Tembeling 2.0

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  • Causality, the Philosophy, Evaluation, and the Tawhidic View

    Understanding causality is essential in everyday life because it shapes how people make decisions, assign responsibility, and anticipate outcomes. From simple actions such as taking medicine to relieve pain, to complex choices like implementing public health policies, people rely on assumptions about cause and effect. When these assumptions are unclear or mistaken, decisions may be ineffective or harmful. Reflecting on causality is therefore not merely philosophical, it directly affects daily routines, professional judgement, and ethical responsibility.

    The classical philosophical discussion of causality begins with Aristotle in the 4th century BCE. Aristotle proposed that a complete explanation of anything requires four causes. The material cause explains what something is made of, the formal cause explains what makes it the kind of thing it is, the efficient cause explains what brings it about or produces change, and the final cause explains its purpose. These causes work together rather than separately. Aristotle assumed that causes have real power in nature. Under similar conditions, similar causes will tend to produce similar effects. Nature, in this view, is orderly, purposeful, and intelligible, and human reason can understand how it operates.

    This understanding was critically examined within Islamic thought, most notably by Al-Ghazali in the 11th century CE, particularly in Tahafut al-Falasifah written around 1095. Al-Ghazali challenged the idea that natural objects possess intrinsic causal power. His critique focused on efficient causation and the notion of natural necessity. He argued that observing events occurring regularly together does not prove that one causes the other by itself. Fire does not burn by its own power, and medicine does not heal by itself. Rather, Allah creates both the apparent cause and the effect at each moment. The regularity observed in nature reflects divine custom, not independent natural necessity. Al-Ghazali did not deny purpose, but he rejected the idea that purpose is built into nature itself. Final causation, in his view, belongs to divine wisdom rather than autonomous natural processes.

    Modern discussions of causality emerged strongly in the 18th century CE through the work of David Hume, especially his writings published around 1748. Hume argued that humans never observe necessary connections between events. What we observe are repeated patterns, from which we form expectations through habit. Causality therefore becomes an inference rather than a certainty. This view influenced modern science, where causation is treated as probabilistic and open to revision. Rather than claiming absolute certainty, science evaluates causal claims based on evidence, consistency, and explanatory value.

    In applied sciences, particularly epidemiology, causality is evaluated using structured reasoning rather than philosophical proof. Austin Bradford Hill articulated this approach in 1965 by proposing considerations to assess whether an observed association is likely to be causal. These considerations accept uncertainty as unavoidable and focus on judgement rather than necessity. Causality in modern science is therefore practical, evidence-based, and aimed at guiding decisions rather than establishing metaphysical truths.

    From a tawhidic perspective, Muslims engage with all these levels of causality while maintaining a clear theological position. Islam affirms that Allah is the ultimate cause of all events. Natural causes, regularities, and scientific laws are real at the level of human experience and reasoning, but they operate only by divine permission. This allows Muslims to accept empirical causality for evaluation and action, while rejecting the idea that nature possesses independent or self-sustaining power. Causality therefore operates at two levels, an observable level that supports scientific inquiry and decision-making, and an ultimate level grounded in tawhid, where all power, purpose, and outcome return to Allah.

    In this way, causality is not rejected but properly ordered. Philosophy explains its structure, science evaluates it through evidence, and the tawhidic worldview places it within a coherent and meaningful understanding of reality and daily life.

  • A Simple Guide to MHIT and Medical Insurance in Malaysia

    Introduction

    Many people purchase medical insurance without fully understanding why premiums keep rising or why different insurance products can feel different when someone needs treatment. This article explains, in plain language, what MHIT is, how it compares with conventional medical insurance, and why MHIT may help reduce medical cost inflation if implemented under the right conditions. It also clarifies a common misunderstanding about “basic coverage”, especially childbirth, which is often assumed to be included but usually is not.

    What is MHIT

    MHIT stands for Medical and Health Insurance or Takaful. In Malaysia, MHIT commonly refers to the Base MHIT plan introduced under a national reform effort involving Bank Negara Malaysia and relevant ministries.

