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The Impact of Artificial Intelligence on Drafting Religious Edicts (Fatwas)
Author : Dr. Mousa Za`atreh
Date Added : 09-01-2024

The Impact of Artificial Intelligence on Drafting Religious Edicts (Fatwas)

 

 

 

Introduction:

 

Artificial Intelligence (AI) is considered one of the modern technologies characterized by rapid advancement and significant impact in various fields[1]. Among these fields are religious edicts (fatwas) and legal rulings, as they hold a crucial place in the lives of Muslims who seek religious consultations and guidance in various aspects of their life. The influence of artificial intelligence has affected the dissemination and formulation of religious edicts by providing reputable and specialized references in Islamic jurisprudence. Therefore, in this article, we will explore the impact of artificial intelligence on the spread and formulation of religious edicts.

 

Definition of Artificial Intelligence:

 

Artificial Intelligence (AI) is a branch of computer science and a fundamental pillar that underlies current technological advancements. It involves computers simulating intelligent processes that occur within the human mind. The term Artificial Intelligence, often abbreviated as (AI), can be defined as the capability of machines and digital computers to perform specific tasks that mimic and resemble those carried out by intelligent beings[2].

 

Artificial Intelligence refers to the ability of computer devices and programs to execute tasks resembling activities performed by humans. It involves deducing conclusions from data and making intelligent decisions based on algorithms [3] and machine learning. Artificial Intelligence technologies include machine learning, deep learning [4], natural language processing [5], data analysis, and pattern recognition.

 

The impact of artificial intelligence on the dissemination of religious edicts (fatwas):

Artificial intelligence facilitates access to Sharia-related information and answers by analyzing and processing the vast amount of available religious information in books, articles, and previous fatwas. Using machine learning techniques, artificial intelligence can provide quick and accurate religious answers to users and inquirers.

 

However, artificial intelligence has both advantages and disadvantages:

 

Among the advantages of artificial intelligence on religious edicts (fatwas) are:

 

1-Artificial intelligence enables the categorization and organization of religious edicts (fatwas) and legal rulings based on topics, scholars, and references. This allows individuals searching for specific fatwas or legal rulings to easily find information, efficiently navigate reputable sources, and engage directly with religious authorities and respected scholars. This interaction can occur through chat platforms or smart bots, allowing individuals to pose questions and receive direct and immediate answers.

 

2-Another advantage is the capability of artificial intelligence to translate and localize religious edicts and legal rulings from various languages into the user's language. This feature provides a broader and more comprehensive understanding of religious information and offers religious guidance in different languages [6].

 

3-AI enables the spread of religious edicts by allowing individuals easy access to numerous sources of fatwas, whether through online platforms or available applications. It enables effective data browsing and searching, making fatwas and religious information more widely and rapidly accessible to everyone.

4-In the era of modern technology, individuals face the challenge of verifying the accuracy of information received from various sources. AI provides Muslims with the means to verify the authenticity of information, enhancing their ability to distinguish between reliable and unreliable sources.

 

Among the disadvantages of artificial intelligence on religious edicts (fatwas) are:

 

1-Artificial intelligence has some negative impacts, especially when it comes to issuing religious edicts and dealing with religious texts. Its deficiency in human-like comprehension makes it challenging to understand the nuances of context and intricate details in religious queries. The skill of comprehending the context and conducting a deep analysis of religious texts, essential for issuing accurate fatwas, is considered a distinctive capability of scholars and religious authorities. For instance, in cases of divorce rulings, these require dialogue with the involved parties and a deep understanding of the wording used, including gauging emotional states. Divorce having taken place may be a reality, but the results from artificial intelligence may not reflect it accurately.

 

2-The use of artificial intelligence may lead to the abandonment of the human aspect, with questions and answers being handled automatically. This could result in the loss of the intellectual and interpretive dimension that distinguishes scholars and experts, especially in financial disputes. Such disputes often require hearing from the opposing party, expressing opinions that may lead to entirely different fatwas compared to those generated by artificial intelligence.

 

3-There are some biased and suspicious platforms for issuing religious edicts that may contradict the consensus of different Islamic schools of thought. Artificial intelligence is not capable of discerning the abnormal or the least preponderant opinion (fatwa) within a particular school of thought. This can lead to confusion in religious edicts, as providing fatwas and offering religious guidance requires deep knowledge in Islamic sciences, understanding the cultural and social context of the inquirers. AI may lack the human aspect and personal experience, thus unable to apply personal considerations that involve direct human interaction.

 

4-Disregard for Jurisprudential Principles: This type of artificial intelligence may not consider the foundational principles in religious edicts. It might mix the principles of different schools of thought, leading to confusion in fatwa issuance. The AI lacks the capability for independent reasoning (ijtihad) and deduction in issuing rulings on specific issues. Instead, it merely compiles the principles of the issue from multiple sources and forms an answer to the question posed to it, irrespective of the correctness or incorrectness of the answer from a religious perspective.

 

5-Despite these potential effects, artificial intelligence is a human effort that has supplied it with information, making the human role limited to providing references. It offers users a perspective on a specific topic and should not be considered an absolute judgment excusable before Allah. It is essential to verify the information produced by artificial intelligence by referring to scholars. It is crucial to emphasize that artificial intelligence can be a tool for disseminating both correct and incorrect religious edicts. Caution is advised, especially in issuing religious edicts, to preserve the human dimension and the necessary cultural and ethical considerations for providing comprehensive and balanced religious edicts.

 

 

 

[1] Artificial Intelligence: Principles and Applications, by Dr. Sami Al-Harbi, p. 16.

[2] Artificial Intelligence Methods, by Ahmed Hani Hammad, p. 1.

