The Crisis of Knowledge and
Action :
Knowledge has multiplied, but wisdom has not. Knowledge is abundant, yet action guided by justice and ethics is scarce.
By DR. SHAYA'A OTHMAN
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1. Introduction: The Paradox of Knowledge
We live in an era of unprecedented access to knowledge. The digital
revolution has made information available to billions within seconds,
democratising learning in ways unimaginable in previous centuries.
Universities, think tanks, and global organisations produce massive amounts of
research every year. Artificial intelligence, data analytics, and cyber
technologies further accelerate the spread of information.
Yet this abundance of knowledge has not
resolved humanity’s most pressing challenges. Instead, we face growing
inequality, environmental collapse, wars, pandemics, and moral disorientation. The paradox is clear: knowledge has multiplied, but
wisdom has not. Knowledge is abundant, yet action guided by justice
and ethics is scarce.
This tension echoes the timeless reminder of
Abu Bakr al-Siddiq, the first Caliph of Islam, who said: “Knowledge without action is useless; action without knowledge
is futile” (Rahman, 1982). The statement captures both the futility
of abstract knowledge that fails to transform lives and the dangers of blind
action unmoored from guidance
2 The Secularisation of Knowledge
Modernity, especially since the Enlightenment, has separated knowledge from
morality. Knowledge came to be viewed as a neutral tool for harnessing power, driving economic growth, and facilitating technological advancement. As Ziauddin Sardar (1989) observes,
Western knowledge systems were deeply entwined with colonialism and the pursuit of material dominance, often overlooking spiritual or ethical dimensions.
This secularisation
of knowledge has three major consequences:
1.
Instrumental Rationality: Knowledge is valued primarily
for utility — producing economic or technological outcomes — rather than for
moral or social well-being.
2.
Fragmentation: Disciplines have become highly
specialised, losing sight of holistic human development.
3.
Relativism: With no higher moral compass, truth becomes
relative, shaped by power, politics, or market demand.
This is why, despite immense scientific
progress, we still witness moral decay, consumerism, and social breakdown.
3 The Failures of Secular Paradigms
The 20th and 21st centuries have witnessed
the dominance — and failures — of secular paradigms such as secularism,
capitalism, socialism, and liberalism.
Secularism
Secularism, as an intellectual and political project, sought to separate
religion from public life, confining faith to the private sphere. Originating
in post-Enlightenment Europe, it promised neutrality, freedom, and rational
governance. However, in practice secularism often meant the marginalisation of moral and spiritual values.
1.
Epistemic Secularism: Religion is excluded from knowledge
production, leading to sciences and social theories devoid of ethics.
2.
Political Secularism: Religion is restricted from
informing governance, resulting in policies shaped primarily by power and
material interest.
3.
Cultural Secularism: Societies drift towards relativism,
where traditions, family values, and spirituality are weakened.
Scholars such as Talal Asad (2003) argue that
secularism is not neutral, but a project that redefines religion and often subordinates it to the
state. In Muslim-majority countries, the importation of secular models has led
to cultural dissonance and political instability, as faith and governance were
artificially separated.
Thus, secularism not only failed to resolve
crises but actively contributed to the disintegration of moral and social order
— paving the way for the failures of capitalism, socialism, and liberalism
Capitalism
Capitalism, particularly in its neoliberal form, has
generated global wealth but also deep
inequality. As Piketty (2014) demonstrates, wealth has become
increasingly concentrated, while billions remain in poverty. Environmental
degradation and climate collapse are also direct outcomes of an economic system
prioritising profit over sustainability.
Socialism
Socialism, while emphasising equity, often
failed in practice due to authoritarianism, inefficiency, and suppression of
freedom. The collapse of the Soviet Union in 1991 signalled the inability of
socialist regimes to sustain human flourishing, despite their rhetoric of
justice.
Liberalism
Liberalism, centred on individual freedom and rights, promised tolerance
and progress. Yet Patrick Deneen (2018) argues that liberalism has ultimately
“failed” because it erodes community, tradition, and moral order, leaving
societies fragmented and disoriented.
In short, these secular paradigms sought to
reshape the world but failed to provide enduring justice, harmony, or
sustainability
4 Knowledge Without Action: The Academic Trap
One of the tragedies of modern education and research is the gap between
knowledge production and real-world impact. Universities publish thousands of
papers, but many are never read beyond a small circle of specialists (Becher
& Trowler, 2001).
