Thu May 15 2025, 06:02 PM

Islam and the West ( 13 Jan 2025, NewAgeIslam.Com)

How The Failure To Adopt The Printing Press Gave Europeans A 300 Year Advantage Over Muslims & Contributed To The Fall Of The Last Islamic Caliphate

By Akbar Zab

Sep 1, 2021

The subsequent thread of bullet points/posts aims to elucidate why Muslims’ rejection of the Gutenberg Printing Press was a significant mistake. This rejection stands as one of the primary factors that contributed to the ascent of European Colonial powers and the decline of the last Islamic Caliphate.

The majority of the information presented below is derived from Shaykh Yasir Qadhi’s lecture on this topic, supplemented by several essays and articles referenced at the conclusion.

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The Muslim Ummah was once an intellectual powerhouse, at the forefront of civilization, admired and respected worldwide. We attained remarkable achievements in scientific development, literature, arts, calligraphy, and various other fields. However, the situation has now taken a complete turnaround. The question arises: why and what led to this change? The answer lies in comprehending the shift in mindset among Muslims in their response to two significant technological advancements: the introduction of paper and the subsequent advent of the printing press, occurring a thousand years later.

Before addressing the question of how and why Muslims ascended to global power and subsequently declined, it is necessary to provide a comprehensive answer based on two underlying causes. These causes encompass both spiritual and worldly factors. Muslims attained power by virtue of their unwavering faith (Eman) and their capacity to adapt to the technological advancements of their environment. However, they eventually faltered as their faith waned and they were unable to keep up with the evolving times. In our contemporary era, there exist two distinct groups of intellectuals. Traditionally, the religious class occupies one side, while the progressive or academically inclined individuals occupy the other. Both groups strive to analyze the rise and fall of Muslims, yet each focuses solely on one of these two aspects.

• Usually, when you hear an Imam preaching from the minbar, he will quote the verse in the Qur’an: “God does not change the condition of a people until they change themselves.” In other words, “All we have to do is to be better Muslims.” If we are better Muslims, with stronger faith and God consciousness, and if we come to the mosque, we will rise up again. I beg to differ and say that’s one of several causes. On the other extreme, we have those who are generally not that religiously inclined. They don’t emphasize the Qur’an, faith, God-consciousness (Taqwa), praying at night. Instead, they say, “We rose because we led the world in secular worldly knowledge.” We had the golden age, and we discovered this and that, and we charted out the skies (we named the stars, etc.).

• They refer to this entire intellectual history, and their golden age is Andalusia, where all cultures mixed and scientific achievements reached their zenith. They argue that the decline began when Muslims ceased this and turned their backs on civilization. According to them, faith and spirituality barely matter. Once again, I disagree with them, and the simplest way to counter their argument is by pointing to the generation of the Sahaba RA (companions of The Prophet Muhammad ﷺ). The Sahaba RA conquered more land than any future generations, yet they were technologically the least advanced compared to later generations. They had not reached the pinnacle of civilization that Andalusia achieved later on. However, due to their faith and their willingness to engage with the modernity of their time and adapt accordingly, they managed to thrive. I don’t want to overemphasize the religious aspect, as I often do that. Although I fully agree that considering that aspect is more important in understanding the decline of the Muslim Ummah. Muslims’ curiosity and their embrace of the modernity of their time were significant factors. The closure of that door and their resistance to change also became causes of their failure.

• Let’s discuss and compare the rise and proliferation of paper and examine the actions taken by Muslims in response to this invention and technology, juxtaposing it with their reaction to the printing press. To commence, let us delve into the topic of paper. It is an indispensable substance in our lives, serving as a medium for writing and printing. The Chinese can be credited with its invention around 100 CE, but initially, they utilized it for limited purposes without comprehending its complete usefulness and potential.

