Spirituality & Artificial Intelligence

2.  The computer scientist Edsger Dijkstra once wrote
that the question of whether machines can think is
about as relevant as the question of whether
“submarines can swim.” Regardless of where one
stands on this question, it is clear that AI raises many
fundamental questions about what it means to be
human. These questions include issues of
philosophical anthropology and the notion of the
body, soul, and mind. It includes questions about
what makes us uniquely human and whether a
machine could ever replicate that.

3.  Many attributes are associated with being human such as
intelligence, emotion, creativity and free will. Views that
suggest computers can completely replicate humans are
largely based on a materialistic view of humans.
Such implications of materialism lead to a denial of many
of these attributes, such as free will, creativity, and the
soul. In fact, materialism can lead to a rejection of the
body as people seek to shed their mortal bodies and look
forward to downloading their brains into
virtual environments. Instead, one should consider taking
a view of what it means to be human shaped by the story
of Qur'an.

4.  The creation story describes who we are as image bearers
of God who have been granted
 freedom and responsibility. We acknowledge the fall into
sin, which has led to many distortions
 in the use and application of technology, including
Artificial Intelligence (AI). In fact, some make an idol out
of AI, putting their faith in it as an eventual pathway to
immortality. We are called to participate in bringing
renewal, also in the work of AI and technology.

5.  Human-beings apart from prophets are all fallible, So do we
pass on that sinful nature also to our technical creations? If
all creation is tainted, then yes, our technical inventions are
also affected by sin. It is notable that although AI and robots
are affected by sin, if they do not have moral agency, then they
cannot initiate sin on their own. Being held morally responsible
for an act implies freedom and choice, and AI programs simply
follow a program. Thus sin becomes evident in machines when
humans develop and employ them in ways that go against
God’s intent for his creation. Those that hope AI will somehow
enable us to surpass ourselves, producing an intelligent, yet
sinless creature, are mistaken. The whole creation is groaning,
including our machines, and no human effort can erase that
taint. Our redemption does not lie in our technology.

6.  As Muslims, we believe that God created all things good,
including humans. As Muslims, we are called to be God's
vicegerents in the world. As engineers, we are especially called
to use our creative gifts to develop graceful technology. What
would such tools look like? Such tools would enable us to fulfill
our purpose better.
 According to some scholars such as Joseph Weizenbaum,
computers ought not to be used for tasks that require wisdom.
Weizenbaum goes on to conclude that “there are limits to
what computers ought to be put to do.” Our purpose is to to
fill the earth and steward it, to act justly, love mercy, and walk
humbly with our God. These are things that we ought not
offload to machines. Why?

7.  All revelations guide man to believe in the Supreme Power and
make this knowledge beneficial for her/his spiritual
development. Islam as revealed to Muhammad (PBUH) gave
new dimensions to the relationship between man and the
Supreme Power or God. According to the Divine teachings that
were revealed to Muhammad (PBUH), to be "God's Servant"
Abdullah is the highest rank that man can achieve.

8.  Because of man’s ability to mischief, continuous revelations
came in order to correct man's way and to teach her/him about
how to live in harmony with her/himself, and with her/his
fellow humans, with nature, that is to be in harmony with the
Divine Order. In other words, those revelations taught him how
to follow the pure nature of Creation Al-Fitra, so s/he can reach
the rank of being Servant of Allah.
 The relationship between Man, angels and Satan clarifies the
status of man among creatures and her/his very special place as
God's vicegerent:

9.  "I have Behold, thy Lord said to the angels: "I will create a
vicegerent on earth. They said: "Wilt Thou place therein one
who will make mischief therein and shed blood? Whilst we do
celebrate Thy praise and glorify Thy holy (name)?" He said, "I
know what ye know not" (Qur'an 2:30)."
 In this verse, there is a declaration of the potentialities that
man can have; s/he is a vicegerent of God, but factually s/he has
the power to mischief as the angels perceived. The angels
cannot be disobedient to Allah, but they expressed their
limitations when they said that they could not see the wisdom
of sending Adam to the Earth. They could see one fact: man has
the ability to destroy and fight. The wisdom of creating “a
vicegerent on earth” lies in Allah's Knowledge. "I know what ye
know not".

10.  The potential of being God's Servants was given to
the children of Adam. Therefore, this potentiality put
a great responsibility on the human beings'
shoulders. If they follow the Path of Allah, surrender
to His Divine Law, they prepare themselves to be His
Servants. In Arabic, the root of ‘Abdullah servant of
Allah is derived from the three letters ‘a.b.d which if
put together with certain pronunciation “abbada”
means “to prepare” or “to pave the way”.
“Abdullah” is s/he who surrenders her/himself to
God.

