The Dangers of Being Desensitized to Bid’ah

Some innovations may be seen as a key to spreading goodness and welfare in the world for the benefit of all and can be chosen as a means to achieve it. However, just like a double-edged sword, the same innovation can also be wielded as a tool for evil or harm. This dual nature of novelties in life gives us a compelling reason to pause and think about whether every innovation is truly beneficial, innocent, and compatible with the Islamic way of life.

There is a concept called “bid’ah” in Islam that we seem to have lost in the rearview mirror as any mention of it in public spaces and discussions usually does not elicit a response that could be described as anything more than “nonchalant.” Dictionaries define it as “a thing that did not exist before, that appeared later.” Therefore, one might say that, technically, all inventions and all new practices not found in previous times fall within the category of bid’ah. However, the definition of the term generally in use today is an abridgment of the broader meaning the word conveys lexically as it is narrowed down to the fiqh-related concept that the word is widely known to represent. In this sense, it is described as “human intervention by means of adding to or removing from Islam, which is already the perfect religion as declared by Allah the Most High.”

These additions or reductions, introduced either as a result of heresy or misguided beliefs and ideas, were attributed with the term bid’ah since they were not originally a part of Islam but emerged later. Innovations that are not of a religious nature or that do not contradict religious principles are either not seen as bid’ah or are considered “bid’ah hasanah” based on their benefits. In other words, some ulama did not consider all innovations as bid’ah. Those who used to say all innovations are haram concluded that some innovations are mubah, some legitimate, and some even mustahsan.

Despite this, regarding almost every innovation as a bid’ah and every bid’ah as a danger to be avoided is more dominant in the traditional understanding of Islam. Today, we recognize that this attitude, a necessary approach to regulate the way Muslims practice their religion and ensure that our way of life conforms to the principles of Islam, is denounced and disavowed by modern ideologies with accusatory labels thrown at it, such as “conservative, bigoted, ignorant, unenlightened, and unscientific.” Although this traditional outlook has been subjected to unfair criticism and portrayed to the public with exaggerated examples, it was instrumental in influencing our opinions on innovations. It drove us to question the innovations we encountered with Islamic sensitivities before including them in our lives. In particular, it provided us with a regulatory mechanism that allowed us to approach the methods and inventions originating from Western cultures and societies in science and technology with caution. Unfortunately, we failed to cultivate a moderate form of this attitude and apply it to the present day as a method for questioning and caution.

Clichés that sanctify science and technology

Clichés that sanctify science and technology have diminished the concept of bid’ah to mere superstition in modern times. In addition, many Islamic attitudes or measures that could not be comprehended from a secular viewpoint have also been labeled as such. Science and technology have been granted uncritical and unquestionable protection, almost to the point of sanctity. The theologians whose validations stem from positivism have selectively chosen to focus on repudiating the kind of bid'ah that appears in the form of newly added religious laws and practices, while ignoring the bid'ah that insidiously corrupts the religion by removing or erasing aspects of it that are integral to its essence. Some among them have even regarded embracing the second type of munkar (disapproved) bid’ah as a duty towards Islam, claiming that certain verses and hadiths are no longer applicable. The issue of observing a distinction between “what is truly a part of the religion of Islam and what isn’t” devolved into a discussion of “what is within Islam’s purview and what is not,” creating the false notion of a “non-religious” domain where concepts, creations, and ideas that don’t concern Islam can supposedly exist. While innovations related to developments in science and technology were positioned within this domain, it was forgotten that Islam is a comprehensive religion that addresses and subsumes under its authority every aspect of life. As a result, our sensitivity to bid’ah has been lost to a few radical ideologies that aim to undermine what Islam truly stands for.

Do not get us wrong; we do not claim that all innovations that are bid’ah in the lexical meaning are prohibited in the literal sense. Although, an acceptance that any innovation cannot be associated with Islam and therefore does not require its approval can be included in the list of rejected bid’ahs because it curtails Islam’s field of intervention. Again, when we say bid’ah sensitivity, we mean a state of alertness that leads us to question innovations with Islamic criteria. Thus we should abstain from integrating every innovation we encounter into our lives without questioning and without considering the possibility that it may lead to the abandonment or neglect of our standards of aqidah, ibadah, akhlaq, and Islamic practices. One should not respect the clichés that sanctify science and technology, at least not in all cases.

As a matter of fact, we persist in saying, “Let’s take the science and technique of the more advanced societies, but not their values.” The values we say “don’t take” determine the method and purpose of the science and technique produced there; thus, we miss that values are inherently built into our products. When the problems caused by these inventions bother us, we cling to the clichéd adage that “technology is good if used for good, bad if used for bad.”