• They utilized it for purposes such as creating intricate artwork, but they abstained from employing it for bureaucratic processes. As a result, it failed to become a widespread practice within the Chinese empire. Consequently, the Chinese chose to safeguard it as a closely-held trade secret, refraining from its dissemination. They established guilds for individuals aspiring to acquire the skill of paper-making, thereby restricting its accessibility and preventing it from becoming public knowledge. Thus, paper-making remained a private enterprise for the subsequent 300 to 400 years. Prior to this development, people relied on materials like rocks, stones, bones, and papyrus for writing purposes. The Egyptians invented papyrus, which was commonly used in Mesopotamia. However, when the Quran was revealed in Arabia, acquiring papyrus became challenging, leading to the utilization of date palm leaves as the primary writing material.

• They also utilized large shoulder bones and camel leather. The issue with using leather and items made from leaves was the concern of decomposition and size. That is why we possess copies of the Quran written on leather from that time (within the first 50–70 years), which are nearly as big as a table in terms of width and length. Consequently, due to decomposition, there are very few intact copies of the Quran from the initial 50 years of the hijrah that have been passed down to us. Instead, we have fragments, parchments, and bits and pieces, but a complete Quran from that period is scarce.

• Another major importance of paper is that it absorbs ink far more deeply and effectively than leather does. In the past, when people wanted to reuse leather, they would simply soak it in water for a few hours or a day, then remove it, let it dry, and reuse it again. So, when did the Muslims first encounter paper? It was after their battle with the Chinese forces in 751 CE during the early Abbasid period. Although this battle was politically insignificant (more of a skirmish than a full-blown battle), it had a profound impact on humanity due to the discovery of paper. The battle, known as the “Battle of Talas,” occurred in 751 CE in what is now known as Kyrgyzstan. During this battle, the Muslims captured prisoners of war from the Chinese Tang dynasty.

• They discovered that two of the prisoners of war were from a secret Chinese guild of paper manufacturers. The Muslims had, of course, seen paper in China (it was used openly). Now that they had found out that these two prisoners of war knew how to make paper, they sent them back to the Khilafah in Baghdad under armed guard. The Caliph decided that instead of collecting any ransom money for their freedom, he preferred the Chinese prisoners to teach them the art of paper making. Once they had done so, they would be set free. Here we see a willingness to acquire knowledge from non-Muslims and then implement it. The Abbasid Caliph, just like the Prophet ﷺ centuries before, understood the importance of knowledge.

• In the Battle of Badr, when the Prophet ﷺ had prisoners of war who could read and write, he also requested the prisoners to teach 10 children how to read and write instead of accepting ransom money for their release. That’s what occurred, and gradually, paper started to spread in Baghdad and then in Samarkand, surpassing papyrus and other materials. We have scarce remnants of ancient manuscripts in papyrus because it erodes over time. There are fragments of the Muwatta of Imam Malik RH and the Seerah of Ibn Hisham on scattered papyrus pages (in Europe), but we don’t possess a single ancient book in papyrus.

• With the advent of paper, these changes occurred. During the years 754 to 775, specifically during the reign of Al Mansur, one of the early Abbasid Caliphs, a decree was issued to switch the entire bureaucracy from papyrus to paper. Consequently, paper began to be utilized for all government transactions and business dealings. Around 770, this practice extended to the entirety of the Muslim lands, encompassing the transcription of taxes, quotas, and all government-related matters onto paper. Thus, Muslims had to establish their own paper production facilities. For this purpose, the first paper manufacturing plant was initially established in Samarkand and later in Baghdad, marking the first instance of a paper manufacturing plant outside of China. It is believed that Caliph Harun al-Rashid played a role in popularizing paper. During that time, it was referred to as ‘Kagad’ in Persian and Urdu, which originates from the ancient Chinese term for paper.

• The Muslims grasped the significance of paper far more profoundly than the Chinese did. Paper completely revolutionized knowledge. One of the pioneers in recognizing this was Ibn Khaldun, who is considered the first social historian and the first person to analyze the ascent and decline of nations from a sociological standpoint. Ibn Khaldun wrote, “Thus, paper was initially introduced for government documents and diplomas, and later on, people began using paper sheets for scholarly writings. The production of paper reached a significant level of excellence.”

