International

VATICAN CITY — Jan. 15, 2025 — Vatican City State has introduced its first formal law regulating artificial intelligence, placing strict limits on how the technology may be used within Vatican institutions and banning applications considered harmful, discriminatory, or contrary to the mission of the Catholic Church.&nbsp;The 13-page decree, titled “Guidelines on Artificial Intelligence,” officially came into effect on Jan. 1, 2025, after being published on the Vatican government’s website shortly before Christmas Eve last year. The regulations were enacted by the Pontifical Commission of Vatican City State and apply specifically to Vatican state institutions, though not to the entire Roman Curia.&nbsp;Under the rules, AI systems that create social inequalities, violate human dignity, or use techniques capable of causing physical or psychological harm are prohibited. The decree also bans the use of “subliminal manipulation techniques” and forbids AI applications that draw discriminatory anthropological inferences about individuals.The guidelines further prohibit any use of artificial intelligence that conflicts with the mission of the pope, the integrity of the Catholic Church, or the institutional activities of Vatican City State.&nbsp;Among the other banned practices are AI systems that threaten Vatican security or exclude people with disabilities from accessing services or features. Vatican officials said the law is intended to ensure that technological development remains aligned with ethical principles and human oversight.&nbsp;To enforce the regulations, the decree establishes a five-member “Commission on Artificial Intelligence,” made up of officials from the Vatican’s legal, technology, and security departments. The commission will oversee AI-related activities, evaluate proposals for experimental AI projects, prepare implementation laws, and issue reports twice a year on AI use within Vatican City and territories governed under the Lateran Treaty.The Vatican’s framework was heavily influenced by the European Union’s AI Regulation, which took effect last year and emphasizes a risk-based approach to artificial intelligence governance. The Vatican decree similarly stresses transparency, inclusion, environmental responsibility, data protection, and non-discrimination.&nbsp;One notable provision requires all AI-generated content used within Vatican institutions to be clearly labeled “IA” — short for intelligenza artificiale — to distinguish machine-generated material from human-created work. The Vatican also maintains copyright ownership over such content.&nbsp;The decree states that artificial intelligence must not replace human decision-making within Vatican administration, emphasizing that authority over personnel, organization, and governance must remain in human hands.&nbsp;Specific guidelines are also included for sectors such as health care, cultural heritage preservation, judicial activity, and administrative procedures. In Vatican courts, AI may only assist with research, while legal interpretation and judicial decisions must remain the responsibility of human judges.&nbsp;The law reflects Pope Francis’ longstanding calls for ethical oversight of artificial intelligence. In recent years, the pontiff has advocated for international AI regulation and supported the Vatican’s “Rome Call for AI Ethics,” which promotes transparency, accountability, and social justice in emerging technologies.&nbsp;Last year, Pope Francis also urged world leaders at the G7 Summit to prohibit autonomous weapons systems and pursue international agreements governing artificial intelligence.&nbsp;Despite its restrictions, the Vatican decree acknowledges the benefits of scientific and technological advancement, stating that technology is “a product of human creativity understood as a gift from God” that has helped address many human challenges.&nbsp;https://www.ncregister.com/cna/vatican-

Vatican has introduced its first formal law regulating artificial intelligence, placing strict limits on how the technology may be used

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Vatican City Enacts New Artificial Intelligence Law

