Utilizing Artificial Intelligence in Issuing Fatwas

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Summarized Fatawaa

Is the Saying "Whatever is Taken by the Sword of Shyness is Forbidden" an Authentic Ḥadīth?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.

The saying "Whatever is taken by the sword of shyness is forbidden" is not an authentic ḥadīth, though its underlying meaning is sound. The established sharʿī principle is that a Muslim's wealth is not lawful for anyone to take except with his wholehearted consent, as Allah the Almighty says {what means}: "O you who have believed, do not consume one another's wealth unjustly, but only [in lawful] business by mutual consent." [Al-Nisā/ 29] And the Messenger of Allah ﷺ said: "Listen to me and you will live well: do not wrong others, do not wrong others, do not wrong others. Indeed, a man's wealth is not lawful except with his full, willing consent." (Reported by Aḥmad in his Musnad.) Whatever is taken through the pressure of shyness or social embarrassment runs directly counter to genuine, wholehearted consent.

The jurists have explicitly stated that whatever is taken by means of the "sword of shyness" carries the same ruling as that which is taken by coercion — it must be returned to its rightful owner.

Ibn Ḥajar al-Haytamī, may Allah have mercy upon him, states in al-Fatāwā al-Kubrā (Vol.3/P.30): "Do you not see the reported scholarly consensus that whoever has something taken from him purely out of shyness, without his genuine consent, does not pass ownership of it to the one who took it? They reasoned that this constitutes a form of coercion through the 'sword of shyness,' comparable to coercion at the point of an actual sword. Indeed, many people would rather submit to the literal sword and endure the pain of its wound than submit to this first kind of coercion, out of fear for their dignity and standing — which people of sound judgment hold dear and guard most fiercely." And Allah the Almighty knows best.

Is it permissible to purchase the Udhiyah on installments?

It is permissible to purchase the sacrificial animal (uḍḥiyyah) on installments or by borrowing its price. However, it is not recommended for the poor to do so, because they are not required to offer a sacrifice, and Allah does not burden a soul beyond its capacity. If doing so would lead to negligence in providing for one's dependents (nafaqah wājibah), then giving precedence to obligatory maintenance over borrowing to buy the sacrifice is appropriate. This is based on the saying of the Prophet (peace and blessings be upon him): "It is sufficient sin for a person to withhold food from those whom he is responsible to support."

Furthermore, the sacrifice is valid from one who has a debt, but it is preferable (awlā) to repay the debt first, especially if the debt is due immediately (ḥāll). And Allah Almighty knows best.

Is it permissible for a suitor to go out with his fiancé upon the conclusion of the marriage contract?

Upon the conclusion of the marriage contract, the woman becomes lawful for her husband. However, the customary practice should be observed in this regard since rights could be lost in case of divorce, or death.

"If the fidyah becomes obligatory upon a pregnant or nursing woman because she broke her fast out of fear for her child, is it obligatory from her own wealth, or from her husband's wealth?"

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.

The fidyah (ransom/compensation payment for breaking the fast) is obligatory from the wife's own wealth, and is not obligatory upon the husband unless he voluntarily chooses to pay it on her behalf.

It is stated in Mughnī al-Muḥtāj (Vol.2/P.174): "If the two [the pregnant woman and the nursing mother] fear for the child alone — such as a pregnant woman fearing miscarriage, or a nursing mother fearing that her milk supply would decrease, thereby endangering the child — then both the qaḍā' (making up the missed fast) and the fidyah become obligatory upon them, to be paid from their own wealth." And Allah, the Exalted, knows best.

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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

What is the ruling on someone who combines two prayers as an early combination (jam‘ taqdīm), and then arrives at his place of residence during the time of the second prayer — is he obligated to repeat it?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.

Whoever combines Ẓuhr and ‘Aṣr while traveling — that is, before he has reached the built-up boundaries of his hometown [upon returning] — his combination (jam‘) of the two prayers remains valid, even if he arrives at his place of residence before the time for the second prayer has actually begun. This is because the combination was already validly completed with its proper conditions fulfilled, and he is not obligated to repeat the second prayer [upon arrival].

A traveler is permitted to make use of the concessions of shortening (qaṣr) and combining (jam‘) prayers once the distance of travel reaches (81 km) or more, provided that his journey is a permissible one, and that he begins shortening and combining only after actually setting out on the journey and passing beyond the built-up limits of the city in which he resides. And Allah, the Exalted, knows best.

