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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 are the Sunnahs and etiquettes recommended for the person offering the Udhiyah?

 
In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
There are several Sunnahs (prophetic traditions) and etiquettes that are highly recommended for the person offering an Udhiyah (sacrificial offering) to observe:
 
First:
It is a Sunnah for anyone intending to offer a sacrifice to refrain from cutting or removing any of their hair or nails once the first ten days of Dhul-Hijjah begin. This is based on the statement of the Prophet (peace and blessings be upon him): "When the ten days [of Dhul-Hijjah] begin and one of you intends to offer a sacrifice, let him not touch any of his hair or skin." (Narrated by Muslim)
 
However, if someone does happen to remove any hair or nails, they have not committed a sin, and their sacrifice remains perfectly valid.
 
Second:
The person offering the sacrifice should ideally slaughter the animal themselves. If they are unable to do so, they should at least witness its slaughter. This is drawn from what our Master, the Messenger of Allah (peace and blessings be upon him), said to Lady Fatima (may Allah be pleased with her):
 
"Stand up and witness your sacrifice, for with its very first drop of blood, every sin you have committed will be forgiven." (Narrated by Al-Tabarani in his Mu'jam, Al-Hakim in his Mustadrak, and Al-Bayhaqi in his Sunan)
 
Third:
Face the Qiblah (the direction of prayer) at the time of slaughtering, as the Qiblah is the most honorable of directions.
 
Fourth:
Pronounce the name of Allah (Tasmiyah) at the moment of slaughter by saying: "Bismillah ar-Rahman ar-Rahim" (In the Name of Allah, the Most Gracious, the Most Merciful). Even if one forgets to say it, the meat remains lawful (Halal) to eat. Allah, Blessed and Exalted is He, says:
 
"So eat of that [meat] upon which the name of Allah has been mentioned." (Al-An'am: 118)
 
It is also recommended to send blessings upon our Master, the Messenger of Allah (peace and blessings be upon him), and to follow it with the Takbeer (Allahu Akbar).
 
Fifth:
Supplicate for acceptance by saying: "Allahumma hadhihi minka wa ilayka, fa-taqabbal minni" (O Allah, this is a blessing from You and is offered back to You, so please accept it from me). This means: This sacrifice is a blessing that originated from You, and I am offering it to draw closer to You. And Allah the Almighty Knows Best.

What is the ruling on speaking while relieving oneself?

It is disliked for one relieving himself to speak while doing so, except out of necessity. And Allah the Almighty knows best.

What are the Sunnahs and etiquettes related to the slaughtering of an animal?

 

 
In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
1-Avoid terrifying the animal before it is slaughtered.
 
2-Do not slaughter the animal in front of others of its kind.
 
3-Offer water to the animal before the sacrifice.
 
4-Sharpen the knife thoroughly prior to slaughtering to ensure the cut is made as quickly and cleanly as possible. This is in accordance with the statement of our Master, the Prophet (peace and blessings be upon him): "Indeed, Allah, the Almighty and Majestic, has prescribed excellence (Ihsan) in all things. So when you kill, kill well; and when you slaughter, slaughter well. Let each of you sharpen his blade, and let him put his sacrificial animal at ease." (Narrated by Muslim)
 
Do not begin skinning the carcass until you are absolutely certain that the animal has completely passed away.
 
Slaughter cattle, sheep, and goats while they are lying down on their left side, facing the Qiblah (direction of prayer). Leave the right leg untied so the animal can move it, helping it rest more easily during its final moments. For camels, however, the preferred method (Nahr) is to slaughter them while they are standing up, with their left knee tied. And Allah the Almighty Knows Best.

What is the ruling on praying seated due to severe obesity, given that I experience hardship in performing the prayer — especially when rising from the ground after sujūd to perform the next rak‘ah?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Standing, when one is able to do so, is a pillar of the prayer. However, whoever would experience severe, intolerable hardship, or fears harm to himself or to a limb due to obesity, or finds that standing causes him to lose his khushū‘ (humble focus and concentration) in prayer, then there is no objection to his praying seated on a chair or on the ground, performing rukū‘ (bowing) and sujūd (prostration) through gesture — provided that the gesture for sujūd is made lower than that for rukū‘. Whoever is able, at any point, to properly perform any one of these pillars, is obligated to perform it in full; for omitting it is a concession that applies only in cases of genuine inability. The Prophet ﷺ said: "When I command you to do something, do of it whatever you are able." (Related by al-Bukhārī). As the scholars of fiqh have established: what remains possible is not waived on account of what is difficult.
The criterion for determining genuine inability, as chosen by Imam al-Ḥaramayn al-Juwaynī (raḥimahullāh), is that the worshipper experiences hardship that causes him to lose his khushū‘.
As for voluntary (nafl) prayer, there is no objection to performing it while seated, even if one is able to stand. However, rukū‘ and sujūd must still be performed [in their proper physical form] by anyone who is able to do so. And Allah, the Exalted, knows best.

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