This academic trap leads to:
·
Abstract theorising divorced from practice.
·
Knowledge commodification, where research is driven by
rankings and funding rather than genuine human needs.
·
Policy irrelevance, as governments often ignore
scholarship that does not align with political interests.
This problem is not unique to secular
academia. Muslim intellectual circles, too, have struggled. The Islamization of Knowledge movement
(Al-Attas, 1978; Al-Faruqi, 1982) sought to reconstruct disciplines from an
Islamic worldview, but often remained theoretical. The Integration of Knowledge movement (IIIT, 1980s–2000s)
made important contributions but lacked tools for operationalisation.
Thus, we return to Abu Bakr’s dictum:
knowledge without action is useless. Unless knowledge is translated into
transformative practice, it remains sterile.
The other side of the crisis is action that is unmoored from knowledge and
ethical principles. In politics, we see populist leaders mobilising masses
without coherent policies. In business, corporations pursue short-term profit
without regard for long-term consequences. In civil society, well-meaning
activism sometimes lacks depth, leading to fragmented or counterproductive
results.
Blind action produces:
·
Instability, as seen in failed revolutions or poorly
planned reforms.
·
Exploitation occurs when powerful interests manipulate people
without their knowledge.
·
Futility, as efforts collapse without strategic
grounding.
Islam’s emphasis on ‘ilm (knowledge) before ‘amal (action) reflects this principle. The Prophet
Muhammad ﷺ emphasised that deeds must be based on
sound understanding, otherwise they risk misguidance.
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6 . The Maqasid as a Bridge Between Knowledge and Action
Maqasid al-shari‘ah offers a profound solution to this crisis. By
organising human well-being into five
structured objectives — religion (din), life (nafs), intellect
(‘aql), progeny (nasl), and wealth (mal) — it provides a living framework where
knowledge and action are inseparable.
·
Knowledge is judged not by volume but by its
alignment with maqasid.
·
Action is judged not by intensity but by its
outcomes in preserving and enhancing these five essentials.
For example:
·
Medical research (knowledge) that does not lead to preserving
life (nafs) is incomplete.
·
Economic growth (action) that undermines equity and
sustainability contradicts the preservation of wealth (mal).
In this sense, Maqasidization transforms both
knowledge and action into instruments of justice, mercy, and human flourishing
7. Conclusion: Towards Maqasidization of Knowledge and
Action
The modern world suffers from both extremes: knowledge without action, and
action without knowledge. Secular paradigms — capitalism, socialism, liberalism
— have failed to produce holistic justice. Academic systems produce abundant
research but little impact. Activism and policy often act blindly without
principled direction.
Maqasid
al-shari‘ah offers a structured, universal alternative. By re-centring
knowledge and action around the five ultimate goals, it provides a coherent
compass for humanity. The challenge — and opportunity — before us is to Maqasidize knowledge and action,
ensuring that insight always leads to purposeful transformation
References
·
Al-Attas,
S. M. N. (1978). Islam and secularism. Kuala Lumpur: ABIM.
·
Al-Faruqi,
I. R. (1982). Islamization of knowledge: General principles and workplan.
International Institute of Islamic Thought.
·
Asad, T.
(2003). Formations of the secular: Christianity, Islam, modernity. Stanford:
Stanford University Press.
·
Auda, J.
(2008). Maqasid al-Shariah as philosophy of Islamic law: A systems approach.
London: IIIT.
·
Becher,
T., & Trowler, P. (2001). Academic tribes and territories: Intellectual
enquiry and the culture of disciplines. Buckingham: Open University Press.
·
Deneen, P.
J. (2018). Why liberalism failed. New Haven: Yale University Press.
·
Ghazali,
A. H. (1997). Al-Mustasfa min ‘Ilm al-Usul. Beirut: Dar al-Kutub al-‘Ilmiyyah.
·
Piketty,
T. (2014). Capital in the twenty-first century. Cambridge, MA: Harvard
University Press.
·
Rahman, F.
(1982). Islam and modernity: Transformation of an intellectual tradition.
Chicago: University of Chicago Press.
·
Sardar, Z.
(1989). Exploring Islam: A South Asian perspective. London: Mansell.
