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Bima, who criticized the road conditions in Lampung through his Tiktok account, shocked the Indonesian virtual world. His reckless and resentful actions were taken because he thought that the Lampung authorities did not care about the existing conditions. This action sparked a polemic and drew attention to the Senayan palace and politician circles. For those who support it, this is a form of moral message and social criticism through digital platforms, while for those who reject it, they consider this action as slander, open disgrace, and violating legal and religious norms. Not long after, President Jokowi visited the location called Bima. Many people are grateful to Bima, because not long after the incident there were improvements and changes. Apart from that it sparked other announcers who criticized the development of their regions, such as those in Aceh, Jambi, North Sumatra, and Central Java. The main problem in this study is whether Bima's style of social criticism is in accordance with democratic principles and Islamic legal norms? If they are considered contradictory, then what is the ethics of social criticism on the virtual stage under legal and religious norms? This research is descriptive and qualitative with interviews and documentation as data sources. Research has found that Article 45 Paragraph 3 of the ITE Law and Imam Nawawi's views on ghibah mubahah are open spaces for millennials to express socio-political aspirations in both conventional and virtual contemporary spaces. Social criticism must prioritize good faith and methods and avoid hate speech and hoaxes so that the content delivered is easily accepted by others. Bima also set an example for those in power not to be surprised, to get used to criticism, to be tolerant, and to be kind-hearted. Lampung received billions in funding for road repairs. [ABSTRACT FROM AUTHOR]