Tembeling 2.0

Category: Thoughts

  • Artificial Intelligence and the Purpose of Knowledge

    As someone who works in education, I often think about how AI is changing the way we learn and teach. Artificial intelligence has become part of our daily routine, from helping us write to generating art or analysing data. It makes things faster and more convenient, but I sometimes wonder if it also makes us forget what being human really means. Professor Osman Bakar, in his recent essay Artificial Intelligence and the Future of Creative Thinking: A Reflection from Islamic Perspective (2025), raises the same concern. He reminds us that the question is not how powerful AI can become, but how wisely we decide to use it.

    He writes that AI, like all forms of knowledge, carries both benefit and harm. It can stimulate creativity and make learning more accessible, but it can also weaken our capacity for deep thought, especially when we let machines do the thinking for us. He shares Sweden’s experience of moving education from printed textbooks to digital tools, which coincided with a decline in reading comprehension and overall student well-being. The lesson is clear: technology is useful, but it is not neutral. It shapes how we think and who we become.

    In Islam, knowledge is also never neutral. The Prophet Muhammad (peace be upon him) taught us to seek ‘ilm naf‘, or beneficial knowledge, and to seek refuge from unbeneficial knowledge. This means that knowledge becomes valuable only when it improves the human being, both morally and spiritually. Professor Osman argues that AI should be guided by this same principle. It must help us grow in wisdom and compassion, not just in productivity or speed.

    He also reminds us to keep AI in its proper place. The machine can process information, but it cannot determine what is good or right. Only humans, guided by intellect (‘aql) and spirit (ruh), can make that judgment. AI should therefore assist us in developing creativity and critical thinking, not replace them. If we rely too heavily on technology to think for us, we risk losing our sense of purpose and accountability.

    Another point he makes is about balance. While digital tools can enrich education, they should not completely replace traditional and physical forms of learning. Reading a printed book, having a real conversation, or reflecting quietly on what we have learned are still vital experiences that shape our character. Over-digitalisation may make learning more efficient, but it can also make it shallow. Without space for empathy, humility, and reflection, education loses its human soul.

    The heart of Professor Osman’s idea is the unity between intellect and spirituality. True creativity, he says, happens when the mind and the soul work together. Thinking without spirituality becomes cold and mechanical. Spirituality without thinking can become blind and directionless. When both are integrated, creativity becomes meaningful, ethical, and transformative. In that sense, AI can be a tool that helps us think better, as long as we use it with moral awareness and spiritual grounding.

    For Muslim educators, researchers, and students, this has real implications. We need to design AI applications that serve higher goals. AI should help us address issues that truly matter, such as improving public health, promoting justice, caring for the environment, and nurturing compassion. It should not exist simply to make us faster or wealthier. Ethical principles drawn from maqasid al-shariah (the objectives of Islamic law) should guide how we create and use technology, ensuring it protects life, intellect, faith, lineage, and property.

    At the end of his essay, Professor Osman quotes a hadith stating that the world will not end until no one remembers God. It is a profound reminder that remembrance of the Divine is the foundation of human existence. Without that remembrance, all our progress loses meaning. In the same way, if AI advances but humanity forgets its spiritual purpose, we will end up with brilliant machines and empty hearts.

    Perhaps the real question for our time is not how intelligent AI can become, but how wise we can remain while using it. Technology will continue to evolve, but our task is to ensure it serves what is good, just, and beneficial. As Professor Osman beautifully reminds us, knowledge must be both true and good. AI, too, must follow that path.

    So, as generative tools like ChatGPT become part of our daily thinking and writing, how can we really adapt them to nurture not only intelligence but also conscience and compassion?

    Reference

    Bakar, O. (2025). Artificial intelligence and the future of creative thinking: A reflection from Islamic perspective. In The Muslim 500, 2025 Edition. The Royal Islamic Strategic Studies Centre. https://themuslim500.com/2025-edition/guest-contributions-2025/artificial-intelligence-and-the-future-of-creative-thinking-a-reflection-from-islamic-perspective/

  • Planetary Health Through an Islamic Lens

    We live in the Anthropocene, an era defined by human impact on the planet. From greenhouse gases altering the climate to plastics filling our oceans, the footprint of humankind is everywhere. While this age is often spoken of with despair, Islam offers a way of looking at the world that can transform how we live in it.

    The Islamic lens shifts our gaze. Planetary health is not only about survival or managing resources. It is about recognising the Creator, honouring the trust He has placed on us, and living responsibly in balance with the rest of creation.

    Consumption and moderation

    The Anthropocene is marked by overconsumption: fast fashion, fast food, endless energy demands. Islam teaches the opposite: eat and drink, but waste not by excess (Qur’an 7:31). Imagine if Muslims, who number nearly two billion, practiced this daily. Wasting less food, eating simply, and valuing halal and tayyib (wholesome) consumption would reduce emissions from food production, cut landfill waste, and preserve resources. A prophetic tradition teaches us to use water sparingly even while standing by a flowing river. In the Anthropocene, where water stress affects billions, such guidance is transformative.

