Open Science and Open Access in Islam

Open Science and Open Access are compelling when viewed from an Islamic perspective. Both are not merely modern academic policies but have a strong intersection with values long taught in the Islamic scholarly tradition. Islam views knowledge as a trust, not an exclusive commodity. The first revelation was not a command to worship or engage in politics, but ‘Iqra’—read. Subsequently, the Qur’an repeatedly elevates the status of people of knowledge (QS. Al-Mujadilah: 11) and encourages humanity to observe nature as signs of Allah’s greatness. This paradigm shapes a view that knowledge should continuously develop and provide the widest possible benefit. Open Access carries a spirit aligned with the Prophet’s hadith: ‘The best of people are those who are most beneficial to others.’ If research results are locked behind paywalls, only wealthy institutions or large universities can access them. Yet many researchers in developing countries, teachers, students, health workers, and even policymakers need this knowledge. From the perspective of maqashid sharia, restricting access to knowledge that can bring public benefit is questionable, especially if the restriction is solely driven by economic interests. The classical Islamic scholarly tradition was even more ‘open’ than often imagined. Scholars did not patent their books. They taught their knowledge directly; students copied, reproduced, and then disseminated it to various regions. Imam al-Bukhari, Imam al-Ghazali, Ibn Sina, Ibn Rushd, and thousands of other scholars did not build a system of knowledge exclusivity. What was guarded was not access, but the authenticity of the chain of transmission and the accuracy of the content. Open Science also has a spirit close to Islamic scientific ethics. Principles such as methodological transparency, data openness (within ethical limits), research reproducibility, and openness to criticism reflect the values of honesty (sidq), trustworthiness (amanah), and verification (tabayyun). The Qur’an commands the verification of information (QS. Al-Hujurat: 6). In modern research, replication and peer review are forms of scientific tabayyun. Claims are not accepted merely because they come from a famous person, but because they can be tested and verified. A culture of scientific criticism was also very much alive in Islamic civilisation. Scholars criticised the opinions of their teachers, even the founders of schools of thought. Imam Malik once said that every person’s opinion can be accepted or rejected except for the words of the Prophet Muhammad (PBUH). This statement shows that the authority of knowledge lies in argumentation and evidence, not in social status. This spirit is very close to the Open Science culture that opens space for correction by the scientific community. However, Islam also sets boundaries. Not everything should be opened without control. There is data concerning privacy, security, personal honour, or potential harm (mafsadah). Research on patient data, national security information, or technology with potential for misuse still requires restrictions. Openness in Islam is not openness without ethics. There is also an interesting critique of current Open Access practices. Many Open Access journals charge very expensive Article Processing Charges (APC). As a result, reading access is free, but the cost of publication is shifted to the author. This condition creates a new inequality: scientists from developing countries often struggle to publish their research. Morally, this model does not fully reflect the ideal of just knowledge distribution that aligns with Islamic principles. Perhaps the more fundamental question is: who owns knowledge? Islam answers that knowledge essentially comes from Allah. ‘…and you have not been given of knowledge except a little.’ (QS. Al-Isra’: 85). If knowledge is merely a deposit, then humans are more appropriately seen as stewards rather than absolute owners. Consequently, knowledge should not merely become an instrument of academic prestige or a source of financial profit. Knowledge must be a means to bring about wider public benefit. Perhaps this is the most interesting meeting point between Open Science and Islam. Both depart from the same assumption: knowledge becomes more valuable when it is shared, tested, developed, and utilised by as many people as possible. What distinguishes them is that Islam adds a dimension often forgotten in modern discussions, namely that the openness of knowledge is not only a matter of scientific system efficiency, but also part of the moral responsibility of humans as stewards of the earth.