The Concept of Criticism in Islam | April 12, 2007 | Maulana Wahiduddin Khan

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1. 0:10 الرحمن الرحیم، و صلی اللہ علی النبی الکریم۔ رب اشرح لی صدری، ویسر لی امری، واحل العقدۃ من لسانی یفقہ قولی۔ The topic for present day is the concept of criticism in Islam, the concept of criticism in Islam الرحمن الرحیم، و صلی اللہ علی النبی الکریم۔ رب اشرح لی صدری، ویسر لی امری، واحل العقدۃ من لسانی یفقہ قولی۔ The topic for present day is the concept of criticism in Islam, the concept of criticism in Islam ☆
2. 0:41 . I think it is a very important topic. People generally are of the opinion that criticism is taboo in Islam. It is a general opinion that criticism is a taboo in Islam, but it is not. Instead, criticism is highly welcomed, . I think it is a very important topic. People generally are of the opinion that criticism is taboo in Islam. It is a general opinion that criticism is a taboo in Islam, but it is not. Instead, criticism is highly welcomed, ☆
3. 1:15 highly well appreciated habit. I will, I would like to give here some references from Quran and Hadith that is enough to establish that criticism is not a taboo in Islam. First of all, what is criticism highly well appreciated habit. I will, I would like to give here some references from Quran and Hadith that is enough to establish that criticism is not a taboo in Islam. First of all, what is criticism ☆
4. 1:46 ? Criticism is not something as abusement or allegation, or simply a kind of adverse remark. No. Criticism is a healthy expression of one's opinion. Criticism means disagreement, disagreement, disagreement of a sincere person ? Criticism is not something as abusement or allegation, or simply a kind of adverse remark. No. Criticism is a healthy expression of one's opinion. Criticism means disagreement, disagreement, disagreement of a sincere person ☆
5. 2:17 , disagreement of one who knows the logical limit, who knows the what is the rational argument. I, I think that everyone is not competent to be critical. No. Only those person are competent to be critical who have enough knowledge, who know what is logical thinking, , disagreement of one who knows the logical limit, who knows the what is the rational argument. I, I think that everyone is not competent to be critical. No. Only those person are competent to be critical who have enough knowledge, who know what is logical thinking, ☆
6. 2:47 who know what is rational analysis. In such a situation, criticism is a healthy practice, a healthy practice. According to my experience, criticism is simply a disagreement and not abusement or allegation or who know what is rational analysis. In such a situation, criticism is a healthy practice, a healthy practice. According to my experience, criticism is simply a disagreement and not abusement or allegation or ☆
7. 3:18 any kind of evil speech. No. Now, let us begin from a verse in the Quran. It is Amruhum Surah Bainum. This is a verse of the Quran in chapter Ashura. Amruhum Surah Bainum. It means that any kind of evil speech. No. Now, let us begin from a verse in the Quran. It is Amruhum Surah Bainum. This is a verse of the Quran in chapter Ashura. Amruhum Surah Bainum. It means that ☆
8. 3:48 , that believers always love discussion, dialogue, consultation. It is a very, very healthy habit. When you discuss a matter, when you exchange , that believers always love discussion, dialogue, consultation. It is a very, very healthy habit. When you discuss a matter, when you exchange ☆
9. 4:22 about an issue, then you increase your knowledge, then you increase your wisdom. So it is a healthy practice. Then there is a very relevant reference in the chapter number two, Al-Baqarah, in verse number 30. This Quranic about an issue, then you increase your knowledge, then you increase your wisdom. So it is a healthy practice. Then there is a very relevant reference in the chapter number two, Al-Baqarah, in verse number 30. This Quranic ☆
10. 4:53 piece tells us that when God created Adam, the first man, Adam was a complete man. Adam was not a anything as a subhuman being. No. Adam was a complete man with all those ability piece tells us that when God created Adam, the first man, Adam was a complete man. Adam was not a anything as a subhuman being. No. Adam was a complete man with all those ability ☆
11. 5:23 which we now know. So when God created Adam, he said to angels, to his angels, that, "Inni ja'ilun fil-larze khalifa." "Inni ja'ilun fil-larze khalifa." I am going to make a khalifa which we now know. So when God created Adam, he said to angels, to his angels, that, "Inni ja'ilun fil-larze khalifa." "Inni ja'ilun fil-larze khalifa." I am going to make a khalifa ☆