    Balance in land and resources

    Deforestation, soil degradation, and loss of biodiversity define the Anthropocene. The Qur’an describes creation as set in mīzān (balance) and warns not to disrupt it. Classical Islamic societies applied this through hima (protected zones) where grazing and logging were restricted to preserve ecosystems. Reviving this ethic today could mean Muslims leading in protecting forests, restoring landscapes, and creating green sanctuaries in cities. Restoring balance is not only ecological work but also a fulfilment of our role as khulafā’ (trustees).

    Energy and responsibility

    The burning of fossil fuels drives much of the Anthropocene’s crisis. While large systems are slow to change, Islamic ethics can shape individual and community responsibility. A mosque that runs on solar power, an institution that reduces energy waste, or families that choose public transport over private cars are all examples of acts of worship. When energy use is guided by the principle of amānah (trust), conservation becomes an expression of faith.

    Waste and plastics

    Plastic is a defining pollutant of our age, choking rivers and oceans. Islam directly prohibits wastefulness. The Prophet ﷺ taught that even a small crumb of bread should not be discarded. This mindset, if truly lived, means resisting the throwaway culture of the Anthropocene. Carrying reusable containers, supporting circular economies, and avoiding single-use plastics become not only environmental actions but also spiritual duties.

    Justice across generations

    The Anthropocene has created deep inequities. The poorest often suffer most from climate change while contributing least to its causes. Islam’s principle of justice (ʿadl) and doing good (iḥsān) requires that we think of others, including future generations. Cutting waste, living simply, and advocating for fair policies are ways Muslims can enact intergenerational justice. The Prophet ﷺ said: “If the Final Hour comes while you have a seedling in your hand, plant it.” This teaching encourages us to act responsibly today even if we may not see the results.

    A different Anthropocene

    If Muslims were to live fully by these principles of moderation, balance, justice, and responsibility, the Anthropocene would look very different. Instead of being an age defined by human exploitation, it could become an age defined by human stewardship.

    Planetary health through an Islamic lens is not only about protecting ecosystems but also about aligning our daily lives with the recognition of Allah. In doing so, we rediscover balance, reduce waste, live responsibly, and honour the trust of creation. That is how Islam, if practiced with consciousness, can truly change the world.

  • Medicine with a Soul: A Journey of Competence, Compassion, and Conscience

    Speech to the MBBS Graduates of the Kulliyyah of Medicine, IIUM 2025

    My dear graduates,

    Today is a moment of deep significance — not just for you and your families, but for all of us at the Kulliyyah of Medicine. We come together to celebrate your journey, your sacrifices, and your growth. But more than that, we celebrate the beginning of your noble path ahead as doctors who will serve not just with skill, but with soul.

    At IIUM, we have always aspired to produce more than just competent doctors. We have aspired to nurture healers. Healers who see their work as an act of worship. Healers who recognise that every breath of a patient, every touch of healing, every word of comfort — is part of their ibadah. This is what we mean when we say: medicine with a soul.

    In our Kulliyyah, we uphold a Tawhidic epistemology — a worldview where all knowledge comes from Allah and must lead back to Him. Tawhid is not only the foundation of our faith; it is the foundation of how we teach, how we learn, and how we serve. And so, when you step into the hospital or the clinic, you do so not only as a professional, but as someone who carries the weight of trust — a trust from Allah, a trust from the ummah.

    You are graduating into a world that is in need of people who are not only skilled, but principled. Not only precise, but compassionate. Not only efficient, but ethical. That is why we remind you — competence, compassion, and conscience must always go together. They are not three separate paths. They are one.

    Competence is the foundation. It is your clinical judgment, your scientific knowledge, your professional performance. It is the standard we all expect of you. It is what allows your patients to trust you. But competence alone is not enough.

    Compassion is the heartbeat of medicine. Without it, even the best treatment feels cold. With it, even simple care can become transformative. And yet, compassion will be tested. There will be moments when you feel exhausted, discouraged, or detached. That is when you must renew it — by returning to Allah, by recalling your niyyah, by reminding yourself that you are here to serve.

    Conscience is your internal compass. It is the integrity you uphold when no one is watching. It is your fear of Allah and your love for the truth. It will protect you when systems fail you. It will anchor you when everything else becomes uncertain.

    You chose this path because you felt a calling. A desire to help. A desire to heal. That desire must always be kept alive, not for applause or accolades, but because you see this profession as part of your faith. That is what makes your work sacred. Every diagnosis you make, every decision you take, is an act of responsibility and submission.

    The world will not always be kind. The job will not always be easy. There will be pressure, bureaucracy, burnout. And yet, I want you to remember — compassion is not finite. It can be replenished. Through prayer. Through rest. Through reflection. When you feel tired, do not only rest your body. Rest your heart in the remembrance of Allah.

    Remember also that you are not alone. You are part of a family — this Kulliyyah, this university, this ummah. Reach out when you need help. Lean on your peers. Stay close to your mentors. Keep learning. Keep growing.

    Your graduation is not an end. It is the beginning of a lifelong commitment to serve, to uplift, and to bring healing. You are now ambassadors of the Kulliyyah of Medicine and the spirit of IIUM. You carry with you a sacred trust — to practise medicine with a soul.

    May Allah SWT bless you, protect your sincerity, and make your hands a means of healing, your tongue a source of comfort, and your heart a light for those in darkness. May He guide you with wisdom, strengthen you with patience, and reward your service with barakah in both worlds.

    Congratulations, my dear doctors. May your journey be one of competence, compassion, and conscience.

  • Tawhidic Epistemology and the Islamisation of Knowledge in Medical Education

    Introduction

    The modern university, especially in the fields of science and medicine, often functions within a paradigm that disconnects knowledge from values, science from ethics, and intellect from faith. This fragmented epistemology, rooted in secular modernity, results in professionals who are technically proficient but morally and spiritually unmoored. In the Muslim world, this disjunction has precipitated a crisis of meaning in education.

    The International Islamic University Malaysia (IIUM), since its inception, has sought to address this crisis through the vision of Islamisation of Human Knowledge (IoHK). First conceptualised by Syed Muhammad Naquib al-Attas and institutionalised by IIUM’s early leadership, especially the late Tan Sri Professor Dr. Mohammad Kamal Hassan, the founding Rector, IoHK proposes that all branches of knowledge must be critically assessed, purified, and realigned with Islamic values, ethics, and metaphysical worldview.

    This foundational vision has evolved. Under the guidance of Professor Emeritus Datuk Dr. Osman Bakar, the current Rector of IIUM, the process of Islamisation is being deepened through the framework of Tawhidic Epistemology (TE). TE serves not only as a tool for knowledge reform but also as a worldview that re-centres all human inquiry on tawhid, the oneness of Allah.

    In the Kulliyyah of Medicine (KOM), this renewed vision is operationalised through seven TE principles, which guide the holistic development of future Muslim doctors, competent in skill, rich in character, and conscious of divine accountability.

    Tawhidic Epistemology – Rebuilding the Unity of Knowledge

    Tawhidic Epistemology asserts that all knowledge, whether revealed (naqli) or acquired through reason (aqli), emanates from a single divine source. It rejects the artificial division between “religious” and “secular” knowledge and calls instead for a unified understanding of reality, rooted in tawhid.

    TE addresses the intellectual fragmentation of modern education by emphasising:

    1. The unity of truth under the oneness of Allah
    2. The integration of scientific inquiry with spiritual ethics
    3. A holistic view of the human being as a physical, moral, intellectual, and spiritual entity

    This philosophy underpins the contemporary direction of IIUM. Rector Osman Bakar’s notion of the Tawhidic Mind, Ummatic Mind, and Ummatic Excellence encapsulates a developmental framework in which students are nurtured to become not only learned individuals but ethical leaders and khalifahs of Allah.

    Seven Principles of Tawhidic Epistemology in Medical Education

    1.     Unify Divine Knowledge

    Students are taught that the Qur’an, Prophetic traditions, and empirical knowledge are not in conflict but are harmonious components of a unified truth.

    Example 1: In organ transplantation modules, students learn both the medical criteria and the ethical rulings from Islamic jurisprudence, fostering an integrated approach to decision-making.

    Example 2: In anaesthesiology, students examine the issue of euthanasia by exploring both biomedical perspectives, such as the management of end-of-life pain and palliative sedation and Islamic ethical positions, which uphold the sanctity of life and prohibit any form of deliberate life-ending interventions. This integrative teaching helps students distinguish between relieving suffering and violating divine principles regarding life and death.

    2.     Uphold Ethical Trust

    Knowledge is an amanah, a trust from Allah. This principle instils sincerity, fairness, and accountability as part of the student’s ethical compass.

    Example 1: Research ethics and professional conduct are framed as spiritual obligations, not merely institutional requirements. Students are taught that informed consent, avoiding plagiarism, and honest data reporting are forms of worship when done with integrity and consciousness of divine accountability.

    Example 2: In clinical practice, maintaining patient privacy and dignity is emphasised as both a professional and spiritual duty. For example, when examining patients of the opposite gender, students are trained to use a chaperone, lower their gaze, and seek consent respectfully, upholding Islamic adab (etiquette) while fulfilling clinical responsibilities.

    3.     Pursue Higher Purpose

    Through the Ummatic Mind, students are aligned with the maqasid al-shariah (higher objectives of Islamic law), such as the preservation of life, intellect, and faith. Medical education is framed not merely as skill acquisition, but as a sacred journey that integrates clinical excellence with spiritual awareness.

    Example 1: The intention behind treating patients is not only to preserve life and advance knowledge in medicine, but also to serve as a means of drawing both the caregiver and the patient closer to Allah. This transforms everyday clinical tasks into acts of worship and service to humanity.

    Example 2: In palliative care training, students are taught to go beyond symptom control by addressing the emotional, psychological, and spiritual dimensions of dying. Upholding dignity at the end of life becomes an act of compassion and a reflection of the Islamic value of mercy (rahmah).

    4.     Contribute Meaningful Impact

    Knowledge must serve the ummah and uplift the marginalised. Learning is not solely for personal success, but for advancing social justice, improving equity, and fulfilling the duty of khilafah (stewardship) on Earth.

    Example: During the community medicine posting, students engage in health outreach activities in underserved and remote areas. These efforts, which include screening programmes, health education, and preventive care, go beyond academic fulfilment. They are expressions of the Islamic imperative to use knowledge in the service of others, especially the vulnerable and neglected.

    5.     Develop Professional Mastery

    Professional mastery in medicine demands the structured attainment of competencies, not only in clinical knowledge and technical skills but also in communication, decision-making, and professionalism. Within the Tawhidic framework, competence is pursued as an obligation (fard) and a form of amanah (trust), to ensure safe, effective, and ethical care.

    Example: The curriculum is designed to ensure students achieve clearly defined learning outcomes and clinical competencies, including history-taking, examination, procedural skills, and clinical judgement. These are continuously assessed through workplace-based methods and objective clinical examinations, ensuring graduates are both capable and accountable in fulfilling their professional responsibilities.

    6.     Embody Compassionate Care

    Inspired by the divine attribute of rahmah (mercy), compassion in medical practice is seen as a form of renewed empathy that is conscious, purposeful, and ethically grounded. It involves a sincere commitment to alleviate suffering, preserve human dignity, and foster meaningful human connections.

    Example: Communication training emphasises emotional intelligence and empathy, especially in situations such as delivering difficult news or managing patients with chronic and terminal illnesses. Students are taught to listen attentively, respond sincerely, and maintain a respectful presence. This compassionate approach extends beyond patients, fostering kindness and mutual respect in interactions with colleagues, healthcare staff, and the wider medical team.

    7.     Practice Moral Integrity

    Spiritual growth must be accompanied by a strong moral compass that guides both personal and professional conduct. This principle draws upon the concepts of ihsan (excellence in worship and character) and tazkiyah (purification of the soul), nurturing sincerity, truthfulness, and ethical discipline in all aspects of life.

    Example: Students are taught that integrity applies to every action, from being honest in assignments and examinations to being truthful in logbooks and research reports. For staff, this extends to making accurate claims and fulfilling responsibilities with trust and fairness. Upholding Islamic adab includes maintaining respectful and appropriate interactions across genders, observing Shariah-compliant boundaries in communication and behaviour. Moral integrity is nurtured not only for personal salvation but also to uphold public trust and professionalism in medicine.

    Islamisation of Knowledge – Reforming the Content

    While TE provides the worldview, Islamisation of Knowledge remains the methodological backbone of IIUM’s academic reform. It aims to critique, filter, and reconstruct modern knowledge according to Islamic ethical and ontological principles.

    At KOM, this includes:

    1. Evaluating medical knowledge through the lens of Shariah and ethics
    2. Reintroducing Islamic concepts into contemporary discourse on health
    3. Creating new integrative models of care based on the Islamic view of the human being

    Examples:

    1. Mental health modules include nafs, qalb, and fitrah alongside DSM-based diagnosis.
    2. Public health courses incorporate maqasid-oriented strategies.
    3. Students conduct research exploring the intersection of Islamic ethics and epidemiology.

    Tawhidisation and Islamisation – Complementary Approaches

    Aspect Tawhidic Epistemology Islamisation of Knowledge
    Nature Foundational worldview based on tawhid Methodological process for content reform 
    Focus How knowledge is sourced, internalised, and valued How knowledge is critiqued, refined, and applied 
    Function Shapes the learner’s consciousness and ethical disposition Shapes the curriculum and scholarly output 
    ApplicationSeven TE principles guide the values and learning culture Islamised content in clinical, behavioural, and social sciences 

    Conclusion

    The journey of IIUM, from its Islamisation of knowledge focus to its expansion into Tawhidic Epistemology, reflects a continuous pursuit of holistic and purposeful education. These are not competing philosophies, but rather stages in the development of an Islamic intellectual tradition that seeks to integrate revelation, reason, and reality.

    In medical education, this integration results in a curriculum that goes beyond technical training. At KOM, Tawhidic Epistemology influences the mindset. Islamisation of Knowledge reforms the curriculum content. Together, they guide the formation of doctors who are technically skilled, spiritually aware, and socially responsible.

    This represents a medicine with a soul. It signifies a return to the Islamic civilisation’s tradition of learning that heals both the body and the spirit, and a renewal of education as a sacred trust to be fulfilled in the service of Allah and humanity.

    References

    Al-Attas, S. M. N. (1978). Islam and secularism. Muslim Youth Movement of Malaysia.

    Bakar, O. (2022). Tawhid and science: Islamic perspectives on religion and science. Penerbit UTM Press.

    Hassan, M. K. (1981). A return to the Qur’anic paradigm of development and its implications for education policy and the curriculum. International Institute of Islamic Thought and Civilization.

    Nasr, S. H. (1968). Science and civilization in Islam. Harvard University Press.

    Rahman, F. (1982). Islam and modernity: Transformation of an intellectual tradition. University of Chicago Press.

  • Good and Evil of AI in Medicine: Where Is the Boundary?

    Artificial intelligence (AI) is rapidly transforming the field of medicine, offering unprecedented opportunities to improve healthcare delivery, diagnosis, and population health management. However, with its promise comes a risk of harm, particularly when AI systems are poorly designed, implemented without appropriate safeguards, or driven by commercial interests at the expense of public good. This paper explores what constitutes good and evil in medical AI, provides examples of both, and outlines ethical boundaries and practical steps to ensure that AI serves humanity.

    AI in medicine refers to systems designed to assist with tasks such as diagnosis, prognosis, treatment recommendations, and public health surveillance. The good in medical AI lies in its capacity to enhance human well-being, reduce inequalities, and improve healthcare efficiency. AI applications can support clinical decisions, automate routine tasks, and extend healthcare reach to underserved populations (Rajkomar, Dean, & Kohane, 2019). Conversely, the potential for evil emerges when AI contributes to harm, reinforces inequities, or undermines essential human values such as compassion, accountability, and justice. This harm may arise from biased algorithms, opaque decision-making processes, or commercial exploitation that prioritises profit over patient welfare.

    The Goods

    One of the clearest demonstrations of AI’s positive contribution to medicine is in the field of early disease detection. AI systems trained on medical images have been shown to accurately detect conditions such as diabetic retinopathy and tuberculosis. A pivotal study demonstrated that an autonomous AI system could safely and effectively identify diabetic retinopathy in primary care settings, enabling earlier referrals and potentially preventing vision loss (Abràmoff, Lavin, Birch, Shah, & Folk, 2018). In tuberculosis screening, AI-based chest X-ray interpretation tools have been used in high-burden countries to prioritise patients for further diagnostic testing, particularly in settings where human expertise is limited (Codlin et al., 2025). These applications help address gaps in healthcare access and reduce delays in diagnosis and treatment.

    AI has also supported public health surveillance, particularly during emergencies such as the COVID-19 pandemic. AI models combined data from health records, mobility patterns, and social media to predict outbreaks, identify hotspots, and inform targeted interventions. This contributed to more timely and effective public health responses and resource allocation (Bullock, Luccioni, Hoffmann, & Jeni, 2020).

    The Evils

    Despite these benefits, AI has also been linked to harms that can undermine trust and exacerbate health inequities. One of the most pressing concerns is algorithmic bias. AI systems trained on data that do not represent the diversity of patient populations may produce biased outcomes. For example, machine learning tools for dermatology developed primarily using images of lighter skin tones have been found to perform less accurately on darker skin. This can lead to missed or delayed diagnoses in patients from minority groups, reinforcing existing disparities (Adamson & Smith, 2018).

    Commercial exploitation of AI is another area of concern. The rush to monetise AI in medicine has sometimes led to the deployment of systems that are insufficiently transparent or accountable. Proprietary algorithms may operate as black boxes, with their decision-making processes hidden from both clinicians and patients. This opacity undermines informed consent and shared decision-making, and can make it difficult to challenge or review AI-driven recommendations (Char, Shah, & Magnus, 2018).

    Furthermore, there is a risk that excessive reliance on AI could erode the compassionate, human-centred aspects of healthcare. While AI can assist with routine tasks and reduce administrative burdens, it must not be seen as a replacement for human empathy and professional judgement. There is concern that as AI takes on a greater role, the patient-doctor relationship could become depersonalised, weakening one of the core foundations of medical practice (Panch, Szolovits, & Atun, 2019).

    Ethical Boundaries for Responsible AI

    To ensure that AI in medicine serves the common good rather than causes harm, clear ethical boundaries are needed. Transparency is essential. AI systems must be designed in ways that make their decision-making processes understandable and open to scrutiny. This is critical to maintaining trust, supporting informed consent, and enabling clinicians to integrate AI recommendations into their decision-making with confidence.

    Fairness must also be prioritised. Developers need to ensure that AI tools are designed to promote equity rather than exacerbate disparities. This involves using diverse training datasets, actively auditing algorithms for bias, and engaging with communities to understand their needs and perspectives. Bias mitigation should be a central part of AI development and deployment, not an afterthought.

    Accountability is another key principle. Developers, healthcare providers, and regulators share responsibility for ensuring that AI systems are safe, effective, and aligned with ethical principles. Regulatory frameworks should define standards for AI in healthcare and provide mechanisms for monitoring, evaluation, and redress when harm occurs (Char et al., 2018).

    Compassion must remain central to healthcare, even as AI systems become more common. AI should be designed and used to support, rather than replace, the human connection between healthcare professionals and patients. The ultimate goal should be to free clinicians from administrative burdens and allow them to focus on what matters most: the well-being of the people they serve (Topol, 2019).

    Towards Governance and Action

    The development and use of medical AI should be guided by comprehensive national or regional governance frameworks that balance the promotion of innovation with the protection of public interest. Such frameworks need to address issues including data privacy, transparency, bias mitigation, and equitable access. They should be shaped through collaboration between governments, healthcare professionals, technologists, and civil society to ensure that they are both robust and responsive to local contexts and needs.

    Education and capacity building are also essential. Healthcare professionals, public health experts, and policymakers must be equipped with the knowledge and skills needed to engage with AI critically and effectively. Training should address not only technical competencies but also the ethical, legal, and social implications of AI.

    Finally, ongoing research is needed to evaluate the real-world impact of AI in healthcare. This research should assess not only clinical outcomes but also equity, patient safety, and the preservation of humanistic values. It should inform continuous improvement of AI systems and the policies that govern their use (Morley, Floridi, Kinsey, & Elhalal, 2020).

    Conclusion

    AI has the potential to greatly enhance healthcare, improving efficiency, accuracy, and access. However, without appropriate safeguards, it also carries the risk of causing harm, deepening inequities, and eroding core human values. The boundary between good and evil in medical AI lies in how these technologies are designed, implemented, and governed. By upholding principles of transparency, fairness, accountability, and compassion, and by embedding these principles in governance frameworks and professional practice, it is possible to ensure that AI serves as a tool for good in medicine.

    References

    Abràmoff, M. D., Lavin, P. T., Birch, M., Shah, N., & Folk, J. C. (2018). Pivotal trial of an autonomous AI-based diagnostic system for detection of diabetic retinopathy in primary care offices. NPJ Digital Medicine, 1, 39.

    Adamson, A. S., & Smith, A. (2018). Machine learning and health care disparities in dermatology. JAMA Dermatology, 154(11), 1247-1248.

    Bullock, J., Luccioni, A., Hoffmann, P. H., & Jeni, L. A. (2020). Mapping the landscape of artificial intelligence applications against COVID-19. Journal of Artificial Intelligence Research, 69, 807-845.

    Char, D. S., Shah, N. H., & Magnus, D. (2018). Implementing machine learning in health care – Addressing ethical challenges. New England Journal of Medicine, 378, 981-983.

    Chen, I. Y., Szolovits, P., & Ghassemi, M. (2019). Can AI help reduce disparities in general medical and mental health care? AMA Journal of Ethics, 21(2), E167-E179.

    Codlin, A. J., Dao, T. P., Vo, L. N. Q., Forse, R. J., Nadol, P., & Nguyen, V. N. (2025). Comparison of different Lunit INSIGHT CXR software versions when reading chest radiographs for tuberculosis. PLOS Digital Health, 4(4), e0000813.

    Morley, J., Floridi, L., Kinsey, L., & Elhalal, A. (2020). From what to how: An overview of AI ethics tools, methods and research to translate principles into practices. AI & Society, 36, 59-71.

    Panch, T., Szolovits, P., & Atun, R. (2019). Artificial intelligence, machine learning and health systems. Journal of Global Health, 8(2), 020303.

    Rajkomar, A., Dean, J., & Kohane, I. (2019). Machine learning in medicine. New England Journal of Medicine, 380(14), 1347-1358.

    Topol, E. (2019). Deep medicine: How artificial intelligence can make healthcare human again. Basic Books.

  • The Amanah of Leadership

    “I have been appointed over you, though I am not the best.”
    These words echo in my head.
    This is not my right.
    This is not my reward.
    This is amanah.
    A trust.

    Leadership is not glory.
    It is responsibility.
    It is duty.
    It is sacrifice.
    It is service.

    I am here, try to inspire.
    To build.
    To nurture.
    To lift others higher.
    To create leaders who will lead better.

    I have no strength of my own.
    No power in these hands.
    No wisdom except what Allah gives.
    No success except by His will.

    Do not rely on me.
    Rely on Allah.
    He is the source of all strength.
    He is the giver of victory.

    I will stumble.
    I will err.
    So correct me.
    Remind me.
    Stand with me.

    Let us walk this path together.
    Let us lead each other towards Him.
    Let us serve with sincerity.
    Let us lead with humility.

    May Allah guide us all.
    May He bless this journey.
    May He accept our deeds.

  • Planetary Health in Medical Curricula

    Abstract

    Planetary Health is an emerging interdisciplinary field that recognises the deep interconnection between human health and the health of the Earth’s natural systems. Coined by the Rockefeller Foundation–Lancet Commission in 2015, it expands the focus of health beyond traditional biomedical and social determinants to include ecological boundaries and environmental integrity. In this presentation, we explore why Planetary Health is increasingly relevant to medical education and how it can be integrated into the MBBS curriculum at the International Islamic University Malaysia (IIUM), guided by the university’s philosophy of “Medicine with a Soul”.

    The presentation begins by outlining the evidence that environmental change is reshaping the global disease landscape. Climate change has intensified the frequency and severity of heatwaves, floods, and droughts, while air pollution contributes to over 7 million premature deaths annually. Vector-borne diseases such as dengue are expanding into new areas, and zoonotic spillovers like COVID-19 and Nipah virus highlight the link between environmental degradation and emerging infectious diseases. These realities affirm that health is now ecologically determined, and that doctors must understand and address these upstream environmental risks to provide effective care.

