The most vicious abuse of knowledge happens when what is really true is changed, and false information devised, all in a plot to substitute what is right.
INFORMATION, science, understanding and wisdom all point to a hierarchy in the pyramid of knowledge; weighed in the epistemological scale, each has different values.
“Science” has more epistemic values compared with “information”, while “understanding” is of more importance than the pedantic, systematised knowledge referred to as “science”.
In its turn, “wisdom” is the most estimable of all human intellect; indeed, “wisdom” is the ultimate aim of lifelong learning.
“Information” may be acquired little by little, separately between a unit of information from another unit. Information is a raw material of data that needs to be digested by human reason; otherwise, it is epistemologically stranded data offering no profound meaning to its possessor.
Mortimer Adler, former chairman for the board of editors of Encyclopaedia Britannica explains that “information” may be utilised towards either what is good or evil, right or wrong purposes.
In committing their crimes, for example, criminals are generally well informed of their activities. Moreover, there is now what has been called “white-collar crimes” or “criminal breach of trust” committed by those who are learned in the formal sense and who hold strategic social position and powerful status.
At the level of “science”, information and data that have been gathered are organised in such a way that each source has a designated function to work as a whole in one’s mind. As such, one may have information, but not necessarily knowledge in its systematic and methodical sense.
Information so arranged and organised as “science” is interrelated and is, in proper sequence, reasonably viewed by one’s mind. Just look at the disciplines of history, natural sciences or philosophy, for instance, all of which involve different information, facts and data ordered and arranged in sequence, interlinked and interrelated.
As science and knowledge are arranged according to one’s worldview, it is of utmost importance to remember that the human mind views science and knowledge within the framework of their weltanschauung, be it cultural or religious.
Thus, what is considered true knowledge by one culture may be repudiated as false in the epistemology of another, different civilisation.
Consider the simple example of what follows: “Knowledge on human self” is certainly different in a culture which views humanity merely as matter vis-à-vis another civilisation which understands him as one possessed of a sublime ruh or spiritual subtlety created by Allah (al-Hijr, 15:29).
Hence, it is in the context of such an analysis that there is a perpetual epistemological clash between the Western philosophy of life and the worldview of Islam; their many epistemic similarities notwithstanding, which are nothing more than overlaps common between adherents of various worldviews.
“Science” and knowledge may also be utilised for good or evil. Indeed, natural sciences and its applications in nuclear and biochemical technological armaments could be misused for universal human destruction.
We find, therefore, that some countries and communities have forbidden certain aspects of scientific research, which they fear may be abused towards an aim which is harmful to, rather than beneficial for, human life and descent.
Another example for the misuse of knowledge is presented in Henry Commager’s analysis on how history has been abused by the Germans.
For a period of over a hundred years, from Rankee to Meinecke, the Germans assiduously cultivated their national history, produced many distinguished historians, and generated vast libraries of historical records.
Yet, history was misused as “propaganda”, which is a product of fanaticism, national pride, racial prejudice, and ultimately the glorification of militarism and of world war, which resulted in millions of people slain and maimed.
The most vicious abuse of knowledge happens when what is really true is changed, and false information devised, all in a plot to substitute what is right.
True information is neglected – or even concealed and then distorted. Hence, what is true is confused with falsehood; and the clarity of the truth is clouded by the confusion of falsehood.
In such a state, oppression and malicious acts towards fellow human beings are validated in the name of knowledge and truth, which in reality is falsity and falsehood in disguise.
By “understanding” we mean knowledge that is more meaningful and profound in nature. This is because in reality every branch of knowledge has its own influence and impact on one’s life.
Within the complex human mind, one’s knowledge with all its branches extends its fruits in the form of one’s individual and social actions in the best interests of all.
Hence, “understanding” refers to grasping the meaning, values, significance and impact of certain sciences and knowledge in one’s life, humanity, and even the environment.
As recorded in the authoritative Lisan al-’Arab by Ibn Manzur, understanding (al-fahm) is “a special knowledge (ma’rifah) of affairs and things as perceived by the heart.”
The more perfect one’s understanding, the more profound one’s life becomes. It is so, as he is now confronting the trials and tribulations of life in the light of understanding the “ends” of life (al-akhirah).
To have such “understanding”, one needs to know certain information and sciences; however, those who are well informed of facts and sciences do not automatically understand the true meaning, the real end and goal of life in this world.
“Wisdom” is knowledge at its highest sense. It requires that whatever one has of information, sciences and understanding be put in their proper place, valued in a just manner. A wise man is able to perceive fundamental issues in human life and its relation to God and religion.
Just as “understanding” is inspired by Allah (al-Anbiya’, 21:79), “wisdom” is His overflowing gift (al-Baqarah, 2:269). Indeed, al-’Alim and al-Hakim are among His Names, Whose attributes include being the All-Knowing and the All-Wise, Who bestows everything its place in existence, and puts it in its proper ontological plane.
Professor Syed Muhammad Naquib al-Attas, in his Risalah untuk Kaum Muslimin, defined wisdom as “knowledge which enables its possessor to know the extent of utility and the limit of intelligibility of a thing.”
The substratum of the worldly life of he who is wise is iman – the certainty of faith and belief without any doubt or vacillation in God and the afterlife.
He will always strive to acquire true and proper knowledge ('ilm and ma'rifah), generating virtuous activity of body and soul, extended to his family members, friends and community.
By DR MOHD SANI BADRON
Dr Mohd Sani Badron is Senior Fellow / Director, Centre for Economics and Social Studies, IKIM
mSTAR Online 12 September 2007
