Artificial Intelligence and Technology from an Islamic Perspective

In this article, we will explore what the Quran and the Prophet Muhammad (ﷺ) taught about knowledge and innovation. We'll see how early Muslims pioneered sciences, and analyze how Islamic principles apply to today's AI. The goal is to show the truth and beauty of Islam, a faith that welcomes beneficial progress but also keeps us grounded spiritually. By the end, it will be clear that the Islamic perspective on technology is not fear or rejection, but balance, ethics, and purpose.

Islam's Emphasis on Knowledge and Innovation

Islam is built upon a deep respect for 'ilm, the Arabic word for knowledge. The very first word revealed of the Quran was "Iqra," meaning "Read!" This command set the tone for a faith that encourages learning and wisdom. The Quran describes how Allah taught humans skills and understanding. For example:

Read in the name of your Lord who created... who taught by the pen, taught man what he knew not. - (Quran 96:1,4-5).

From the start, Muslims are taught that seeking knowledge is a noble path. Prophet Muhammad (ﷺ) reinforced this message strongly. In one famous hadith, he declared:

Seeking knowledge is obligatory upon every Muslim. - (reported by Ibn Majah and others; accepted by many scholars due to supporting routes).

The first and most direct obligation is the knowledge every Muslim needs to worship Allah correctly and avoid what He forbade. Beyond that, beneficial worldly knowledge - such as medicine, engineering, languages, agriculture, and computing - is encouraged, and can become a communal obligation (fard kifayah) when the Muslim community needs it and no one else is fulfilling that need. Another authentic hadith promises great reward for those who seek knowledge sincerely:

Whoever travels a path seeking knowledge, Allah will make easy for him a path to Paradise. - (Sahih Muslim).

These teachings inspired Muslims to value education. Unlike some historical attitudes in which religion and science clashed (for example, medieval Europe saw conflict between scientists and the Church), Islam taught that true knowledge leads to God. The Quran often invites people to observe and ponder the natural world as a means to strengthen faith:

We will show them Our signs in the horizons and within themselves until it becomes clear to them that this [revelation] is the truth. - (Quran 41:53).

In Islam, discovering the laws of nature is seen as uncovering the signs of Allah. The truth of Islam welcomes scientific inquiry because every new discovery in physics, biology, or astronomy can point a sincere mind back to the Creator. Far from being threatened by science, Islam views it as a "twin sister" of religion. The early Muslims understood this well, which is why they eagerly pursued knowledge from all cultures.

Ilm (Knowledge) in the Quran and Hadith

The Quran is filled with verses praising knowledge, understanding, and the use of the intellect ('aql). A few examples show how directly Allah encourages learning:

Are those who know equal to those who do not know? - (Quran 39:9).

My Lord, increase me in knowledge. - (Quran 20:114).

Allah will raise those who have believed among you and those who were given knowledge, by many degrees. - (Quran 58:11).

These verses highlight that knowledge brings honor and benefit. Muslims are even told to pray for more knowledge, indicating that we should be lifelong learners. The Prophet Muhammad (ﷺ) also emphasized wisdom and learning wherever it is found:

Wisdom is the lost property of the believer. - (reported by al-Tirmidhi and others, though many hadith scholars considered its chains weak).

Its meaning is still sound when understood in light of broader Islamic principles: a Muslim should welcome true wisdom and beneficial knowledge wherever it is found, while weighing it by the Quran, Sunnah, and sound reason. Another hadith states:

The scholars are the heirs of the Prophets. - (Hadith)

Ulama (scholars) carry on the Prophet's work by teaching and guiding with knowledge. Such teachings created a culture in which learning was considered a form of worship when done with the right intention. As one classical scholar, Imam Al-Ghazali, explained: learning beneficial worldly sciences (like medicine, engineering, etc.) can be a fard kifayah, a communal obligation. This means if no one in the Muslim community learns these fields, the entire community would be sinful . Muslims needed doctors, mathematicians, astronomers, and experts in all fields to thrive. Gaining this knowledge (with a good intention) was seen as serving Allah's creation and thus rewarded.

Islamic history shows many examples of scholars who were both experts in religious knowledge and masters of science or technology. Their faith motivated them to excel in worldly knowledge, rather than holding them back. Islam does distinguish between knowledge of revelation and worship, which has the highest priority, and worldly or technical sciences, which have their own rulings and purposes. But it does not treat useful worldly sciences as spiritually worthless. Beneficial knowledge can be part of the goodness of this world that we ask Allah for, especially when it is pursued with a lawful intention and used to serve creation. In fact, the Quran encourages believers to pray for good in both this world and the next:

Our Lord, give us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire. - (Quran 2:201).

