Science in Service to Humanity: A Quranic Perspective

By Dr. Basheer Ahmed, New Age Islam 30 August 2025 In an age of global crises and technological upheaval, the scientific mindset is a necessity. It empowers individuals to make decisions grounded in reason and evidence, rather than blind faith or rigid tradition. This mindset fosters a society that is not only informed and innovative, but resilient—capable of confronting complex challenges with wisdom, foresight, and moral clarity. History shows how the suppression of scientific thought leads to stagnation—a lesson epitomized by Europe’s Dark Ages (5th–15th centuries. In early Christian Europe, misinterpretations of scripture led to the condemnation of intellectual inquiry. Fundamentalists, fearing the liberating power of reason, burned libraries and silenced philosophers. The result was a 1,000-year intellectual freeze, until the Renaissance reignited the pursuit of learning. In stark contrast, the Quran charted a different course. It did not fear knowledge—it sanctified it. The very first revelation to Prophet Muhammad was not a command to believe, submit, or obey—but to read: “Read in the name of your Lord who created…” (Quran 96:1–5) Unlike the medieval Christian worldview, which saw science as a threat, Islam framed the natural world as a "book of signs" (Ayat) to be studied. With over 800 verses referencing natural phenomena—from embryology to astronomy, the Quran invited believers to observe, question, and discover. God grants human beings intelligence, reasoning, and moral responsibility (10:101, 2:164, 16:67, 45:5). The Quran liberates the mind, encouraging curiosity and the search for truth: “Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding” (Quran 3:190). This essay explores how Islam’s early embrace of science fuelled a golden age, why Muslim societies later abandoned this legacy, and how the Quran’s ethical framework can guide modern scientific progress to serve humanity. The Golden Age of Islamic Science: A Legacy of Light When Muslims expanded into the Byzantine Empire, they encountered vast fields of knowledge—science, philosophy, mathematics—and embraced them with fervour. For nearly eight centuries (7th–15th centuries), Muslim scholars did not merely preserve ancient wisdom—they pioneered new frontiers. Great universities flourished in Baghdad, Cordoba, Cairo, Nishapur, and Samarkand, becoming beacons of intellectual excellence. The Abbasid Caliphate’s establishment of Bayt al-Hikma (House of Wisdom) in Baghdad marked a turning point in human history. Its translation bureau converted texts from Greek, Latin, Sanskrit, and other languages into Arabic, democratizing global knowledge. Scholars studied the works of Indian, Chinese, Egyptian, Greek, and Roman thinkers—while conducting original research that advanced science, medicine, and philosophy. Translated Works include: Ptolemy’s Almagest (astronomy),Aristotle’s Metaphysics (philosophy,)Sanskrit medical texts (e.g., Charaka Samhita).This project was not mere preservation, it was innovation. Muslim scholars critically tested Greek theories, correcting errors (e.g., rejecting Aristotle’s geocentric model) and pioneering new fields. Here Are Just A Few Of The Luminaries Who Shaped Civilization: Ibn al-Haytham (965–1040) Father of optics and the scientific method. Debunked Euclid’s "emission theory" of vision, proving light enters the eye. Laid groundwork for modern cameras and telescopes. Al-Khwarizmi (c. 780–850) – founder of algebra Ibn Rushd (Averroes, 1126–1198) – defender of reason and philosophy Ibn Sina (Avicenna, 980–1037) Authored The Canon of Medicine, a medical encyclopedia used in Europe for 600 years. Discovered contagious diseases and anesthesia. Al-Biruni (973–1048) Calculated Earth’s radius with 99% accuracy. Studied Hindu cosmology, promoting cross-cultural dialogue. Al-Zahrawi (936–1013) Invented 200+ surgical instruments (e.g., forceps, scalpels).Wrote Al-Tasrif, a surgical manual referenced for centuries. Al-Battani (850-929) Astronomer and mathematician Omar Khayyam (1048-1131) Geometric Algebra and Rubaiyat Nasir al-Din al-Tusi (1201-1274) Astronomer and mathematician Ibn al-Nafis (1210-1288) Discoverer of pulmonary circulation Ibn Khaldun (1332–1406) Father of sociology and historiography There achievements were not isolated—they reflected a systematic culture of inquiry endorsed by the Quran’s emphasis on ‘ilm (knowledge). These and countless other scholars made discoveries that laid the foundation for the European Renaissance and the modern scientific revolution. For centuries, the Islamic world was synonymous with intellectual dynamism, where faith and reason were not seen