By Dr. Yarub Al-Douri

The fear of science, though however common, is an unjustified one, especially when science is solely blamed for the world problems. Nevertheless, there are undeniable tensions between science and religion in some parts of the Islamic world that must be addressed. Anti-scientific attitudes are easy to find in Islamic countries and are now flourishing with thousands of elaborately designed Islamic resources which purport that the Quran Kareem predicts the big bang, black holes, and quantum mechanics. The problem is that many Muslims see modern science as a secular, even atheist, western construct and have forgotten the many wonderful contributions made by Muslim scholars over a thousand years ago. They are unable to separate science from religion and therefore, do not see modern science as indifferent or neutral with respect to the Islamic teachings. Many Muslims today completely reject the notion that science and religion are compatible. In fact, given the current climate of tension and polarization between the Islamic world and the West, it is not surprising that many Muslims feel indignant when accused of not being culturally or intellectually equipped to raise their game when it comes to scientific achievements. To remind both Muslims and non-Muslims of the time when Islam and science were not at odds in a very different world is crucial for science to flourish once again in that part of the world.

Currently, there are over billion Muslims in the world. They include some of the world’s wealthiest nations, some of the poorest, and some that are growing steadily in comparison to the West. The leaders of many of these countries understand that economic growth, military power, and national security intrinsically rely on technological advances. Even though we often hear the rhetoric of the need to have concerted efforts in scientific research, it was found that for the last two decades, the Islamic world spent less than 0.5% of their GDP on research and development compared with 2.5% of GDP spending on scientific research in the developed world. Islamic countries have fewer than 10 scientists, engineers and technicians per 1000 of the population compared to the world average of 40 and 140 for the developed world.[1]

In reminding the Muslim world today of the likes of al-Kindi, al-Khwarizmi, ibn Sina and ibn al-Haytham and their rich scientific and scholarly heritage, and how current understanding of the natural world has been due in no small part to the contributions of Arabic science, that sense of pride can be instilled which could propel the importance of scientific enquiry back to where it belongs. A renowned Pakistani physicist, Pervez Hoodbhoy, highlighted the current problem. He argued[2] at the Quaid-i-Azam University in Islamabad, that the constraints he encountered are typical of those in many Pakistani public-sector institutions. Quaid-i-Azam University has several mosques on its campus but no bookshop. This is one of the leading research universities in the Islamic world. Contrast this with al-Mamun’s obsession with books and the many wonderful libraries in the medieval Baghdad, Cairo, and Cordoba.

It would be a gross mistake to single out religious conservatism alone for the lack of scientific progress in the Islamic world. Far more telling are the antiquated administrative and bureaucratic systems that many Islamic countries inherited from their colonial occupiers and that have still not been replaced due to a chronic lack of political will to reform, tackle corruption, and overhaul failing educational systems and institutions.

Scientific researchers require more than just the latest, shiniest equipment and political rhetoric. Simply spending vast amounts of money will not be enough to reignite and rebuild the scientific culture in the Islamic world. Additionally, a clear separation of science from theology must be ensured[3]. A scientific renaissance will not happen overnight and requires not only the political will but also understanding of meaning of both academic freedom and scientific method. But if the Islamic world managed to be the torch-bearers of science in the past, it can surely do so again.

Image (a): Credit © Islam.ru

Image (b): Credit © Museum of the History of Science

References:

[1]) M. A. Anwar, A. B. Abu Bakar, Current state of science and technology in the Muslim world, Scientometric 40 (1997) 23-44

[2]) Perves Amirali Hoodbhoy, Science and Islamic world – the quest for Islamic countries, Physics Today 49 (2007) 49-55

[3]) J. Al-Khalili, Pathfinders – the golden age of Arabic science, Penguin Books, London, (2010).

Much ink is spilt nowadays to speak on Islam and Science, as if science has just popped up in front of the door of the Muslims begging to enter their wonderful world, or as if some believers have at last understood the ultimate meaning of our the Holy Koran, and found it in concordance with the latest discoveries in all scientific disciplines.

The sad reality is that the upsurge in Islam and Science studies hides our discomfort, not to say our loss, in front of the growing role that modern science, most of which coming from the West, plays in our daily life and in our perception of the world we live in. Definitely, it is not without a mixed feeling that one notices that religion, (the Koran and the Sunnah), is no longer the only source that explains to us the (hidden) working and significance of the human body and psyche, the world of Nature, and the universe. I say mixed feeling because one does not know where to stand between the two (competing) worldviews, that of Religion and that of Science, when the hermeneutic of the former is desperately archaic and the origin of the latter is profoundly secular.