    MHIT is a standardised medical insurance plan offered by private insurers under a common framework. A key feature is that participation is voluntary, meaning people choose whether or not to enrol, and there is no legal requirement for the population to join.

    MHIT focuses on essential care, mainly inpatient private hospital care such as ward admission, surgery, investigations, and inpatient treatment. It is intended as a foundation layer, providing safe and sufficient cover for common hospital needs rather than unlimited choice or premium extras.

    An important development highlighted by the Malaysian Medical Association is the involvement of general practitioners in outpatient management of selected high-volume conditions such as dengue fever, pneumonia, bronchitis, and influenza. This approach is intended to strengthen primary care and reduce avoidable hospitalisation by managing suitable cases earlier and more efficiently in the community, rather than defaulting to hospital admission, as reported by

    CodeBlue (January 2026)
    .

    What is conventional medical insurance

    Conventional medical insurance refers to private medical cards offered by insurance companies, including plans such as AIA My Medical Plan and similar products from other insurers.

    These plans are not standardised. They vary widely in annual limits, lifetime limits, cost-sharing rules, hospital panels, and optional add-ons. Many conventional plans offer higher limits and broader coverage, including more outpatient and long-term care benefits, but they are generally more complex and can be more expensive over time.

    A key point for the public is that “basic coverage” in conventional medical insurance is often narrower than assumed. Normal childbirth is usually excluded. Caesarean section is commonly excluded unless it is medically necessary. Maternity benefits usually require a separate rider, a waiting period, and additional premium. This means conventional insurance is not automatically broader for basic care unless the policy has been upgraded with add-ons.

    Important terms explained

    1. Annual limit

    The annual limit is the maximum amount the insurer will pay in one policy year.

    Example: If the annual limit is RM100,000 and the hospital bill is RM120,000, the patient pays RM20,000.

    2. Deductible

    A deductible is the amount the patient must pay before the insurance starts paying.

    Example: A RM500 deductible means the patient pays the first RM500 of the bill.

    3. Co-payment or co-insurance

    This refers to cost sharing between the patient and the insurer.

    Example: A 10 percent co-insurance means the patient pays 10 percent of the bill while the insurer pays the remaining 90 percent.

    4. Clinical care guidelines

    Clinical care guidelines are evidence-based recommendations that guide doctors on appropriate investigations, treatments, and length of hospital stay. They aim to support safe, consistent care based on research and patient outcomes.

    Conclusion

    MHIT provides standard, evidence-based care with a design aimed at affordability, predictability, and cost discipline. For basic and common inpatient care, MHIT can be broadly comparable in practical effect to conventional medical insurance, including plans such as AIA My Medical Plan, because the core clinical management is similar and financial protection can be strong within the plan limits.

    Conventional medical insurance remains more suitable for complex, long-term, or very high-cost conditions where extended outpatient care, advanced therapies, and very high limits are required. MHIT’s role in strengthening primary care and managing common infections earlier and more efficiently supports both cost control and better system functioning, while the public healthcare system continues to remain the central safety net.

  • Understanding Change and Leading It Effectively

    What is Change

    Change is the process through which individuals or organisations move from a current state to a desired future state. It is not merely the introduction of a new policy, structure, or system, but a transition that affects how people think, feel, and behave. While organisations often view change as a technical or strategic exercise, change is fundamentally human in nature.

    People rarely resist change because it is irrational or unnecessary. They resist change because it threatens familiarity, identity, competence, and control. Change disrupts routines, challenges assumptions, and creates uncertainty. As a result, people often confront change emotionally before they attempt to understand it rationally. This explains why well-designed reforms frequently fail when the human dimension is ignored.

    Effective change, therefore, is not about forcing compliance. It is about helping people make sense of why change is needed, how it affects them, and how they can successfully adapt to it.

    ADKAR as a Framework for Change

    One of the most practical models for understanding and managing change at the individual level is the ADKAR framework, developed by Prosci. ADKAR recognises that organisational change succeeds only when individuals successfully transition through five sequential elements.

    Awareness refers to understanding why change is necessary. Without awareness, people question the purpose of change and remain disengaged. Leaders must communicate the rationale for change clearly, honestly, and repeatedly.

    Desire reflects the individual’s willingness to support the change. Awareness alone is insufficient. People may understand the need for change but still resist it due to fear, perceived loss, or lack of trust. Desire is influenced by leadership credibility, perceived fairness, and alignment with personal and professional values.

    Knowledge refers to knowing how to change. This includes skills, information, and guidance. Even motivated individuals cannot change if they do not know what to do differently. Training, mentoring, and clear instructions are essential at this stage.

    Ability is the capacity to implement change in practice. Knowledge does not automatically translate into performance. Ability requires time, resources, supportive systems, and opportunities to practice without fear of punishment.

    Reinforcement ensures that change is sustained. Without reinforcement, people revert to old habits, especially under pressure. Reinforcement comes from feedback, recognition, accountability mechanisms, and alignment of policies and incentives with the new way of working.

    The strength of ADKAR lies in its simplicity and diagnostic value. Resistance to change often indicates that one or more ADKAR elements have not been adequately addressed.

    What Leaders Need to Apply Change Effectively

    Leading change requires more than authority or technical expertise. It requires moral clarity, emotional intelligence, and consistency between words and actions.

    First, leaders must provide meaning. People follow change when they understand its purpose and see its relevance to a larger mission. Leaders must articulate why change matters, not only to the organisation but also to the people within it.

    Second, leaders must build trust. Trust determines whether people listen, believe, and engage. This requires transparency, honesty about challenges, and willingness to listen to concerns without labelling them as resistance.

    Third, leaders must role model the change. Behaviour speaks louder than strategy documents. When leaders practise the behaviours they expect from others, change becomes credible.

    Fourth, leaders must involve people. Participation creates ownership. When individuals are engaged early in shaping change, they are more likely to support and sustain it.

    Fifth, leaders must align systems with intentions. Change fails when evaluation, workload, incentives, and structures remain unchanged. Systems must support, not undermine, the desired behaviours.

    Finally, leaders must exercise patience and persistence. Change is a process, not an event. It unfolds over time and requires continuous reinforcement, reflection, and adjustment.

    Closing Reflection

    Change is not something that happens to people. It is something people must live through. Frameworks like ADKAR remind leaders that successful change is not achieved by issuing directives, but by guiding individuals through understanding, acceptance, capability, and commitment. When leaders respect the human experience of change, transformation becomes not only possible, but sustainable.

  • Leading as a Doctor With the Head, Heart, and Soul

    By Jamalludin Ab Rahman

    Leadership in medicine does not begin with a title, an appointment, or a position of authority. It begins the moment a person chooses to serve others through the profession of medicine. From that point onwards, every doctor carries leadership responsibilities, whether visible or not, formal or informal, recognised or unnoticed. Leadership is not something added to a medical career, it is woven into it and practised daily across a lifetime.

    Competence is the head of leadership. A doctor who leads must first be able to do, not merely instruct. Competence allows a leader to think clearly, decide wisely, and act safely. Leadership without competence erodes trust and places others at risk. In the life of a doctor, competence is practised continuously. As a medical student, it is shown through preparation for ward rounds, knowing one’s patient thoroughly, taking responsibility for learning, and helping peers understand without being asked. As a house officer or junior doctor, competence is demonstrated by performing the procedures one expects others to do, personally checking investigations, recognising limitations early, and seeking senior input before harm occurs. As a specialist or senior doctor, competence means remaining clinically relevant, staying updated with evidence, guiding complex cases by example, and making sound decisions during uncertainty. Competence is not optional, it is part of the amanah entrusted to every doctor.

