The Rise, Decline, and Future of Muslim Scientific Innovation

By Sahil Razvi, New Age Islam 13 January 2025 The Muslim world’s scientific glory peaked during the Islamic Golden Age, but declined due to political instability and a lack of economic integration. A ban on import of printing presses for close to four centuries on account of Ulema in Othmania Caliphate declaring it Satanic invention and thus haram kept the Muslim world in backwardness from which it has yet to emerge. Indian Ulema's ban on learning English as the language of Kafir Devils has kept Muslims in the Indian subcontinent backward until now. Sir Syed's efforts to bring modern education to Muslims was thwarted by the ulema who issued 51 fatawas of Kufr and Ilhad against the great reformer. A new approach combining modern education in terms of Science, technology, engineering, and mathematics (STEM), innovation, and spirituality could restore Muslim's scientific prominence. Main Points: 1. The Islamic Golden Age saw major advancements in optics, medicine, and mathematics, with key figures like Al-Haytham and Avicenna. 2. The decline of Muslim scientific dominance was influenced by political instability and a shift away from practical scientific applications. 3. Europe’s scientific revolution was fuelled by rediscovered Muslim knowledge, focusing on technological innovation. 4. But Muslims were kept away from innovations like Printing Press and learning of European languages by the backward looking vision of our ulema for close to four hundred years, thus they went into dark ages from which they are still to fully emerge. 5. Economic prosperity in Europe linked science to industrial growth, a connection Muslim scientists didn't fully develop. 6. To regain scientific prominence, Muslim countries must blend innovation with economic strategy, emphasizing STEM education (Science, technology, engineering, and mathematics), entrepreneurship, and international collaboration. ----- From the 8th to the 14th century, the Islamic world was an epitome of knowledge, scientific progress, and intellectual flourishing. Scholars such as Al-Haytham, Avicenna, Al-Razi, among others, pioneered breakthroughs in fields like optics, medicine, astronomy, and mathematics. Their work not only laid the foundations for many modern scientific disciplines but also influenced the Renaissance and the scientific revolution that followed in Europe. The golden age of Muslim science was marked by an intense desire to understand the world, driven by the teachings of the Holy Quran, which urged humans to reflect upon the creation of the universe. Scientific Advancements in the Islamic Golden Age The verses of the Quran encouraged scientific inquiry, thereby creating an atmosphere where Muslim scholars were interested in understanding and categorizing the natural world. The main principle behind scientific exploration was the belief that by studying creation, one would understand the Creator better. Contributions were immense in every field from algebra to optics, medicine, and astronomy. The Arabic language became synonymous with knowledge for many centuries and was, in fact, the science lingua franca. Some Of The Most Notable Achievements Included: Al-Haytham (Ibn al-Haytham), often referred to as the "father of optics," who is credited with developing the scientific method of experimentation, particularly in his work on the behavior of light and the properties of lenses. Avicenna (Ibn Sina), whose medical encyclopedia ‘The Canon of Medicine’ was a standard reference in Europe for centuries. Al-Razi (Rhazes), a pioneer in the study of medicine and chemistry, who is credited with discovering sulfuric acid and distinguishing between smallpox and measles. Al-Khwarizmi, who laid the foundations for algebra, making significant contributions to the development of both mathematics and astronomy. Amongst others: the establishment of the ‘House of Wisdom’ in Baghdad which became a hub for the translation and preservation of ancient Greek, Roman, Persian, and Indian texts, and through which new knowledge was developed. During this time, many institutions of learning were set up in the Islamic world, including the first true universities. These knowledge centres attracted scholars from all over the world, with intellectual exchanges happening across a vast and culturally diverse empire. Thus, for more than five centuries, Muslims were at the cutting edge of scientific and philosophical inquiry. The Decline: Why Did Muslims Lose Their Scientific Edge? Many of the causes that are considered responsible for the decline of Muslim scientific dominance are interrelated. The first is the collapse of the Islamic Golden Age, which gradually unfolded with time, resulting from political instability, territorial losses, and the Mongol invasions that ravaged most of the learning centers