12. 5:54 in, in, in the planet Earth. So man was created as a khalifa. Khalifa means one who has power, who has freedom. You know, in this world, all other things have no freedom, no freedom, no freedom of choice. But Adam was created as a special in, in, in the planet Earth. So man was created as a khalifa. Khalifa means one who has power, who has freedom. You know, in this world, all other things have no freedom, no freedom, no freedom of choice. But Adam was created as a special ☆
13. 6:28 creation with freedom, with freedom of choice. So God said to the angels that I am going to place one in the Earth as a khalifa. It is reported in the Quran that angels said, creation with freedom, with freedom of choice. So God said to the angels that I am going to place one in the Earth as a khalifa. It is reported in the Quran that angels said, ☆
14. 6:58 "Qalu atajalufiha ma yusfatufiha wa yusfaku dama are you going to place one in the Earth who will make mischief and will shed blood "Qalu atajalufiha ma yusfatufiha wa yusfaku dama are you going to place one in the Earth who will make mischief and will shed blood ☆
15. 7:31 ?" What was this? It was clearly a contention, a disagreement, an objection. But God never said that I am Lord, I am God, I am creator. Who are you to say like this? ?" What was this? It was clearly a contention, a disagreement, an objection. But God never said that I am Lord, I am God, I am creator. Who are you to say like this? ☆
16. 8:02 Why you are saying like this? It is not your duty to ask explanation. I am God. I can do anything. No. God simply explained their question, simply explained their question. You can see this in the Surah Why you are saying like this? It is not your duty to ask explanation. I am God. I can do anything. No. God simply explained their question, simply explained their question. You can see this in the Surah ☆
17. 8:33 Al-Baqarah, chapter number two in the Quran. Instead of, instead of showing anger, God simply explained their question. It means that, that disagreement is so important in Islam that God himself set an example in this regard. I repeat that Al-Baqarah, chapter number two in the Quran. Instead of, instead of showing anger, God simply explained their question. It means that, that disagreement is so important in Islam that God himself set an example in this regard. I repeat that ☆
18. 9:04 disagreement is so important in Islam that God Almighty himself set an example to this effect. Then if you read the life of the prophet of Islam and life of the companions of the prophet, you will find disagreement is so important in Islam that God Almighty himself set an example to this effect. Then if you read the life of the prophet of Islam and life of the companions of the prophet, you will find ☆
19. 9:34 so many examples of criticism, of disagreement, of dissent. I have published a book on this very subject. It is in Urdu. The title is Hurriyat-e Fikr. Hurriyat-e Fikr means freedom of thought in Islam, freedom of thought in Islam. Hurriyat-e Fik so many examples of criticism, of disagreement, of dissent. I have published a book on this very subject. It is in Urdu. The title is Hurriyat-e Fikr. Hurriyat-e Fikr means freedom of thought in Islam, freedom of thought in Islam. Hurriyat-e Fik ☆
20. 10:04 r. Anyone can read this book. In this book, I have compiled many, many events of Sahaba and prophet that shows that in that period, that was golden period in Islam. That was the golden period of Islam. r. Anyone can read this book. In this book, I have compiled many, many events of Sahaba and prophet that shows that in that period, that was golden period in Islam. That was the golden period of Islam. ☆
21. 10:34 Qur'un Mashu'ut Lahab al-Khair. In that period, it was not a taboo. It was a welcomed practice. So you know, after migration, prophet was appointed as a prophet in Mecca. Then after 13 years, Qur'un Mashu'ut Lahab al-Khair. In that period, it was not a taboo. It was a welcomed practice. So you know, after migration, prophet was appointed as a prophet in Mecca. Then after 13 years, ☆
22. 11:04 he migrated to Madinah. When he migrated to Madinah and settled over there, then people of Mecca, who were Mushrik people and also leader of the Arabia, they became angry. They wanted to kill Muhammad Sallallahu Alaihi Wasallam, his mission, and his Sahaba. So they attacked. he migrated to Madinah. When he migrated to Madinah and settled over there, then people of Mecca, who were Mushrik people and also leader of the Arabia, they became angry. They wanted to kill Muhammad Sallallahu Alaihi Wasallam, his mission, and his Sahaba. So they attacked. ☆
