With nearly two billion people, the Islamic world is not only one of the largest communities on the planet, but also the youngest. According to the UN, Muslims will make up more than a quarter of the world’s population by 2030. But this demographic advantage is coming up against a new global force: artificial intelligence (AI). Media writers in the United Arab Emirates highlight the questions raised by the rapid development of the new technology.
“Is AI capable of critical thinking?” asks Dr. Shama bint Mohammed bin Khalid Al Nahyan in one of the UAE’s oldest newspapers, Al Ittihad.
The modern world requires a new type of thinking that is able to recognize and adapt to rapid changes. Critical thinking – as an active process of logical analysis and rethinking of ideas – is necessary for navigating a complex reality. It requires self-awareness, understanding of the context, and a willingness to reconsider beliefs, which contributes to the harmonious development of society.
AI has made huge strides in recent years. Its computational and analytical capabilities have increased so much that many have come to rely on it for tasks that previously required only human intelligence. However, to answer the question of its critical thinking ability, it is necessary to understand how the technology works.
Modern AI relies on complex algorithms and machine learning to process data with incredible speed and accuracy. It can analyze information, identify patterns, and even model logical conclusions. However, key aspects of human thinking are inaccessible to it: self-awareness, ethical reflection, existential thinking, a sense of responsibility. Therefore, although AI imitates critical thinking to some extent, it does not reach its true depth.
The main danger of AI is the threat of total dependence, capable of suppressing the independence of human thinking. To avoid this, it is necessary to reconsider the approach to education, focusing on the development of critical thinking. The true development of civilization is determined not only by the power of algorithms, but also by the ability of people to reflect, ethical guidelines and spiritual values.
Al Nahyan concluded with a quote, thanking AI for helping her find it: “The real danger is not that computers will start thinking like humans, but that humans will start thinking like computers.”
Dr. Yasar Jarrar in an article in The National, calls AI the new language of power, rapidly changing life. Muslim societies face a choice: actively shape this technology or passively submit to its influence. According to the author, the Islamic world is already lagging behind.
More than 89% of the data used to train AI comes from English-language sources. Islamic views on ethics, finance, governance, gender, and education are virtually absent from modern AI models. This leads not only to cultural erasure, but also to algorithmic bias that affects reality.
To solve these challenges, Jarrar believes that a special body is needed that brings together theologians, technologists, lawyers, and ethicists. Its task is to develop guidelines for the implementation and regulation of AI in accordance with Islamic values. Islamic jurisprudence has always adapted to technological changes - be it IVF, organ transplants, blockchain or digital currencies.
Dr. Jarrar lists a range of questions that such a council could address. Should AI be allowed to lead prayers in remote areas when there is no imam? Is it acceptable to use generative AI in Islamic education, finance and media? What would be the “halal algorithms” for Muslim dating apps, zakat distribution or environmental monitoring?
According to the author, the AI Fatwa Council could develop Arabic-language datasets, issue ethical certificates for AI products, train theologians in the basics of AI, and establish educational platforms that combine religious knowledge and IT competencies.
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