Experts in psychology and creativity agree that creativity can be taught and learned. The outdated belief that creativity is an inborn talent exclusive to a select few is no longer valid.

Recent research highlights that creativity exists both within individuals and in the environments around them. Taking a middle path, we believe that while creativity is embedded in the human spirit, there are times and situations in a person's external world when the environment inspires him or her to be creative.

There is significant potential for discovering innovative ideas through hands-on experimentation and a trial-and-error approach to learning, enabling individuals to solve various human problems creatively. Creativity is not just an inborn talent; it manifests across various aspects of life.

It can be expressed through culinary skills, architecture, engineering, fine arts, poetry, literature, interior design, floral arrangements, visual art, music, and more. This versatility highlights the broad scope of creativity, showcasing its presence in both everyday activities and specialized fields.

Throughout the history of Islamic education, Muslim scholars and philosophers have supported the importance of creativity in education. Prominent scholars and philosophers like Al-Farabi (872-950), who was nicknamed the 'Second Teacher' after Aristotle; Ibn Sina (980-1037), who was popularly known as a medical doctor, philosopher, and psychologist; Al-Ghazali (1058-1111), a prominent theologian, philosopher, and Sufi master; Ibn Khaldun (1332-1406), the historian and philosopher who wrote the 'Muqaddimah' Ibn Rushd (1126-1198), an influential philosopher and commentator on Aristotle; Rumi (1207-1273), the famous mystic-poet of the East and West; and Iqbal (1877-1938), the mystic-philosopher who wrote 'The Reconstruction of Religious Thought in Islam', have all spoken in favour of creativity in Muslim education.

Creativity during the Golden Age of Muslims

Many historians agree that the years between 750 and 1258 marked the Golden Age of Muslims. This period is called the Golden Age because Islamic civilization reached the zenith of its achievements in areas such as philosophy, natural sciences, human sciences, technology, and Islamic revealed knowledge. It was a time when the world witnessed the emergence of numerous polymath scholars.

During this era, Muslims established magnificent libraries, observatories, and research and learning centres. Cities like Baghdad (Iraq), Cordova (Spain), Damascus (Syria), and Cairo (Egypt) became prominent centres of learning that not only attracted aspiring Muslim scholars but also Europeans, who played a crucial role in initiating the Renaissance Movement in the West. Baitul Hikmah in Baghdad and the centre in Cordoba emerged as two major epicentres of intellectual activity during their time.

The groundbreaking research works conducted in these centres established Arabic as the lingua franca of science and philosophy.

Many Western historians and experts in civilizational studies acknowledge that Renaissance scholars benefited immensely from the research of Ibn Sina (980-1037), Al-Farabi (897-950), Al-Ghazali (1058-1111), Al-Biruni (973-1050), Ibn Rushd (1126-1198), Ibn Khaldun (1332-1406), and others. The translated works of these Muslim philosophers and scientists served as reference books in Western universities for hundreds of years during the Renaissance.

The Traditional Muslim Mind

The traditional Muslim mind transcends mere conservatism and backwardness. It is a brilliant intellect that embodies scientific, philosophical, spiritual, creative, critical, and analytical dimensions. Deeply engaged with the world, this mindset remains anchored in the thought of God and a readiness to serve both Him and humanity. It is characterized by dynamism and a wealth of progressive ideas.

Muslim scholars who embody this mindset are eager to learn anything beneficial not just for the survival of Muslims, but for humanity as a whole. They seek to integrate science, philosophy, and spirituality, hoping to bring about positive change. For these scholars, using the mind productively—by contemplating God, human creation, and the natural world—is a form of Ibadah (worship).

As vicegerents of God (Khalifah), they emphasize two key concepts from the Qur’an: Zikr and Fikr. Zikr refers to leading a God-centered life, encompassing the observance of the dos and don'ts laid out in the Holy Scripture. It also includes the remembrance of God through prayer, meditation, contemplation of the universe, deep thinking, fasting, almsgiving, and all other virtuous deeds mentioned in the Qur’an.

Fikr, on the other hand, pertains to science, technology, and knowledge related to both the natural and social sciences. In Islam, Muslims are encouraged to strike a balance between the Zikr and Fikr. Scholars like Iqbal (1877-1938), Sheikh Muhammad Abduh (1849-1905) and others argue that the Muslim Ummah can thrive only by mastering both aspects. Neglecting either one can lead to moral degradation or poor economic growth.

