Open Science and Open Access in Islam
Open Science and Open Access are intriguing when viewed from an Islamic perspective. Both are not merely modern academic policies, but have strong intersections 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 rather “Iqra’”—read. Thereafter, the Qur’an repeatedly elevates the status of those with 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 continue to 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 findings are locked behind paywalls, only wealthy institutions or large universities can access them. Yet many researchers in developing countries, teachers, students, healthcare workers, and even policymakers need that knowledge. From the perspective of maqashid shariah, restricting access to knowledge that can bring public benefit is questionable, especially if the restriction is driven solely by economic interests.
The classical Islamic scholarly tradition was far more “open” than often imagined. Scholars did not patent their books. They taught their knowledge directly; students copied, reproduced, and then disseminated it across various regions. Imam al-Bukhari, Imam al-Ghazali, Ibn Sina, Ibn Rushd, and thousands of other scholars did not build systems of knowledge exclusivity. What was safeguarded was not access, but the authenticity of the chain of transmission and the accuracy of content.
Open Science also carries 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 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.
The culture of scientific criticism was also very much alive in Islamic civilisation. Scholars criticised the opinions of their teachers, even imams of the schools of jurisprudence. Imam Malik once said that every opinion can be accepted or rejected except the words of the Prophet Muhammad (SAW). This statement shows that the authority of knowledge lies in argumentation and evidence, not in social status. That spirit is very close to the culture of Open Science, which opens space for correction by the scientific community.
Nevertheless, Islam also provides limits. Not everything should be opened without control. There is data concerning privacy, security, individual honour, or potential harm (mafsadah). Research involving 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 high Article Processing Charges (APCs). As a result, reading access is indeed free, but publication costs shift to the author. This condition creates a new inequality: scientists from developing countries often struggle to publish their research. Morally, such a model does not yet fully reflect the ideal of just knowledge distribution aligned 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 knowledge except a little.” (QS. Al-Isra’: 85)
If knowledge is merely a trust, then humans are more appropriately seen as stewards rather than absolute owners. Consequently, knowledge should not stop at being an instrument of academic prestige or a source of financial profit alone. Knowledge must become a means of bringing about broader 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 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 merely a matter of scientific system efficiency, but also part of humanity’s moral responsibility as stewards (khalifah) on earth.