like Baghdad, Cordoba, and Toledo. But the second, critical reason was the ‘shift in the purpose of scientific inquiry’. During their early years of discovery, early Muslim scientists truly sought to uncover the creation for the sake of understanding. Their focus, however, began to change over time. As a dynastic nature of rule persisted and political motives changed, science patronage into research and development began to erode. The sciences became increasingly viewed as some sort of an indulgence and an intellectual adventure rather than tools for improving living and society as a whole. During the European Renaissance and the Scientific Revolution, however, Western thinkers and scientists, inspired by the rediscovery of ancient Greek and Roman knowledge-much of which had been preserved and translated by Muslim scholars-began to explore not only the natural world but also to use that knowledge in practical inventions and innovations. That shift from theoretical exploration to technological advancement, motivated by economic considerations, was the basis of an industrial revolution that transformed Europe. In the Middle Ages, Egypt, Syria, and Iraq faced severe depopulation due to natural disasters. In 968, a low Nile caused a famine that killed 600,000 people. A similar famine occurred between 1066-1072, and by 1201-1202, famines and plagues decimated the population. The worst disaster was the Black Death of 1347-1349, which killed a third of the population in these regions. The recurring famines and plagues led to a sharp decline in agriculture and industry, wiping out peasants, animals, and skilled workers. This weakened the administration, and the Mameluks struggled to maintain their military power, causing instability and accelerating economic decay. In 1485, Sultan Bayezid II banned printing in the Ottoman Empire, a prohibition later reinforced by Sultan Selim I in 1515, allegedly to protect Islamic texts but likely aimed at controlling calligraphers' work and maintaining Istanbul's financial gains. This ban remained until the first Ottoman printing press was established in Istanbul in 1727, limited to Arabic and Turkish texts. Christian minorities in the eastern Ottoman Empire were introduced to printing in 1580 when papal legate Giovanni Battista Eliano brought printed Garshuni texts, including a Christian catechism and Creed of the Catholic Faith, to Mount Lebanon. Although a Book of Psalms was reportedly printed at Qozhaya monastery in 1585, no copies exist, making the first confirmed printed book in the region a Syriac-Garshuni Book of Psalms from Qozhaya in 1610. After the decline of the Abbasid dynasty, the Ottoman Empire, which lasted for nearly 400-500 years, refrained from using printing presses. Interestingly, Muslims initially learned about printing from Chinese prisoners, and it was later passed on to the Europeans by the Muslims. However, Europeans refined the printing process and invented the printing press, revolutionizing the spread of knowledge and enabling the mass production of books. Unfortunately, when the Ottomans came to power, they prohibited the use of the printing press for nearly five centuries. Their concern was that printing the Qur'an might lead to mistakes, and the wrong version could be circulated worldwide. This decision proved to be extremely detrimental to the Muslim Ummah, causing significant setbacks and a major loss to the community as a whole. The Role of Economic Prosperity in Advancing Science Among the factors that differentiated the Islamic Golden Age from the subsequent European dominance of scientific advancement was the role of economic prosperity in driving scientific innovation. European scientists, spurred on by their interest in conceiving goods that could be reproduced in commercial quantities and sold to the public, translated scientific knowledge into technology where accumulation of wealth is conceivable. Innovations in areas as diverse as mechanics, engineering, and physics facilitated Europe's relative lead in technological development. Muslim scientists, on the other hand, did not see the direct link between scientific advancement and economic prosperity. Many of their contributions, while profound in their theoretical implications, did not translate into widespread technological advancements that could stimulate the economy or industrial growth. The industrial revolution, driven by the ability to mass-produce goods, create new machinery, and optimize manufacturing processes, was the result of a robust economic system that encouraged technological innovation. Muslim in the Modern Era: Regaining Scientific Prowess? Today, many Muslim-majority countries are trying to regain their scientific strength, but there are significant challenges. Some say that the Muslim world has the financial resources to accelerate scientific development. Vast