    In response to these challenges, the World Health Organization (WHO) and the World Federation for Medical Education (WFME) now recommend integrating planetary health into medical curricula. Future doctors must be equipped with competencies in climate risk assessment, sustainable clinical practice, and systems-based thinking. The healthcare sector itself contributes 4 to 5 percent of global carbon emissions, making it essential for doctors to also lead in reducing environmental harm within their own institutions.

    This presentation argues that for IIUM, the integration of planetary health is both an educational imperative and a spiritual obligation. Islamic principles of amanah (trust), khalifah (stewardship), and islah (restoration) position doctors as protectors of creation. Therefore, planetary health is not only a scientific and ethical duty but a reflection of divine accountability.

    We propose a way forward by embedding planetary health themes into existing modules rather than adding standalone content. This includes training lecturers through workshops and toolkits, localising content using Malaysian case studies such as haze and floods, and updating assessment methods to include reflections, OSCEs, and community projects. The curriculum should also foster interdisciplinary collaboration and community engagement. Examples such as the University of Oslo’s climate-health elective and the UCSF-led Planetary Health Report Card showcase how medical schools globally are incorporating planetary health into education and advocacy.

    IIUM is uniquely positioned to become a model for Islamic and global planetary health leadership. By aligning curriculum reform with the university’s vision of realising competence, compassion, and conscience, IIUM can produce graduates who are not only clinically excellent but also ethically grounded and ecologically responsible.

    This presentation concludes with a call to action for IIUM to champion planetary health as a core medical competency. In a world facing climate disruption and ecological collapse, doctors must rise as trusted voices, informed healers, and stewards of both human and planetary wellbeing. May Allah guide us in this mission.

    Download the HERE.

  • To the One Who Walks After Me – A Reminder from a Lonely Shepherd

    Dear successor, take this post with honour in your stride,
    But know this seat holds not just title, it bears the weight inside.
    You will walk between the mountain peaks and valleys deep and wide,
    A shepherd of a scattered flock, with few to walk beside.

    They will speak of vision, grand and vast, of goals that must be met,
    But many will not see the path, nor share the burdens set.
    Above you, voices press for more, results without delay,
    Below, the voices ask for more, and rarely look your way.

    You will serve as bridge between the two, pulled firm from either end,
    Yet find, at times, you stand alone, with no resource, post, or friend.
    Some staff will shine and give their all, their spirits worn but true,
    While others find the shadows safe, and leave the work to you.

    Stay true to the course, hold firm your ground, let not your heart grow cold,
    This journey calls for selfless steps and courage to be bold.
    Power will tempt and praise may blind, but keep your honour high,
    For only with sincerity can you lead beneath Allah’s sky.

    So when the silence deafens you, and hopes begin to fray,
    Lift your heart beyond the noise and let Allah guide your way.
    He hears the cries you never voice, provides the help that none is able to see,
    And grants the strength no hand can give, to serve with dignity.

    You are not here for praise, nor comfort, ease, or gain,
    But to plant seeds you may not reap and lead through joy and pain.
    And when your time is at its end, as mine has come to be,
    May you find peace in your heart, knowing you served for Him, not anyone else.

  • Sang Tabib Yang Setia

    Wahai anak muda yang berjiwa mulia,
    Jadilah engkau tabib yang setia,
    Bukan kerana mahkota dunia,
    Bukan kerana kemewahan yang fana.

    Langkahkan kaki di jalan derita,
    Jangan mengharap hamparan permata,
    Berjalanlah dalam sabar dan duka,
    Kerana syurga itu mahal harganya.

    Tidur malam pendek dan resah,
    Bangkit siang penuh lelah,
    Demi satu senyuman yang pulih megah,
    Demi satu nyawa yang kembali cerah.

    Jangan kau dambakan sanjungan manusia,
    Kerana ia umpama buih di lautan dosa,
    Carilah redha Tuhan Yang Esa,
    Itulah nikmat yang tiada binasa.

    Bersihkanlah niat di lubuk dada,
    Berbaktilah semata-mata kerana Dia,
    Tanganmu menyeka derita dunia,
    Hatimu menadah rahmat yang mulia.

    Sembuhkanlah luka dengan penuh kasih,
    Bisikkanlah doa dalam setiap langkah,
    Moga setiap denyut yang kau pulihkan,
    Menjadi saksi di alam yang kekal dan indah.

    Wahai tabib, insan pilihan,
    Engkau bukan sekadar perawat badan,
    Engkau penyambung harapan insan,
    Engkau suluh dalam gelap perjalanan.

    Jadilah engkau sebaik-baik hamba,
    Digunakan Allah di bumi yang fana,
    Moga setiap langkah, setiap bicara,
    Menjadi pahala yang tiada tara.

