Category: Blog

Why must HCI practitioners/researchers be aware of AI?

This is an important question because, apart from accommodating AI requirements and contributing to its advancement. By observing the widespread implementation of AI across various sectors in today’s world, including both the public and private sectors, it is evident that the traditional way of approaching HCI needs to evolve more rapidly. This shift is necessary to account for the impact of AI on the overall user experience in technology.

AI, from the perspective of an HCI practitioner, is not about the technical processes that make the technology more intelligent or the hardware that makes it more efficient. Those aspects are the domain of AI experts. Instead, HCI practitioners need to focus on how AI technology affects users, particularly in terms of their thinking and decision-making processes, because there is no doubt that people will increasingly rely on AI to make decisions, from small everyday choices to major, important ones.

To put this into context, every time a new technology is invented, apart from benefiting people in terms of the problems it solves, it can also affect them in negative ways. This is similar to when the calculator was invented. Although it helps people solve complex mathematical equations more quickly, it has also led to a reduced ability to perform mental arithmetic. As a result, people may become less confident or slower when calculating without the tool. The same applies to other technologies, such as GPS navigation systems and many others.

The impact of AI is much bigger than tools like calculators or GPS. This is because AI is not only helping users to complete tasks, but it is also shaping how they think, decide, and interact with the world.

Things to ponder,

1. AI is now widely used in many sectors, including education at all levels. From primary school to university, students are exposed to AI tools in their daily learning activities. Over time, this makes the younger generation very familiar and comfortable with relying on AI. It slowly becomes part of their normal way of doing things, not just a tool they use occasionally.
2. Because of this constant exposure, AI begins to influence how users decide what is right and wrong, or what is good and bad. When users frequently depend on AI for answers, suggestions, or feedback, they may start to trust it without questioning. This can shape their judgement, sometimes without them even realizing it.
3. The persuasive power of AI is increasing over time. As AI processes more data and learns from user interactions, it becomes better at giving responses that feel relevant, convincing, and personal. This makes users more likely to accept what the AI suggests. The more people use it, the more the system improves, and the stronger its influence becomes.
4. This situation changes how we understand user experience. HCI practitioners can no longer rely only on traditional methods to study user preferences. Users are no longer interacting with fixed systems. They are interacting with systems that learn, adapt, and evolve. To truly understand users today, and even more in the future, we must also understand how AI is shaping their behaviour and expectations over time.

For those working in privacy and ethics, there is a growing responsibility to guide how AI should be designed and used. It is not enough to focus only on technical performance. There must be clear guidelines to ensure that AI supports users in a responsible way. This includes protecting user data, avoiding manipulation, and ensuring that AI systems act in ways that are aligned with human values.

Human values? Then it leads to philosophical questions that require a deeper understanding… (continue in part 2)

It has been some time since I last wrote, but today I feel moved to share something close to my heart, which is what I have learned from reading the works of Allahyarham Prof. Al Attas.

I should say from the beginning that I am not his student, nor even the student of his students. My path has been more modest. I have only joined a few events organized by CASIS, UTM, such as the Saturday Night Lectures and Assoc. Prof. Dr. Khalif’s class on Al-Ghazali’s works, which I have been attending twice a month for about six months now. Even with that limited exposure, something in those gatherings stirred me. The atmosphere, the respect for knowledge, and the seriousness of the discussions all left a deep impression. This was something I could not find in other academic events I used to attend. It felt different

By reading their books and joining intellectual gatherings, a window opened for me. They were not just books but invitations to think more deeply about faith, knowledge, and the world we live in. I may not have had the privilege of being a direct student, but through these writings and gatherings, I feel guided to see things with new clarity.

Of course, loving to read does not guarantee understanding of such works. I made a mistake once when I first tried to read a book by one of the CASIS students, Al-Ghazālī and Academic Excellence: The Art of Soul-Based Learning by Hasanul Arifin. I read it quickly, as I usually do, and ended up understanding nothing in the first few chapters. Only later did I learn that with books of this nature, one must read carefully and patiently. With that approach, comprehension and reflection gradually improve, and the content begins to reveal its depth.

I know very well that I am not able to give comments on such a great work by Prof. Al Attas. It is beyond my ability, with my limited sources and knowledge of the wider body of scholarship. Still, I feel moved to share what I have learned from reading his books, along with those written by his students, and how these readings connect to my academic work.

1. Knowledge comes from Allah, not just from our brains

This means that while we use our minds to think, study, and analyze, the true source of knowledge is Allah. Our brains are tools, but they are limited. Real wisdom and understanding come when Allah allows us to see the truth. This helps us stay humble, because no matter how smart or educated we are, we must always turn to Allah for guidance and clarity.

