I’m sometimes asked why I speak about “political issues” when my job is medicine. For me, the answer is simple. I became a physician to protect life. That responsibility doesn’t begin or end in the hospital. Speaking up for human life — wherever it is threatened — isn’t politics to me. It is central to the ethical foundation of medicine.

The Quran repeatedly urges humanity to study the universe, reflect on how creation began, observe the celestial bodies, examine plants and animals, and contemplate the natural world. How can one read such a scripture without developing a passion for science, research, and discovery? The great scholars of Islam’s Golden Age understood this invitation. They made extraordinary contributions to mathematics, medicine, astronomy, optics, and philosophy. For many of them, the pursuit of knowledge was itself an expression of faith. Yet, over time, religious authority became a substitute for independent thought. Rigid orthodoxy discouraged questioning, inherited interpretations became virtually untouchable, and intellectual curiosity was increasingly treated with suspicion. The causes of the Muslim world's scientific decline were complex, but the suppression of free inquiry certainly did not help. We must awaken from this intellectual slumber and rediscover something central to the Quranic message: reason, reflection, observation, inquiry, and the relentless pursuit of knowledge. Quite frankly, I find it difficult to comprehend how anyone can deeply reflect on the Quran, encounter its repeated invitations to observe and understand the natural world, and not develop an overwhelming passion for science. Just as you teach your kids the rituals of Islam, teach them to worship God by seeking Him through science.

To whom it may concern: Posting about how your scripture tells you to feed the hungry, clothe the needy, shelter the homeless, welcome the stranger, embrace the outcast, care for the orphan, protect the widow, visit the sick, defend the oppressed, show mercy to the vulnerable, forgive those who wrong you, and love your neighbor is one thing. Actually living those teachings is quite another. I will take your devotion to scripture seriously when I see it reflected in how you treat others.

I stand in solidarity with Jordan’s Christian community and mourn alongside the families who have lost loved ones. May the victims rest in peace, may their families find strength, and may those responsible for this heinous act of terrorism be brought to justice.

“But Imam Abu Hanifa said…” “But Shah Waliullah believed…” I respect the great scholars of the past. But their interpretations are not revelation, nor are they beyond question. We honor their scholarship by continuing the pursuit of truth, not ending it. They interpreted scripture through the knowledge, intellectual frameworks, and circumstances of their time. We inevitably do the same. And those who come after us will have access to knowledge and insights that we cannot yet imagine. They, too, should be free to question our conclusions. The Quran itself challenges uncritical adherence to inherited beliefs and traditions. Remember this principle: Revelation is divine. Interpretation is human. Inquiry must remain free.

We do not have the freedom to choose every thought that enters our consciousness. But we do have the capacity to examine those thoughts, recognize which ones reflect our higher moral commitments, and decide which we allow to become actions. The Quran offers a beautiful illustration of this. Impulse: A thought, desire, or emotional reaction arises, often without conscious choice. Reflection (تَذَكَّرُوا): Rather than reacting automatically, we become aware of the impulse and recall our values, moral responsibilities, and consciousness of God. Clarity and choice (مُبْصِرُونَ): We regain perspective, allowing us to respond deliberately rather than impulsively. Neuroscience offers an interesting parallel. The prefrontal cortex plays a crucial role in executive control, helping us evaluate impulses, anticipate consequences, and inhibit automatic responses. Neuroscientist Benjamin Libet proposed the concept of “free won't”: even if an impulse to act begins unconsciously, conscious awareness may sometimes allow us to veto the action before it occurs. Between impulse and action lies the possibility of reflection. And within that possibility lies an important dimension of human freedom.

Beautiful. ❤️ This is what we dream of as physicians: touching lives, giving people more time with their loved ones, and making a difference that lasts a lifetime. What a remarkable legacy. Congratulations, Dr. Hasan!

By one count, 47 countries are Muslim-majority. Of those: * 13 have predominantly secular legal systems (e.g., Turkey, Albania, Azerbaijan, Senegal). * 8 have legal systems largely based on their interpretations of Sharia (e.g., Saudi Arabia, Iran, Afghanistan, Yemen, Brunei). * 26 apply Sharia-based family law (marriage, divorce, inheritance, child custody), with some extending further (e.g., Morocco, Egypt, Malaysia, Indonesia). While 12 sadly have the death penalty for apostasy or blasphemy on the books, Iran is the only country known to have carried oneout one in the last 10 years. The notion that the Muslim world is uniformly governed by a radical interpretation of Sharia is simply false. Mixing religious and secular law is also hardly unique to Muslim countries. Israel: Religious courts govern marriage and divorce. Jewish citizens go through rabbinical courts applying Halakha, and Muslim, Christian, and Druze citizens have their own courts. There is generally no domestic civil marriage. The Philippines: A predominantly Christian country where Catholic teachings have shaped family law. General civil divorce remains unavailable. One notable exception is Filipino Muslims, who can divorce under a code drawn from Islamic law. India: A Hindu-majority country that recognizes religion-specific personal laws governing marriage, divorce, and inheritance. Sources: Humanists International, Pew Research Center.

Can you refuse to let photons bouncing off a particular arrangement of skin and flesh activate ancient neural circuits and dictate your thoughts or actions? Your brain may be wired with millions of years of evolutionary impulses. But you also have a prefrontal cortex, and the capacity to exercise conscious self-control. It takes conscious effort. It takes practice. But you can train your mind. You can discipline your soul. You can choose how to respond. This doesn’t mean denying your impulses. It means refusing to become their slave. And I’d be lying if I claimed to have mastered this art. Far from it. But I certainly hope I am making progress on this life-long journey. This fascinating intersection of neuroscience, free will, and spiritual growth is something I explore in greater depth in my forthcoming book, Rational Religion, particularly in my discussion of the soul and moral conscience.