So on the Wikipedia page for the "Gospel of Barnabas" it is stated that:
"Muslim teaching at this time strongly opposed the printing of Islamic or Arabic texts, non-Muslim printing was not, in principle, forbidden."
Can anyone expand on why Muslims of the time had taken that stance? Unfortunately the page doesn't provide a reference link for the above statement.
Thanks in advance.
One of the main reasons is the long and strong tradition of hand-written books. There were a lot of branches of art such as hat and tezhip to produce aesthetic material. Ottoman intellectuals seeked aesthetics in the books. The edges of the books were ornamented with golden gilt and calligraphy was intensely used. Therefore, it could not be given up easily. You can think of it as the switch from printed books to e-books. Besides, Ottoman Empire used Arabic alphabet and this made printing a lot harder when compared to Latin alphabet because the letters are connected to each other and their forms change depending on where the letter is put in the word (if it is at the beginning, it is something and if it is in the middle or end, it is something else ) Moreover, since hand-writing and the arts executed in production were a big employment, the use of machines would mean that a number of people would lose their jobs which could be a blow to the economy and might lead to an uprising which actually really took place. "It is told that the calligraphy artists of the period placed their inkstands and pencils into coffins and walked to Bab-ı Ali (Sublime Porte) to protest."
You can check these sources for further research: http://www.dailysabah.com/feature/2015/06/08/myths-and-reality-about-the-printing-press-in-the-ottoman-empire
Şükrü Hanioğlu, “A Brief History of the Late Ottoman Empire”, Princeton University Press (2010)
Miroslav Krek, “The Enigma of the First Arabic Book Printed from Movable Type”, Journal of Near Eastern Studies 38 (3): 203–212 (1979)
Richard Clogg, “An Attempt to Revive Turkish Printing in Istanbul in 1779”, International Journal of Middle East Studies 10 (1): 67–70 (1979)