• What is paper? Paper is an engine for intellectual change, social change, and artistic change. The presence of paper signifies literacy, education, productivity, scientific inquiry, and scholarship. All of these aspects are synonymous with paper. Therefore, when Muslims embraced this new technology, it ignited an Islamic revolution of thoughts and ideas. Muslims started utilizing this new technology for various purposes, such as writing books and translating the works of ancient Greeks. All of these endeavors contributed to the initial Islamic renaissance and the flourishing of sciences.

• An interesting side point is that various types of paper began to emerge, depending on the patrons of the manufacturers. Therefore, there was Suleimani paper, Ahmadi paper, Noorani paper, and so on. When Muslims acquired the knowledge of paper-making from the Chinese, they undertook two important actions. Firstly, they developed a new process based on the Chinese manufacturing technique and, as mentioned earlier, produced different varieties of paper. Thus, Muslims elevated the art of paper-making to a whole new level, spreading its usage throughout the Muslim lands. Unlike the Chinese, who maintained a primitive, secretive, and elitist approach to manufacturing, the Muslims made paper popular in an entire region.

• Another significant contribution of the Muslims was the invention of bookbinding. When they had papyrus instead of paper, the Muslims would roll up the papyrus to store it. Similarly, the Chinese would do the same with their paper and place it in a box. However, the Muslims came up with a different approach. They began stacking sheets of paper together and started binding them from the side. This was the first time paper was bound in this manner. A stack of papers became known as a ream, which is why Uthman’s Quran was referred to as a Mus’haf, as it consisted of a collection of paper without being bound. The term “ream” is derived from the Arabic word “rizmah,” meaning bundle. Once they created the ream, the Muslims also invented the cover. Therefore, the concept of a modern book, as we know it today, was developed in Muslim lands during the flourishing of paper. In essence, the Muslims were responsible for the development of the book’s structure. Moreover, they introduced the practice of writing the book’s title on the side. Hence, it is important to acknowledge that the modern structure of a book is indeed a Muslim invention.

• So, let’s examine the current state of Muslim minds. They are filled with excitement and open to embracing change. They have embraced a technology that was not originally theirs, but they have improved it and made a significant impact on the world as a result. In contrast, the Western world is unaware of the concept of paper and remains in the dark ages. Eventually, paper is introduced to the West through various means. The first introduction occurs during the crusades in 1096, which involved a series of nine crusades. The initial crusade resulted in the conquest of Jerusalem and served as one of the earliest encounters between Europe and the Muslim lands. It is important to note that this was a time before globalization, where the average person was born and died in the same city as their parents. Travel was not common during this period, and individuals primarily remained within their own limited spheres.

• During this crusade, Europeans encountered paper and observed that Muslims possessed books, scientific achievements, learning, and paper. Consequently, they brought paper back to Europe, despite lacking the knowledge of how to produce it. Throughout the Reconquista in Al Andalus, Europeans consistently spared certain families with expertise in various trades. One of these trades happened to be paper making. Sicily, which had been under Muslim rule for 300 years, exerted a more significant influence on the medieval European mindset. Roger I, who reconquered Sicily from the Muslims, displayed greater sympathy compared to his Spanish counterparts. He retained numerous Muslim ministers and introduced several changes that directly influenced the European Renaissance and Reformation. One of these influential changes was the introduction of paper.

• So paper was introduced to Europe from different places ( Spain , Sicily ) The first paper mills of Europe are in Andalusia & Sicily. Then from Sicily it spread to Italy & from there took this tech from the muslims & like every smart civilization & intellectual culture they adopted it , tinkered with it & improved upon it.

• Paper was introduced to Europe from various places such as Spain and Sicily. The first paper mills in Europe were established in Andalusia and Sicily. From Sicily, the technology spread to Italy, where the Europeans, like any intelligent civilization with an intellectual culture, embraced it, made modifications, and enhanced its capabilities. Italy, in particular, introduced a manufacturing procedure that was unknown to the Muslims, largely due to their utilization of the abundant rivers and water tributaries, which facilitated the introduction of water mills. Consequently, Europeans were able to produce paper of superior quality compared to that of the Muslims. Gradually, Europeans began manufacturing thinner, more durable, and higher quality paper, surpassing the Muslims in this regard. By the beginning of the 14th century, Europe started exporting paper to Muslim lands, emulating what the Muslims had done previously — finding a new technology, adopting it, and utilizing their intellectual abilities to improve upon it. Additionally, Europeans introduced the practice of watermarking paper, which can still be observed today in fancy paper. This technique was first introduced in Italy during the 13th century.

