One cannot truly recognize the impact of knowledge on human life — across its various levels and fields — unless he compares a deeply learned scholar with an illiterate person who grew up in a remote jungle, far from any source of knowledge. Without doubt, he will find that what separates them is far greater than what unites them — and that having both of these men live in the same house would be almost impossible!

The Noble Qur’an sheds light on many aspects related to knowledge — its virtue, the problems of distortion and misuse, the limits of trusting it, and other matters — in order to make us aware of the circumstances surrounding this critical factor in guiding and developing human life.

The Qur’an states that those with sound intellects are the ones capable of learning from experiences and taking lessons: “Say, ‘Are those who know equal to those who do not know?’ Only those endowed with understanding will take heed.” (Az-Zumar: 9)
Knowledge is an endless ocean, and no one can encompass all of it — there is always someone who possesses more knowledge: “We raise in degrees whom We will, and above every possessor of knowledge is one (more) knowing.” (Yusuf: 76)

The Qur’an encourages specialized knowledge, and instructs people to refer each field to its experts. When the polytheists of Quraysh rejected the prophethood of Muhammad (peace pe upon him and his progeny) claiming that Allah was too great to send a human as a Messenger, Allah revealed:
“And We sent not before you except men to whom We revealed (Our message). So ask the people of knowledge, if you do not know — (ask those) with clear proofs and scriptures.” (An-Nahl: 43–44)

Meaning: O people of Quraysh, ask the scholars of the Torah and the Gospel and they will inform you that all the messengers were humans — if you do not know this.

Allah also warns His Messenger against inclining toward people’s whims and abandoning that which Allah has honored him with of knowledge:
“Even if you were to bring to those who received the Scripture every sign, they would not follow your direction — nor are you to follow their direction.” (Al-Baqarah: 145)

The Qur’an establishes a major truth: that most disbelievers rejected the truth because they lacked knowledge:
“But most of them do not know the truth, and so they turn away.” (Al-Anbiya: 24)

This places a great responsibility on the Muslim nation to convey the truth to mankind and invite them to it.

The Qur’an also indicates that among the corruptions of knowledge is people becoming conceited over what they have been granted, which leads them to deny Allah’s blessings and reject revelation:
“When man is afflicted with hardship, he calls upon Us; then when We grant him a favor from Us, he says, ‘I was only given it because of my knowledge.’ Rather, it is a trial, but most of them do not know.” (Az-Zumar: 49)
Likewise, when Qarun was advised to be charitable and use his wealth in Allah’s pleasure, he replied: “I was only given it because of knowledge that I have.” (Al-Qasas: 78)

The Qur’an alludes to the limited knowledge of human beings and their inability to lay out the grand objectives of life — while the ignorant think otherwise:
“So turn away from whoever turns his back on Our remembrance and desires nothing but the worldly life. That is the extent of their knowledge.” (An-Najm: 29–30)

It also warns that among the corruptions of knowledge is being preoccupied with its transmission without thinking and deriving benefit from it:
“And among them are unlettered people who know the Scripture only as recitations and mere wishes — and they do nothing but assume.” (Al-Baqarah: 78)

Some of the commentators said: “Recitations” here means reading and reciting without understanding; so they are like the uneducated, since they do not benefit from knowledge except by mechanically repeating it, without any reflection.

Further contemplation of the Noble Qur’an will eventually lead us to a comprehensive view of everything related to knowledge — its pitfalls and the serious surrounding conditions.

If man’s fundamental mission in life is to worship Allah — Most High — and everything that follows from that, then every form of knowledge a person acquires, and every technological advancement he attains, should serve in helping him fulfill that obligation and carry out his mission properly. This Islamic vision forms the theoretical framework for the movement of knowledge — its interests and its goals — and all unrestricted statements should be understood in light of this concept.

Knowledge is just one branch among many. Therefore, people may use it as a tool for good or a tool for evil; it may be employed to build human life, or to destroy it — depending on the mindset of those who use it. Although it is man who develops and refines the sciences, he cannot always control or direct them. Once released, withdrawing or undoing them becomes impossible — which means that some evil people (and they are many) may find ways to apply knowledge in ways that contradict the original intentions, goals, and outlook of its founders. We boldly say that when man loses his ultimate purposes and supreme goals, he also loses control over many things — including knowledge itself.

This is no different from how commercial companies and colonial powers use knowledge to dominate the fates of weaker nations. Indeed, the major industrial countries use scientific achievements — in pursuit of greater profit — to destroy the global environment, which ultimately means destroying themselves.
We do not wish to digress on this, but it is essential for the Muslim nation — as it searches in every direction for ways to achieve progress and civilization — to deepen its understanding of life, and remain conscious of the fundamental aims of its existence, especially as it gains more means and more knowledge, otherwise knowledge itself may become a curse upon it.

The most important characteristic of sound knowledge is that it increases its possessor in reverence and fear of Allah:
“Only those of His servants who possess knowledge truly fear Allah. Indeed, Allah is Mighty and Forgiving.” (Fatir: 28)
It also helps him recognize the truth and be guided to the straight path:
“Those who have been given knowledge see that what has been revealed to you from your Lord is the truth and that it guides to the path of the All-Mighty, the Praiseworthy.” (Saba’: 6)

Western civilization, in its scientific movement, focuses on “how” — meaning: the methods, tools, and techniques that can bring about power, dominance, and comfort. Westerners barely concern themselves with answering “why” — meaning: the ultimate objectives and final outcomes of all this human effort.

The Muslim nation is poor in everything related to “how”, and is striving to obtain some of it. But the fear is that it may forget and lose sight of “why”, in proportion to how much it gains of “how.” At that point, it will lose its civilizational uniqueness and its ability to lead — bringing upon itself consequences whose extent cannot even be imagined!