23. 11:35 The first battle was that is called Battle of Badrh. This was the first battle in, in Islam. It was a defensive war. It was a defensive war. So what happened? When news came to Madinah that an army is coming from Mecca to Madinah and The first battle was that is called Battle of Badrh. This was the first battle in, in Islam. It was a defensive war. It was a defensive war. So what happened? When news came to Madinah that an army is coming from Mecca to Madinah and ☆
24. 12:06 they want to attack Madinah, then prophet Sallallahu Alaihi Wasallam organized his companions to become ready to defense. So with his companions, prophet marched from Madinah towards Badr they want to attack Madinah, then prophet Sallallahu Alaihi Wasallam organized his companions to become ready to defense. So with his companions, prophet marched from Madinah towards Badr ☆
25. 12:36 h. So you can all the details are all the details you can see in books of this march. So after, before Badrh, before reaching Badrh, prophet, prophet camped in some place. h. So you can all the details are all the details you can see in books of this march. So after, before Badrh, before reaching Badrh, prophet, prophet camped in some place. ☆
26. 13:09 So, so one of his companion asked, "Oh prophet, this you have chosen this place for camping. Is it God's commandment? Is as a wahy, as a revelation, or is it your own choice, your own opinion?" Prophet said, "There is no revelation, no wahy. It is my own choice." So, so one of his companion asked, "Oh prophet, this you have chosen this place for camping. Is it God's commandment? Is as a wahy, as a revelation, or is it your own choice, your own opinion?" Prophet said, "There is no revelation, no wahy. It is my own choice." ☆
27. 13:39 So that companion said, "So this is not a proper place to camp." It is not a proper place to camp. C-A-M-P, camp. So that companion said, "So this is not a proper place to camp." It is not a proper place to camp. C-A-M-P, camp. ☆
28. 14:09 You see this sentence, it is a obviously it is a derogatory sentence. Derogatory. It is a in a derogatory tone. But you see, there was no prophet showed no anger, no anger that you are my companion and I am prophet and you are talking l You see this sentence, it is a obviously it is a derogatory sentence. Derogatory. It is a in a derogatory tone. But you see, there was no prophet showed no anger, no anger that you are my companion and I am prophet and you are talking l ☆
29. 14:39 ike this. What nonsense. You have to know your limit. You have to know your limit. I am prophet of God. I am final prophet. It is nonsense to say like this. It is not your domain. Shut down. No. ike this. What nonsense. You have to know your limit. You have to know your limit. I am prophet of God. I am final prophet. It is nonsense to say like this. It is not your domain. Shut down. No. ☆
30. 15:09 There was, there was no such language. Prophet never used such language. He never showed any anger. Simply he asked, simply in a very polite manner, "Why you say like this? Why? Why you are say like this? That inna haza laisa ba manzilin is not a proper place to camp." Then that companion There was, there was no such language. Prophet never used such language. He never showed any anger. Simply he asked, simply in a very polite manner, "Why you say like this? Why? Why you are say like this? That inna haza laisa ba manzilin is not a proper place to camp." Then that companion ☆
31. 15:40 explained why he is objecting to camp at that place. He explained he was a senior member of prophet's group and perhaps he was, he was knowing about that area. So he explained, explained why he is objecting to camp at that place. He explained he was a senior member of prophet's group and perhaps he was, he was knowing about that area. So he explained, ☆
32. 16:10 "I'm not going to the details. You can, if you, if you want, you can, you can read those, those books like Sirat Ibn Hisham, Sirat Ibn Ishaq, Al-Bidaiah wa an-Nihayah. In every book, this detail you can find. In every book of Sirah." So that companion explained why he is saying like th "I'm not going to the details. You can, if you, if you want, you can, you can read those, those books like Sirat Ibn Hisham, Sirat Ibn Ishaq, Al-Bidaiah wa an-Nihayah. In every book, this detail you can find. In every book of Sirah." So that companion explained why he is saying like th ☆
33. 16:42 is. And then prophet accepted his opinion. He said, "It's very good advice." Prophet happily said, happily that, "It is very good advice. Thank you. is. And then prophet accepted his opinion. He said, "It's very good advice." Prophet happily said, happily that, "It is very good advice. Thank you. ☆
