue with boldness upon their transgression.
Shaykh al-Albānī notes that the same people who call for forbearance in these issues, if they were transgressed against with something much less, they would immediately hasten to refutation with all bravado. Yet, when it is in relation to others, they call for tolerance and forgiveness.
Further, the same people may argue through the maṣlaḥah (beneficial interest), that such people who lie and transgress should be ignored and little attention should be paid to them. This would be true if their lie and transgression was in a private gathering, or was very limited. Hence, its effect and impact is next to nothing, and here this would be valid advice. However, when the affair is public, and there is a clear motive to destroy and harm someone and the daʿwah that they carry, and their lies are believed, then this argument is not valid and persisting in it comprises betrayal of truth and justice.
Such people can and ought to be refuted with knowledge and direct refutations against them, and this is what Shaykh al-Albānī has alluded to and this is from justice.
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Footnotes
1. Maktabah al-Maʿārif (1422) pp. 6-7.