[3] An algorithm is a set of mathematical and logical steps needed to solve a specific problem. The term "algorithm" is named after the scientist Abu Ja'far Muhammad ibn Musa al-Khwarizmi, who invented it in the ninth century AD.

[4] Deep learning is a method in artificial intelligence that teaches computer systems to process data in a way inspired by the human brain. Deep learning models recognize complex patterns in images, texts, sounds, and other data to produce accurate insights and predictions.

[5] Natural Language Processing: It is a machine learning technique that enables computer systems to interpret, process, and understand human language.

[6] Applications of Artificial Intelligence in Education, by Mariam Shoukry Abdel Rahman, p. 5 (approximate translation).

 

 

 

 

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Summarized Fatawaa

What is the ruling on a Friday sermon in which the khaṭīb did not explicitly exhort the congregation to be conscious of Allah (taqwā) in both sermons, but sufficed with commanding them to obey Allah and refrain from disobeying Him?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
For the Friday sermon (khuṭbat al-Jumʿah) to be valid, certain essential pillars (arkān) must be fulfilled. Among these is the exhortation to be conscious of Allah (waṣiyyah bi-taqwā Allāh), which must be present in both sermons. Alongside this pillar, the praising of Allah (ḥamdallah) and the sending of blessings upon the Messenger of Allah ﷺ are equally required.
Shaykh al-Islām Imām Ibn Ḥajar al-Haytamī, may Allah have mercy upon him, states: "These three are pillars in each of the two sermons, because each sermon is independent and separate from the other." [Tuḥfat al-Muḥtāj,Vol.4/P.447]
It is not a condition that the exhortation be expressed in any specific wording, nor is it required that the word "taqwā" itself be used — such as saying "I exhort you to be conscious of Allah." Rather, this pillar is fulfilled by any expression that contains a command to obey Allah the Almighty and to abstain from what He has prohibited.
Imām al-Khaṭīb al-Sharbīnī, may Allah have mercy upon him, states: "The third pillar is the exhortation to taqwā... The specific wording of this exhortation is not required, according to the most correct view, because the purpose is admonition and the urging of obedience to Allah the Almighty. Therefore, any expression that conveys admonition suffices — whether long or short — such as: 'Obey Allah and be ever mindful of Him.'" [Mughnī al-Muḥtāj,Vol.1/P.550]
Accordingly, what the khaṭīb has done — by commanding obedience to Allah and forbidding disobedience to Him in both sermons — is valid and sufficient. And Allah the Almighty knows best.

What is the ruling of Islamic Law if the follower (maʾmūm) stands up for the third rakʿah out of forgetfulness while the imam has sat for the middle tashahhud?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
If the imam sits for the tashahhud while the follower (maʾmūm), out of forgetfulness, stands up for the third rakʿah, he is obliged to return to his sitting position, since following the imam is obligatory. In this case, no prostration of forgetfulness (sujūd al-sahw) is required of him. If, however, he fails to return, his prayer is rendered invalid.
Shaykh al-Islām Imām Zakariyyā al-Anṣārī, may Allah have mercy upon him, states: "If the follower stands up alone out of forgetfulness, he is obliged to return, since following the imam is obligatory... If he does not return, his prayer is rendered invalid, due to his departure from what is obligatory." [Asnā al-Maṭālib,Vol.1/P.190] And Allah the Almighty knows best.

What is the ruling of Islamic Law regarding one who slaughters a ewe and it turns out to have been pregnant, and is it permissible to slaughter the ewe if one knows it is pregnant?

Praise be to Allah, and peace and blessings upon our master, the Messenger of Allah.
If a person slaughters a ewe and it turns out to have been pregnant, the fetus becomes lawful (ḥalāl) by virtue of its mother's slaughter (tabaʿan li-ummihā).
It is stated in Mughnī al-Muḥtāj (Vol.6/P.158): "A fetus found dead [after the mother's slaughter], or found alive but in a state resembling that of a slaughtered animal [i.e., dying shortly after], becomes lawful — whether or not it had grown fur — provided it is found in the womb of a mother that was lawfully slaughtered, whether her slaughter was by cutting the throat, or by an arrow or hunting dog sent after her. This is based on the ḥadīth: 'The slaughtering of the fetus is [effected by] the slaughtering of its mother' [narrated by al-Tirmidhī, who graded it ḥasan, and by Ibn Ḥibbān, who graded it ṣaḥīḥ] — meaning that the slaughter which rendered the mother lawful renders the fetus lawful as well, by virtue of following her; and because the fetus is one of her constituent parts, and her slaughter renders lawful all of her parts."
This ruling differs, however, from the case of one who knows from the outset that the ewe is pregnant [and intends to sacrifice her specifically as the udḥiyah while pregnant] — in which case, according to the Shāfi'ī school, she does not fulfill the requirement of a valid sacrifice.
It is stated in Ḥāshiyat al-Bujayrimī 'alā al-Khaṭīb (Vol.4/P.335): "A pregnant animal does not fulfill the requirement [of a valid sacrifice], and this is the authoritative position (al-mu'tamad), because pregnancy diminishes the quality of the meat. As for why such an animal is nevertheless counted as complete [i.e., fully valid] in matters of zakāh, that is because the intent there is reproduction (nasl), not the quality of the meat.". And Allah, the Most High, knows best.

What is the ruling on the ablution of one who touches women prohibited to him by a temporary prohibition (mahram bi-hurma mu'aqqata)?

It is prohibited to touch a woman who is temporarily prohibited (meaning one whom it becomes permissible to marry after the impediment is removed, such as the wife of a brother or paternal uncle). Touching her without a barrier invalidates ablution. And Allah the Almighty knows best.

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