as enemies but as complementary paths to truth. The Decline Of Scientific Work In Muslim World From the 11th century onward, however, scientific progress in the Muslim world began to slow. Philosophers and scientists emphasize that natural laws govern the universe; theologians argue that this restricts Allah's omnipotence. The influential theologian Al-Ghazali (1058–1111) marginalized science by arguing that natural laws undermined God’s omnipotence. His famous analogy—"Fire burns cotton only by God’s will, not by nature"—discouraged empirical study. While Al-Ghazali’s intent was spiritual, his legacy inadvertently stifled curiosity. By the 11th century, the Seljuk Turks displaced the Abbasids, prioritizing military expansion over intellectual freedom. Their vizier, Nizam al-Mulk, feared educated elites would demand democratic reforms, leading to a catastrophic policy shift. The Seljuk vizier Nizam al-Mulk (d. 1092) shifted educational priorities away from philosophy and natural sciences toward purely religious studies in the Nizamiyyah institutions. Over the next few centuries, scientific laboratories and observatories were neglected or destroyed, and universities stopped teaching science. By the 15th century, scientific inquiry had largely disappeared from Muslim centres of learning. Universities replaced science with Dars-e-Nizamiyya (religious studies). Observatories like Maragha (founded by Nasir al-Din al-Tusi) were dismantled. Philosophers like Ibn Rushd (Averroes) were exiled for advocating reasons. Meanwhile, Europe’s Renaissance flourished using works of Muslim scholars in Arabic translated in European languages. The Muslim world, once a global leader in science and innovation, gradually fell behind. What Is Science—and Why Does It Matter? Science is more than a method—it is a mindset. It seeks to understand the universe through observation, experimentation, and reason. It is a tool for progress, inventing new technologies to ease human life and expand possibilities. Science has revolutionized medicine, travel, communication, and nearly every aspect of modern living. The Quran emphasizes both the vastness of divine knowledge and the limitations of human understanding. “If all the trees on earth were pens and the sea [were ink], the words of Allah would not be exhausted” (Quran 31:27). Human knowledge, compared to divine wisdom, is described as but “a little” (Quran 17:85). This humility before the infinite inspires relentless inquiry. Socrates echoed this sentiment: “I know that I know nothing.” The deeper one delves into knowledge, the more one realizes its boundless nature. Human inquiry relies on the five senses and their extensions—the telescope, microscope, and now particle accelerators. Yet ultimate reality includes al-Ghaib (the unseen), which only God knows: “And with Him are the keys of the unseen; none knows them except Him” (Quran 6:59). Science can reveal much, but not all. This recognition should inspire both humility and responsibility. Scientific Discoveries and Their Impact on Modern Life The last 200 years have witnessed more scientific progress than the previous two millennia combined. These discoveries have transformed human life in profound ways: • Electricity: Powers homes, industries, and transportation. It has turned night into day and enabled modern civilization. • Transportation: From bicycles to airplanes to space travel, science has shrunk the world and expanded human horizons. • Communication: The internet, smartphones, and satellite technology have revolutionized how we connect, learn, and share ideas. • Medicine: Vaccines eradicated smallpox and polio. Antibiotics like penicillin have saved millions. mRNA technology enabled rapid response to COVID-19. CRISPR allows precise gene editing, offering hope for genetic disorders. • Surgery: Organ transplants, robotic surgery, and advanced diagnostics have made once-fatal conditions treatable. • Assistive Technology: Hearing aids, eyeglasses, and prosthetics have vastly improved quality of life. • Education: Platforms like Khan Academy democratize learning. Mobile apps deliver agricultural and health advice to remote areas. • Disaster Preparedness: Early warning systems save lives during floods, earthquakes, and storms. • Renewable Energy: Solar panels and wind turbines offer sustainable alternatives to fossil fuels, reducing pollution and combating climate change. These innovations have saved lives, alleviated suffering, and elevated human potential. Yet it is sobering to note none of these breakthroughs originated in the Muslim world. The civilization that once pioneered algebra, optics, and medicine now lags in scientific contribution. Ethics: The Soul of Science Perhaps the most urgent limitation of science today lies not in its capacity—but in its conscience. Technologies like CRISPR, artificial intelligence, and climate engineering offer immense power—but demand immense responsibility. Science has also been weaponized. Nuclear bombs killed hundreds of thousands. Industrialization has ravaged ecosystems. Despite medical advances, millions still lack access to basic healthcare or clean energy. The Quran addresses this ethical dilemma through the concept of Khilafah—humans as God's vice-regents on Earth (Quran 2:30). This role carries a sacred responsibility: to protect creation and ensure that innovation serves human flourishing, not oppression. Innovation should be guided by ethics, equity, and sustainability. As the Quran teaches, to act rightly (‘Amal Salihat) is itself a form of worship Reviving the Quranic Ethos of Inquiry Early Muslims saw no conflict between science and religion. They viewed scientific achievement as a religious duty aimed at improving human life. Today, however, Muslim-majority countries spend just 0.5% of GDP on research and development—compared to up to 10% in Global Northern states. Only 1% of the world’s scientists are Muslim. Renowned scholar Khaled Abou El-Fadl emphasized reason, critical thinking, and historical context in interpreting the Quran. He saw it as a guide for addressing contemporary challenges. Muslims must revive ijtihad—independent reasoning—and foster curiosity. Wealthy Gulf nations often import technology rather than develop it. According to UNDP, much of their oil revenue is invested abroad rather than in domestic innovation. Even highly trained Muslim scientists returning from elite Western institutions often find themselves stifled by lack of intellectual freedom. We must move beyond the false duality of Dunya and Akhirat. The Quran mentions both terms 115 times each, emphasizing balance. Rituals without impact on personal, familial, or societal life miss the essence of worship. The Quran calls believers to promote good and prevent harm (Quran 3:110). The Prophet (pbuh) said that the best of people is those who benefit others. Scientific education and industrial development can eradicate poverty. Zakat should be invested in education so that future generations no longer need it. Amal Salehat: Doing Good as Worship The Quran urges believers to engage in Amal Salehat—righteous deeds—and Fa’lu al-Khayr—acts of goodness. These are not limited to Muslims but intended for all humanity. Scientific discovery that enhances human well-being is a form of worship. Worship in Islam is not confined to rituals. It includes every sincere act aligned with divine guidance, seeking knowledge, helping others, earning a living ethically. “O mankind, you are those in need of Allah, while Allah is the Free of need…” (Quran 35:15) This verse must be understood in context. God does not need our worship; we need it to grow and fulfil our potential. Toward an Islamic Renaissance The Muslim world can no longer afford to rest on past glories. We must rekindle the spirit of inquiry that once made Islamic civilization a beacon of knowledge. This requires: Critical Thinking And Ijtihad – Encouraging questioning minds and fresh reasoning. Investment in research and education – Redirecting resources to build world-class institutions. Ethical Guidance – Ensuring science serves humanity and upholds justice. Integration Of Faith And Reason – Understanding that serving humanity through science is itself worship. Once the hallmark of Islamic civilization—can again become its guiding light. Conclusion: Science as Sacred Duty The choice lies before us: either remain passive consumers of knowledge, or reclaim our heritage as leaders in advancing science for the service of humanity. Science is not antithetical to religion—it is its extension. The Quranic worldview embraces knowledge as a divine gift and a human responsibility. “Indeed, Allah will not change the condition of a people until they change what is in themselves” (Quran 13:11). By aligning scientific progress with ethical values and spiritual insight, we can build a future that honours both the mind and the soul. By reviving this vision, Muslims can once again contribute to a global future where knowledge is in service to humanity. ------ Dr. Basheer Ahmed is a former Professor of Psychiatry, President Emeritus of Institute of Medieval and Post- Medieval Studies (IMPMS), and Chairman Emeritus of the Muslim Community Centre for Human Services. URL: https://www.newageislam.com/islam-science/science-service-humanity-quranic-perspective/d/136649 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism