The third scientific session held on the sidelines of the tenth Fatwa Conference continued to provide extensive discussions on the experiences of the fatwa institutions in employing artificial intelligence, and to foresee how these technologies are used to serve the Fatwa field. Dr. Ayman Abdel -Mumin Abdel -Azim, Consultant General Administration & LDQUO; Information Systems & RDQUO; With the sheikh of Al -Azhar, in search of: & quot; Obstetric artificial intelligence and Islamic information: opportunities, risks, and a systematic framework for use & quot;
& nbsp; While there are promising opportunities to use it as an aid tool in areas such as: organizing knowledge, heritage service & ldquo; manuscripts & rdquo; and advocacy, and education, but there is almost unanimity between legal professionals and technicians that the current models of obstetric artificial intelligence are not qualified to issue the fatwa independently; This is due to its grave dangers of accuracy, bias, hallucinations, and its inability to understand the human context and achieving areas. Ayman is a number of pillars to put that framework, including: formulating the query clearly by setting specific questions (doctrine, context) reduces the ambiguity of the outputs, and the use of artificial intelligence in generating preliminary drafts (summaries, manuscripts indexes), and cash evaluation through the application of the & quot; hallucinations & quot; And testing the bias on the outputs, as well as verifying the legal sources, by comparing every information in the Qur’an, Sunnah and the jurisprudential evidence. FATWA AI is supported by human review to ensure transparency and credibility, as well as an integrated plan to digitize juristic heritage, unifying legal databases, as it was recommended to form a multidisciplinary committee from jurisprudence councils and artificial intelligence technologies experts to supervise the development of & quot; smart fatwa & quot; And the adoption of its outputs. In a related context, the session witnessed a presentation of a new scientific research entitled: & quot; treatment of the bias of artificial intelligence algorithms and its impact on the Mufti Al -Rashid & quot; presented by Prof. Dr. Ahmed Mohamed Mohamed Baybars, Professor and Head of the Fundamentals of Jurisprudence at the College of Sharia and Law in Dakahlia and member of the Al -Azhar International Center for Electronic Fatwa. A high legitimate position that only the divine scholars is undertaken, and that artificial intelligence programs & ndash; Whatever you reach the development & ndash; An auxiliary tool remains that cannot be replaced by the human mufti, because of the lack of the intention of the mufti, awareness of the psychological and social context, and the ability to do the jurisprudential weighting and the purposes. Cyber safety, the slowdown in the periodic update of the artificial intelligence system designed for the Ifta, and the provision of total or complex answers without sufficient explanation, as well as the regime’s bias with intermediate outcomes that do not correspond to the legal controls or general assets of the law. Sharia content and ensuring the safety of the outputs, with a warning against full dependence on the mechanical fatwas without reviewing the scholars.
and concluded d. Baybars is certainly that artificial intelligence can contribute to the development of Fatwa work if it is employed with strict legal and scientific controls, and under the direct supervision of specialized scholars, in order to preserve the sanctity of the fatwa and preserve the safety of religion and society. & quot; The advice and employment of technology in the service of the Fatwa .. The Egyptian Fatwa House is a model & quot;
The research shed light on the importance of combining Fatwa work and modern technology, explaining that foreseeing is to look forward to future benefit from technical means, and that employment means obliging those in charge of the fatwa to invest those means in achieving accuracy and speed in issuing fatwas. D. Shalaby that considering technology a specific means is the appropriate description of it; Through which the Mufti can reach the correct perception of the issues offered and the ease of receiving the request of the mufti and ensuring the validity of the data, and the ease of the mufti’s search in the sources, then the ease of delivering the fatwa to the mufti. For fatwas, the Fatwa Work System in Multiple departments concerned with dealing with the audiences of the two respondents orally and electronically, employing social media and satellite channels, as well as launching smart applications such as & quot; FATWA Pro & quot;, and the global fatwa index, fatwas documentation programs, and information technology management. A charter of honor to employ technology in the fatwa, and achieve a balance between technical progress and the preservation of qualified human cadres, in a manner that ensures the production of disciplined fatwas consistent with the purposes of the honorable Sharia. Artificial & quot; during which he dealt with the fundamental difference between the ability of the human mufti and artificial intelligence to realize the human aspects of the respondents, such as their environment, the level of their education, their health and psychological condition, and the impact of these data on the legal ruling. Al -Adham is several questions about the difference between the ability of the human mind and artificial intelligence in realizing and taking into account the state of the respondent, stressing that the human mind is characterized by the ability to logical analysis and understand human feelings, which gives the Mufti a unique ability to observe individual differences, unlike artificial intelligence that depends on stereotypes and generalization of rulings. & Nbsp; He warned against total dependence on artificial intelligence in the fatwa, calling for shortening his role to support the Mufti with the necessary information under his direct supervision. His presentation ended with several recommendations, most notably the necessity of limiting the role of artificial intelligence in helping the human mufti, tightening censorship on sites that employ this technology in the fatwa, and training legitimate elements capable of dealing with and correcting smart systems.
- For more: Elrisala website and for social networking, you can follow us on Facebook
- Source of information and images “rosaelyoussef”“