• This means that any paper produced in Europe after 1300 has a watermark, allowing us to track its origin within Europe: the year, batch, and the manufacturing plant responsible for its production. By 1400, we observe an increasing number of Islamic books written on European paper. For instance, at Yale University (which possesses numerous Islamic manuscripts), you can hold the paper up to light and discern the date and place of its manufacture. By 1600–1700, all high-quality paper originates from Europe, as most Muslim manufacturing mills had already collapsed. This served as an indication of what was to come. There exists a splendid copy of the Qur’an, dating back to approximately 1340, which was entirely written on Italian paper due to its superior quality and availability.

• Unfortunately, this Quran has a Christian cross watermark on it because it originates from a Catholic country and manufacturer. By the 15th century, the majority of manuscripts in Muslim lands were written on European paper. Additionally, by the 16th century, the art of paper-making had almost vanished from Muslim lands since there was no longer any reason to continue the practice, considering Europe had a superior product. With the widespread use of paper in Europe, Johannes Gutenberg, along with his business partner who owned a paper manufacturing company, invented the modern printing press.

• With this new technology, they were able to mass-produce a book repeatedly. It made the printing press one of the most important discoveries for mankind, alongside the wheel. It is impossible to imagine the success of the printing press without paper. Just imagine if you still had to use leather; it is too thick and finicky, and you cannot print ink on it in the same way. Moreover, it is too expensive to mass produce. Within a few decades of Gutenberg’s invention of the printing press, there was an explosion of printing presses all over Europe. By the turn of the century, 300 European cities had printing presses, and by the late 1500s, 20 million copies of books had been sold.

• Bear in mind that this is a civilization that, 100 years prior, did not know how to read and write. This is a civilization where, at a certain point in time, the Catholic Church would kill you if you owned a science book. With the advent of the printing press, everything changes. What will happen when you can distribute a science book, a work of ethics, or a work on philosophy? What will happen when you can mass produce books and disseminate knowledge? The population will become more and more educated, and more and more inquiring minds will be fostered. Around this time (16th century), Columbus “discovered” America, and within a generation of Columbus’s arrival, printing presses were established in Mexico City and other North American regions.

• What is happening in the Muslim world during this same time frame? The decline has already begun, and now the closing of the mind is occurring. The printing press was invented in 1436; it has already spread throughout Europe and even reached Mexico. Within 20 years, Muslims began hearing about this new invention and seeing copies of these books that appear magically and miraculously. Once upon a time, what did Muslims do with new inventions? They embraced them, adopted them, and improved upon them. However, now the tide has changed the Muslim psyche, and the Muslim mindset is undergoing its own devolution. When Muslims first encountered the printing press, the first thing they did was to ban it. In 1485, the Ottoman Caliph Sultan Bayazid II declared (with the support of all the scholars) the printing press to be haram.

• He stated that it was forbidden to bring the printing press into Muslim lands. Furthermore, he went as far as to prohibit the importation of books printed in Europe into the Ottoman lands. One might have expected this peculiar fatwa to be reversed within 10 to 12 years, right? Regrettably, it endured for a significantly longer period. In 1515, Sultan Salim I, one of his descendants, enacted a decree that anyone found in possession of a printing press within any Ottoman territory would face execution. The punishment was death.

• In 1492, due to the fall of Granada, there was a significant influx of Jews into Ottoman lands. It was these individuals who petitioned the Sultan for printing presses. They explained that they had printing presses in Andalusia and wished to have them in Ottoman lands as well. The Sultan agreed, but with the condition that the presses were exclusively for the Jews, to be used in their language for their own people. Furthermore, they were prohibited from selling these presses to Muslims. As a result, the Jews, and later the Christians, acquired private printing presses that they utilized for the education of their respective communities. It is no coincidence that in Ottoman lands, the most educated bureaucratic classes comprised Jews and Christians, including doctors, engineers, and other professionals. Physicians, in particular, were predominantly Christians.

