Is Artificial Intelligence Haram in Islam?
Knowledge and sciences advance in
every era beyond the previous one, through the faculties and tools Allah has Bestowed
upon humanity—tools that were unknown in earlier times but discovered by the
people of the modern age. By his innate nature, created by Allah, man
constantly strives to ease his life, to make it more manageable. This is the
very instinct of subjugation mentioned in the Quran: that Allah has subjected
the earth to man, making it pliable for him. And this subjugation is not
limited merely to stones, buildings, and construction; rather, it extends to
everything in life. The Quran frequently highlights the subjugation of the sun and the moon in
particular, a remarkable point that calls for reflection, deeper contemplation,
and exploration of its profound meanings and hidden wisdom.
Yet, when reflecting upon the
Quran, one finds that everything in life is subjected to man, who is the successor
of Allah on earth. This is among the very requirements of succession, as Allah Says:
{He ˹also˺ subjected for you whatever is in the heavens and whatever is on
the earth—all by His grace. Surely in this are signs for people who
reflect.} [Al-Jathiyah 45:13]
Scientific Progress as a Form of Subjugation
This subjugation manifests in the
form of scientific progress in all its forms and shapes. It is noticeable that
most human and experimental sciences are the quickest to benefit from this
progress, while the sciences of Shariah often remain hesitant or stagnant
before every new development. Typically, a group of scholars emerges, warning against anything new, labeling it an innovation that must not be
pursued. Yet, once these new forms of knowledge spread and enter every home and
every door, those very scholars are compelled to revise their opinions,
permitting interaction with these modern means but under conditions. Soon,
however, such means and knowledge become part of daily life, shifting from the
realm of issuing fatwas to that of actual interaction and engagement.
Artificial Intelligence: A Means, Not an End
This very principle applies to
artificial intelligence (AI) in many fields of Islamic sciences, foremost among
them fatwas. The first objection raised is that it is impermissible to rely on
AI for issuing fatwas, for it cannot serve as a mufti. This statement is
correct. Yet, the discussion must move beyond mere caution to a comprehensive
vision that both regulates the use of modern tools and clarifies the methodology that allows
for their use and benefit. All such sciences and technologies fall under the
category of changing means, not fixed objectives and ultimate ends.
The Muslim community—and indeed
humanity at large—does not expect merely a prohibition of reliance on AI in
fatwa, for fatwa is a specialized case requiring contextual diagnosis. Rather,
the community expects the jurist not to stop at identifying prohibitions and
restrictions, but to present a broader vision: outlining strengths and
weaknesses, challenges and obstacles, as well as opportunities for benefit. It
is no longer reasonable to persist with the same mindset and methodology
without developing Islamic thought in engaging with modern sciences and knowledge. After all, we are the inheritors
of a civilization that once led the world, guided by the principle that wisdom
is the lost property of the believer—wherever he finds it, he has the greatest
right to it.
Many jurists once prohibited
photography when it first appeared. Yet today, scholars themselves take pictures
and appear on platforms even more advanced than photography, such as satellite
television. Similarly, acting was once prohibited entirely, yet now it has
invaded our homes and bedrooms. Whenever one group of jurists adheres rigidly
to prohibition, another group expands excessively in permissibility without
conditions, while ordinary people often bypass these fatwas altogether, for
they rarely align with innate human nature. It is as if some muftis only see
the devout and mosque-going Muslims in their fatwas, as if the Muslim community
today were living in the virtuous early generations.
A vision of contemporary independent
reasoning (ijtihad) in modern sciences and knowledge must follow the path of
moderation in both thought and jurisprudence. It
should balance between fixed Shariah texts and ever-changing contexts,
environments, and customs. It must grasp both the textual jurisprudence and the
reality jurisprudence,
guided by the higher objectives of Shariah in the universe, life, and human
conduct. And it must recognize the distinction between issuing rulings on new
cases on the one hand, and personal levels of religiosity on the other.
Every Muslim’s journey of faith
is unique, not identical to others. All, however, uphold the core fundamentals,
which are few in number but immense in weight and effect. These are mostly the
categorical obligations and prohibitions. Beyond them lies a vast field of
vision and ijtihad, diverse in adoption and application, adapting to times,
places, circumstances, individuals, knowledge, and environments.
The Companions’ Method in Handling New Developments
Whoever wishes to know the
correct methodology in engaging with modern knowledge—such as AI—should study
the approach of the Companions, particularly the Rightly Guided Caliphs. They
distinguished between constants and variables, ends and means, certainties and
probabilities. Their approach enabled them to interpret Quranic and Prophetic
texts in a manner that, were it to be adopted by some scholars today, might
result in accusations of disbelief!
How greatly do today’s scholars
need to follow the Companions’ footsteps—especially the Caliphs—in dealing with
the novelties of our age. They should reflect on how the Companions unanimously
agreed to compile the Quran into a single book called the Mushaf, without being
commanded to do so, distinguishing between ends and means. Consider also how `Umar
Ibn Al-Khattab (may Allah be pleased with him) adopted certain administrative
systems from the Persians and Romans despite his belief in their disbelief, or how
he accepted jizyah without naming it as such when the Arab tribe of Taghlib
refused the term, so long as the essence of the payment was fulfilled.
Before them, the Prophet (peace
be upon him) himself accepted the strategy of digging the trench—a method
unknown to the Arabs—wore garments unfamiliar to the people of Hijaz, such as
Yemeni and Egyptian cloaks, and recognized a legislative tool among the
Caliphs: ijtihad based on the Politics of Islamic government. It was said: “He
did this as a matter of policy.” An example is Umar’s ruling that triple
divorce in one utterance counted as three, unlike in the Prophet’s era, the
time of Abu Bakr, and the early years of his own caliphate.
All this calls the Muslim mind to
engage openly with scientific and technological advancements from the outset,
exploring how they may serve in advancing Islamic sciences and knowledge,
benefiting both Shariah and the Muslim community—without melting into values promoted by such technologies that conflict with
Islam. The distinction must be made between the tool as a neutral instrument
and the belief system behind it.
The Prophet (peace be upon him)
accepted poetry without prohibiting it, despite the fact that poets before
Islam began their works with love themes and descriptions of wine. Yet, he
transformed poetry from a tool of destruction into one of construction. Likewise,
we must benefit from tools of productivity such as artificial intelligence,
adapting them into instruments of building that serve Islamic identity and
civilization. We must not repeat past mistakes—freezing before every
innovation, only to later revise our stance after decades have passed, losing
valuable years of potential benefit for the Muslim community.
For Further Reading:
- 7 Ways to Scientific and Experimental Revival Among Muslims
- AI Role in the Rise of Digital Religiosity
- Book Review: Artificial Intelligence: A Revolution in the Technologies of the Age
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