Classical Quran commentators like Ibn Kathir explain that "the good of this world" in this prayer includes things like beneficial knowledge, a lawful livelihood, a happy family, and even comfortable means of transportation. In other words, Muslims ask Allah for the blessings of technology and worldly comfort along with spiritual success. Islam does not require us to live in poverty or isolation from progress. It only asks that we remain grateful and use those blessings in the right way.

Islam's View on Innovation ( Bid'ah ) vs. Worldly Inventions

Sometimes people hear that Islam is against "innovation" (bid'ah) because the Prophet Muhammad (ﷺ) warned, "Every religious innovation is misguidance." It is very important to understand this refers to inventing new religious practices, not worldly inventions. When it comes to worldly matters, inventing a machine, developing new medicine, or improving agriculture, Islam generally views these as permissible and often commendable. There is a famous principle in Islamic law: "Al-asl fil ashya' al-ibaha," meaning the default ruling on things is permissibility unless proven otherwise. So, using new tools and technology is allowed as long as it does not break any clear law of Islam or lead to sin.

The companions of the Prophet and early generations of Muslims showed this open-minded attitude. For example, during the time of the Prophet (ﷺ), the people of Madinah were expert in pollinating date palm trees. The Prophet initially suggested they might not need to hand-pollinate, but when the harvest came out poor, he told them: "You know better about your worldly affairs." This taught that Muslims are free to experiment and use their best judgment in technical and worldly matters. Religion provides moral guidance, but it doesn't forbid people from learning or trying new beneficial techniques.

Throughout history, Muslim societies adopted and improved upon the technologies of other cultures. The companions also benefited from sound worldly expertise in warfare and administration. Prophet Muhammad (PBUH) adopted the idea of the trench for defense in the Battle of Ahzab on the advice of Salman al-Farisi (RA), a Persian companion; this was an unfamiliar military technique for the Arabs of Madinah and was used successfully in the city's defense. Later, early caliphs such as Umar ibn al-Khattab (RA) developed administrative tools like registers (diwan), stipends, judges, public works, and the Islamic calendar to serve the community. Such practical organization was not seen as conflicting with Islam.

In fact, when Islam spread, learning and innovation in worldly matters increased. The only condition was that it be in line with Islamic ethics. The Prophet (PBUH) praised opening the door to a righteous practice:

Whoever introduces a good practice in Islam will have its reward and the reward of those who act upon it. - (Sahih Muslim).

This hadith was said in the context of encouraging charity after someone set a good example. Scholars therefore do not use it to justify inventing new acts of worship, but it does support reviving, facilitating, or organizing a legislated good. Beneficial tools and social practices can be rewarded through general principles such as cooperation in righteousness and benefiting people. Harmful practices, or practices that contradict religion, remain sinful.

Technology as a Blessing and Trust from Allah

In Islam, technology and material advancements are viewed as blessings (ni'mah) from Allah, as well as a trust (amanah) for which we are responsible. The Quran teaches that Allah has gifted humanity with control over many forces of nature:

And He has subjected to you whatever is in the heavens and whatever is on the earth - all from Him. Indeed in that are signs for people who reflect. - (Quran 45:13).

It is He who has made the earth manageable for you, so walk among its slopes and eat of His provision. - (Quran 67:15).

Verses like these remind us that human beings are stewards on earth. Allah gave us intelligence and resources to develop the world. We harness fire, wind, water, minerals, and now data and electricity, all by Allah's permission. Even modern technologies like electricity or internet are essentially uses of the laws of nature Allah created.

The Quran specifically mentions forms of technology familiar to the first Muslims and hints at future advancements. For example, Allah says:

And He created horses, mules, and donkeys for you to ride and as adornment. And He creates that which you do not know. - (Quran 16:8).

The last part of this verse is fascinating - "He creates that which you do not know." Classical commentators generally explained this phrase broadly: Allah creates things His servants do not yet know, whether creatures, blessings, or means of benefit. Some modern readers see room in this wording for later means of transport such as cars, trains, airplanes, and spacecraft, but this should be presented as a reflective application rather than a definitive tafsir claim. In every case, the verse instills humility: whatever humans discover or build is only possible because Allah creates, sustains, and enables the causes.