The issue of Islam and Science is so complex and fraught with so many pitfalls that much of the literature in the field seems pointless. This judgment may be dismissive; yet, could it be otherwise? Is it necessary to remind that all titles bearing the catchy phrase “the scientific miracles of the Koran” are necessarily misleading, for the reason that Islam, which is first and foremost a faith supposedly revealed by God Almighty, and science, which is man-made discovery, cannot be put side by side, like two parallel lines that would cut at whim!

Can’t the promoters of ‘the Scientific Miracles in the Koran and Sunnah’ and the preachers who follow in their footsteps realize once and for all that a faith cannot, and should not, be put in perspective with a process of inquiry which is always suggesting, questioning, discovering, and evolving? Can’t they also understand that even what we call a ‘scientific truth’ is only one fact in an unfinished, ever-evolving and never stopping chain of relationships and ties? I’m afraid that this is the trivia of the debate, the simplest terms of the equation!

So, how to speak about Islam with Science?

When we speak of Islam together with Science, Muslim believers assume tacitly the following assumption: theoretically, in the absolute, Islam is the religion of God, the Creator of the universe, His revealed truth; as such, the facts of science which treat of the working of the matter and the whole universe cannot, should not, contradict, nor oppose, His sacred Word. Since both emanate from one and the same (divine) source, they have to (no, they must!) coincide!

A wishful thinking at best, a lazy attempt to co-opt science most of the time, this view holds only in the absolute, and would never stand epistemological examination, because our discussion of the issue can never involve a faith with a process, that is Islam per se with Science per se, but a religious knowledge with a scientific knowledge!

Knowledge is a more precise term than truth, because it is never neutral, nor transparent, nor even fully objective. In other words, by the din of philosophy, epistemology, and ideology, scientific discourse always constructs complex systems of knowledge. Therefore, a question arises: is the confrontation of religious knowledge with scientific knowledge a valid one?

To discuss this issue, let me remind that nowadays, in the postmodern West (i.e. “post-Darwinian” , “post-Freudian” and “post-Einsteinean” etc), they no longer believe in scientific knowledge the way the positivist utopians used to do during the 19th century. Scientific ‘truths’ are indeed always received with a pinch of skepticism! Why?

If we account for the process of production of knowledge, its archeology in the word of Michel Foucault, we would learn that it involves a lot more than a happy discovery. Indeed, every form of knowledge has a history, is constituted in given circumstances, and fulfills, still following Foucauldian thought, a political function.

Thus, in the American and European laboratories, when a scientific discovery is made, or when a scientific fact seems established, the results of the experiment or the object of discovery is mired to a chain of related facts and overtaken by a discursive process which makes it endorse the secular significance which is at the heart of the modern philosophy and epistemology in the West. In undergoing this process, the ‘fact or the discovery’ loses much of the significance that it might have had to the faithful Muslim, and endorses a hegemonic function.

What this picture teaches us is that, to paraphrase again Foucault, sciences are always enmeshed with social structures and political power. For knowledge always works to consolidate Power, and the latter, on its turn, always strives to produce systems of knowledge.

Therefore, as Muslim believers, we must learn to be the producers of knowledge, not the consumers of imported knowledge. Consuming knowledge can damage our faith. On the other side, by becoming producers of knowledge, we will hold possession, not of definite truths, but of the discourse over the facts of Nature and existence. And yes, this is the POWER in developing sciences; it’s the ability to enforce a worldview which is in intelligent harmony with one’s faith and culture.

References:

Foucault, Michel. The Archaeology of Knowledge. Trans. A. M. Sheridan Smith. 1969. London and New York: Routledge Classics, 2002 (reprinted 2007).

Gordon, Colin. Ed. Power/Knowledge: Selected Interviews and Other Writings 1972-1977 Michel Foucault. Trans. Colin Gordon, Leo Marshall, John Mepham, Kate Soper. New York: Pantheon Books, 1980.

*This article won the Science Writer’s Award. Contact us for more details. Message us on Facebook or Twitter.

