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Some Public Criticism in Public Matters is Essential
By:
Dr. Ahmad Shafaat
(1983)
It is a commonly held notion among us
Muslims that no matter what the nature of a problem the best way of
dealing with it is to have a private talk with the person or persons
concerned. One is always supposed to take these concerned persons to
a corner and whisper in their ears. Public discussion, criticism or
questioning is considered as something always undesirable and
unbefitting of a good pious Muslim, even in matters of public
concern.
Yet, sometimes it is only through public
criticism that the Muslims can perform their collective duty of
enjoining what is right and forbidding what is wrong which is
assigned to them by God Most High in Surah Al Imran: best replica watches
"Let there (always) be a
group among you that invites to all that is good and beneficial
(al-khayr) and enjoins what is right and forbids what is
wrong..." (3:104)
Sometimes one can perform this duty of
enjoining right and forbidding wrong by personally talking to
relevant persons and doing nasibah (exhortation) privately
but at other times we need to make a public noise and protest to set
things right. The whole of the Holy Qur'an is, in fact, a public
protest against the moral wrongs into which men have fallen at
various stages of history and into which they still continue to
fall. All prophets and their true servants have publicly criticized
certain classes, groups, institutions and public figures in their
societies for some of their wrong ways.
Islamic history is full of examples of
public criticism or questioning in public matters. One such example
is provided by a well-known story about Hadrat 'Umar.
It is reported that one day Hadrat 'Umar
was delivering a speech in the Mosque of the Prophet. Hadrat 'Umar
usually wore simple patched-up clothes, but this time he was dressed
in a new robe. Noticing this, one of the audience stood up and asked
the speaker whether he bought his new clothes from public money.
These days it may look strange to us that someone should think of
raising a question about such a small thing as a new robe, but we
must remember that in those days many Arabs were still used to
extreme poverty, so that acquisition of a new robe would not be as
insignificant a matter for them as it would be for most people in
Canada today. In any case, Hadrat 'Umar duly explained how he
acquired his new clothes and the person who raised the question, and
others who had the same question on their minds, were completely
satisfied.
Let us observe that in the above
instance, the person who raised the question did not do so
privately. He did not go to Hadrat 'Umar after the speech, saying "Amir
al-Mu`minin: I would like to talk to you in private". He did not
then take him to a corner of the mosque and whisper in his ears, "Amir
al-mu`minin: Forgive me for asking, but this new robe that you are
wearing - from where did you get the money for it?" Let us observe
also that other Muslims in the audience, too, did not feel that the
bold questioner should have raised his question privately in the
ears of the Caliph (may God be pleased with him).
Thus it is clear that in the early days
of Islam, questions regarding matters of public concern (use of
public money in the above example) were sometimes raised and
discussed publicly; indeed, in those days this was a general rule
and secrecy in public matters was used only in exceptional cases.
Ethics of Public
Criticism
As in everything else,swiss replica watches
in public
discussion or criticism one should keep some ethical and moral
limits in mind.
1. The first and most important of these
limits is the purity of intention. In any public criticism of public
figures, institutions or organizations we should have but one
purpose: to fulfill a Muslim's duty of "enjoining what is right and
forbidding what is wrong".
2. The language used should not be
obscene or indecent but at the same time it should be forceful
enough to be effective in enjoining what is right and forbidding
what is wrong. The names of public figures, institutions, etc. may
be mentioned if the purpose of public criticism is to prevent a
particular figure, institution, etc. from doing a particular wrong,
for in such cases if we do not clearly indicate about whom or what
we are talking, our purpose will be lost. However, if the purpose of
criticism is not to prevent a particular person or group of persons
from doing a particular wrong but to correct a prevalent error in
thinking, attitudes or practices of a community, then it is not
ethical to mention any names.
3. We should remember that sometimes it
is necessary to entrust some competent persons with some public work
and leave them alone to do it according to their best judgment. In
such cases we should not let our criticism interfere with their
work, unless we have very solid evidence that there is something
seriously wrong in the way the work breitling-replica-watches-usa.duangwatch.net
breitling replica watches
entrusted to them is being
carried out. Of course, the choice of these competent persons must
be made by a process which is based on genuine Shura
(consultation) and which therefore has the confidence of the people.
4. In our manner of criticism we must
make a basic distinction between those leaders, rulers, etc. who
assume their positions through a process of genuine Shura and
those who do so by force or other improper means. In criticizing the
first category of public figures we must show all possible sympathy
and respect, and despite disagreeing with them in some matters
continue to obey them, if they are in a position of authority over
us, in accordance with the divine command:
"Obey God and obey His
messenger and those in authority among you." (4:59)
In case of the second category of public
figures, on the other hand, we should show no mercy, respect or
obedience, but through public criticism, ruthlessly build up public
pressure to a point that they are ousted from their positions and
tried according to the Islamic law. |