Transformation of Islamic Higher Education in the Era of Artificial Intelligence: Challenges and Hopes

Artificial Intelligence (AI) has changed the way humans learn, work, and produce knowledge. In lecture halls, students can now compile summaries, translate literature, and even design research proposals in a matter of minutes with the help of AI. This shift presents enormous opportunities for education, but also raises a fundamental question: are universities still the centre of knowledge production when machines can also generate answers? For Islamic Higher Education Institutions (PTKI), the challenge is far more complex. Islamic universities are tasked not only with producing academically competent graduates but also with shaping individuals with moral integrity, spiritual depth, and social responsibility. Therefore, digital transformation within PTKI cannot be interpreted merely as the adoption of technology; it must be a process of integrating technological intelligence with Islamic and humanitarian values. The philosopher Martin Heidegger once warned that the danger of technology is not that machines will replace humans, but that humans will begin to view the world only as something to be calculated, measured, and exploited. This view is increasingly relevant in the age of AI. AI can accelerate thinking, but it does not automatically bring wisdom. Machines can process billions of data points, yet they cannot understand meaning, values, or moral responsibility as humans do. In this context, the transformation of Islamic Higher Education must not stop at the digitisation of administration or the use of AI in classrooms. The true transformation is about producing a generation that is not only adept at using technology but also possesses critical thinking skills, strong ethics, and an awareness that knowledge must ultimately serve the common good. The development of AI is far outpacing changes in university curricula. A 2023 UNESCO report indicated that more than 60 percent of students in various countries have used AI-based applications to support their learning. Meanwhile, a 2024 survey by the Digital Education Council found that around 86 percent of students have utilised generative AI, such as ChatGPT, for various academic tasks. This phenomenon shows that AI is no longer a future technology but a part of daily academic life. The question is no longer whether universities should accept AI, but how AI can be used ethically, responsibly, and productively. From the perspective of educational philosophy, John Dewey emphasised that education is not merely the transfer of information but a process of forming reflective thinking skills. If AI is only used to obtain instant answers, then education loses its essence as a process of searching for meaning. For PTKI, AI presents challenges that go beyond changes in teaching methods. Islamic universities have historically been built on three main pillars: the development of knowledge, the formation of character, and service to society. When students can obtain answers in seconds via AI, there is a risk that the traditions of reading, studying classical texts, engaging in discussion, and deep thinking will diminish. Yet, the Islamic intellectual tradition, from Al-Ghazali and Ibn Sina to Ibn Khaldun, developed through long processes of dialogue, critique, and contemplation. The Muslim philosopher Syed Muhammad Naquib al-Attas stressed that the goal of Islamic education is to produce a good man, not merely a skilled worker. Therefore, the success of PTKI cannot be measured solely by graduates’ mastery of technology, but also by their maturity of character, integrity, and adab. AI can generate text, translate languages, and even assist with data analysis. However, AI lacks moral consciousness, empathy, and ethical responsibility. This is where the relevance of Aristotle’s concept of phronesis, or practical wisdom, lies. Knowledge is not just about knowing something, but understanding when, why, and for what purpose that knowledge is used. In Islam, this aligns with the concept of hikmah, the ability to place knowledge towards the right ends. AI can help find information, but humans remain responsible for determining the value, justice, and benefit of that information. Therefore, Islamic universities must not compete with AI in producing answers, but must excel in shaping wisdom, ethics, and moral leadership. Transformation cannot be achieved merely by purchasing digital devices or building AI laboratories. What is far more important is a change in academic governance. Data from the Ministry of Religious Affairs shows that Indonesia has more than 800 Islamic Higher Education institutions, comprising state and private entities, with millions of students forming a vital part of the national higher education ecosystem. This potential can become a great strength if all institutions have a directed digital transformation strategy. Urgent steps include updating curricula based on digital and AI literacy, drafting ethical guidelines for AI use in learning, improving lecturer competence through continuous training, and strengthening collaboration with the technology industry and research centres. Transformation must also encompass the digitisation of academic services, the use of data analytics for decision-making, and the development of interdisciplinary research connecting science with Islamic values.