Even though we acknowledge the achievements that the Muslim society contributed to the scientific community, we cannot forget that it is losing its battle to the west. The reason for this can be, because it never achieved that same type of scientific curiosity, that the west did during the renaissance period. It never sought to question the world around it. This can mainly be, because Islam never had so much conflict with science as Christianity did, therefore not much curiosity was needed. And due to the rapid progress of the western world, they still try to suppress the Muslims around the world based on terrorism. Therefore a very important question comes into mind, that can the Muslim society of today, process so much, that it can regain the status in the scientific world that it once had?

One of the most important things in the progress of Muslim society towards science, is the lack of education. Education is a basic necessity, that every child should possess, irrespective of gender. Knowledge is power, as the aphorism goes. But the situation in parts of Pakistan and Afghanistan is deplorable, whereby mostly children, especially girls are not allowed to attend schools. In contrast to this, other Muslim countries such as Iran, have a 70% ratio of girls studying science. This can contribute very much to the progress of education.

Even if the problem of education deficiency is solved, there is also the problem of the lack of good technical universities in the Muslim world. The total of universities in the USA and India are 5,758 and 8,407 respectively . This number is many times the total number of universities in the Muslim world, that stand at 1,800, of which 312 universities have scholars who have published journal articles, and the majority of them live in Turkey. These numbers are very shocking and so many more institutions should be built with qualified teachers, so that that we can compete with the rest of the world.

There is also the factor of poverty. Many of the families are not able to afford the expensive tuition fees of colleges and universities, and so many of them drop out. The solution of this may be by population control. If we really think about, even if rich people have more children it would not matter as they would still be able to give their children a good education. But if a poor family has more children, with the thought that with many sons more money would come, their children will not be able to get the proper education that they need. Therefore the governments of the Muslim countries should implement a system like that in China, where each parent can have no more than two children. This will cause more children to get more proper education. Another way by which poverty may not affect the children of being deprived of education is by introducing free education in primary and secondary level and develop more accessible student financing schemes as in western countries for university level education

We can also promote science by promoting the scientific heroes in the Muslim world. We have had many great scientists that we can all be proud of, like Abdul Qadeer Khan, a metallurgist and nuclear scientist responsible for making Pakistan the first nuclear Muslim country, and Averroes, the pioneer of Parkinson’s disease. In schools too, teaching about these Muslim heroes in science should be a compulsory part of the school curriculum. In this way, many students would become more enthusiastic about going into science, and so there would be more chance of attaining many great future Muslim scientists.

Another way by which the Muslim society can progress in science, is by developing a unified scientific union. All the great scientists in the Muslim world can combine together and work on major projects. By this they can progress and showcase their combined talent on a much larger platform, and promote diversification and critical thinking while encouraging competition.

To conclude, if we really want the Muslim societies to progress in science, we need to follow the principles of unity, faith and discipline, with education and a platform being available to each individual and child irrespective of gender, race or financial status. If all the Muslim countries work together they can move towards a more bright future where the Muslims are in a more powerful position in the world.

In a nutshell, Muslim history began with the scientific golden age (800-1250), followed up by a total collapse in the scientific arena for seven hundred years and now in the twentieth century, there are efforts to pull things back, but all in vain.

“There isn’t anything to worry about between science and religion, because the contradictions are just in your own mind. Of course they are there, but they are not in the Lord’s mind because He made the whole thing, so there is a way, if we are smart enough, to understand them so that we will not have any contradictions.”   

-Henry J. Eyring

In the past two millenniums, no religion was ever thought of interfering with its followers in matters of scientific progress, including the golden age, in which the West were lagging. Decline in science can be attributed greatly to the cultural differences between the Eastern and non-Muslim Western nations. Religions and cultures are values of a system and both are practiced simultaneously.

A brief history of the Eastern Muslim world and the most developed countries of the West would suggest, that the latter was culturally discrete from the Muslim world. These differences began to proffer, when the Muslim world tended to stagnate and things began to become worse, while the Western nations surged ahead i.e. in the thirteenth century.

Some of the factors resulted directly or as a result of cultural mining, including political instability, leading to the Mongol and other Central Asian invasions, lack of individualism i.e. collectivism promoted large-scale agriculture and irrigation systems, ethical approaches preventing cross cultural integration and tenets for women not to be a part of the education system. The cumulative effect of these multiple factors, brought an impeding science impact on the Muslim world.