34. 17:13 " This happened in the early period of Islam. At that time, criticism was not a taboo. Criticism was a healthy spirit. You know, the prophet of Islam said, "Ikhtilafu ummati rahma." Ikhtilaf means dissent, disagreement " This happened in the early period of Islam. At that time, criticism was not a taboo. Criticism was a healthy spirit. You know, the prophet of Islam said, "Ikhtilafu ummati rahma." Ikhtilaf means dissent, disagreement ☆
35. 17:43 . Disagreement or dissent. It means that disagreement in my ummah is a blessing. Is a blessing. Dissent is a blessing. Disagreement is a blessing. So you can see that during that period, that is called Qur'un Mashu'ut Lahab al-Khair. Qur'un Mashu . Disagreement or dissent. It means that disagreement in my ummah is a blessing. Is a blessing. Dissent is a blessing. Disagreement is a blessing. So you can see that during that period, that is called Qur'un Mashu'ut Lahab al-Khair. Qur'un Mashu ☆
36. 18:13 'ut Lahab al-Khair means in a period of prophet, period of Sahaba, period of Tabi'in. These three periods are called Qur'un Mashu'ut Lahab al-Khair. So during those days, during that period, criticism was, criticism was always welcomed. It was not a taboo. 'ut Lahab al-Khair means in a period of prophet, period of Sahaba, period of Tabi'in. These three periods are called Qur'un Mashu'ut Lahab al-Khair. So during those days, during that period, criticism was, criticism was always welcomed. It was not a taboo. ☆
37. 18:44 You know, Umar bin al-Khattab or Umar Farooq was second caliph of Islam. He was a senior Sahabi, a senior companion of the prophet of Islam. He once Ali said something You know, Umar bin al-Khattab or Umar Farooq was second caliph of Islam. He was a senior Sahabi, a senior companion of the prophet of Islam. He once Ali said something ☆
38. 19:15 disagreeing with a, with his decision. And Umar Farooq, as a caliph, issued some order. And in the eye of Ali, that was not good. So Ali objected. And you know what happened? Umar bin al-Khattab, the second caliph of the disagreeing with a, with his decision. And Umar Farooq, as a caliph, issued some order. And in the eye of Ali, that was not good. So Ali objected. And you know what happened? Umar bin al-Khattab, the second caliph of the ☆
39. 19:45 Islam, said, "Law laa 'Aliun la halaq Umar. If there no, there were no Ali, I was, I was, I was killed, I was destroyed. Ali saved m Islam, said, "Law laa 'Aliun la halaq Umar. If there no, there were no Ali, I was, I was, I was killed, I was destroyed. Ali saved m ☆
40. 20:15 yself from destruction, from death." Once Umar Farooq was addressing in the mosque of Madinah, he said something about women, about women. So one old lady stand up. She said, "Omar yself from destruction, from death." Once Umar Farooq was addressing in the mosque of Madinah, he said something about women, about women. So one old lady stand up. She said, "Omar ☆
41. 20:47 , why you are saying like this? While God says, 'You have noright. You have noright to abolish this, this verse.'" Then what happened? At that time, Umar , why you are saying like this? While God says, 'You have noright. You have noright to abolish this, this verse.'" Then what happened? At that time, Umar ☆
42. 21:17 bin al-Khattab was caliph. He was master of a vast empire, a vast empire. But he stepped down and said that Umar was wrong and this lady isright. So he accepted that adv bin al-Khattab was caliph. He was master of a vast empire, a vast empire. But he stepped down and said that Umar was wrong and this lady isright. So he accepted that adv ☆
43. 21:47 ice that was given by an old lady. So this was the, this was the culture of Islam during those days. They were the culture of Islam during those days. Then you see, after Khilafat-e-Rashida ice that was given by an old lady. So this was the, this was the culture of Islam during those days. They were the culture of Islam during those days. Then you see, after Khilafat-e-Rashida ☆
44. 22:18 and after Banu Umayyah, then there was the period of Abbasid period. During Abbasid period, there were several hundred scholars who engaged themselves in, in what we call tadween-e-hadith, in compiling of sayings of the prophet of Islam, compilation of the prophet of Islam, compilation, compilation of the sayings of the pro and after Banu Umayyah, then there was the period of Abbasid period. During Abbasid period, there were several hundred scholars who engaged themselves in, in what we call tadween-e-hadith, in compiling of sayings of the prophet of Islam, compilation of the prophet of Islam, compilation, compilation of the sayings of the pro ☆
45. 22:48 phet of Islam. So they invented a discipline that is called Fann-e-Rijal. These Buhaddiseen, these early scholars of Islam invented a new discipline that is called Fann-e-Rijal. Fann-e-Rijal, what is Fann-e-Rijal? It is all about phet of Islam. So they invented a discipline that is called Fann-e-Rijal. These Buhaddiseen, these early scholars of Islam invented a new discipline that is called Fann-e-Rijal. Fann-e-Rijal, what is Fann-e-Rijal? It is all about ☆