The dilemma of the rising demand for innovations

Some innovations may be seen as a key to spreading goodness and welfare in the world for the benefit of all and can be chosen as a means to achieve it. However, just like a double-edged sword, the same innovation can also be wielded as a tool for evil or harm. This dual nature of novelties in life gives us a compelling reason to pause and think about whether every innovation is truly beneficial, innocent, and compatible with the Islamic way of life. Of course, this approach does not warrant ignoring the purpose of the end-user, nor does it remove the responsibility. For example, the caution that arises from having such a sensitive approach can urge us to accomplish the same good using traditional methods instead of the dubious, newfangled technological advancements, as they are safer compared to the unpredictable consequences that may be brought about by untested or unregulated innovations. Basically, if the innovation does not have a purpose that answers a legitimate need in the Muslim way of life, it makes sense to employ a process of elimination to see which innovations can be a potential threat to the fundamental principles of the Islamic lifestyle and discard any that may prove detrimental in this sense. This process can give us an ideal stance in our preferences on technological innovations. It is obvious that the demand for rapidly and continuously renewed technology does not always result from a voluntary choice based on needs, but rather is the result of an unconscious “trend.”

Above all, the current intense demand for communication technology is the manifestation of perception problems that we need to solve urgently. The perception of every invention as a magical toy, a marvelous incredible creation rather than a necessity, leads to the idolization of science and technology. The struggle to acquire social status by owning the latest model of any high-tech object of desire available on the market indicates a loss of identity. While being exposed to innovations and comfort are considered the only signs of progress, the misconception that progress and self-improvement are the same becomes entrenched in the public’s collective consciousness. This passive and submissive attitude towards innovations builds individuals who are used by technology rather than the other way around. They are addicted to it. At the same time, this fact invalidates the cliché of “technology is good if used for good, bad if used for bad.” Finally, even if the creators of imported innovations are assumed to have produced them only to earn more money, the irreligious mindset they maintain when introducing these novelties into society cannot be overlooked, as they only focus on the worldly life.

What do we do in the remaining twenty-nine days?

It is a foregone conclusion that technological inventions make life easier. However, it’s wrong to think that such ease is always purely to our advantage. It is also worth considering that this ease can lead to idleness, laziness, and weakness and prevent self-improvement. There is also an argument to be made that, when a tool or innovation holds such enabling potential that convenience turns into complacency, it tends to have an equally disabling effect in the long term that prevents the development of real social connections, creates a false sense of self-sufficiency, and fosters a predisposition for selfishness. If it is presumed that the convenience afforded by technological advancements engenders greater productivity, it is incumbent upon us to examine such efficiency in the context of the Muslim mindset, which perceives this temporary world as the fertile soil of the hereafter, and thus, one that demands prudent cultivation. The yields of this life's harvest, when sown with the seeds of righteousness and piety, shall serve as a bountiful provision in the eternal abode. Therefore, our assessment of technological innovation must be guided not only by its impact on our worldly pursuits but also by its alignment with our ultimate purpose, which is to strive towards a life that pleases our Creator.

Nevertheless, it cannot be denied that technological devices have revolutionized the way we live and work. However, it is important to remember that the true measure of their value is not in the amount of time they save us, but rather in how we use that time.

Here is a famous anecdote: While railways were being built in China, the villagers on the routes were forced to work laying the tracks. They were in wretched form from working for days without food and payment. They began to grumble, complain, and object. The state official gathered them to motivate them, fearing that the work would be disrupted.

“How many days would it take for you to travel on foot to surrounding towns?” he asked. 

“Thirty days,” the villagers replied.

“Look,” said the official. “Now, thanks to this railroad, you will be able to travel in one day.”

Instead of satisfaction, an expression of horror appeared on the villagers’ faces.

“So, what are we to do in the remaining twenty-nine days?” they queried.

Thanks to new technology and modernizations, we can do thirty days’ work in one afternoon. However, whether the ease brought forth is a profit or a loss in the akhirah is determined by how we take advantage of the time technology saves us. Nevertheless, our obsession with worldly issues does not give us an opportunity to worry about or reflect on “what we are doing” or “what we should do” in the remaining twenty-nine days.

Most of us cannot resist and are caught up in the hype of new innovations every time they hit our social and personal spheres like a tidal wave. It must be because we believe in the futility of resistance; we are not looking for a remedy so we both complain and continue down the same path we gripe about. Instead, we should take a tafsir in our hands and spend time contemplating the ayahs about the world and the akhirah so that we may find a way forward.

Ali Yurtgezen