• This is unlike 500 years prior when Ibn Sina ruled the world of medicine. Now, things are changing, and the average Jew or Christian belongs to the upper middle class due to their education and scientific background, which Muslims are being deprived of. It is because of this ban that the first Qur’an printed in Arabic was not produced in Muslim lands. The initial printed copies of the Qur’an were created by non-Muslims for non-Muslims since Muslims refused to engage in printing presses. The first printed copy of the Qur’an was produced in 1537 in Venice. Italy, mainly influenced by Muslims, stands as the bastion of the Renaissance. Dante’s Divine Comedy, which served as the catalyst for the Renaissance, was essentially adapted from the “Al-Isra’ wal-Mi’raj: The Story of the Miraculous Night Journey” in Islam. The entire concept of ascending to heaven, descending to hell, and observing what unfolds there — the entire Divine Comedy — was inspired by Muslim folklore and legend. Many other aspects of the European Renaissance have also been proven to have direct influences from Muslims. To be more precise, Europeans took these seeds from Muslims and allowed them to grow and flourish. It would be unfair to claim that Muslims are solely responsible for the Renaissance, but it is accurate to say that they ignited it, and then the Europeans took it to the next level.

• In 1980, a private copy of the first Qur’an printed in 1537 was discovered, challenging the previous belief that all such copies had been destroyed. The second printed edition of the Qur’an appeared in 1694 in Hamburg, produced by a Jewish printer (copies of this edition can still be found in Germany). The third edition is located in Russia, yet Muslims continued to resist embracing the printing press. Therefore, as previously mentioned, Jews and Christians had established printing presses in Ottoman lands between 1520 and 1540. However, these presses did not produce works in the language of the people; instead, they were written in the local dialects of the Jewish and Christian communities, rather than in scholarly Turkish (Ottoman Turkish).

• When was the printing press finally introduced in Muslim lands for the use of Muslims? Some Muslim intellectuals and scholars were striving to introduce the printing press. One of the most well-known individuals in this endeavor was Ibrahim Muteferrika, a diplomat and a Hungarian convert to Islam. In 1720, as a high-ranking minister in the Ottoman Empire, he petitioned the Grand Mufti for permission to establish a printing press, which was 300 years after Gutenberg’s invention. Eventually, the Grand Mufti was respectfully urged to wake up & smell the coffee (which, interestingly, was initially banned when it first emerged in Muslim lands, but that’s a different story). Consequently, Ibrahim painstakingly wrote a book titled “The Usefulness of Printing” (Vesiletü’t-tibaʿa) by hand, since he was legally prohibited from using a printing press. He handed the book to the Grand Mufti, emphasizing in its pages that one of the reasons Europe was advancing rapidly was the printing press and its role in disseminating knowledge to the masses.

• In fact, by 1720, the Europeans had already caught up to and surpassed the Ottomans. However, the Ottomans were still oblivious to this fact. Hindsight is 20/20, so it is easy for us to say this now, but in 1720, the Ottomans still believed they were going to emerge victorious. Ibrahim informs the Grand Mufti that the reason for the decline of Muslims is the absence of a printing press. The Grand Mufti agrees to introduce a printing press in Ottoman lands but sets forth three conditions. These conditions are as follows:

1) Nothing should be printed in Arabic.

2) Nothing related to Islam should be printed. Books on secular sciences and history are allowed, but no tafsir, Islamic history, or hadith books.

3) The government will have complete control over a list of approved books. They did not want individuals to have unrestricted inquiry; they wanted to regulate every aspect of the books.

Despite these three draconian conditions, the first printing press is established. Finally, in 1726, a full three centuries after Gutenberg’s invention, the printing press is permitted in Muslim lands for secular books. However, the printed material cannot be in Arabic, the language of scholarship, and must not pertain to religion.