    Compassion is the heart of leadership. Leadership is not about being served, it is about serving. Compassion allows a leader to understand the people they serve before making decisions that affect them. In the daily life of a doctor, compassion begins with patients. It is expressed by listening before deciding, explaining diagnoses and plans even when time is limited, and recognising fear, pain, and uncertainty alongside clinical findings. Compassion extends to colleagues and healthcare workers. It is shown by understanding workload and fatigue, correcting mistakes privately rather than humiliating publicly, supporting nurses and allied health professionals, and fostering a safe working environment. In leadership roles, compassion means understanding the impact of policies on people before implementing change, doing the best sincerely without seeking recognition, and remembering that recognition, if it comes, is only a bonus. Without compassion, leadership becomes mechanical and disconnected from those it is meant to serve.

    Conscience is the soul of leadership. It is the inner compass that keeps a doctor accountable to Allah above all else. Leadership guided by conscience requires moral courage and clarity. In a doctor’s life, conscience is tested in moments of pressure and power. It is practised when patient safety is prioritised despite inconvenience, when one speaks up against unsafe practices, and when ethical principles are upheld even at personal cost. As authority increases, conscience is reflected in resisting misuse of power, acting with integrity when no one is watching, and remaining sincere when recognition or reward is absent. Towards the later stages of leadership roles, conscience is shown by preparing successors, mentoring juniors, and being ready to let go of position willingly. Leadership is temporary, accountability is not.

    Leadership as a doctor is not measured by how long one holds power or how many titles one accumulates. It is measured by how faithfully the trust was carried across a lifetime of service. When competence guides the head, compassion shapes the heart, and conscience anchors the soul, leadership becomes not only effective, but meaningful and sincere. This is leadership that honours the profession, serves humanity, and seeks only the acceptance of Allah.

  • PrEP Must Be Implemented with Mandatory Behavioural Intervention

    From a public health perspective, harm reduction is not confined to lowering biological risk alone. It must also address the behaviours that generate that risk. While HIV pre-exposure prophylaxis, or PrEP, is effective in reducing the probability of HIV transmission, it does not modify sexual risk behaviour and cannot replace personal responsibility or behavioural change.

    From the standpoint of the Health Belief Model, behaviour is strongly influenced by an individual’s perceived susceptibility and perceived severity of harm. When PrEP is introduced without structured behavioural intervention, it may substantially reduce the perceived risk of HIV transmission. This lowered perception of harm weakens the motivation to change behaviour, resulting in the continuation, or even escalation, of high-risk sexual practices. In this context, PrEP risks undermining the behavioural drivers essential for sustainable prevention.

    When PrEP is promoted without mandatory and structured behavioural interventions, it ceases to function as genuine harm reduction and instead becomes a mechanism that enables the continuation of unhealthy and high-risk sexual behaviours under the false assurance of biomedical protection. This represents a shift from prevention to harm containment, which is inconsistent with established public health principles.

    Beyond biomedical and behavioural considerations, public health interventions must also recognise the moral, ethical, and spiritual dimensions of human behaviour. For Muslim communities in particular, health promotion should not be detached from faith. Islam emphasises accountability before God, moral conduct, self-restraint, and the pursuit of what is good and beneficial for oneself and society. Prevention strategies should therefore encourage individuals not only to avoid harm, but also to return to values grounded in belief in God and commitment to doing good.

    Crucially, HIV prevention and control cannot be addressed by the Ministry of Health alone. It requires a deliberate, coordinated, and sustained multi-agency approach. Ministries responsible for education, youth and sports, higher education, religious affairs, social welfare, women and family development, as well as law enforcement, community leaders, religious institutions, non-governmental organisations, and families must all share responsibility. Behaviour, values, and social norms are shaped far beyond the healthcare system, and ignoring this reality weakens any national response.

    The provision of PrEP must therefore be embedded within a comprehensive and structured prevention framework that is multi-sectoral by design. This includes rigorous behavioural risk assessment prior to initiation, continuous sexual health counselling, reinforcement of safer practices, adherence monitoring, and periodic reassessment of ongoing need, supported by education, moral guidance, and community engagement across multiple agencies. Without these elements, the use of PrEP risks normalising sustained high-risk behaviour and may contribute to rising rates of other sexually transmitted infections.