However, there is hope, that the Muslim world will again flourish in the near future, as science and technology are now believed to be potential ingredients for a nation’s progress. Economic globalization is dispersing western technologies throughout the east, promoting unprecedented science ideology. Eastern governments have realized the importance of science directed efforts towards economic welfare and attempts are being made to develop research capabilities, through wide research policies implementation and research cooperation between private and government sectors. Although the scientific future of Muslim world will be on the rise, but this does not guarantee the return of the golden era.

The revival of science and technology in the East demands much more commitment and resources, at the global through local levels. Lack of financial resources, private sector involvement, quality education programs, research-management capabilities, industrial cooperation and incentives to perform, had been a major barrier to research outputs. National efforts producing more theoretical than practical output and researchers leaving their regions to obtain advanced coaching, are the other major drawbacks.

Lastly, Eastern governments have preferred to buy technology, rather than thinking about building their own capacities. Significant progress in science demands sufficient long term financial resources and individualism. Effective science education at all levels would be a handful asset, as science and technology research is not adequately institutionalized in most countries. The implementation of science and technology policy, must take place at a global level, together with establishing links between the public and private sectors. Conservative views on women’s education have restricted development and created an environment devoid of research. ‘

To conclude, cooperation at the international level is desired for scientific investigations by Eastern societies and these investigations demand a link between the physical and spiritual spheres. A critical analysis of Muslim history reveals, that most of Muslim scientists and scholars of the golden era, were also eminent scholars of Islam and theology. An approach to supplicate thinking with spirituality is required, in order to influence scientific learning in Muslim societies.

“Surely, In the creation of the heavens and the earth; in the alternation of the night and the day, in the sailing of the ships through the ocean for the profit of mankind; in the rain which Allah sends down from the skies, with which He revives the earth after its death and spreads in it all kinds of animals, in the change of the winds and the clouds between the sky and the earth that are made subservient, there are signs for rational people.”               

-(Qur’an; 2:164)

In a 2013 Hollywood movie, Turbo [1], there is a scene where the hero of the movie, a snail, looks up into the sky and sees a strange bright light. He thinks it is a comet and starts praying because he believes that seeing a bright star, is the right time for prayers. After a few moments, the snail realizes, that the bright light was actually that of an airplane and stops his prayers immediately. As soon as reality kicks in, wishful thinking fades. To me, the purpose of studying science is to know and understand reality, rather than follow illusions, spread all around us.

Ancient philosophies did help in quenching the thirst of people, as to how the universe works. But, nature is far more imaginative than we could ever think of. Nature never ceases to amaze us. For example, it is illogical to think of anything present at more than one location at the same time. Yet, this “miracle” is consistently observed in electrons. An electron can exist at more than one place at the same time. This fact in the field of quantum physics, is based on empirical evidence. Whatever our instincts tell us may or may not be true, but the criterion for truth is evidence. Whether we like it or not, electrons, or nature for that matter, do not care. It is the way it is. It is, however, our duty to explore, do experiments, and analyze data to find out what nature really is, rather than basing our ideas on assumptions. Henceforth, the second reason as to why I study science is, that I want to be part of that truth-seeking and curiosity-driven community, which is generally referred to as the community of scientists.

An offshoot of science is technology. Technological advances in the field of agriculture, have the promise to overcome the impending food crisis throughout the world. Latest technologies, like genetically modified crops, have revolutionized this particular field. One particular example that I would like to give, is that of almonds. More than 80% of the world production of almonds, is in the state of California, USA [2]. If you see American almonds, they are usually uniform in size and shape, and have aesthetic appeal. Compare these almonds with the Pakistani variety of almonds. The latter ones not only vary in shape and size from one another, but also lack the aesthetic look, that American almonds have. The reason is simple; Americans use latest technologies like genetic modifications and latest irrigation techniques to ensure highest quality possible. This aspect is lacking in Pakistan. The irony is, that I find Pakistani almonds to be tastier than the American ones. However, trends in the market show a different picture. First impression is generally the last impression, so wherever you would find American and Pakistani almonds side by side, you would tend to buy American ones because of their aesthetic appeal. Therefore, the third reason for studying science is to uplift my country in the relevant fields of technology. My plan of doing so is by studying and understanding the current trends of technology and promoting them.