46. 23:18 criticism. Fann-e-Rijal means critical study of those people who are narrators, narrators. Those people who narrated the sayings of the prophet of Islam. So Fann-e-Rijal means a critical study, critical account of those people. F criticism. Fann-e-Rijal means critical study of those people who are narrators, narrators. Those people who narrated the sayings of the prophet of Islam. So Fann-e-Rijal means a critical study, critical account of those people. F ☆
47. 23:48 ann-e-Rijal all is a critical, fun critical art, art of criticism. You can see it. There are so many books about Fann-e-Rijal. Then you see, there was the period of fuqaha, jurists. There were four well-known jurists: ann-e-Rijal all is a critical, fun critical art, art of criticism. You can see it. There are so many books about Fann-e-Rijal. Then you see, there was the period of fuqaha, jurists. There were four well-known jurists: ☆
48. 24:18 Imam Abu Hanifa, Imam Hanbal, Imam Shafi, and Imam Malik. Four are well-known. They are called fuqaha or jurists. So you know, Imam Abu Hanifa is called Imam A'zam, Imam A'zam. There were two disciples of Imam Abu Hanifa, Imam Abu Yusuf and Imam Muhammad. They are also called Imam. Imam Abu Hanifa, Imam Hanbal, Imam Shafi, and Imam Malik. Four are well-known. They are called fuqaha or jurists. So you know, Imam Abu Hanifa is called Imam A'zam, Imam A'zam. There were two disciples of Imam Abu Hanifa, Imam Abu Yusuf and Imam Muhammad. They are also called Imam. ☆
49. 24:49 Imam means great alim, great scholar. So there were two disciples of Imam Abu Hanifa, Imam Abu Yusuf and Imam Malik. They have criticized in, in more than 200 masayil, 200 issues. Although they were disciples Imam means great alim, great scholar. So there were two disciples of Imam Abu Hanifa, Imam Abu Yusuf and Imam Malik. They have criticized in, in more than 200 masayil, 200 issues. Although they were disciples ☆
50. 25:20 of Imam Abu Hanifa, yet they criticized Imam Abu Hanifa in more than 200 masayil, 200 issues. So criticism at that time was not a taboo. Not at all. It was a healthy practice, healthy practice. During prophet of Islam, during Sahab of Imam Abu Hanifa, yet they criticized Imam Abu Hanifa in more than 200 masayil, 200 issues. So criticism at that time was not a taboo. Not at all. It was a healthy practice, healthy practice. During prophet of Islam, during Sahab ☆
51. 25:50 a, during Tabi'in, during Muhaddiseen, during fuqaha, every time there were people were criticizing to each other, there was no anger against criticism. Now people think that criticism is a taboo, but it is invention, it is bid'ah. Everyone who says that criticism is a bid'ah, no. Everyone who says that a, during Tabi'in, during Muhaddiseen, during fuqaha, every time there were people were criticizing to each other, there was no anger against criticism. Now people think that criticism is a taboo, but it is invention, it is bid'ah. Everyone who says that criticism is a bid'ah, no. Everyone who says that ☆
52. 26:20 criticism is a taboo, he is committing bid'ah, innovation. That, that is not, that is not, that is unwanted practice in Islam. Then why it is that Islam gave so much emphasis on criticism or disagreement or dissent? Why? What is criticism is a taboo, he is committing bid'ah, innovation. That, that is not, that is not, that is unwanted practice in Islam. Then why it is that Islam gave so much emphasis on criticism or disagreement or dissent? Why? What is ☆
53. 26:50 the secret behind this? The prophet of Islam has said, "You can find the answer in this hadith. You can find the answer to this question in this hadith." Disagreement in my the secret behind this? The prophet of Islam has said, "You can find the answer in this hadith. You can find the answer to this question in this hadith." Disagreement in my ☆
54. 27:20 ummah, among my followers, is a blessing. Disagreement among my followers is a blessing. This hadith that is saying that prophet of Islam. Now why prophet said that disagreement is a blessing? Why? Why prophet said that disagreement or ummah, among my followers, is a blessing. Disagreement among my followers is a blessing. This hadith that is saying that prophet of Islam. Now why prophet said that disagreement is a blessing? Why? Why prophet said that disagreement or ☆
55. 27:51 criticism is a blessing? This is because of the law of nature. It is law of nature. Disagreement is blessing because of the law of nature. Without disagreement or without criticism, you know what will happen? criticism is a blessing? This is because of the law of nature. It is law of nature. Disagreement is blessing because of the law of nature. Without disagreement or without criticism, you know what will happen? ☆