oil wealth and large economies in places like the Gulf states provide a good opportunity for investment in education, research and development, and scientific infrastructure. Yet, there remains a disconnect between scientific advancement and economic prosperity. The modern era has witnessed an explosion of technological innovations that have reshaped industries, from information technology to biotechnology. However, the Muslim world, despite its historical legacy, is largely absent from the forefront of these technological revolutions. Although there is a growing number of students in STEM fields across the Muslim world, the rate of innovation and commercialization of scientific discoveries remains low. A major reason for this is that focus has been on replicating Western models of scientific education and research without a deeper understanding of the dynamics between science, industry, and economics. To regain scientific glory, the Muslim world must not only invest in science education but also create an environment where innovation can be translated into tangible products and services that improve the quality of life and drive economic growth. New Way Forward: Knowledge with Innovation Restoring the lost scientific advantage will require Muslim countries to integrate their intellectual heritage with a pro-development approach that includes science in economic strategy. There are several steps they might take in doing so: 1. Promote STEM Education and Research. While education and research are necessary, they should be accompanied by a clear vision for how scientific discoveries can be used to address real-world challenges. There is a need for a greater focus on applied science, in which students and researchers are motivated to develop solutions that can be commercially viable and rolled out at scale. 2. Promote Innovation and Entrepreneurship: Muslim-majority countries must build innovation and entrepreneurship ecosystems. Funding for startups, intellectual property rights, and collaboration between universities, businesses, and governments must be facilitated. 3. Connect Science with Economic Prosperity: As the West, Muslim countries need to learn to tune science to wealth creation. That is, science for economic growth, employment generation, and sustainable development. Renewable energy, agricultural technology, and biotechnology are the areas where the Muslim world can shine. 4. Promote International Cooperation: The Muslim world must collaborate with other countries and regions to keep abreast of scientific developments. It is not just about translating knowledge like was done during the Golden Age, but also participating in global scientific discussions through collaborative research and international collaboration. 5. Integrate Spirituality with Science: Lastly, the Muslim world should not view science and religion as distinct. Islam's emphasis on knowledge and understanding of the creation should be the driving force behind scientific inquiry. By integrating the pursuit of knowledge with the ethical and spiritual values taught in Islam, Muslim countries can create a more balanced and holistic approach to scientific progress. Conclusion: A Call for a Renaissance in Muslim Science In the 21st century, Muslims have the potential to reclaim their place as leaders in scientific innovation. By recognizing that the pursuit of knowledge is not just for the sake of knowledge itself but also for improving lives and creating prosperity, they can harness their intellectual tradition to fuel technological advancements. The fusion of Islamic values with modern scientific and economic strategies can pave the way for a new golden age-one that not only reaffirms their role in the global scientific community but also ensures that science benefits all of humanity. Civilizations don't just clash; they build on the knowledge of previous generations," according to Dr. Abdelhamid Sabra. "Muslims have to learn from their past, use present resources, and look toward a future where science is not only used to understand creation but to help shape a better world.". < References: https://www.nytimes.com/2001/10/30/science/how-islam-won-and-lost-the-lead-in-science.html Lost History: The Enduring Legacy of Muslim Scientists, Thinkers, and Artists by Michael Hamilton Morgan https://www.usek.edu.lb/library/english/hidden-treasures https://www.dawn.com/news/1703530 https://www.the-waves.org/2023/09/26/muslims-in-science-why-lost-the-glory-and-how-to-regain/ https://youtu.be/pRBPCd4GgfA?si=6PDEiFeCKMnmo-5i E. Ashtor, A Social and Economic History of the Near East in the Middle Ages, London, 1976. ----- A regular contributor to New Age Islam, Sahil Razvi is a research scholar specialising in Sufism and Islamic History. He is an alumnus of Jamia Millia Islamia. 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