أمين هيئات الإفتاء يدعو للتعاون بين علماء الدين ومتخصصى الذكاء الصناعى

• Dr. Ibrahim Najm: If we ask artificial intelligence about a fatwa, it will respond based on the stock of information available to it, including extremist fatwas.

• Dr. Ahmed Mamdouh: Islamic legislation is one of the greatest legal and intellectual systems known to humanity

• D. Amr Al-Wardani: Islamic legislation provides practical models for achieving a balance between human values ​​and the needs of society

• D. Hazem Daoud provides insights into the philosophy of Islamic legislation in financial transactions, market freedom, and its regulation within an ethical framework

• Dr. Mustafa Abdel Karim: The penal system in Islam is part of Sharia law that aims to achieve justice and maintain social order

• D. Abdel Radi Radwan: Peace in Islam is not a temporary state, but rather a comprehensive way of life that promotes education and morals

The first scientific session at the conference of the Egyptian Philosophical Society, which was held under the title: “Philosophy of Islamic Legislation,” headed by Dr. Nazir Ayyad – Mufti of the Republic and Head of the General Secretariat for the Roles and Fatwa Bodies in the World, at the headquarters of the Egyptian Fatwa House, witnessed a presentation of a number of research papers, which were initiated by Dr. Ibrahim Najm – The Secretary-General of the General Secretariat of Fatwa Houses and Bodies in the World, presented a research paper entitled “The Religious and Philosophical Dimensions of the Use of Artificial Intelligence,” in which he addressed many basic issues that may Changing our traditional concepts about artificial intelligence and its impact on society.

He also explained that artificial intelligence is not just a modern technology aimed at improving human performance in various fields, but rather a phenomenon that requires a deep philosophical and ethical analysis. He also reviewed the potential effects of this technology on basic human values ​​such as justice, freedom, and equality, and also pointed out the necessity of directing the use of Artificial intelligence in accordance with ethical and religious principles, to ensure that its applications serve society and protect the rights of individuals.

Dr. Najm also pointed to the challenges facing society in light of the rapid advancement of this technology, such as making decisions related to personal freedom and informed consent, and touched on the need for artificial intelligence to be characterized by a balance between innovation and the protection of human and religious values, stressing the importance of continuous oversight and legal guidance to ensure that it remains This technology is a tool for humanity, not a threat to it.

Through his presentation, Dr. Ibrahim Najm provided researchers and attendees with a new opportunity to reconsider artificial intelligence, not only as a technical tool, but as a philosophical and ethical phenomenon, and stressed the importance of the interaction between rationality and Sharia directives to ensure optimal benefit from this technology, in line with Islamic and societal values.

Dr. Ibrahim Najm added that the new term related to artificial intelligence needs to shed light on the stages it goes through, as he pointed out that the stage we live in now is the “super-intelligent” stage, which is a stage in which man will lose his control over the universe, and he continued that he identified about 18 Religious and philosophical issues related to the use of artificial intelligence, highlighting two of them in particular.

The first problem relates to whether what artificial intelligence produces is considered science and religious knowledge, or if it only provides information. This is a major and controversial problem now, and at the current stage of artificial intelligence, especially with the presence of superintelligence, artificial intelligence may only produce information. The human element remains the pivotal element in the process of understanding and application.

As for the second problem, it is the “problem of bias” as a religious philosophical term. Dr. Najm explained that the Arabic language occupies only 3% of the share of artificial intelligence, while the English language occupies 68%, Hindi 18%, and European languages ​​come in lower percentages, and pointed out that the current model The artificial intelligence was trained on 10 billion pieces of information, and it was stated that if we ask the artificial intelligence about a fatwa, it will respond based on the stock of information available to it, which includes the fatwas of deviant movements that may be… Part of this inventory, therefore, he expressed his hope that there would be a “clash” between religious scholars, philosophers and scientists concerned with artificial intelligence, and stressed that the Arab world has not yet made any real progress in this field.