11.  Man prepares himself to Allah, when s/he focuses on how to climb the
ladder to achieve being His Servant. His first step is to live up to the
knowledge of the Oneness of Allah where purifying the heart is a
prerequisite:
 "O thou man! Verily thou art ever toiling on towards thy Lord - painfully
toiling - but thou shalt meet Him" (Qur'an, 84:6).
 Prophets present a model of such a struggle. When they were prepared,
the truth prevailed, and the Heavenly Guidance came to enlighten
humankind’s way. It all starts from man’s sincere request and her/his work
for it. It is that part of man, the secret of life that God endowed her/him
with, and which is called in the Holy Qur’an “the Trust” Al Amanah that can
be, awaken to supports man in her/his struggle:

12.  "We did indeed offer the Trust to the Heavens and the Earth
and the Mountains; but they refused to undertake it, being
afraid thereof: but man undertook it; - he was indeed unjust
and foolish." (Qur'an, 33:72).
 The “Trust” is the hidden knowledge within man's heart.
Without it, s/he would be “unjust and foolish”. If s/he keeps
this Trust and follows its inspiration, s/he achieves her/his goal.
S/he can keep this Trust if s/he is aware of the Divine Law. To
put it in other words, the Trust is the symbolic word of the
potentiality of living according to the Divine Law. At that point
s/he attains being Allah’s Servant. If s/he follows the Truth that
is embedded in her/his own nature, s/he will be guided to real
life and if s/he deviates from this path, s/he will go astray.

13.  The highest rank that man can achieve is to realize the goal of
her/his own existence and to become God's Servant and His
Vicegerent. To represent Allah on earth as Vicegerent (Khalifa)
gives Man the chance to be in complete harmony with the
Divine.
 As simple as it may appear, this relationship between Man and
God was perplexing to the human mind. The Call to be a
Servant of God was misunderstood. It would be a grave
mistake to project a human image on Him, thinking of Him like
human lords who lead their slaves by force and violence.

14.  It would be equally wrong to take good persons as gods,
or reincarnation of Him. While it is well understood that
there is a sacred part within man that can transform man
from the illusive world to the world of Truth, the
Originator is above and beyond and He is always Greater.
Allahu Akbar “Allah is Greater” is a very distinguished
phrase in Islam. No wonder, thus, the call for prayers
starts by Allahu Akbar. Therefore in the Holy Qur’an,
Jesus (PBUH) is a Word of God, but that does not imply
that he is a god. Jesus (PBUH) became a Sign of Almighty
God who manifests His Divine Word within him. Jesus
(PBUH) did not ask people to worship him:

15.  It would be equally wrong to take good persons as gods,
or reincarnation of Him. While it is well understood that
there is a sacred part within man that can transform man
from the illusive world to the world of Truth, the
Originator is above and beyond and He is always Greater.
Allahu Akbar “Allah is Greater” is a very distinguished
phrase in Islam. No wonder, thus, the call for prayers
starts by Allahu Akbar.Therefore in the Holy Qur’an, Jesus
(PBUH) is a Word of God, but that does not imply that he
is a god. Jesus (PBUH) became a Sign of Almighty God
who manifests His Divine Word within him. Jesus (PBUH)
did not ask people to worship him:

16.  "Never said I to them aught except what Thou didst command
me to say, to wit, 'Worship Allah, my Lord and your Lord'; and I
was a witness over them whilst I dwelt amongst them; when
thou didst take me up thou wast the Watcher over them, and
Thou art a witness to all things." (Qur'an, 5:117).
 The Prophet Muhammad (PBUH) by clarifying the position of
Jesus (PBUH) as “Abdullah,” introduced a concept and an
approach that can protect human beings from falling in the
same mistake of some of Jesus' followers. Allahu Akbar added
the dimension that can protect the human mind from
perceiving any limited creature as god.

17.  There could be no contradictions between Jesus' saying, ", I am
the way, the truth, and the life: no man cometh unto the
Father, but by me. (Joh: 14:6) and being ‘Abdullah. Jesus
(PBUH) came with the message of God that expresses the
Truth and guided to Life. To follow Jesus (PBUH) is to be one
with him and to be really alive. Yet God will remain greater.
Muhammad (PBUH) explains that man is created to be Man,
that is, to be worthy of being a Servant of God. Hence, to be a
Servant of God is a goal that should be acquired. Discovering
the divine knowledge within her/him is the first step towards
that end.

18.  As human beings, we are either capable of realizing
the sublime potentialities that we were given to us,
or we lose them. Human-beings ought not delegate
those tasks that form our very purpose. Tools that
aid us in our purpose are commendable, but tools
that purportedly perform our purpose instead of us
are condemnable.

19.  The question of how should Muslims think about
thinking machines leads to fundamental beliefs
about what it means to be human. As we better
understand a Qur'anic view of ourselves we will also
better understand our relationship to our machines
and technology. We are called to use AI in
responsible ways that lead to human flourishing and
exercising humility to avoid possible harm. We also
recognize that there are some things for which AI
ought not to be used and which may require limits.

20.  Differing philosophical presuppositions lead to very
different conclusions about the place and use of AI.
These technologies are not neutral, not only in the
presuppositions behind them, but also in their
increasing impact on our work, our culture and our
world. In humility and in recognition of our fallen
state, we should aim to develop tools that
ameliorate the effects of sin, that enhance justice,
that show mercy. In short, our tools should aid us in
working as redemptive agents.