Another sign in the Quran speaks about ships and similar means of transport:

A sign for them is that We carried their forefathers in the laden Ark (of Noah). And We created for them something similar on which they ride. - (Quran 36:41-42).

For centuries, "something similar" was understood as boats and ships that people would build. Today, we might also think of any vehicle that carries people (cars, trains) as like the Ark carrying us by Allah's grace. In the same way, we can extend this understanding to airplanes flying in the sky or even spacecraft, all are extensions of Allah's bounty that He allowed human beings to develop.

The Quran even challenges humans and jinn with a thought of reaching beyond earth:

O assembly of jinn and mankind, if you are able to pass beyond the regions of the heavens and the earth, then pass. You will not pass except by authority [from Allah]. - (Quran 55:33).

This verse should be handled carefully. Classical tafsir often presents it as a challenge to humans and jinn: no one can escape Allah's dominion, decree, or judgment except with a sultan - authority, proof, or power granted by Allah. Modern readers may reflect that any movement through the heavens, including space exploration, also occurs only by Allah's permission and by knowledge He allows people to acquire. However, it should not be used as a direct scientific prediction of rockets or space travel.

Technology, therefore, is viewed as a gift from Allah, one that can make our lives easier and can even help us worship or do good works more efficiently. For example, microphones and apps now help call the adhan (call to prayer) in every corner of a city, and we can instantly read hadith or Quran translations on a phone. These are comforts and tools earlier generations did not have.

However, like any blessing, technology is also a test. The Quran often warns that worldly blessings can lead to "fitnah" (trial) if misused or if they make us arrogant. Allah asks us to be grateful and not let these tools distract us from our true purpose. There is a balance: we use the world's tools, but we keep our hearts attached to Allah. The Prophet (ﷺ) lived a simple life, yet he did not forbid others from wealth or comfort; he only taught that our intention (niyyah) matters and we should not become slaves to worldly things.

One beautiful hadith illustrates this balance. A man asked the Prophet (ﷺ) if he should leave his camel untied and just trust Allah to prevent it from running away, or tie it securely. The Prophet replied:

Tie her (the camel) and trust in Allah. - (Hadith)

This short statement is a perfect motto for how Muslims approach technology and means of life. "Tie your camel", take the practical steps, use the tools and precautions available (in modern terms: lock your car, use passwords, apply technology to solve problems). "And trust in Allah", know that ultimately safety and success come from God, and do not put all your faith in material means alone. Islam teaches reliance on God (tawakkul) hand-in-hand with the use of worldly means. We do our best with the knowledge and tools we have, but our hearts remain humble, knowing Allah is in control.

Artificial Intelligence: A Tool under Human Stewardship

Now, focusing on Artificial Intelligence (AI) specifically, these are computers and machines programmed to perform tasks that normally require human intelligence, like learning, decision making, or problem solving. AI can range from simple algorithms recommending your next video to more complex systems like self-driving cars or advanced robots. How should we view such technology as Muslims?

First, it's important to remember that AI is a creation of human beings, and humans are creations of Allah. In other words, AI is two steps removed: it exists only because God gave us the intelligence to create it. No matter how "smart" or autonomous an AI system might seem, it does not possess a soul (ruh) or consciousness like a human. It operates within the rules set by its programmers and the data it's trained on. This means that AI is a tool, not a living being with moral agency.

Islam makes a clear distinction between Allah's creation and human makings. Human beings can invent impressive things, but there are limits to what we can truly create. We cannot create life or a soul. The Quran presents a powerful challenge to those who think anything can rival God's creation:

O people, an example is presented, so listen to it: Indeed, those you invoke besides Allah can never create [even] a fly, even if they gathered together for that purpose. - (Quran 22:73).

The verse teaches humility: human beings do not create independently as Allah creates, nor can they give life and soul by their own power. AI can imitate patterns, generate language or images, and control machines, but it remains a created tool operating within causes Allah made. This should protect us from imagining that machines can rival Allah. At the same time, powerful systems can become difficult for users to predict or manage, so they must remain under serious human accountability, testing, and ethical oversight.

However, as AI becomes more powerful, humans might be tempted to ascribe too much power or even devotion to it. Secular society sometimes speaks of technology as if it's a savior that will solve all problems, or they fear it as an uncontrollable monster. Islam provides a balanced view: Only Allah is All-Powerful, and only Allah knows everything. No machine will ever know the unseen or control destiny. A verse in the Quran reminds us of our own limits:

They ask you about the soul. Say, 'The soul is of the affair of my Lord; and mankind has not been given of knowledge except a little.' - (Quran 17:85).

