FREEDOM TO CRITICIZE

WAN ABDUL HAFIZ BIN WAN MOHD NOR, 094832, Group 9


Freedom to criticize means that the absence of restraints upon the ability of individual or groups to tell the truth and expose transgression even when this entails opposing the ruling authorities.

People are granted the freedom to criticise. The freedom to criticise used as a torchlight which to find the truth, and to search for the right course in order to benefit the community. It must not be used as a means to disunite or confuse,nor as a means of self aggrandisement. Everyone should not afraid to critics if it is true. Hadith instructs the muslims as follows,”Be not weak in character of Imma’ah that means character of saying”. If people act rightly we too shall act rightly, and if they act unjustly we do too shall do so.
Everyone is accountable, no one is beyond criticism and all criticism should partake of the essence of nasihah. Freedom to criticise must not be based on suspicion. Muslims are specifically instructed in the Quran and the sunnah to avoid indulgence in both suspicion and doubt. There are three conditions which need to be met in order to ensure the validity of a given criticism.

Firstly, it is necessary to establish the facts and ascertain the grounds on which criticism is based quranic ayath.The Quran requires that facts must be investigated first before reaching any conclusion which may otherwise prove to be unfounded and regrettable. So, it means that we can critics about anything to avoid much suspicion and to get the true answer because for some varieties of suspicion are sinful.

Second condition is the critics must be convinced of the moral uprightness of his opinion. For, unless a person believes that what he says is the truth he must not say it, otherwise he is guilty of either hypocrisy or lies which both are forbidden.
Quranic ayath.


The Quran declares that the hypocrites will be in the lowest reaches of hell. However, if a person believes himself to be right in expressing a critical opinion, and yet the opposite is found to be the case, then he is not to be blamed. This is directly proportional to the hadith which declares,”The person who knowingly argues for what is false shall remain afflicted with the wrath og God until he ceases his false argument and desists from it.

The last condition it must must be proportionate to its object. This means that the words used and the manner of criticism should suit the occasion. It must be neither too harsh nor too feeble. However it must also be corteous and effective. Indeed, when the critique is aimed at something that compromise aspects contrary to Islamic values that al-munkar, perseverance is recommended until the criticism bears fruit. For example, if a person sees evil being committed should change it by his hand, but if he is unable to do that he should change it with his words, and if he is unable to do that he shoul denounce the evil in his heart.
As a conclusion for this, it is allowed to every muslim for the freedom to criticise. This freedom to criticise have been exist for a long time in Islam. In al-Sibai’s assessment, the president of Abu Bakr and Umar b. Al-Khattab indicates clearly that they recognized the citizen’s freedom to criticise government leaders. The fact that they listened to such criticism and often responded to it is proven by historical evidence.