56. 28:24 It will result into intellectual stagnation, intellectual stagnation. Criticism means intellectual development. Criticism always leads to intellectual development. And where there is no criticism, It will result into intellectual stagnation, intellectual stagnation. Criticism means intellectual development. Criticism always leads to intellectual development. And where there is no criticism, ☆
57. 28:54 there is intellectual stagnation. It is this, it is this secret that prophet said, disagreement or criticism or, or, or, or difference is, is blessing. You know, there is intellectual stagnation. It is this, it is this secret that prophet said, disagreement or criticism or, or, or, or difference is, is blessing. You know, ☆
58. 29:26 difference is a part of nature. A scholar hasrightly said that nature abhors uniformity. Uniformity is not in the scheme of, in the scheme of God. No. There is a very good saying difference is a part of nature. A scholar hasrightly said that nature abhors uniformity. Uniformity is not in the scheme of, in the scheme of God. No. There is a very good saying ☆
59. 29:56 in English that when everyone thinks alike, no one, no one thinks very much. When everyone thinks alike, no one thinks very much. This is the secret. You have to say, you have to think differently in English that when everyone thinks alike, no one, no one thinks very much. When everyone thinks alike, no one thinks very much. This is the secret. You have to say, you have to think differently ☆
60. 30:27 . Uniformity is not, not, not required. It's not a good practice. If all think alike, then there is no thinker. That is the state of intellectual stagnation. So difference and dissent and disagreement . Uniformity is not, not, not required. It's not a good practice. If all think alike, then there is no thinker. That is the state of intellectual stagnation. So difference and dissent and disagreement ☆
61. 30:58 is a healthy practice, a healthy sign. It is a healthy sign. It is highly a healthy sign. So intellectual, intellectual development is the most important in Islam. It is called in Quran, is a healthy practice, a healthy sign. It is a healthy sign. It is highly a healthy sign. So intellectual, intellectual development is the most important in Islam. It is called in Quran, ☆
62. 31:31 in Quran, it is called ijtihad-e-iman. What is ijtihad-e-iman? Ijtihad-e-iman is intellectual development, intellectual development. Ijtihad-e-iman means intellectual development. And intellectual development is only a result of disagreement, dissent, in Quran, it is called ijtihad-e-iman. What is ijtihad-e-iman? Ijtihad-e-iman is intellectual development, intellectual development. Ijtihad-e-iman means intellectual development. And intellectual development is only a result of disagreement, dissent, ☆
63. 32:01 criticism. Now I'm not saying about that kind of criticism, it is allegation, like allegation, abusement. In Arabic it is sabbu shatm. No. Criticism means serious discussion. criticism. Now I'm not saying about that kind of criticism, it is allegation, like allegation, abusement. In Arabic it is sabbu shatm. No. Criticism means serious discussion. ☆
64. 32:31 Criticism means serious discussion among two or more scholars. To me, criticism means serious dialogue among two scholars, serious discussion among, among two scholars, serious exchange among two scholars. This is criticism. Criticism means serious discussion among two or more scholars. To me, criticism means serious dialogue among two scholars, serious discussion among, among two scholars, serious exchange among two scholars. This is criticism. ☆
65. 33:02 And allegation is not criticism. Allegation is haram in Islam, is unlawful in Islam. And all those kind of, you know, hue and cry that you have seen in, in case of, in case of, in case of cartoon by some, some. Denmark journal And allegation is not criticism. Allegation is haram in Islam, is unlawful in Islam. And all those kind of, you know, hue and cry that you have seen in, in case of, in case of, in case of cartoon by some, some. Denmark journal ☆
66. 33:32 ist. The whole Muslim world was, was abusing that cartoonist. Everywhere there was complaint, there was protest. This is not criticism. Not at all. This kind of complaint and protest is not criticism. It is a negativ ist. The whole Muslim world was, was abusing that cartoonist. Everywhere there was complaint, there was protest. This is not criticism. Not at all. This kind of complaint and protest is not criticism. It is a negativ ☆
