To Innovate or Not?
The allure of innovation can be intoxicating.
We all like new things. Children
love a new toy, and adults enjoy
gifts just as much. Innovations in the
technological and medical realm often
bring positive connotations like promises
of an easier, healthier life. In the
corresponding Islamic word, however,
bid‘a often carries negative connotations.
To clarify this, a quick analysis is
necessary because the concept of bid‘a
is important. If the Shari‘a is the knot
that holds us from going astray then
bid‘a is the untying of that knot.
Linguistically, bid‘a simply means
something new. In the Shari‘a terminology,
the Ottoman Hanafi, Imam
al-Birgivi, gave a simple way of understanding
bid`a by explaining it in
three parts. First, there is innovation
in beliefs (‘aqeeda). Islamic beliefs are
an objective description of reality, and
therefore, they do not change. The
‘aqeeda of the angels and of Sayyiduna
Adam e is no different than of the
believer today. Innovation in it is false,
detested, and rejected without hesitation.
If severe enough, it may remove
a person from Islam altogether. Second,
there are innovations in worship
(`ibadat). Although a lower level than
the first category, it is nonetheless rejected
as misguidance. Lastly, there is
the category of innovations outside of
belief and worship that came after the
time of the Prophet a and his Companions
l. These include things like
eating new types of dishes and foods
unknown to him (permissible), building
of minarets so the adhan can be
broadcast more widely (recommended),
and establishment of Islamic sciences
and institutions (madaris) for
the preservation of Islamic knowledge
(necessary). Their rulings can vary depending
on their purpose and whether
the Shari‘a makes any mention regarding/
in regards to them.
I would like to bring our attention to
this last category. In it, Muslims, who
are deeply rooted in Islamic principles,
Our Creed
“You are the best of nations brought forth for the
people, (because) you encourage the good, forbid the
wrong, and believe in Allah.” (3:110)
can be the best nation brought
forth for people, not just in offering
them Islam, but in guiding towards
what is best in every field. For this reason,
it deserves further attention and
thought.
A Guided Progress
What does it mean for a Muslim to
be progressive and innovative in his/
her field? Every field has its underlying
primary principles. By this, I refer
to the fundamental assumptions
upon which the knowledge of that
field is built. They form its underlying
mindset or philosophy. Without
them/Absent such assumptions, the
field becomes a haphazard meandering
path with decisions decided
on whims or feelings. Unfortunately,
Muslims have no real appreciation for
the first principles the deen holds for
us in our own professions. Rather, we
unwittingly adopt pre-existing un-Islamic
assumptions and remain stagnated
therein. Although we may be
involved in advancing healthcare, for
example, the principles upon which
our approach is based are subjective
and backwards.
I can speak most authoritatively about
my own field of Medicine, and I will
take that as an example. From the
medical school lecturer to the surgeon,
Muslims are found at every level
in Medicine in the West. We have done
much in the field, but the mark of Islam
is nowhere to be found therein.
Here, I mean to differentiate Muslims
from Islam. The former is an adjective
of a person, the latter is a set of principles.
One may point to a legacy from
centuries ago that Europe inherited
from Islam, but where is that same Islam
based innovation today? Rather,
Muslims continue a trajectory laid out
from the Renaissance, a period characterized
by a rejection of religion,
adoption of Liberal philosophical ideals,
and the human mind as the sole
intellect in the Universe. Contrast this
to Islamic first principles that embrace
religion, identify it as the source of objective
ethics, and recognize Allah as
the benefactor of our intellect. As the
best of nations, we can guide Medicine
(and other fields) by our belief in Allah,
encourage the good, and prohibit the
bad as revealed by Him, the Exalted.
Imagine the effect on a patient’s health
if we feed them halal and tayyib (good)
nourishment or the effectiveness of
medications if we direct pharmaceutical
advancements from tahir (pure)
sources. We could transform end-oflife
care by viewing patients as fellow
servants of Allah rather than fellow
animals or biology. This is meaningful,
moral, and directed innovation
and progress.
This is a call for a paradigm shift. If
Muslims want to benefit people in
any field, it will come by altering the
primary principles to what stems
from Islam. This is not just a matter
of holding a set of beliefs. When
Muslims hold back from contributing
what Islam has to offer, we hold back
from offering what is best in service
and advice to our clients, customers,
coworkers, and patients. Additionally,
we even impede benefit to ourselves.
The scholar and ascetic, Bishr al-Hafi,
once said, “I saw the Prophet a in
a dream, and he said to me, ‘O Bishr!
Do you know by what Allah will raise
you above your brothers?’ I said, ‘No,
O Messenger of Allah.’ He replied, ‘By
your following my Sunna, serving the
righteous, giving sincere advice to
your brothers, and your love of my
Companions and family. This is what
will raise you to the level of the pious.’”
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