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Utilizing Artificial Intelligence in Issuing Fatwas
Author : Researcher AbdulRahman al-Sharif
Date Added : 26-04-2026

Utilizing Artificial Intelligence in Issuing Fatwas

 

Issuing a fatwa is among the most intricate and consequential functions in Sharia, as it involves the direct clarification of Allah’s rulings regarding the ever-evolving realities of people's lives.

With the acceleration of technological progress and the emergence of Artificial Intelligence (AI) as a tool capable of analyzing texts and accessing data, fundamental questions have surfaced regarding the impact of this technology on the role of the Mufti. These questions explore the extent to which this technology can be utilized in the process of formulating fatwas without compromising Sharia foundations or the methodology of Ijtihad (independent legal reasoning).

The importance of this topic is heightened within the Mufti’s specialization, as they are directly responsible for governing the relationship between sacred texts, contemporary reality, and emerging technological means.

I. AI and its Importance in Scientific and Jurisprudential Research:

Artificial Intelligence is a technical system based on data processing and pattern extraction, enabling software to perform specific cognitive tasks. These technologies are described as supporting tools that assist a researcher in gaining a comprehensive grasp of scholarly material.

Currently, these systems can process vast amounts of text in a remarkably short time, offering precise indexing, comparisons between texts and opinions, and the ability to track evidence within its primary sources. Furthermore, AI helps link specific legal issues to their precedents and parallels across various schools of thought (Madhahib). It also facilitates the retrieval of legal maxims (Qawa’id) and principles (Usul) relevant to the issue at hand, providing the researcher with a broader vision and a more organized methodology [1].

II. The Unique Nature of Fatwa [2]:

A fatwa is distinguished from other scholarly activities by being the application of a Sharia ruling to a specific reality, necessitating a deep consideration of differences in circumstances, individuals, and environments, as well as an evaluation of consequences (Ma’alat), public interests (Masalih), and potential harms (Mafasid).

For this reason, scholars have stipulated several conditions for a Mufti [3], including:

1. Legal capacity (Taklif) and being a Muslim.

2. Piety (Wara’) and being free from transgressions or behaviors that undermine personal integrity (Muru’ah).

3. Profound understanding of sacred texts and their evidences.

4. Soundness of mind.

5. Understanding of contemporary reality and custom (’Urf).

6. Proficiency in the objectives of Sharia (Maqasid) and the scales of legal preference (Tarjih).

7. The ability to bear the responsibility and consequences of the religious verdict.

These characteristics make the fatwa a deeply human and intellectual endeavor that cannot be reduced to an automated response. Consequently, any machine or software is excluded from the actual domain of "issuing" a fatwa. However, this does not preclude a Mufti from benefiting from AI.

III. Areas Where a Mufti Can Benefit from AI [4]:

A Mufti can employ AI in fields that serve their work without influencing the essence of the fatwa, such as:

1. Gathering jurisprudential opinions and tracking the positions of scholars rapidly.

2. Indexing Sharia evidences and linking them to specific issues.

3. Assisting in defining the point of contention (Tahrir Mahall al-Niza’) in recurring cases.

4. Archiving previous fatwas and analyzing general trends.

5. Supporting institutional work within Fatwa Houses and Fiqh Academies.

Ultimately, it serves as a tool to aid Ijtihad, not as the Ijtihad itself.

IV. Risks of Using AI in Fatwa Issuance [5]:

Among the most serious risks facing a person seeking religious guidance (Mustafti) when using AI are:

1. Relying on automated answers without scholarly verification.

2. The absence of verification regarding the Mufti’s qualifications.

3. Misunderstanding resulting from brevity or taking texts out of context.

4. Overlooking the specific condition of the questioner and the unique context of the fatwa.

5. Confusing a formal fatwa with general education or guidance.

6. The exploitation of AI to spread extremist fatwas and ideologies.

This places a double responsibility on the Mufti to correct public awareness and clarify the difference between fatwa of Sharia and a mere technical response.

V. The Sharia Ruling from the Mufti’s Specialized Perspective:

From a foundational standpoint:

• AI is not a "Sharia Mufti," and a fatwa cannot be attributed to it.

• Its use is commendable only if it is subject to the Mufti's direct supervision.

• Religious responsibility is entirely shouldered by the Mufti, not the tool.

Consequently, it is not permissible for a Mufti to delegate the process of issuing fatwas to a machine, nor to relay a ruling without understanding its context and impact.

VI. Professional Guidelines for the Mufti in Dealing with AI [6]:

A Mufti should adhere to several guidelines, most importantly:

1. AI must serve the process of Ijtihad, not generate it.

2. All outputs must undergo a critical and scholarly review.

3. Adherence to the approved jurisprudential methodology of the Mufti’s respective institution.

4. Avoid using it in major contemporary calamities (Nawazil) except to understand the data of the case.

5. Clarifying to the questioner that the fatwa is a product of human Ijtihad and that AI was merely a tool.

In conclusion, the role of Artificial Intelligence remains within the framework of an auxiliary tool, not a substitute for the qualification of Ijtihad. The deep understanding of texts, the verification of the legal basis (Tahqiq al-Manat), the application of rulings to specific incidents, and the consideration of Sharia objectives and realistic factors are tasks that can only be undertaken by a qualified jurist who combines grounded knowledge with precise insight into reality.

AI lacks an understanding of higher objectives (Maqasid) and value-based perception; it operates within the data it is fed without distinguishing between the outweighed (Marjuh) and the preponderant (Rajih) opinions. Therefore, it is not fit for Ijtihad or fatwa. The proper jurisprudential approach to AI should be functional and critical—it should neither be rejected absolutely nor relied upon entirely. And Allah the Almighty knows best.