• So, by the time the printing press was introduced to Arab lands, faraway places like Tahiti already had fully operational and ready printing presses. Even Hawaii had printing presses before Damascus and Cairo. When was the prohibition lifted? It was in 1798 when Napoleon invaded Egypt, marking the beginning of European colonialism and the onset of modernity for the Muslim world. The Mamluk dynasty was still in power when Napoleon invaded — an impressive 700-year-old dynasty that had previously defeated the Mongols. However, the Mamluks were living in isolation, unaware of the outside world, and attempted to resist Napoleon’s forces with bows and arrows (despite possessing a few old guns, they lacked a modern arsenal). In a matter of weeks, Napoleon’s forces swiftly took control of Egypt.

• On the ships that he arrived in to invade Egypt, he brought a printing press. Therefore, when he conquered Egypt, his printing press was established, marking the very first instance of free printing (without government conditions) in Muslim lands. It is a sorrowful reality, but that is the truth. Eventually, when Napoleon departs from Egypt (the details of which are a separate chapter for another day), he actually leaves the printing press behind. Consequently, the Muslims of Egypt break away from the Ottoman Empire, which is then governed by Muhammad Ali Pasha. One of the reasons why Egypt subsequently emerges as one of the pioneers in the Muslim world is the presence of the printing press, along with Muhammad Ali Pasha’s efforts towards modernization.

• The establishment of the very first Islamic printing press took place around 1870. This printing press, known as the Bulaq printing press, holds a significant place in history. Some scholars argue to this day that the books printed at Bulaq are among the finest ever produced, despite their age and the antiquity of the printing press technology employed. These works are considered the most genuine and scholarly, and the reason behind this is that the individuals responsible for overseeing the printing press were not businessmen, but rather actual scholars. Consequently, they diligently edited ancient manuscripts and created the most superior editions of renowned works such as Sahih Bukhari, Fath al-Bari, Ibn Kathir, and others.

• The introduction of the printing press into Muslim lands was too late. The rise and eventual decline of paper, followed by the printing press, are symptomatic and provide us with an indication of the rise and fall of the Ummah. So, why did the Muslims oppose the printing press for so long? Why was there a shift in mindset when comparing the Ummah’s eagerness to adopt paper technology with its aversion to the printing press?

• There are several small practical and economic reasons. Among the economic reasons, it is evident that the secretaries and book scribes will inevitably lose their jobs, so they petitioned against the printing press. Additionally, it is argued that Arabic, being a complex script, would present difficulties in having merged letters. Moreover, they considered it undignified for the Qur’an and Islamic books to be printed using a printing press. This perception stemmed from their belief in the significance of a Muslim scribe performing tahara/wudhu (ablutions) before sitting down to write the Quran by hand, thereby earning hasanat (rewards from God) for each letter written. This practice held great importance and was considered special to them. While we are accustomed to it now, they regarded the printing press as a mechanism that diminished one’s adab (manners, decorum) towards the sacred. In essence, the idea of simply pressing a button or flipping a switch and having the machine churn out texts felt sacrilegious to them. It is commendable that they held such reverence for treating sacred knowledge with proper manners.

• Another reason why the printing press was opposed was due to the assumption that it was a technology embraced by the non-believers. It is a fact that Muslims became excessively arrogant and proud of their worldwide dominance, leading them to reject anything originating from outside their lands. They became deluded by their own achievements, resulting in their refusal to acknowledge external advancements. Furthermore, scholars were concerned that if this “non-believer” invention were to be widely and openly used, it would diminish the value of Islamic scholarship. This is because everyone would start reading, ultimately leading to the emergence of what we now refer to as Mufti Wikipedia and Shaykh Google. What would happen to the scholars when any ordinary person could access scholarly works? Essentially, the printing press represented a power struggle.

• They had a concern about preserving the ijazah system. What exactly is the ijazah system? It is a process where individuals receive permission from esteemed scholars, who possess greater knowledge and experience, to teach Islamic literature. So, if a scholar possesses Sahih al-Bukhari (a compilation of narrations about The Prophet Muhammad ﷺ), anyone interested in studying it must approach a scholar who will personally instruct them. They can then copy the scholar’s version of Sahih al-Bukhari and recite it back to them. Upon passing a test, the scholar grants authorization to teach Bukhari to others. This approach makes sense when aiming to maintain a high level of scholarship.