In conclusion, Dr. Najm, from the pulpit of Dar Al-Iftaa and the Egyptian Philosophical Society, called for the necessity of joint cooperation between philosophers, religious scholars, and scientists specializing in artificial intelligence, so that this technology can be benefited in a correct and balanced way that is compatible with moral and religious values.

For his part, Dr. Ahmed Mamdouh Saad – Secretary of Fatwa at the Egyptian Fatwa House and member of the Supreme Advisory Board for His Eminence the Mufti of the Republic – presented a research paper entitled: “The Philosophy of Islamic Legislation” within the first scientific session, in which he pointed out that Islamic legislation is one of the greatest legal and intellectual systems that I have known. Humanity, as it is distinguished by its divine source that guarantees its freedom from falsehood, and relies on the Holy Qur’an and the Sunnah of the Prophet as basic sources, in addition to consensus and analogy, and Islamic law also includes the organization of human life. And his relationship with his Lord, himself, and others, and also aims to achieve basic human interests, such as: preserving the soul, mind, religion, honor, and money, and it adopts many comprehensive rules that govern various aspects of life.

He added that the philosophy of Islamic legislation includes the goals that Sharia seeks to achieve through its provisions, such as preserving necessary interests and emphasizing justice, mercy, and tolerance, pointing out that some provisions are reasonable in meaning, as their reasons can be clearly understood, such as prohibiting murder and theft, while there is another type of ruling. Which do not directly understand the reasons behind them, such as the timings of prayer or how to fast, and these rulings are known as devotional, and this type of rulings requires submission and obedience from those in charge, as a person may face difficulty in understanding the wisdom of them, but he obeys them. Faith in God.

He continued by emphasizing that the legal rulings are originally supposed to have reasonable meaning based on evidence and analogy. However, some rulings are devotional, as their meaning does not appear directly. Rather, they require full submission from the person in charge, although some devotional rulings may be hidden in their wisdom, but they were put in place. For the interests of the servants, which is part of the test and trial, and that God Almighty does not do anything in vain, but rather His rulings are always based on wisdom, even if that wisdom is hidden from man.

For his part, Dr. Amr Al-Wardani – Secretary of Fatwa at the Egyptian Fatwa House – spoke during a research paper entitled: “Modeling Islamic Legislation as a Bridge for Civilizational Construction,” in which he addressed the role of Islamic legislation in shaping legal and intellectual systems and building human civilization. He pointed out the importance of modeling in transforming the principles of Islamic law into practical, flexible systems that contribute to achieving a balance between human values ​​and societal needs.

Dr. Al-Wardani explained that models in Islamic legislation are not just regulatory means, but rather analytical and interpretive tools that allow anticipating the future and dealing with contemporary challenges.

He provided examples of models derived from Sharia law, such as: the economic model, such as the model of Joseph, peace be upon him, in managing resources, and the model of Qarun, which represents the negative side in dealing with wealth. The social model, such as the “ship” model, reflects community solidarity. The crisis management model seeks inspiration from legal rules in confronting challenges. The civilizational awareness model: which links human values ​​and philosophical frameworks in building societies.

He also stressed the need to confront intellectual stagnation and religious extremism by using Maqasid analysis to liberate thought from fanaticism and closed-mindedness, stressing the importance of understanding universal laws in achieving future foresight and guiding societies towards civilizational growth.

Dr. Al-Wardani concluded by stressing the importance of cooperation between Sharia scholars, philosophers, and thinkers, and called for the formulation of a charter for cultural neighborhood that enhances the values ​​of cultural diversity, protecting the environment, and guaranteeing the rights of future generations, noting that Islamic legislation provides an integrated system capable of achieving a balance between innovation and respect for values. Humanity.