Excessive focus on spirituality at the expense of Fikr can result in the Ummah becoming dependent on others for worldly matters. While short-term reliance on external expertise in science and technology is acceptable, long-term dependence can drain the wealth of the Ummah, especially through the costs of buying technology and armaments.

Additionally, relying on external sources may mean accessing outdated technology. To navigate the complexities of politics involved in acquiring technology and armaments, the ideal approach is to develop indigenous technology and use it for beneficial purposes. This self-reliance can empower the Ummah and promote sustainable growth.

Decline of Critical and Creative Thinking

A wide range of factors can be attributed to the loss of critical and creative thinking in Muslim lands. Colonial history, prevalent culture, politics, and socio-economic conditions are some of the main reasons for this decline. There was a time in the past when almost all Muslim countries, except Afghanistan, were colonized. During this period, the occupying colonial powers deprived Muslims of their freedom to express themselves—both orally and in written form—as well as through their works of art.

As a result of this deprivation, many Muslims fell into a mindset often referred to as the 'Slave Mentality'. This way of thinking led Muslims to believe they were somehow inferior to the colonial powers that had come from Europe.

Consequently, they became obedient to the commands of the occupying forces. In this state of obedience, Muslims often adopted an apologetic stance, focusing on their past glory during the Golden Age of Islam (750-1258).

Even after gaining independence from European colonial powers, the prevailing culture in some Muslim countries can hinder the masses from being critical, creative, and innovative. Some conservative leaders and religious scholars prefer to maintain traditional practices within society. In such an environment, any new, creative, or innovative idea is often viewed as contrary to the norms and values of the religion.

Moreover, in these Muslim societies, the educational model still relies heavily on rote learning, which is widely used throughout the globe. Such a practice hinders the development of critical thinking, problem-solving, creativity, and other modern approaches.

Conversely, the Islamic tradition in the past provided space for the flourishing of arts, music, poetry, and literature, with the understanding that such creative endeavors should remain within the parameters set by the Syariah.

Another factor that can hinder critical, creative, and innovative approaches in education is the lack of funding from governments in Muslim countries.

During the time of independence, these nations were handed over to the native populations under poor economic conditions. This situation is a legacy left behind by colonial powers, and it took many decades for Muslim governments to initiate meaningful changes.

By the time these countries began to catch up with their former colonial powers, the Western nations had already advanced significantly, leaving the countries they once colonized behind. The educational and technological gaps created by colonization in the Muslim world are still felt today.

The brain drain phenomenon further exacerbates the challenges faced by these nations. The loss of talent, expertise, and professionalism results from poor economic conditions, lack of freedom, political instability, and inadequate infrastructure.

These factors drive away the intelligentsia, preventing them from serving their nations. The migration of Muslim think tanks and technocrats to the West deprives their home countries of progress in science and technology, creating a significant void in local capacity and innovation.

Additionally, the effect of globalization has led to the homogenization of culture, which has, to a certain extent, crippled the creativity of indigenous peoples. The international trend of trusting and purchasing branded items produced by developed nations has diminished the confidence of local communities in Muslim lands.

This reliance on foreign brands hinders their ability to be creative and innovative in promoting their own products on the international stage. As a result, local creativity and potential remain stifled, perpetuating a cycle of dependence and underdevelopment.

Reforms Needed to Bring Back Creativity

Reviving the lost creativity of the Muslim world is an ambitious endeavor that requires a significant commitment from all stakeholders, including governments, scholars, technocrats, and professionals.

Governments in Muslim countries should introduce an integrated curriculum that blends science, mathematics, spirituality, creative arts, and innovation. This holistic approach can help foster a culture of creativity and critical thinking, empowering the next generation to contribute meaningfully to both local and global communities.

In addition to emphasizing intellectual, spiritual, social, physical, and psychological development, schools in Muslim countries should encourage students to cultivate their literary skills, artistic talents, and musical abilities. To support students musical talents, schools could establish their own brass bands, providing a platform for students to strengthen their connections with one another and express their latent abilities.

In addition, national budgets in Muslim countries should allocate a considerable percentage for education to bring about the long-term progressive transformative change needed in these nations. The benefits of such investments can be enjoyed by the citizens. Moreover, prosperity gained by countries in the Muslim world can help stop the brain drain phenomenon currently affecting many of these nations.

Dr. Mohd Abbas Abdul Razak and Dr. Norillah Abdullah are esteemed members of the academic faculty at the Department of Fundamental and Inter-Disciplinary Studies, AHAS KIRKHS, International Islamic University Malaysia (IIUM).