67. 34:02 e, it is a negative practice. It is a negative practice. While criticism is a healthy practice, a positive practice. When you have some idea, the different idea from others, and you express it in a, in a rational way, in a logical way, with argument e, it is a negative practice. It is a negative practice. While criticism is a healthy practice, a positive practice. When you have some idea, the different idea from others, and you express it in a, in a rational way, in a logical way, with argument ☆
68. 34:35 in the light of Quran and hadith, that is criticism. Complaint and protest and hue or cry is not criticism. That is inhuman activities. All those complaint and cry and protest are inhuman activities. It is not criticism. Criticism is a health, is a healthy pract in the light of Quran and hadith, that is criticism. Complaint and protest and hue or cry is not criticism. That is inhuman activities. All those complaint and cry and protest are inhuman activities. It is not criticism. Criticism is a health, is a healthy pract ☆
69. 35:05 ice. It is an intellectual exercise. Criticism is an intellectual exercise of, of a scholar, of a rational person, of a logical mind. So it is very good. It is very good. So I have according ice. It is an intellectual exercise. Criticism is an intellectual exercise of, of a scholar, of a rational person, of a logical mind. So it is very good. It is very good. So I have according ☆
70. 35:35 to my study, according to my experience, where there is, this is my formula, where there is no criticism, there is intellectual stagnation. Where there is no criticism, there is intellectual stagnation. to my study, according to my experience, where there is, this is my formula, where there is no criticism, there is intellectual stagnation. Where there is no criticism, there is intellectual stagnation. ☆
71. 36:05 Where there is no dissent, no disagreement, there is intellectual stagnation. So intellectual development needs intellectual exchange, intellectual dialogue, intellectual dissent and disagreement Where there is no dissent, no disagreement, there is intellectual stagnation. So intellectual development needs intellectual exchange, intellectual dialogue, intellectual dissent and disagreement ☆
72. 36:38 . So disagreement and dissent opens your mind. Otherwise, you are closed mind. Criticism opens your mind. Criticism gives you new vista, new area to think. Otherwise, you are a closed mind. You are narrow mind . So disagreement and dissent opens your mind. Otherwise, you are closed mind. Criticism opens your mind. Criticism gives you new vista, new area to think. Otherwise, you are a closed mind. You are narrow mind ☆
73. 37:08 . So criticism is a highly healthy practice. But you know, everything depends on intention. So is the case of criticism. So is the case of criticism. It requires good intention. Good intention means seriousness, sincerity. . So criticism is a highly healthy practice. But you know, everything depends on intention. So is the case of criticism. So is the case of criticism. It requires good intention. Good intention means seriousness, sincerity. ☆
74. 37:39 Good, good intention is not a mysterious word. It, it needs, it means sincerity. It means seriousness. Where there is sincerity, there is healthy criticism. Where there is sincerity, there is healthy criticism. And where there is healthy criticism, there is intellectual development Good, good intention is not a mysterious word. It, it needs, it means sincerity. It means seriousness. Where there is sincerity, there is healthy criticism. Where there is sincerity, there is healthy criticism. And where there is healthy criticism, there is intellectual development ☆
75. 38:09 . This is a simple formula. Where there is sincerity, there is healthy criticism. And where there is healthy criticism, there is intellectual development. Otherwise, there will be intellectual stagnation. And you know, intellectual stagnation is very . This is a simple formula. Where there is sincerity, there is healthy criticism. And where there is healthy criticism, there is intellectual development. Otherwise, there will be intellectual stagnation. And you know, intellectual stagnation is very ☆
76. 38:39 bad thing for an, an, for an individual and also for a community. Very, very bad thing. Intellectual stagnation means intellectual death. Intellectual stagnation means. Intellectual stagnation means intellectual death. And intellectual criticism means intellectual life. This bad thing for an, an, for an individual and also for a community. Very, very bad thing. Intellectual stagnation means intellectual death. Intellectual stagnation means. Intellectual stagnation means intellectual death. And intellectual criticism means intellectual life. This ☆
77. 39:09 is just of my experience. is just of my experience. ☆