Open-mindedness and critical thinking are essential components of a democratic society. It is informed citizens who enable the country to progress. Critical thinking empowers people to evaluate evidence. These qualities leave no room for rumors to build up. What happens in third-world countries, including some Muslim countries, is that people react more than they act. Open information guided by critical thinking, will help kill any rumors that could destabilize a country. Also, people would not like to repeat their mistakes of electing same corrupt politicians again and again. Thereby, the fourth reason for studying science is, that I want to raise my children in a society, where morality is based on the evidence of truth; where people do not blindly follow a person due to sugar coated words, but follow a leader who is the most helpful to them. I want to raise my children in a democratic society, where racism has no place because science tells us that we, all humans, have the same genetic code. Each of us is unique, but equal to any other person.

In conclusion, science has, indeed, reshaped our thoughts and has developed progressive societies. From curing various ailments to building rockets for exploring the universe, we see fruits of science everywhere. I want to study science because I want to progress. I want to seek the truth of reality. I want to know how the universe really works. I want to rule out myths and superstitions, that mask the face of true evidences. I believe that instead of worrying about what flaws are there in our society, I need to focus on correcting myself. It is science that gives me the tools of skepticism and empiricism to do so. It is science that deserves my quality-time. It is science that is, indeed, the best use of my time.

References:

1. http://www.imdb.com/title/tt1860353/
2. http://www.cdfa.ca.gov/statistics/pdfs/2013/FruitandNut.pdf

*This article won the Young Writer’s Award. Contact us for more details. Message us on Facebook or Twitter.

The relationship between religion and science is a very controversial one. The antagonism between Christianity and science is well known and documented, being the case of Galileo Galilei and Kaplan.  Any scientific inquiry questioning or challenging the scientific position of the Church was declared heretic.

In the case of the relationship between Islam and science, Islam considers the natural world and scientific inquiry as non-“sacred” spheres in the sense of Christianity’s view, for Islam, the nature of scientific inquiry is error and changeable laws and paradigms for explaining the natural world, even though the natural world is sacred as a manifestation of the creator, scientific inquiry is dynamic and serves as a tool of knowing and getting closer to the creator, changes in scientific paradigms is the natural course of the natural worlds realm and study.

The question of the reconciliation between Islam and science, is assuming, that there is a tension or contradiction between the two. As it has been stated, from the philosophical point of view, there is no tension since the study of the natural world is considered in Islam as a human activity, a way of knowing the creation and the divine manifestations through the study of nature. As a result, Islam does not claim that its revelation contains sacred and eternal scientific truths.

For Islam, the Qur’an is a miracle itself, it contains enormous references to science from encouragement, to studying the natural word, to the pursuit of knowledge and scientific references, to embryology, sea life etc. It is important to mention, that some marginal school of thought intends to prove the divine source of the Qur’an, by stressing the scientific discoveries mentioned in the Qur’an, discoveries unknown by humanity until the twenty-century. This position does not represent the mainstream discourse about the relationship between Islam and science.

The Qur’an is not a scientific book, it is a divine revelation for humanity, the guidance for the Islamic way of life. Revelation is the primary source for the believer, reason is very important, but it is secondary with respect to revelation. Putting reason as a primary source for belief, is not in line with the teachings of Islam. Reason is the tool for science; revelation is the tool for life.

The idea of the reconciliation between Islam and modern science, came from the controversy about the idea of evolution and natural selection. In this respect, Islam is not against the idea of evolution, it is against the idea of natural selection since it contradicts creationism. In other words, it is against the dogmatic imposition of “scientific truths”, in order to promote atheism, secularism or religious doctrines, for which the role of the creator in the universe is secondary. On the other hand, Islam is in favour of knowledge, scientific inquiry, the deconstruction of scientific dogmas, and especially represents an alternative, in terms of ethics in the modern and contemporary science.

Without the recognition of the creator, the purpose of the universe and the natural world in the relationship between God and man and the ethical responsibility of man towards nature and humankind, humanity will continue to witness the destruction of the environment, the unethical usage of science to promote war and genocides, especially the war and persecution of religions based on their rejection of the dominant scientific truth, for the “progressive scientists” and “free spirits”, whoever rejects the scientific truth belongs to fundamentalism, extremism and a “danger” for children and youth. Modern and contemporary science is in need of the infusion of ethical values, accountability, responsibility and the humanization of science.