What is the ruling on men wearing rings (those made of silver and of other metals, such as iron), and are there conditions for men wearing rings?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.

It is sunnah for men to wear a silver ring on the right hand, following the practice of the Prophet (peace and blessings be upon him). It is reported in Ṣaḥīḥ al-Bukhārī, on the authority of Anas ibn Mālik (may Allah be pleased with him), that the Messenger of Allah (peace and blessings be upon him) took a silver ring and had “Muḥammad Rasūl Allāh” engraved on it. He said: “I have taken a ring of silver and had ‘Muḥammad Rasūl Allāh’ engraved on it, so let no one engrave the like of its engraving.”

It is a condition that the silver ring not exceed the size customary in the local norm (ʿurf). If it does, that is extravagance (isrāf). A ring made of a metal other than silver, such as iron or copper, is permissible to wear without disapproval (karāhah), except gold, which is forbidden (ḥarām) for a man to wear.

It is stated in Mughnī al-Muḥtāj (Vol.1/p.586): “It is permissible, without disapproval, to wear a ring of iron or lead. It is sunnah for a man to wear a silver ring on the little finger of his right or left hand. Wearing it on the right is better, and it is permissible on the left, and on both together.”

It is also stated in Mughnī al-Muḥtāj (Vol.2/p.97): “It is lawful for him, that is, the man, and likewise the khunthā (person of indeterminate sex), indeed all the more so, to wear a ring of silver, by consensus (ijmāʿ), because the Prophet (peace and blessings be upon him) took a ring of silver, narrated by the two Shaykhs (al-Bukhārī and Muslim). Wearing it is in fact sunnah, whether on the right or the left, though the right is better according to the sound position, as stated in the chapter on clothing in al-Rawḍah… The Shāfiʿī jurists did not specify the permitted size of the ring, and they probably relied on custom (ʿurf), that is, the custom of that country and the habit of people of his standing in it. Whatever exceeds that is extravagance, as they said regarding a woman’s anklet. This is the reliable position (al-muʿtamad).” And Allah Almighty knows best.

What is the ruling on praying in congregation at the mosque?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.

Congregational prayer (Salat al-Jama‘ah) is a communal obligation (Fard Kifayah) for resident men regarding the performance of the prescribed (obligatory) prayers. For men, praying in congregation at the mosque is better than praying elsewhere, such as at home. On the authority of Abdullah bin Umar, the Messenger of Allah ﷺ said: 'Prayer in congregation is twenty-seven degrees more excellent than the prayer of a person alone' (Reported by Bukhari & Muslim). Furthermore, on the authority of Abu Hurayrah, the Messenger of Allah ﷺ said: 'Shall I not tell you that by which Allah erases sins and raises ranks?' They said, 'Of course, O Messenger of Allah.' He said: 'Performing wudu thoroughly despite difficulties, taking many steps toward the mosques, and waiting for the next prayer after the prayer; that is your Ribat (steadfastness)' (Narrated by Muslim).

As for a woman, her praying in congregation at home is better for her than in the mosque, according to the saying of our Master the Prophet ﷺ: 'Do not prevent your women from attending the mosques, but their homes are better for them' (Narrated by Abu Dawood). Young boys should be encouraged to attend the mosques and congregational prayers so they may become accustomed to them. And Allah the Exalted knows best.

What is the ruling of Islamic Law on one who died owing debts and left no wealth? Is it obligatory upon the heirs to settle these debts?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.

The general rule is that if a person dies owing rights to other people, such as debts, these are settled from his estate, if he left any wealth, before the estate is divided. The Prophet (peace and blessings be upon him) said: “The believer's soul is suspended by his debt until it is settled for him.” Graded ḥasan by al-Tirmidhī. Repayment of debts takes precedence over the heirs’ right to inheritance.

If the deceased left no estate, or left wealth that was insufficient to cover his debts, it is not obligatory for the heirs to pay from their own wealth, but it is recommended for them to do so, because the deceased’s dhimmah (legal liability) remains occupied by the debt. It is reported in some narrations that he remains held in suspension until his debt is paid, and it is not part of filial righteousness for a child to leave his father’s dhimmah burdened with debt.

All of the children may contribute to settling the debt on behalf of their father and cooperate in doing so, even in installments, according to their ability. And Allah Almighty knows best.