2. The need to understand the meaning of terms

Words are not just labels. They carry values, history, and context. If we use terms carelessly, we may misunderstand the ideas behind them. For example, in academic work, a single word can change the meaning of a whole argument. Prof. Al Attas stresses that defining terms correctly is the foundation of sound knowledge. Without this, confusion spreads, and knowledge loses its direction.

3. Practicing sabr (patience) in learning and writing

Learning is not instant. It requires time, effort, and patience. Writing, too, is a process of drafting, revising, and refining. Sabr means accepting that growth is gradual. It teaches us to stay calm when progress feels slow, and to trust that steady effort will bear fruit. In fact, patience itself is part of the learning. It shapes our character and makes our knowledge more meaningful.

4. Source, sourcing, and sources

These three words remind us to be careful about where our knowledge comes from. A source is the origin of information. Sourcing is the act of verifying the origin. Sources are the references we rely on to support our work. In academic life, this discipline ensures honesty and reliability. It also protects us from spreading false or weak ideas. By respecting sources, we respect the truth.

In the end, I don’t know what Allah wants to show me, from blindly buying random books to slowly delving into Prof. Al Attas’ works, and never failing to appreciate them. What I do know is that this journey has softened my heart and opened my eyes. It has taught me that knowledge is not just about intellect, but about humility before Allah, patience in the process, and respect for truth. Even with my small steps and limited understanding, I feel guided to see things with new clarity. For me, this is not only about academic growth, but also about drawing closer to Allah through the pursuit of knowledge.

Today has been quite busy writing a research proposal that needs to be submitted next week. While going through my old proposals, I came across one submitted last year. In short, this proposal attempted to integrate a behavior change model and a persuasive design model into “context-aware” technological features to encourage congregational prayer. It was my first attempt at exploring the religious domain.

The reviewer’s comments on this proposal were quite interesting and raised many new questions. The emergence of these questions is not necessarily a bad thing, on the contrary, it is a blessing for a researcher.

One of the comments stated:

“The researcher should seek advice from religious scholars. Can this method be used? To what extent can it be applied? In my view, the act of performing prayer stems from faith (iman). If faith is weak, one will forget. If faith is strong, no matter how busy, one will prioritize it. Is the context aware and persuasive method appropriate in this case?”

This comment indeed has a valid basis.

The suitability of behavior change frameworks or any other theories of a secular nature that separate religious, spiritual, and metaphysical elements is questionable when implemented in technology aimed at encouraging religious practices of a spiritual nature, such as prayer.

There are already research domains and concepts that attempt to integrate technology with religion, such as “Digital Religion” and “Technomoral.” Several Western universities have even established dedicated research centers for this domain:https://www.technomoralfutures.uk/

Much work and research have been conducted there on the philosophy of technology and ethics. However, when discussing philosophy and ethics, these areas are closely tied to worldviews. Naturally, studies applying a Western secular worldview will be framed as “universal” and referenced by subsequent researchers.

But what about Islam?

Returning to that proposal, several questions arise:

• How can behavior change frameworks or other theories based on religion, such as Al Ghazali’s Theory of Human Action, which involves spiritual and metaphysical elements, be translated into technology design?

In the Islamic context, integrating technology into the religious domain requires deep scrutiny because it involves matters of Islamic rulings (ahkam), spirituality, and metaphysics, not merely outward actions. One possible approach at this early stage is to develop a technology design framework grounded in the Quran and Hadith, aligned with the maqasid al shariah. For example, the Hadith in which the Prophet ﷺ advised that when visiting someone’s home, one should greet (give salam) and ask permission up to three times; if permission is not granted to enter, one should leave. Could such a hadith on visitation etiquette be translated into a notification feature, for instance? (Of course, this would require consultation with religious scholars and experts.)

If such a framework could be translated into technological features, another question arises:

• How, and with what indicators, can we measure the effectiveness of such technology in strengthening spiritually oriented practices according to the religious understanding?

In research, determining these success or effectiveness indicators is crucial for assessing whether the hypothesis has been achieved. This is especially true in technical fields such as information technology, where research typically emphasizes empirical evidence. Yet no technology can measure sin, reward (pahala), sincerity, and so on.

If spiritual and metaphysical indicators are excluded, then how would Islamic technology differ from other secular technologies? Does the concept of Islamization of technology exist?

Answering these questions requires exploring and engaging with many other branches of knowledge, including religious sciences such as tafsir, hadith, and fiqh, as well as fields like the philosophy of Islamic science and epistemology, to explore the Islamic worldview and thought framework.

References:

• Figure 1: Fogg Behavior Model (https://behaviordesign.stanford.edu/…/fogg-behavior-model)

• Figure 2: Al Ghazali’s Theory of Human Action (Al Ghazali and Academic Excellence: The Art of Soul-Based Learning, Muhammad Hasanul Arifin Zawawi, 2019)