The assumption of a free value science, is no longer arguable in light with use in academic circles of plagiarism, corruption of the evidence and data for ideological purposes. The scientist should have the right to apply positive ethical values to their practice, and the imposition of the dominant values against creationism is the opposite of free inquiry, since revelation is not the source of scientific inquiry, it is the source of ethics and in order to apply those values to the scientific enterprise, it is necessary that the metaphysical recognition of the existence of divine entity, together with the axiological ethics put science to the service of humanity, instead of nature to the service of capitalism, materialism and consumerism.

The most important factor in promoting creativity and innovation within the Muslim societies, is by inculcating the principle of moderation in the scientific enterprise. Thus, Islamic moderation must promote the accountability and responsibility of man towards nature as a sign and manifestation of the creator of the universe, removing the ego of modern man denying the creator and divinizing the domination of reason over revelation, by claiming that the scientific enterprise can deliver absolute truths, like the Darwinian interpretation used to deny creationism.

In this context, the purpose of the scientific enterprise is the pursuing of knowledge as a virtue encouraged by divine revelation and the ultimate goal is to get closer to the creator through his creation. The Islamic civilization have achieved the peak of scientific flourishment, especially in al-Andalus, one of the factor for the advancement of science superior to any civilization even Christian Europe at that time, was also the practice of moderation. In fact, the respect for cultural diversity, the social cooperation among Muslims, Christian and Jews on scientific and philosophical matters is emblematic.

The Islamic civilization considers knowledge as a non-sacred territory, Andalusi Muslims were able to Islamize and re-interpret the knowledge and works of Greeks and other civilizations’, in order to promote the universal “ornament of the world”. It was the practice of “fundamentalist” doctrines, denying cultural diversity and respect for cultures within and outside Muslim communities, as one of the factors dealing with the decline and end of an almost eight hundred years of scientific advancement, lead by the Islamic civilization.

There is a possibility for the Muslim world to practice “Islamic science”, the scientific enterprise infused by the tawhidic worldview, which is not in contradiction with the study of the existing technical and scientific knowledge, benefiting societies from it and redefining the metaphysical, philosophical and axiological assumptions of contemporary science, by restoring the prominence of the creator in the future scientific enterprise.

References

1. Muzaffar Iqbal. The Making of the Islamic Science. Kuala Lumpur: Islamic Book Trust, 2009

2. Menocal, Maria. The Arts of Intimacy: Christians, Jews and Muslims in the Making of Castilian Culture. New Have: Yale University Press, 2008.

3. Menocal, Maria. The Ornaments of the World: How Muslim, Jews and Christian created a Culture of Tolerance in Medieval Spain. New York: Brown and Company, 2002.

4. Goldstein, Bernard. “Astronomy as a “Neutral Zone”: Interreligious Cooperation in Medieval Spain”. Journal of Medieval Encounters 15(2009): 159-174.

5. Jim al –Khalili .The House of Wisdom How Arabic Science saved Ancient Knowledge and Gave Us the Renaissance. New York: Penguin Books, 2010

6. Saliba, George. Islamic Science and the Making of the European Renaissance. Massachussetts Institute of Technology Press, 2007.

7. Seyyed Hossein Nasr and Muzaffar Iqbal. Islam, Science, Muslims and Technology. Islamic Kuala Lumpur: Book Trust, 2010.

8. Sheldrake, Rupert. The Science Delusion. Hooder & Stoughton, 2012.

9. Turner, Howard. Science in Medieval Islam. Austin: University of Texas, 2006

DISCLAIMER:

The views, opinions, positions and/or beliefs expressed by the writers and those providing comments are theirs alone, and do not necessarily reflect the views, opinions, positions or beliefs of the Editors of localhost/muslim. localhost/muslim makes no representations as to accuracy, completeness, correctness, suitability, or validity of any information in this essay and will not be liable for any errors, omissions, or delays in this information or any losses, injuries, or damages arising from its display or use.

localhost/muslim reserves the right to delete, edit, or alter in any manner it sees fit, comments and/or content that it, in its sole discretion, deems to be obscene, offensive, defamatory, threatening, in violation of trademark, copyright or other laws, or is otherwise unacceptable.

