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

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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.

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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

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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.

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5. Action Without Knowledge: The Futility of Blind Activism

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

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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

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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.