 

[1] Dr. Yasser Ahmed Ahmed Al-Fiqi, The Impact of Using Artificial Intelligence on the Development of the Contemporary Juridical Mind.

Available at: https://mkwn.journals.ekb.eg/article_433907.html

[2] See: Muhammad Taqi Usmani, The Principles and Etiquettes of Fatwa Issuance (Usul al-Iftaa wa Adabuhu), p. 8 and onwards.

[3] See: Imam al-Nawawi, The Etiquettes of Fatwa, the Mufti, and the Questioner (Adab al-Fatwa wa al-Mufti wa al-Mustafti).

[4] See: Hanan Mohammed bin Hussein Jastaniah, The Sharia Perspective on Using Generative Artificial Intelligence in Deriving Rulings and Sharia Fatwas (2025); and Dr. Maryam Ahmed Ali Al-Kandari, The Ruling on Using AI Programs (ChatGPT) in Fatwa, Journal of Sharia Sciences, 2025.

[5] See: Osama Abdel Alim Al-Sheikh, Rationalizing Fatwa in Light of Digital Challenges.

[6] The General Secretariat for Fatwa Authorities Worldwide, The Charter of Fatwa in Light of Digital Transformation.

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Summarized Fatawaa

Is it permissible for a woman to wear underwear while performing Umrah?

Yes, it is permissible for a woman to wear underwear while performing Umrah. This is because she should keep her regular clothes that cover all her body while being in a state of Ihram (ritual consecration) for Hajj, or Umrah. However, she should uncover her face and hands, but it is permissible for her to let her head-covering garment drape from her head down over her face when non-Mahram (i.e., marriageable) men pass by her. And Allah Knows Best.

What is the ruling on having an intention (Niyyah) for every prayer?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
Intention (Niyyah) is a pillar (Rukn) without which the prayer is not valid. The worshiper must have an intention for every prayer, meaning they must consciously intend the act of worship they are performing. Its timing must coincide with the opening Takbir (Takbirat al-Ihram). It is not a requirement to utter it verbally; rather, doing so is considered a recommended Sunnah. There are three levels of intention:
 
1-If the prayer is obligatory (Fard): It is mandatory to include the Intent (to pray), the Specification (which prayer, e.g., 'Asr), and the Obligation (recognizing it as a Fard). For example, one should bring to mind or say: 'I intend to pray the Fard of 'Asr.'
 
2-If it is a voluntary prayer restricted by a specific time or cause (Sunnah Muqayyadah): It is mandatory to include the Intent and the Specification. For example: 'I intend to pray the Sunnah before Zuhr' or 'I intend to pray Duha.'
 
3-If it is an absolute voluntary prayer (Nafl Mutlaq): It is sufficient to simply have the Intent to pray. For example: 'I intend to pray.'
 
And Allah the Exalted knows best.

What is the ruling on performing the Istikhara prayer after the Witr paryer?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
The Istikhara prayer (Prayer for seeking guidance) is a Sunnah. It consists of two units (rak’ahs) performed outside of the obligatory prayers, after which the person supplicates with the traditionally narrated du’a. It is permissible to perform it before or after the Witr prayer, as the Istikhara prayer is recommended at all times except during the disliked times—the periods in which prayer is prohibited. This is because its specific reason (the Istikhara and supplication) occurs after the prayer itself, and any prayer with a subsequent reason is not permitted during the prohibited times. It should be noted that the two rak’ahs of Istikhara are not fulfilled by performing only one rak’ah, nor by a prostration of recitation (Sajdat al-Tilawah), nor by a funeral prayer (Janazah). And Allah the Exalted knows best.

What is the wisdom behind legislating the Udhiyah?

The Muslim must know that through the Uḍḥiyah, he complies with the command of Allah, the Exalted, and performs a worship that brings him closer to Allah and distances him from the Fire.
 
The Uḍḥiyah holds profound wisdoms and noble meanings, including:
 
1-Reviving the Sunnah of Abraham, peace be upon him: He complied with Allah's command when He ordered him to slaughter his son Ishmael. Abraham, peace be upon him, succeeded in the test, and when he was about to slaughter his son, Allah sent down a ram to ransom Ishmael and commanded him to slaughter it instead. Allah, the Exalted, says {what means]: "And when he reached with him [the age of] exertion, he said, 'O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think.' He said, 'O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast.' And when they had both submitted and he put him down upon his forehead, We called to him, 'O Abraham, You have fulfilled the vision.' Indeed, We thus reward the doers of good. Indeed, this was the clear trial. And We ransomed him with a great sacrifice." [Al-Ṣāffāt/102-107]. Thus, the sacrificial offering became an enduring Sunnah until the Day of Judgment, and Muslims offer their wealth as sacrifices, drawing closer to Allah, the Exalted, reviving this great Sunnah.
 
2-Providing abundance for people on Eid day and the Days of Tashrīq: Among the wisdoms of the Uḍḥiyah is that the Muslim provides generously for his family, neighbors, relatives, and the poor during these days. The Muslim is encouraged to eat from his sacrifice, give charity from it to the poor, and gift from it to his wealthy neighbors. Thus, goodness spreads throughout the entire community. The Prophet, peace and blessings be upon him, said: "The Days of Tashrīq are days of eating and drinking." (Narrated by Muslim). Allah, the Exalted, says {what means}: "And the camels and cattle We have appointed for you as among the symbols of Allah; for you therein is good." [Al-Ḥajj/36]. This good includes the good of both this world and the Hereafter.

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