However, let’s fast forward to the present day. We now have individuals like Sheikh Wikipedia and Mufti Google, and many people rely on online platforms for their Islamic education. But let me be honest with you. Can you easily distinguish between a genuine scholar and a self-proclaimed scholar from Wikipedia? The truth is that most individuals can, although some cannot, and there are cases where people get deceived. Nonetheless, those with even basic knowledge can quickly discern the disparity between a fraud and an authentic scholar. While it may be challenging for some, it is not impossible.

My point here is that if scholars had embraced the printing press and integrated it into their ijazah system, they could have enjoyed the benefits of both worlds.

• They could have incorporated the best of both worlds, but by completely shutting themselves off, what happened? By 1800, the average Muslim had not read a printed book due to the penalty of death by law. However, by 1800, the average European had. Some people have said that if they had to blame the decline of the Muslim Ummah on one reason, it would be the printing press. There is truth to this because the printing press brings knowledge, and with knowledge comes power: economic, political, and religious. The printing press was so powerful that it destroyed the Catholic Church and split Christianity into two. It is no coincidence that Martin Luther had a printing press and printed his own Bible.

• The Renaissance and the Reformation are the two main factors that shaped the modern world. Both of these historical events are closely connected to the printing press. Consequently, the printing press brought about a significant shift in power that reverberated throughout Europe, transforming it into an entirely new world as it stands today.

• The Sahaba (May God be pleased with all of them) were at the pinnacle of exemplary faith in terms of Eeman. However, they did not excel in worldly education, civilization, judgment, architecture, literature, and other similar areas. Nevertheless, the Sahaba and Tabiun possessed a different understanding, characterized by their open-mindedness and willingness to embrace and adopt new ideas. When they conquered new territories, they had no qualms about incorporating local practices. During the first 50 years of Islam, all government documents were printed in local languages by non-Muslim scribes. The Sahaba recognized their lack of expertise in governing an empire, even though they had successfully conquered the Byzantine and Sassanid territories spanning over 100 square miles of land. They humbly acknowledged their limitations and were receptive to change. It was common for prominent viziers during the early Umayyad and Abbasid periods to be non-Muslims, and this was not a cause for concern. Only in the late Umayyad era did Arabic become the national language and their own currency was established.

• Before this, the Sahaba had no problem adopting Roman and Persian currencies, as well as incorporating Roman practices that were unrelated to religion. This demonstrates their curiosity and open-mindedness. When they encountered paper and recognized its usefulness, they embraced it, improved upon it, and revolutionized the world. However, 1000 years later, when the printing press was invented, Muslims refused to utilize it, partly due to considering it an “invention of the kuffar.” Unfortunately, we still suffer from this kind of mentality. Thankfully, there are changes occurring. Muslims are becoming more open-minded, although sometimes excessively so. We find ourselves at two extremes. One extreme is religious narrow-mindedness, rejecting any form of change. Even today, there are mosques that exclude women from their prayer spaces, following the example of mosques in their home countries.

• The other extreme is the progressive extreme. According to their mentality, everything goes, and whatever public society says should also be a part of Islam. There is no gender segregation or decorum at all, and they support same-sex marriages. They believe that whatever is popular should also be incorporated into Islam. However, the truth lies in the middle. Many of our scholars are not open-minded enough, and many of our open-minded Muslim intellectuals are not scholarly enough. As a result, there is a significant clash and tension between these two groups of people. Scholars who are open-minded should take the lead in initiating change. They should inform us about the boundaries that need to be established. It is important to understand the limitations of the clergy class, as well as the Muslim intellectuals and progressives. We must recognize that Allah sent down this religion to be applicable in every time, place, and location. He allowed for some changes to occur. Without this allowance, Islam would have never spread as successfully as it did.

Sources :

The Fatwa That Destroyed an Empire

The Political Economy of Mass Printing:

Legitimacy and Technological Change in the Ottoman Empire

Metin M. Coşgel University of Connecticut

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Did Ottoman Sultans Ban Print?

By Kathryn A. Schwartz

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Age of Invention: Did the Ottomans Ban Print?

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Age of Invention: Why Didn’t the Ottomans Print More?