Science and Technology: Key to Islamic Golden Civilization

 

Science and Technology: Key to Islamic Golden Civilization

By many historians, including Philip Khuri Hitti through his book History of the Arabs (2008), the Abbasid caliphate is referred to as the golden era of Eastern civilization. Even a bit hyperbolic, Baghdad, which became the capital of this dynasty, by Marshal Hodgson in his monumental work, The Venture of Islam, was called a shining star in all the city clusters on planet earth at that time. Baghdad at that time deserved to be juxtaposed with modern megapolitan cities such as New York, Paris, and London in today's Western civilization.

Various aspects of people's lives experienced a peak in that era. One of the aspects that is used as a measure of success as well as a standard of success is the achievement of science and technology (Iptek). Ruling for about 5 centuries, this empire gave birth to thousands of discoveries, scientific works, and Muslim intellectuals in various fields. The success was built by the first 10 Abbasid Caliphs.

The Caliphs are well aware that knowledge is the key to the success of human civilization. Normatively, Allah SWT has outlined it in Al-Qur'an Surat Al-Mujadalah verse 11, "Yarfa'illahulladzina amanu minkum walladzina utul 'ilma darajat" (Allah will elevate those who believe among you and those who are given knowledge to several degrees) . Ibnu Abbas RA interpreted the verse as "Allah raises the scholars above the believers by several degrees."

If you look at the current global civilization situation where the West is the "king", advanced technology as a product of Western society's knowledge is the main support. This triumph originated in the renaissance movement (cultural revival) that swept Europe in the 15-16 centuries AD. Educated groups pioneered social movements to explore, study, and understand the treasures of ancient Greek and Roman civilizations. Through the excavation of classical treasures, the European community was encouraged to conduct various scientific research and observations.

Meanwhile, during the Abbasid golden age, the scientific enthusiasm of the people was facilitated by the authorities, one of which was the establishment of libraries, universities, as well as a translation bureau called Baitul Hikmah. Some sources say that Baitul Hikmah was founded by Caliph Harun Al Rashid (ruled in 786-809 AD). Meanwhile, other sources state that Al Ma'mun was the son of Harun Al Rashid (813-833 AD).

Apart from that, actually the forerunner of the intellectual movement was started by Abu Ja'far Al Mansur, the second Caliph of the Abbasids by collecting ancient manuscripts to be translated into Arabic (Raghib As Sirjani, 2009).

Harun Al Rashid then developed this intellectual tradition through the movement of translating philosophical and scientific texts in Greek, Persian, Sanskrit, Indian, Syriac, Nibtiyah, and Qibtiyah into Arabic. Al-Rashid and Al-Ma'mun strongly support innovation in various fields of science, art, and culture.

Scientific culture thrives. There is no distinction between religious and general sciences. Because they, apart from religious experts are also experts in general science. Al-Biruni who earned the nickname al-Ustadz fil 'ulum (teacher of various sciences) was a mathematician and astronomer. Al-Khwarizmi, the author of the book al-Gebra (al-jabar) who made tables to be used to determine the new moon, sunrise and sunset, and prayer times. Also Ibn Sina (Avicena) who represents the world of medicine with his greatest work al-Qanun. This book contains procedures for healing various diseases, including the surgical process (surgery), which is still used as the main reference by the medical world.

Al-Ghazali (1058 -1101 AD) who holds the title Hujjatul Islam also lives in this century. His writings numbered 70 titles even though he was only 55 years old. His various books, including Ihya Ulumuddin, are still the subject of study in all traditional Indonesian Islamic boarding schools.

The field of art is also not neglected. Muslims at that time were famous for their works of art carved from wood, porcelain, bronze, gold, silver, marble, and others. In the field of literature, a famous novel that has been translated into various languages, namely Hikayat Alfu Lailah wa Lailah (The Story of a Thousand and One Nights), which is quite erotic, was also written in the Abbasid era.

Science is not the sole factor in the success of this empire. Favorable geographical location, political stability and economic prosperity are other important factors. Geographically, the Abbasid power centered in Baghdad was indeed strategic. This region relies on agriculture with irrigation systems and canals on the Euphrates and Tigris rivers that flow into the Persian Gulf. Baghdad is also a transit point for trade between the East and West.

In terms of politics, the Abbasid dynasty gave equal opportunities to all clans and races to occupy important government posts. During the Umayyad Caliphate, this position could only be occupied by Arab nobles. In addition, in social life, they also claim a higher degree than the non-Arab community. In principle, the Abbasid Caliphs implemented an egalitarian system (musawah). With this principle, citizens are free to carry out any activities, including scientific activities.

This triumph is certainly very interesting to be romanticized now where Eastern civilization is in a subordinate position to the West. It is quite understandable if there are groups who dream of the establishment of the Islamic Khilafah again. The dream is certainly valid as long as it is carried out in a democratic corridor, not bloodshed. But for me, the debate whether the caliphate is an urgent and obligatory thing or not, is not very substantive.

The Khilafah was only a "can" which was already available at that time, but the essence of its glory was the rapid development of science and the moral nobility of government administrators. Getting lost in the utopian caliphate struggle is just a waste of energy. The commitment of the state and civil society to the development of the education sector and technological innovation is far more urgent and substantive.

In the past, the Caliph Al Ma'mun when carrying out the movement of collecting and translating knowledge manuscripts from various languages ​​was willing to spend a budget of 300,000 Dinars (equivalent to around 675 billion rupiah now). He invited many Christian translators, among them Hunayn bin Ishaq who was famous for being proficient in the language. He received a gold reward as heavy as the book he translated (Risa Rizania, Thesis for Bachelor of Cultural Studies UI, 2012).

What Al Ma'mun did to Hunayn was a bit similar to President Soeharto when he invited BJ Habibie to return to Indonesia and implement his knowledge. Whatever salary Habibie asked for, the government would fulfill it. Habibie was also given the opportunity to develop the domestic aircraft industry (IPDN) until in 1995 he was able to produce the N250 Gatotkaca commercial airplane. Unfortunately, the industry then declined drastically with the fall of Suharto.

In terms of education, the National Education System Law no. 20 of 2003 has mandated that the State prioritizes the education budget of at least 20 percent. However, the nominal amount of trillions of rupiah does not guarantee the success of the implementation of national education if there are many budget mafias playing in the executive and legislative bodies who like to circumcise the budget. As a result, if Indonesia wants to imitate the Abbasid glory a little, the commitment of the state and the moral nobility of the government in budgeting for education and developing the latest technology is a necessity.