  • Proposed Tawhidic Epistemology Principles in IIUM Medical Curriculum

    The proposed Tawhidic Epistemology (TE) framework provides a holistic and integrated approach to education, ensuring that knowledge acquisition, application, and dissemination align with Islamic values, ethics, and social responsibility. Rooted in the concept of Tawhid (Divine Unity), TE emphasises the harmonisation of revealed (naqli) and rational (aqli) knowledge, fostering an educational system that not only produces competent professionals but also ethical and spiritually conscious individuals.

    Key Principles of Tawhidic Epistemology

    1. Unity of knowledge (wahdatul ‘ilm)

    TE views knowledge as a single, unified entity, rejecting the artificial division between religious and secular sciences. The integration of Islamic ethics with modern scientific advancements ensures that education produces professionals who are both technically competent and morally guided.

    2. Knowledge as a trust (amanah)

    Education is an ethical responsibility (amanah) that must be pursued and applied with integrity. Both educators and students must uphold honesty, fairness, and accountability in the acquisition and dissemination of knowledge.

    3. Purpose-driven learning (maqasid al-shariah)

    Education should align with the higher objectives of Islamic law (maqasid al-shariah), ensuring that knowledge serves the protection of faith, life, intellect, lineage, and wealth. This principle ensures that education contributes to individual and societal well-being.

    4. Critical thinking with ethics (ijtihad & adab)

    Students must develop the ability to think critically, analyse data, and make informed decisions while maintaining ethical boundaries and intellectual humility. TE encourages inquiry and reasoning (ijtihad) but insists that it is guided by respect, discipline, and Islamic etiquette (adab).

    5. Compassionate education (rahmatan lil ‘alamin)

    TE emphasises the role of compassion (rahmah) in learning and practice, encouraging educators to act as mentors (murabbi) who guide students in developing both technical skills and strong moral character.

    6. Application of knowledge for social good (ilm nafi’)

    The purpose of knowledge is to benefit humanity, addressing real-world challenges while ensuring ethical responsibility. Research, innovation, and education should contribute to societal development and well-being.

    7. Continuous improvement (tazkiyah & ihsan)

    TE promotes lifelong learning, self-improvement (tazkiyah), and the pursuit of excellence (ihsan) in education and professional practice. This principle ensures that students and educators engage in continual self-reflection and strive for ongoing growth.

    Implementation in IIUM MBBS

    TE PrincipleObjective OutcomeExpected OutcomeExample in MBBS
    Unity of Knowledge (Wahdatul ‘Ilm)Integrate Islamic and scientific knowledge into all academic disciplines.A holistic, interdisciplinary curriculum where students apply both revealed and rational knowledge in problem-solving.Teaching medical ethics by integrating Islamic bioethics with contemporary medical practices (e.g., end-of-life care, organ donation).
    Knowledge as a Trust (Amanah)Instill responsibility and ethical awareness in students and faculty.Graduates and faculty uphold academic integrity, honesty, and social responsibility in education and research.Emphasising the duty of care in medical practice, ensuring honesty in patient management and research integrity.
    Purpose-Driven Learning (Maqasid al-Shariah)Align teaching, research, and policies with the higher objectives of Islamic law (maqasid al-shariah).Education fosters moral character, social justice, and professional ethics, contributing to the well-being of society.Ensuring that clinical decisions consider the protection of life (hifz al-nafs) and intellect (hifz al-aql), e.g., balancing patient autonomy with Islamic ethical considerations.
    Critical Thinking with Ethics (Ijtihad & Adab)Encourage analytical reasoning while upholding ethical conduct.Students and faculty engage in critical thinking and innovation while maintaining humility, respect, and ethical considerations.Teaching evidence-based medicine while ensuring students approach medical uncertainties with humility and respect for diverse perspectives.
    Compassionate Education (Rahmatan lil ‘Alamin)Foster a culture of compassion and ethical leadership in education.Graduates develop strong interpersonal and professional ethics, ensuring human-centred, compassionate decision-making.Embedding compassionate patient care in clinical training, focusing on bedside manner, empathy, and ethical communication.
    Application of Knowledge for Social Good (Ilm Nafi’)Promote research, teaching, and innovation that serve the needs of society.Education produces graduates who actively contribute to solving real-world challenges with ethical and sustainable solutions.Encouraging community-based research on health disparities and disease prevention in underserved populations.
    Continuous Improvement (Tazkiyah & Ihsan)Encourage lifelong learning, self-improvement, and striving for excellence.Students and faculty cultivate a mindset of ongoing growth, self-reflection, and commitment to continuous excellence in learning and service.Incorporating reflective practice in medical training, encouraging students to assess their own performance and continuously seek improvement.

    Conclusion

    The Tawhidic Epistemology framework provides a structured approach to education that balances academic excellence with ethical and spiritual growth. By integrating Islamic principles with modern scientific disciplines, TE produces graduates who are not only skilled professionals but also compassionate, ethical, and socially responsible leaders.

    At the International Islamic University Malaysia (IIUM), these principles act as guiding frameworks for curriculum design, faculty development, research priorities, and student mentorship. By integrating these core values into teaching, research, and governance, TE ensures that education remains meaningful, impactful, and aligned with the greater purpose of serving humanity.