This humbling verse can be applied broadly, no matter how much our knowledge grows (and AI is an extension of human knowledge), we still know only a little fraction of what Allah knows. This prevents the believer from falling into the trap of worshipping technology or believing it can override God's will.

At the same time, Islamic teachings encourage using reason and technology to benefit humanity. The Prophet (ﷺ) once said:

For every disease that Allah has sent, He has also sent a cure. - (Sahih al-Bukhari).

This motivates Muslims to research medicine, develop new treatments, and not despair, because finding cures is part of tawakkul as well. In modern times, AI is being used to discover cures and improve healthcare. We can view such uses as part of the fulfillment of that prophetic promise. Using advanced algorithms to detect illnesses or develop vaccines can be a way of saving lives, which the Quran equates to saving all of humanity (see Quran 5:32). Therefore, developing AI for medical or humanitarian purposes aligns with Islamic goals.

The key is intention and ethics. As with any powerful tool, AI can be used for good or for harm. Islam teaches that our deeds are judged by our intentions:

Actions are judged by intentions. - (Sahih al-Bukhari).

If engineers and users intend to use AI for beneficial purposes, easing people's lives, enhancing justice, spreading knowledge, then they are rewarded for those intentions and deeds. But if someone uses AI with harmful intent, to deceive, to violate privacy, to create weapons of mass destruction or oppression, then that use is blameworthy. In Islam, the moral value of an act depends on why and how it is done, not just what the act is. Building a machine is neutral by itself; building it to help people is good, building it to hurt people is evil.

We also have to consider outcomes: what AI actually does in society. Here Islamic principles like justice, no harm, and preservation of human dignity come into play. Any technology that violates these principles would be problematic in Islam. For instance:

• Justice (adl): If an AI system is used in courts or hiring, it must be fair and not biased against any group. Islam forbids injustice, so we cannot allow a tool that unfairly discriminates. If an AI were proven to be biased (perhaps due to biased data), it must be corrected or not used until it is just. The Quran commands justice even if it's against ourselves (Quran 4:135).

• No Harm ( لا ضرر): The Prophet (ﷺ) said, "There should be no harm and no causing of harm." This means technology should not be used to harm people's lives, health, faith, or well-being. AI applications like autonomous weapons that can kill without human oversight raise serious ethical alarms. Islamic law in warfare emphasizes protecting non-combatants and innocent life; a blind AI weapon could violate these rules. Thus, Muslim scholars might caution or forbid such uses of AI that cause indiscriminate harm.

• Privacy and Dignity: In Islam, haya' (modesty/privacy) and personal dignity are important. AI should not be used to poke into people's private lives without right. For example, using AI surveillance beyond reasonable security needs could become an invasion of privacy, which conflicts with the Islamic ethic that forbids spying on people (Quran 49:12). Also, creating deepfake videos to shame or blackmail someone is absolutely against the Islamic values of honesty and honor.

• Avoiding the Haram: If an AI application directly facilitates something clearly haram (forbidden), then its use becomes problematic. For instance, AI in finance is fine, but if it were used to optimize interest-based transactions (riba) or gambling algorithms, a Muslim should not engage in that aspect, since riba and gambling are forbidden. On the other hand, using AI to enhance Islamic finance models or charity distribution is positive.

Another concern is whether AI might produce content that conflicts with Islam. For example, AI image generators or robots might be used to create lifelike images, indecent material, deceptive deepfakes, or even objects connected to idolatry. Islam is absolutely strict against making or venerating idols and against any image used for worship. Beyond that, the rulings on images of animate beings require nuance: many classical scholars were very strict about drawing or sculpting living beings, especially three-dimensional figures, while contemporary scholars differ over photography, video, animation, and digital images, with allowances often made for need, education, identification, medicine, and other lawful benefits. AI-generated faces are not simply the same as ordinary photography, because the system may be generating an invented image rather than merely capturing an existing scene. Therefore Muslims should avoid using AI to produce indecent, deceptive, blasphemous, idolatrous, or spiritually harmful content, and should consult reliable scholars for detailed cases. The general rule remains: lawful uses are treated differently from uses that cross into haram.

Importantly, AI does not remove human responsibility. One might think, "If an AI makes a decision, am I free of blame?" In Islam, we are responsible for the tools we create and deploy. We cannot blame the machine if we set it up or programed it. If a self-driving car caused an accident due to negligence in its programming, the people behind it are responsible in Sharia just as if a person was driving negligently. Thus, accountability remains with the human beings who manage the technology.

Historical Examples: Muslims and Technology

History provides a rich context that demonstrates how Muslims can engage positively with science and tech. During the Golden Age of Islam (roughly 8th to 14th centuries), the Muslim world became the global center of knowledge and innovation. Inspired by the Quran and Hadith encouragements, Muslims translated the works of previous civilizations (Greek, Persian, Indian) and then expanded on them. This era gave birth to remarkable advances in various fields:

• Mathematics: The scholar Muhammad al-Khwarizmi (d. c. 850) systematized algebra in a major work on al-jabr and helped transmit and explain the Indo-Arabic numeral system, including the use of zero, which became foundational for later mathematics. The word algorithm comes from the Latinized form of his name - a fitting legacy, as algorithms are at the heart of computer science and AI.

• Astronomy: Muslim astronomers like Al-Battani and later Ulugh Beg improved observatories and measured planetary orbits with great accuracy. They built sophisticated astrolabes (astronomical instruments) to navigate and tell time for prayers. This contributed to both science and religious life (e.g., calculating prayer times and the direction of Makkah).

• Medicine: Pioneering physicians such as Ibn Sina (Avicenna) and Al-Razi (Rhazes) wrote encyclopedias of medicine that were used in Europe for centuries. Hospitals in the Muslim world were advanced for their time - they had wards, pharmacies, and training programs for doctors. This was driven by Islamic values of saving lives and caring for the sick.

• Engineering: Ingenious inventors like Al-Jazari (d. 1206) designed automated machines, clocks, water-raising devices, and mechanical automata powered by water, gears, floats, and other controls. His Book of Knowledge of Ingenious Mechanical Devices describes about fifty devices, not modern robots in the contemporary sense, but impressive examples of pre-modern automation and mechanical design. Such inventions show that automation is not alien to Islamic civilization.

• Optics and Physics: Ibn al-Haytham (Alhazen, d. c. 1040) is often called the father of optics. In his Book of Optics, he challenged earlier theories of vision and argued through observation and experiment that sight occurs when light enters the eye. He also studied the camera obscura and emphasized testing claims through careful observation. His approach resonated with Quranic encouragement to use the senses and reason.

• Chemistry and Industry: Works attributed to Jabir ibn Hayyan (Geber) were highly influential in the development of early chemistry and alchemy, though modern historians discuss how much of the large Jabirian corpus can be linked to one historical person. Muslim chemists and artisans refined processes and apparatus connected to distillation, crystallization, filtration, metallurgy, paper-making, windmills, water management, and other practical technologies. All these can be seen as important technological achievements without needing to overstate any one inventor's role.

Importantly, many of these scholars and inventors were practicing Muslims who saw no conflict between their faith and their work. They often began their books praising Allah for the ability to learn about His creation. Their aim was to benefit society, reflecting the prophetic saying:

The best of people are those most beneficial to people. - (reported by al-Tabarani and others; graded acceptable by some scholars, with its meaning supported by many Quranic and prophetic teachings).

They took this guidance to heart. For example, the first hospitals (Bimaristans) in Baghdad and Cairo treated patients free of charge, reflecting the Islamic ethic of charity and care. Mathematics was developed to help with daily transactions and inheritance divisions according to Islamic law, as well as scientific curiosity. Astronomy was motivated by both curiosity and the need to accurately determine the Qibla (direction of prayer) and the calendar. We see that their religious intentions often fueled their scientific efforts.

This legacy counters the simplistic myth that Islam necessarily stifles progress. Islamic beliefs, institutions, patronage, trade networks, translation movements, and practical communal needs all helped create one of the most scientifically productive periods in history. Many historians also acknowledge that Arabic works in mathematics, medicine, philosophy, astronomy, and optics entered Europe through translation centers and helped shape later European learning. We should avoid caricaturing all of medieval Europe as merely "dark," but it remains true that Muslim lands were major centers of scholarship and innovation for centuries. This is part of the beauty of Islam: it can produce balanced individuals who seek knowledge of revelation and knowledge of the created world.

