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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

Is it permissible for someone with a physically demanding job, such as a baker or construction worker, to break their fast?

It is not permissible for someone with a physically demanding job to start the day intending to break their fast. They must make the intention to fast at night and begin fasting. However, if they reach a point where fasting becomes unbearably difficult, they may break their fast and make up for it later.

Is it permissible to make ablution without answering the call of nature after waking up?

Washing front and back openings (Istinjaa`) is not a condition for the validity of ablution because it is done to remove Najaasah (impurity), thus if there is no Najaasah, there is no need for that, and then it is permissible to make ablution without answering the call of nature. However, prayer is invalidated if there is Najaasah on the anus ,or the front opening, so it (Najaasah) must be removed for the prayer to become valid, and not the ablution.

Does using a respiratory device (oxygen) affect the validity of fasting?

Using an oxygen device does not affect the validity of fasting because oxygen is a gas with no physical substance.
However, if medicinal substances with physical particles are added to the oxygen, its use would break the fast, as it enters the body cavity through a natural passage.

What is the ruling on discharging one's zakāh obligation through the provision of a specific benefit (manfa‘ah) — such as performing a surgical operation for a patient, or providing housing to a tenant, and counting the value of this service as zakāh?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
It is obligatory to pay zakāh from the actual asset (‘ayn al-māl) upon which zakāh is due, except in the case of zakāh on trade goods ('urūḍ at-tijārah), which is paid based on their monetary value. In all cases, zakāh must be given in the form of tamlīk (a full transfer of ownership), based on the words of Allah, the Mighty and Majestic (which mean): "Zakāh expenditures are only for the poor and for the needy, and for those employed to collect [zakāh], and for bringing hearts together [for Islam], and for freeing captives [or slaves], and for those in debt, and for the cause of Allah, and for the [stranded] traveler — an obligation [imposed] by Allah. And Allah is Knowing and Wise" [at-Tawbah/60]. The letter "lām" (لِ) in this verse — as in "lil-fuqarā'" ("for the poor") — indicates possession/ownership (lām al-milk).
It is not permissible to fulfill one's zakāh obligation by providing a benefit or service (manfa‘ah) — such as housing, education, or medical treatment — in place of the zakāh itself. This is because zakāh must be paid as wealth (māl) that is transferred into the ownership of the poor recipient, whereas such services are intangible benefits that are not, in themselves, capable of being formally transferred in ownership (ghayr qābilah lit-tamlīk). And Allah, the Exalted, knows best.