Many parts of the world, such as Korea, China, and India – basically medieval kingdoms fifty or sixty years ago — are now among the pacesetters of the modern world, both producing, and improving on, existing inventions. The Muslim world, however, often better off than these countries just half a century ago, has remained as it was, or has even, in many instances, deteriorated. This inertia in the Islamic world seems to stem not from any genetic limitations, or even religious ones, but purely from Islamic culture.
Although one can gain some insight into Islamic culture from books and other written material, if one is to really understand the Muslim world, there is no substitute for sitting in coffee or tea houses, spending time with Muslims, and asking them questions in their own surroundings and in their own languages. A result of these approaches would seem to indicate, with respect, some of the factors citizens of the Arab and Muslim world might wish to consider to use their extraordinary talents even more fully:
The Ability to Question – Western culture is predicated on questioning: inquiring of authorities how they came to the conclusions they reached — a concept from the ancient Greek word “historayn,” to learn by asking. Although in the Shiite world questioning occurs among religious authorities and the educated elite, in the Sunni world, for centuries, asking questions of those more learned or in positions of authority has been unacceptable. Until Muslims once again allow themselves to ask questions and engage in critical examination, they are disabling themselves from accomplishing as much as they otherwise might.
The Role of the Individual vs. the Role of the Group – In much of the Muslim world, people are often seen not as individuals but as members of particular families, clans, tribes, ethnic groups, or religions. In the Muslim and Arab world, a problem between two people can become a problem between two families, with the individual becoming a “soldier” in the ensuing feud. What an individual might think personally – who is right and who is wrong – becomes irrelevant, fostering a mindset that obstructs the impersonal and dispassionate analytic thinking that defines the modern world.
Encouraging Creativity – A good way to define Western intellectual creativity in the Muslim world is to use the Arabic word ijtihad, roughly meaning using one’s intellectual and reasoning capabilities to determine answers. Today’s Islamic culture seems not to encourage this ability: among the Sunni Muslims, who comprise about 85% of the approximately 1.4 billion Muslims, the “Gates of Ijtihad” were closed about a thousand years ago, apparently for political reasons: religious authorities declared that all questions had been addressed during the past four centuries, so there was therefore no more need for questioning. Since then, Muslims have been asked to accept institutionally what they learn from their authority figures – as in the word Islam, itself, meaning “submission.” Islamic culture therefore does encourage creativity as much as it might; it appears actively to discourage it – people are educated to memorize, not criticize.
Creativity requires, above all, questioning the accepted ways of doing things. What many Muslims do, therefore – and do very well – is produce things invented by others. The Turks, for example, who have had longer and closer contacts with the West than most other areas of the Muslim world have had, are superb at replicating what others have created. Although the F-16, for example, was created in the US, the only perfect one ever manufactured by the mid-1990′s was assembled in an F-16 plant in Turkey. Individual Turks would have been perfectly capable of inventing an F-16, but often feel constrained to think creatively in their own country. This might be a reason that gifted individuals in the Muslim world who feel the need to expand their abilities often abandon their native countries for the West, and do brilliantly there.
The Ability to Admit Failure and Learn from It – Although no one particularly likes to fail, people in the West expect those who have failed to examine why they have failed, and to learn from their mistakes. Some high-tech firms even try to hire people who have failed at startups in the hope of gaining insights so their companies will not pursue avenues that did not succeed. It is hard to imagine a similar approach in any Muslim country, where it is virtually impossible for anyone publicly to admit failure. The concept of personal honor (in Arabic, ‘Ayib), what others say about you – is prevalent everywhere: admitting failure means shaming yourself, a situation to be avoided at all costs. In Western culture, this concept of shame is largely alien; we are more of a “guilt” culture, in that what we think about ourselves counts more than how others view us, and largely motivates our advancement.
About the Author: Harold Rhode received in Ph.D. in Ottoman History and later served as the Turkish Desk Officer at the US Department of Defense. He is now a Senior Fellow at Gatestone Institute.
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