Modern Scholarly Views on AI and Emerging Technologies

Contemporary Muslim scholars and thinkers continue to discuss how modern technology, including AI, should be approached. In general, all four major schools of Islamic law, Hanafi, Maliki, Shafi'i, and Hanbali, agree on the fundamentals we have outlined: seeking beneficial knowledge is encouraged, and using technology is permissible (even encouraged) as long as Islamic ethical guidelines are respected. There are no significant differences among these schools on the basic attitude toward worldly inventions. All of them draw on the Quran and Sunnah, which clearly support learning and using the means of this world for good aims.

That said, when new specific issues arise from technology, scholars use ijtihad (independent reasoning) to apply Islamic principles. For example, when loudspeakers were first introduced in mosques for the call to prayer in the early 20th century, scholars discussed whether this "innovation" was allowed. The vast majority eventually allowed it because it carries the human voice farther, though scholars may still regulate volume and disturbance. Similarly today, scholars discuss AI in Islamic education, Quran apps, automated reminders, and digital tools for learning. These may be beneficial when the Quran is treated respectfully, errors are monitored, and users are not misled into thinking a machine is a qualified scholar. A robot or app cannot replace the responsibility of a human imam, teacher, judge, or mufti; at most it can relay, organize, or assist human-led religious work.

Modern Muslim academics have also written on AI and ethics. They often emphasize the principle of maslahah (public interest), that technology should serve the public good and not lead to harm. For instance, in the field of Islamic finance, scholars are exploring AI for automating halal investments and fraud detection, seeing it as a tool to enhance transparency and efficiency. In medicine, many Muslim doctors and scholars welcome AI for diagnostics as long as it's used responsibly. University researchers in the Muslim world (like IIUM in Malaysia, etc.) have started publishing papers on "AI from an Islamic perspective", discussing how concepts like shura (consultation) or Islamic accountability could be programmed into decision systems.

A notable modern scholar, Sheikh Mufti Taqi Usmani (a leading jurist), pointed out that the core teachings of Islam are not against modern inventions, rather, Muslims should strive to be leaders in fields like science and technology while holding onto their faith. He and others frequently remind us of the Prophet's saying, "You are more aware of your worldly affairs." This is understood as permission to advance in worldly sciences using our best judgment, provided we stay within halal bounds. Muslim thinkers like Allama Muhammad Iqbal in the 20th century also encouraged the Ummah to reclaim the spirit of inquiry. Iqbal argued that Islam is fundamentally a dynamic religion that encourages constantly reconstructing our understanding of the world in light of the Quran. He believed Muslims stagnated when they stopped engaging ijtihad (fresh reasoning) in new matters like scientific developments. His work "The Reconstruction of Religious Thought in Islam" calls for harmonizing modern science with Islamic philosophy, asserting that embracing modern knowledge is essential for the Muslim world's progress.

When it comes to AI possibly surpassing human intelligence (the so-called "singularity" some futurists talk about), Islamic scholars would respond that no matter how "intelligent" a machine becomes, it lacks a soul and moral accountability. Humans are unique in having free will and a spiritual heart that can connect to Allah. Thus, an AI can never truly replicate a human's spiritual intuition or moral conscience. It might process data faster, but it cannot attain guidance (hidayah) or the pure understanding that comes from faith. This perspective means Muslims should not fear AI as some kind of rival to humanity. Instead, we should manage it as a powerful amanah (trust). It's similar to how we handle other powerful things like nuclear energy: with wisdom and moral responsibility.

There are also eschatological narrations (about the End Times) that some people like to link to modern technology. These narrations should be approached with faith, knowledge, and restraint. For instance, in the hadith of Jibril, the Prophet (PBUH) mentioned among the signs of the Hour:

That you see the barefoot, naked, poor shepherds competing in constructing tall buildings. - (Sahih al-Bukhari and Sahih Muslim).

Many Muslims today find this hadith striking when they see rapid urban development in parts of the Arabian Peninsula and elsewhere. It is fair to take it as a reminder of the Prophet's truthfulness and of how quickly worldly conditions can change. But we should avoid declaring with certainty that one specific city, building, or generation is the exclusive intended fulfillment; Allah knows best. The hadith does not condemn buildings or technology in themselves. It warns us not to let material competition replace humility, gratitude, and obedience to Allah: progress is not just about tall buildings; it should also be about lofty morals.

Authentic narrations also mention that near the Hour, time will pass quickly. Scholars have explained this in different ways, including loss of blessing in time, people feeling that days pass rapidly, or major changes in how people experience life. Some modern readers connect it to fast travel and instant communication, but this is an interpretation, not the only meaning of the hadith.