While Dr. Hazem Muhammad Mahmoud – Secretary of the Fatwa and Director of the Linguistic Auditing Department at the Egyptian Fatwa House – presented a research paper entitled: “Illuminations on the Philosophy of Islamic Legislation in Financial Transactions,” in which he discussed the philosophy of Islamic legislation in financial transactions and how it focuses on protecting money and organizing its cycle within an ethical framework. He stressed that money is considered one of the basic purposes that must be preserved, and that Islamic law encourages the circulation and use of money in a way that contributes to the stability and development of society, and prevents its waste or monopoly, and that freedom in financial transactions is an asset. In Sharia, as long as the transaction does not conflict with the principles of Islam or lead to injustice or corruption, which allows Muslims to create new types of contracts, provided that they are compatible with Sharia provisions.

He added that Islam recognizes the freedom of the market and stresses that the authority should not interfere in setting prices unnecessarily, as prices are originally considered a product of the forces of supply and demand. However, Sharia permits interference in certain cases such as pricing when there is a monopoly or an unjustified rise in prices, and that Islam recognizes the right of the seller and buyer to determine the appropriate price according to mutual agreement, but ensuring that there is no manipulation or exploitation.

At the end of his presentation, he stressed that Islamic law encourages the movement of money in a way that enhances social justice, by enforcing zakat, warning against hoarding, and encouraging legitimate work in various fields, explaining that Islam does not recognize absolute ownership, but rather the concept of succession in money, which enhances the responsibility of individuals to act. With their money in accordance with Sharia controls, Islamic Sharia also prohibits monopoly, deception and deception, while emphasizing that any contract tainted by manipulation or deception is considered invalid.

In a relevant context, Dr. Mustafa Abdel Karim, Secretary of Fatwa at the Egyptian Fatwa House and Director of the House’s electronic portal, spoke in a research paper entitled “The Philosophy of Punishment Legislation in Islam and its Application in Light of the Egyptian Experience,” about the penal system in Islam, and how it is part of Sharia law that aims To achieve justice and maintain social order, stressing that although the application of hudud in the modern era has become a controversial topic, Islamic punishments were initiated to protect society from corruption and crime, and to promote morality, and in this context, the punishments were aimed at raising the criminal. To deter others, the application of punishments was limited to certain periods and under specific conditions, which means that the philosophy behind these punishments is not cruelty, but rather reform and protection of society.

He added that Islamic law extends beyond just applying punishments, as it also includes acts of worship and morals that aim to build an ideal society, as punishments are a means of preventing crime and achieving justice. It is stated in the Holy Qur’an and the Sunnah of the Prophet that punishments are to preserve order, and that their application must be According to circumstances and conditions, such as in cases of suspicion or necessity, and in this context, Sharia stresses the importance of applying hudud at the appropriate time and place, ensuring the protection of people’s interests and justice among them.

At the conclusion of his presentation, Abdel Karim stressed that the Egyptian experience in developing laws, especially in the field of criminal law, witnessed a great influence from Islamic Sharia, as the principles of Sharia were taken into account in legislating laws. Despite this, some criticized the absence of marginal penalties in the current Egyptian laws, believing that The application of hudud is the only criterion for applying Sharia, but the reality is that Egyptian laws are in line with the objectives of Islamic Sharia in general, which highlights the role of Islamic jurisprudence in developing laws in line with the times.

For his part, Dr. Abdel Radi Radwan, rapporteur of the conference and former dean of Dar Al Uloom College, in his talk about peace in the Holy Qur’an, highlighted the centrality of this concept in Islam. He explained that peace is not just a state, but rather a way of life in the Qur’an, and that departing from it represents an exception, and that peace in Islam is linked to comprehensive concepts, such as education and morals, referring to the hadith “The Muslim is the one from whose tongue and hand people are safe” to confirm the importance of this meaning in building peace. Islamic community.

He reviewed the importance of educating society about peace, starting from the family to educational institutions. He stressed the role of parents in raising children on Islamic values, including peace, explaining the types of means of peace, whether they are preventive, such as prohibiting indecency and murder, or motivating, such as setting a good example and speaking kindly.

He concluded his speech by emphasizing that practices that encourage conversion to Islam, such as respect for pluralism, fulfillment of covenants, forgiveness and tolerance, are part of promoting peace in society.