The sustainability, health and ethics of the global food system are an increasingly relevant topic of research and policy. Changes in the world’s food system have been incredibly dramatic in the past few decades, impacting producers, consumers, institutions, governments and the greater environment. While this food system provides for over 7 billion people, a significant proportion of the world’s population is improperly nourished, and the land, environment, and organisms are damaged through drastic land use change, deforestation, pollution and loss of biodiversity. In light of these impacts of our food choices, ‘sustainable diets’, ‘global food systems’ and ‘sustainable food security,’ are vital concepts in a world threatened by climate change.

Food sciences, food geographies and environmental sciences (in themselves, applied sciences), involve the active collaboration of engineering, and the physical and biological sciences. Moving beyond the introductory questions of production, consumption and appreciation of food, studies of food critically examine issues of environment, identity, justice and economy of food. However, most discussions of religion and food are confined to religious injunctions of permissible/impermissible foods and the food habits and traditional cuisines of religio-cultural groups. While these are very important, particularly in a rapidly globalizing community, this narrow focus side-steps the significant potential that religions like Islam have to offer for improving the food system.

The food system in its current form appears to have evolved primarily in a reactive manner, driven by demand and conforming to the ideals of the modern commodity-driven world. The stark contrasts of immense tracts of intensively farmed crops and animals, resulting in surgically clean and impersonal packages of food and the small, personalized gardens and co-op farms with their intimate relationship to food, exist in the same world and at the same time. Although we are recognizing the dangers of intensive agriculture to our health and the environment, it is still needed to provide a greater proportion of the world’s population, with the basic food energy required for the sustenance of life. The weaknesses in distribution networks, the geographically imposed boundaries for food production, still require that the perceived ideal of the locally grown food products are economically beyond the reach of most people. While research and innovation continues, for a variety of reasons, the current troublesome form of the latest food system must continue until a cleaner, more efficient and dynamic alternative is found.

Islam, like many other religions, offers a number of guidelines pertinent to food. Muslims have been encouraged to ‘eat of the good things’ (Quran 2:172) provided to them. Permissible/impermissible foods are frequently discussed in scholarly literature, and can be a prime source of concern when living in non-Muslim countries. However, expanding the field of interest to environment and ethics, Islam can provide a greater number of guidelines that can be applied to the food system. Ethically aware and sustainable food companies already emphasize similar ideals, by sourcing responsibly and by ‘putting a face’ on their products. Entrepreneurial endeavors are engaging with food at every step, now notably by tackling food waste, redefining what classifies as ‘waste’ and enjoining people to consume mindfully. Muslim communities will do well to apply such ideals to their food systems and force the discussion beyond issues of the halaal/haraam dichotomy and consider healthy, ethical and sustainable diets.

Scientific innovation for the food system mostly targets intensification (with the best of intentions in most cases), resilience and safety. We want the most of the best food, with the least resources input, to be distributed as quickly as possible, while remaining as safe as possible. Compromises have been made in this process, with disastrous consequences. The advent of the ‘broiler chicken’, public concerns over GMO crops, manure flood disasters, resistant pests and waterlogged lands are common sights in our foodscapes. In parallel, technological innovations like no-till farming, pest-resistant crops, fertilizer improvements and vertical farming are increasingly common as well. However, like most innovations in history, while the idea may be touted as a stroke of brilliance, actual implementation is met with problems of finances and strong resistance over many fronts: resistance over changing deeply ingrained activities, resistance over the potential loss of revenue, and resistance over the potential of failure. Innovation is always challenged, but often worked through, as can be seen through the successes of the food system.

Optimistically speaking, the opportunities in this system are boundless. Enterprising individuals across the world are working through solutions, resulting in advancements like highly productive home-window farms, bringing hydroponics to the average consumer, improving kitchen gardening, and many others. Communication, collaboration and the potential of connecting with experts, entrepreneurs, financial backers, producers and consumers from every corner of the world, are the biggest strengths at our disposal to drive innovation in science. The expertise and confidence contained in the Muslim world is staggering; seen in the research produced in their institutions and the risks and chances taken by their individuals to improve their communities.

The global food system is a behemoth that connects every single human being on this planet. There are few human constructions that can boast of such an achievement. Each decision made on where one shops for food, what diet they follow and what happens to the smallest scrap of food waste, has an effect on this system. The Muslim world has the opportunity to shoulder some of the responsibility to ensure that it functions to the best of its ability, for the good of the planet and all of mankind. And when it comes to matters of everyday essentials, of something as intimately relevant and viscerally profound as food, no challenge is too big, or, opportunity too small.