    A relevant comparison is nicotine replacement therapy. Nicotine patches are never offered in isolation. They are part of structured cessation programmes with counselling, monitoring, and a clear objective of stopping smoking. PrEP, in contrast, is too often framed as a long-term biomedical solution without a defined behavioural trajectory or exit strategy. This difference is significant and must be addressed in policy and implementation.

    If the Ministry of Health advocates PrEP as part of the national HIV prevention strategy, it carries a responsibility to ensure that its delivery is ethically sound, behaviourally anchored, and evidence informed. Biomedical tools must support behavioural change, moral responsibility, and ethical reflection, not substitute for them, and this must be reinforced through coordinated action across agencies.

    PrEP can play a role in HIV prevention, but only as an adjunct within a structured, monitored, behaviour-focused, values-conscious, and genuinely multi-agency strategy. Sustainable HIV control will not be achieved through medication alone. Behavioural modification, ethical responsibility, moral guidance, and shared societal accountability remain central and must be treated as non-negotiable components of any effective national HIV prevention programme.

  • Responsible Leadership in the Age of Popular Vote

    Introduction

    Modern democracies increasingly face a paradox. Leaders are elected through popular vote, yet popularity does not reliably translate into improved communities, functional cities, or stronger nations. Charismatic figures may win elections, dominate public discourse, and command loyal followings, but their tenure often leaves institutions weakened and public trust diminished. This tension forces a difficult question. Is the failure one of leadership, or of society itself?

    This paper argues that leadership outcomes in democratic systems reflect not only the quality of leaders but also the moral, cognitive, and institutional maturity of society. Improving leadership therefore requires more than producing better individuals. It requires reshaping the conditions under which leadership is chosen, sustained, and constrained.

    Popularity is not leadership

    Leadership theory has long distinguished influence from responsibility. Popular leaders are often highly influential, but influence alone does not ensure meaningful outcomes. Transformational leadership theory explains how leaders inspire and mobilise followers through vision and emotional connection. Yet inspiration without ethical grounding, systems awareness, and delivery capability risks becoming performance rather than progress.

    The repeated failure of popular leaders to improve cities and nations suggests that charisma, while electorally powerful, is insufficient for governing complex societies. Leadership in complex systems demands moral restraint, competence, and institutional stewardship, qualities that are rarely captured by popularity alone.

    Values as the foundation of responsible leadership

    Before discussing voter behaviour or institutional constraints, it is necessary to address a more fundamental issue, values. Leadership does not emerge in a moral vacuum. Leaders act based on what they believe is right, acceptable, or negotiable. Likewise, societies choose leaders based on what they admire, tolerate, or excuse.

    Values therefore sit at the core of leadership quality. A leader with technical brilliance but weak values may deliver short-term gains while corroding trust, justice, and institutional integrity. Conversely, leaders grounded in strong values are more likely to exercise restraint, accept accountability, and prioritise long-term societal wellbeing over personal or political survival.

    From this perspective, nation-building is inseparable from values formation. Development is not merely economic or infrastructural. It is moral and civilisational.

    Values shape both leaders and voters

    People who believe in and act upon values tend to recognise those same values in leadership. Where honesty, justice, responsibility, and humility are socially respected, leaders who lack these traits struggle to sustain legitimacy. Where values are weak or selectively applied, leaders without integrity can still thrive, provided they remain entertaining, divisive, or symbolically reassuring.

    This explains why leadership reform cannot rely solely on replacing individuals. Societies that wish to be led by leaders with values must themselves value integrity, truthfulness, competence, and service. In this sense, leadership choice becomes a mirror of collective moral priorities.

    This is not a moral judgement on citizens. It is a sociological reality. People respond to norms that are consistently rewarded in their environment.

    A tawhidic perspective on values and leadership

    In Islam, values are not socially negotiated preferences. They are rooted in tawhid, the affirmation of the oneness of Allah, which unifies belief, ethics, and action. A tawhidic mind does not separate power from accountability, success from responsibility, or leadership from moral consequence.

    From this worldview, leadership is an amanah, a trust, not a personal entitlement. Authority is exercised with the consciousness that all actions are accountable beyond worldly institutions. Justice is not optional, truth is not strategic, and service to people is inseparable from obedience to Allah.

    When values flow from tawhid, leadership is restrained by moral consciousness even when institutional oversight is weak. Equally important, a society shaped by tawhidic values is less easily deceived by rhetoric, because it evaluates leaders not only by what they promise, but by how they act, decide, and govern.

    Thus, values in Islam are not abstract virtues. They are operational principles that shape governance, accountability, and public trust.

    Leadership outcomes depend on decision conditions, not voter character

    It is tempting to conclude that societies simply choose poorly. This framing is misleading. Behavioural science shows that individuals operate under bounded rationality. Faced with complex policy choices, people rely on emotional cues, identity alignment, familiarity, and trusted narratives. These are not moral shortcomings but cognitive adaptations to uncertainty and information overload.

    However, values influence which cues people trust. Where values are strong, emotional manipulation loses effectiveness. Where values are weak or fragmented, deception becomes easier. The quality of leadership choice is therefore shaped by both cognitive constraints and moral orientation.

    Institutions determine whether values are protected or eroded

    Strong institutions reinforce values by making ethical behaviour normal and misconduct costly. Weak institutions allow values to be overridden by expediency and personality. Over time, this erodes public expectations, creating a cycle where both leaders and citizens lower their standards.

    Institutions alone cannot create values, but they can protect them. Likewise, values alone cannot guarantee good leadership, but they provide the moral compass without which institutions become hollow.

    Civic maturity is cultivated, not innate

    The ability to evaluate leadership is learned. Civic maturity develops when societies normalise ethical reasoning, discuss trade-offs honestly, and expose manipulation without cynicism. Education, public discourse, and moral leadership all contribute to this maturation.

    In societies where values are continuously reinforced, leadership quality improves not through coercion, but through expectation.

    Conclusion

    It is accurate to say that people matter in a democratic system. It is incomplete to say that people simply need to change.

    Leadership quality emerges from the interaction between values, institutions, and public choice. In the absence of values, popularity becomes dangerous. In the absence of institutions, values become fragile. In the absence of informed citizens, both are easily undermined.

    From an Islamic perspective, strengthening leadership therefore begins with strengthening values grounded in tawhid. A society that believes and acts upon values will choose leaders with values, not perfectly, but consistently enough to change its trajectory.

    Ultimately, societies do not merely elect leaders. They cultivate them.

  • 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/

  • The Evolution of Statistical Inference: From Formulas to Computers

    Statistics is the science of learning from data. Every time researchers use a sample to understand a population, they are practising statistical inference. Over the past century, the way we make these inferences has changed dramatically. Each new approach has brought a different philosophy about what “truth” means and how we can best estimate it.

    This article explains the main schools of thought in statistical inference, showing how they evolved from the early 1900s to the computer age. The discussion draws on Efron and Hastie’s Computer Age Statistical Inference (2021), which describes how classical, Bayesian, resampling, and modern computational methods all aim to uncover truth from limited data.

    The Classical or Frequentist Era

    The first formal school of statistical inference is known as the classical or frequentist approach. Developed by statisticians such as Ronald Fisher, Jerzy Neyman, and Egon Pearson in the early twentieth century, this framework treats the truth as something fixed but unknown. The data we observe are random samples from a larger population, and by studying these samples, we can estimate the true values that describe the population (Efron & Hastie, 2021).

    In this view, probability represents the long-run frequency of events. For example, if we say there is a 5 percent chance of a test result being significant when there is no real effect, we mean that if we repeated the same experiment many times, about 5 out of 100 would show a false signal.

    A key tool in this school is maximum likelihood estimation (MLE). It finds the values of unknown parameters that make the observed data most likely. This approach became the foundation for many classical methods, including hypothesis testing and confidence intervals. Classical inference is elegant and mathematically precise, but it depends on strong assumptions and analytical formulas. As problems became more complex, those formulas were often too difficult to compute.

    The Bayesian Revival

    An alternative view, known as Bayesian inference, was proposed much earlier, by Reverend Thomas Bayes in the 1700s. However, it became practical only in the late twentieth century, when computers made its calculations possible. Bayesian inference treats truth as something we hold beliefs about rather than something fixed and unknown.

    In this view, we start with a prior belief—what we think is likely before seeing any data—and then update it using the evidence we collect to form a posterior belief. The process reflects how humans naturally think and learn. For instance, a doctor might believe a patient probably has a certain illness based on symptoms, but then revise that belief after seeing lab results.

    Unlike classical inference, which relies on repeated sampling theory, Bayesian methods focus on how data change our level of belief. This approach is flexible and intuitive, but it requires specifying prior beliefs, which can introduce subjectivity. With modern computing, especially techniques such as Markov Chain Monte Carlo (MCMC), Bayesian methods have become widely used in fields such as medicine, economics, and artificial intelligence (Efron & Hastie, 2021).

    The Resampling Revolution

    By the 1980s, statisticians began to take advantage of computers to bypass complicated formulas entirely. Bradley Efron introduced the bootstrap, a resampling method that lets data “speak for themselves.” Instead of depending on mathematical derivations, the bootstrap repeatedly resamples from the observed data to estimate variability and uncertainty (Efron & Hastie, 2021).

    This approach belongs to what Efron and Hastie call the computer age of inference. It does not require assumptions about theoretical distributions or prior beliefs. Instead, it uses the computer to generate thousands of simulated datasets from the original sample. By examining how results vary across these resamples, statisticians can understand how stable or uncertain their findings are.

    Resampling methods changed the practice of statistics. They made inference accessible for complex problems where mathematical solutions were impossible. The bootstrap also bridged classical and modern approaches, keeping the idea of estimation but relying on computation instead of theory.

    The Modern Predictive and Machine Learning Era

    As data grew larger and more complex, statisticians faced a new challenge. Classical and Bayesian models often became too limited or too slow to handle modern datasets with thousands of variables. This led to new methods that emphasised prediction rather than pure inference.

    Techniques such as penalised regression (for example, ridge and lasso regression) and machine learning algorithms emerged to handle this complexity. These approaches trade a little accuracy for much greater stability and predictive power. Instead of focusing on exact parameter estimates, they aim to predict outcomes reliably for new data (Efron & Hastie, 2021).

    Philosophically, this represents a shift from “What is the true parameter?” to “Can we make good predictions?” Machine learning methods such as decision trees and neural networks no longer rely on probability theory in the traditional sense. They learn directly from data patterns and have transformed fields such as healthcare, finance, and climate science.

    Comparing the Philosophies

    Each school of inference reflects a different way of thinking about knowledge and truth.

    School View of Truth View of Probability Key Question
    Classical (Frequentist) Truth is fixed; data are random Long-run frequency What value makes the data most likely?
    Bayesian Truth is uncertain; beliefs can change Degree of belief How should we update what we believe after seeing data?
    Resampling Truth can be estimated from data directly Empirical variation What does the data itself say about uncertainty?
    Modern Predictive / Machine Learning Truth may be too complex to model Often not used explicitly How can we best predict new outcomes?

    Despite their differences, these schools share one purpose: to draw meaningful conclusions from imperfect data. Each arose to overcome the limitations of the previous one. The classical approach provided solid mathematical foundations. The Bayesian approach added flexibility and belief updating. Resampling empowered statisticians through computation. Modern predictive methods embraced the complexity of real-world data.

    Conclusion

    The story of statistical inference is the story of how humans have tried to reason about the unknown. From equations written by hand to millions of simulations run by computers, each generation of statisticians has pushed the boundaries of what can be learned from data.

    Efron and Hastie (2021) describe this journey as a transition from the “formula age” to the “computer age.” The essence of inference, however, remains the same: using limited evidence to understand the world. Whether through classical, Bayesian, resampling, or machine learning approaches, all aim to find truth in uncertainty and to make knowledge from data.

    References

    Efron, B., & Hastie, T. (2021). Computer age statistical inference: Student edition. Cambridge University Press.

  • 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.