Reports about writing or the pen becoming widespread are also mentioned in some hadith collections, with discussion among scholars about their chains and meanings. As for claims that the Prophet (PBUH) explicitly predicted phones, the internet, or instant digital communication, such claims should not be stated as certain unless based on authentic and clear evidence. The safest lesson is that the Prophet (PBUH) gave guidance for every age: when technology expands, believers should increase in gratitude, honesty, repentance, and readiness for the Hereafter, not in speculation or arrogance.

Ethical Guidelines for Using Technology and AI

To summarize the Islamic perspective, here are some key guidelines and values Muslims should keep in mind regarding technology and AI:

• Gratitude: Always recognize that knowledge and inventions are bounties from Allah. We should say Alhamdulillah (praise be to God) for the conveniences and solutions technology provides. Gratitude keeps us humble and prevents arrogance or forgetfulness of God. It also invites Allah to put barakah (blessing) in the technology we use.

• Intention (Niyyah): Set a good intention when engaging with technology. Whether you are a student learning programming or an engineer building AI, intend to benefit humanity, solve real problems, or at least earn honest livelihood to support your family. A righteous intention transforms ordinary work into an act of worship. Even using your phone or computer, you can intend something good (like connecting with family, learning useful knowledge, etc.) instead of idle aims.

• Moderation and Balance: Islam teaches wasatiyyah, a balanced middle path. We should neither reject technology completely nor embrace every new thing blindly. For example, while the internet is beneficial, wasting all day on social media or addictive games is against the Islamic ethic of wisely using one's time. Muslims need to balance their screen time with real-life duties like prayer, family, study, and rest. The Prophet (ﷺ) said, "Your body has a right over you, your Lord has a right over you, and your family has a right over you - so give each their due right." This implies even in a digital age, give time to worship (don't let gadgets take priority over salah), give time to keep your body healthy (don't just sit at a computer all day), and give time to relationships.

• Avoid Harmful Content: Use technology in halal ways. The internet, for instance, has both beneficial knowledge and morally harmful content (like pornography, hate speech, etc.). A Muslim should avoid the haram online just as in the real world. Parental guidance and personal self-discipline are needed so that these powerful tools do not lead one into sin. Remember, Allah is watching in the online world just as in the offline world. The Prophet (ﷺ) warned that in later times temptations would be like a dark night - perhaps 24/7 media is one such test. We must uphold our standards even when nobody else physically sees us. As the Quran says, "Allah knows the fraud of the eyes and what hearts conceal" (Quran 40:19).

• Honesty and Truth: With the rise of AI, deepfakes and misinformation have become issues. Islam absolutely forbids lying and spreading falsehood. Using technology to deceive people is a sin. Whether it's creating a fake image, forwarding unverified rumors on WhatsApp, or manipulating data, these go against the Islamic values of truthfulness (sidq). We have a duty to verify information (Quran 49:6) and to use our tools in an honest way.

• Benefit Others: We should aim to use technology to benefit society. This could be through developing useful apps, sharing Islamic reminders online, helping someone with an IT problem, or even simple acts like teaching your grandparents how to use video call so they don't feel lonely. These acts fall under general encouraged deeds. As mentioned, "the best people are those most beneficial to others." With all our modern skills, we should find ways to help humanity. This transforms technology use from a mere pastime into a form of charity and dawah (invitation to Islam by example). For instance, using social media to spread authentic Islamic knowledge or good news is a form of dawah that can reach hearts worldwide.

• Respecting Creation Limits: If a certain technological pursuit clearly violates the limits set by Allah, Muslims should refrain. For example, cloning humans or gene-editing that alters the basic fitrah (natural design) can be very problematic ethically. Only with careful guidance would such be considered, and likely most scholars are against human cloning. Similarly, creating AI that people start to "worship" in a sense (obeying it over God's commands, or attributing to it things only Allah can do) would be crossing into shirk (association) territory. We must always uphold the belief: La ilaha illa Allah - no deity, power, or authority is worthy of absolute obedience except Allah. Technology is not an "ilah" (god); it's an instrument.

• Consult Scholars: As new questions arise (and they will), Muslims should consult knowledgeable scholars who understand both the religion and, ideally, some basics of the science in question. The Quran instructs: "Ask the people of knowledge if you do not know." (Quran 16:43). Already, fatwas (religious rulings) have been issued on matters like organ transplantation, test-tube babies, cryptocurrency, etc., by scholars who study how these things work and then apply Sharia principles. We can expect that as AI grows, scholars will provide more guidance on things like AI in warfare, AI in decision-making, or rights of AI if any (for now, it's just property, not a being). A Muslim's duty is to seek guidance and not act rashly in uncharted ethical waters.

In summary, Islam provides a comprehensive moral compass to navigate the complex world of technology. It encourages us to harness tools like AI for good, reminds us of our responsibilities, and sets red lines to protect us from harm. It is a pragmatic yet principled approach, which shows the flexibility and wisdom of Islamic law (Shariah) in all times and places.

Conclusion: Moving Forward with Faith and Wisdom

Artificial Intelligence and modern technology are now part of our daily lives, and they will only become more significant in the future. As Muslims, we should not see this as frightening or incompatible with our faith. Instead, we recognize that these advancements are part of the unfolding of Allah's plan, as He allows humanity to unlock more knowledge of the world. Our task is to approach these developments with faith, ethics, and confidence in the guidance of Islam.

The Islamic perspective teaches us that knowledge and technology are tools, their worth depends on how we use them. This worldview is a great mercy because it neither makes us idolize technology nor needlessly reject it. We don't worship science, and we also don't fear it, because we worship the Creator of science. This gives a Muslim a unique anchor in a rapidly changing world. When new inventions come, we assess them through our eternal values: Does it bring us closer to justice and compassion? Does it uphold the dignity of humans as servants of Allah? Does it help us fulfill our duties to God and His creation? If yes, we embrace it wholeheartedly. If not, we either modify it to align with ethics or we keep it at arm's length.

Going forward, Muslims must be proactive. We should become not just consumers of technology, but creators and leaders in it. The Muslim youth especially should consider careers in science, engineering, AI, medicine, and other fields where they can contribute positively to humanity. By excelling in these areas with our faith intact, we also do dawah: we show the world that Islam fosters progress and goodness. When a Muslim computer scientist or entrepreneur stands out while also being honest, compassionate, and principled, it breaks stereotypes and showcases the beauty of Islam in action.

We should also be aware of the social and spiritual challenges that come with modern tech. Family bonds, for instance, can be strained if everyone is glued to their own screen. Muslims can lead by example in using technology to strengthen family and community ties, like organizing virtual iftars, staying in touch with relatives across the globe, or spreading beneficial knowledge online, while also knowing when to disconnect and have face-to-face interactions. Maintaining times free of devices (like during meals, or especially during prayers) can ensure we don't become slaves to our gadgets. Our hearts should remain engaged in remembrance of Allah even as we engage with modern tools.

In our workplaces, we can advocate for ethical technology use. A Muslim in the tech industry might remind their team about privacy concerns or the impacts on the poor, echoing Islamic values of justice. We can be the voice that asks, "Does this AI treat people fairly? Are we protecting the vulnerable?" This kind of moral leadership is much needed in the tech world today. It shows how Islamic principles are not only spiritually uplifting but also practically relevant and beneficial to all humanity.

Finally, as believers, we understand that all these worldly advancements are part of the test of dunya (this life). They are neither ultimate success nor doom on their own. The Quran says:

They know only the outer aspect of the worldly life, but of the Hereafter they are heedless. - (Quran 30:7).

This is a reminder not to get so caught up in the material world (even its amazing technology) that we forget our purpose. The true success is reaching Jannah (Paradise) and earning Allah's pleasure. If technology helps us do more good and remember Allah's greatness (for example, by seeing images from space that make us say subhanAllah! at His creation), then it is truly a blessing. But if it distracts us from prayer, makes us arrogant, or leads to moral decay, then we must correct our course.

Islam is ultimately about balance and guidance. It gives us the principles to enjoy the fruits of human genius without losing sight of our values. In a world where many people either chase technology as a new "god" or fear it like an uncontrollable beast, Islam offers a refreshing middle path: Use it, but don't abuse it; benefit from it, but place your trust in God, not in the creation. As Prophet Muhammad (ﷺ) wisely advised, "Tie your camel and trust in Allah," we too tie our efforts to the latest knowledge and tools, and then rely on Allah for the outcome.

By following Islamic teachings, Muslims can turn AI and technology into avenues of reward and righteousness. We ask Allah to guide us in using these blessings for the good of humanity, to protect us from their potential harms, and to keep our hearts firmly attached to Him in every age. The story of Islam and technology is ultimately one of harmony: when we adhere to our faith, we transform worldly advancements into instruments of mercy, justice, and worship. This is the truth and beauty of Islam, a religion of yesterday, today, and tomorrow.

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