Contemporary Jurisprudence Education

A senior official at the Department for Contemporary Jurisprudence (Fiqh) in Qom, referring to some of the modern and emerging developments in today’s world to which fiqh and ijtihad must provide appropriate responses, said: “If we do not respond to today’s needs, other unsuitable institutions will step in to answer them.”&nbsp;According to the Hawzah News Agency in Isfahan, Hujjat al-Islam wal-Muslimeen Hossein Ethna Ashari, during a meeting reviewing contemporary fiqh and the texts and courses produced in this field—which was attended by several teachers of advanced seminary studies in the Isfahan Hawzah—emphasized the necessity of professors making use of these materials in intermediate and advanced courses. He stated: “One of the issues pursued by the Department for Contemporary Jurisprudence in Qom has been the foundation courses in contemporary fiqh.”&nbsp;Explaining the nature of these preparatory courses, the director of the Department for Contemporary Jurisprudence (Fiqh)&nbsp;in Qom said: “Over the past sixty years, our Islamic legal scholars have authored books on contemporary subjects. “From this body of scholarship, fifteen volumes covering eight academic subjects were selected, and introductory courses in contemporary fiqh were subsequently offered as supplementary courses within the seminary curriculum.”.”&nbsp;He added: “Students in the ninth and tenth levels, as well as students attending advanced ‘kharij’ classes, participate in these courses as supplementary studies. This year, 157 instructors are teaching these courses, and around one thousand seminarians are enrolled.”<h3>Reviewing and Producing an Islamic Jurisprudential Framework for Artificial Intelligence</h3>Hujjat al-Islam Ethna Ashari described another important dimension of contemporary fiqh studies as the scholarly outputs of the office, its instructors, and its academic products. He continued: “At the seminary level, we have so far published fifty books in Arabic, Persian, and English, and this work is ongoing. This year, we plan to officially unveil these works.”&nbsp;He further stated: “In addition to seminary programs, there is also a need for what is produced in the Hawzah to enter academic and university discourse. Therefore, we established a chain linking ijtihad with universities, and our effort is to integrate our instructors’ works into academic literature”.&nbsp;The director of the Department for Contemporary Jurisprudence stressed the importance of dissertation research as well, saying: “A positive movement is underway in supporting theses on contemporary fiqh, and 188 research topics in this area have already been approved”.&nbsp;He identified another important issue in contemporary fiqh as the influence and feedback of the seminary’s scholarly work on governance and public policy. He explained: “Reviewing and critiquing legal documents and laws, as well as producing new legal and policy frameworks, has also been part of our mission. One example is the examination and development of a jurisprudential framework for artificial intelligence.”&nbsp;Hujjat al-Islam Ethna Ashari stated that the Hawzah’s failure to address modern and contemporary issues would not prevent society from obtaining answers elsewhere. He said: “If we do not produce and finalize this content within the Hawzah today, then within a year, judges in Iran’s judiciary may rely on foreign and Western-produced frameworks as the basis for issuing rulings regarding AI-related crimes. Therefore, without ijtihad-based work on contemporary issues, these matters cannot be resolved merely by having someone provide simple answers to questions.”&nbsp;He noted: “At present, in some areas, we already possess advanced jurisprudential texts and the necessary academic materials. This means that seminarians now have substantive content available for study.” He also stated: “Many professors, particularly diligent scholars, repeatedly emphasize the importance of subject recognition and understanding, so that the scholar reaches a point where they can express an informed jurisprudential opinion. Accordingly, alongside the articles written on these issues, significant work has also been carried out in the field of subject analysis.”<h3>Allocating at Least One Day per Week in Seminary Courses to Contemporary Issues</h3>He added: “When a student becomes engaged with real-world issues and returns to the sources, they discover new insights from the narrations and derive new principles for resolving contradictions. Therefore, this work also has valuable educational and jurisprudential benefits.”&nbsp;Referring to some of the new and emerging developments in the contemporary world that require meaningful responses from fiqh and ijtihad, the director of the Department for Contemporary Jurisprudence in Qom said: “If we fail to answer today’s needs, other institutions will step in to provide those answers. Therefore, our request to seminary professors is that at least one day each week in intermediate and advanced courses be devoted to contemporary issues.”&nbsp;He emphasized: “We should also recognize that this effort has only recently begun after many years, and one should never expect perfection in the first step. However, it is a beginning, and with the participation of professors, this work will show stronger results in the coming years. Without their involvement, this progress will not occur.”&nbsp;At the end of the meeting, several professors from the Isfahan Hawzah raised points, requested greater cooperation, and offered various suggestions.&nbsp;<a href="https://www.hawzahnews.com/news/1190588/پاسخ-دهی-فقه-و-اجتهاد-به-رویدادهای-نو-ضروری-است">https://www.hawzahnews.com/news/1190588/پاسخ-دهی-فقه-و-اجتهاد-به-رویدادهای-نو-ضروری-است</a>

A senior official at  Department for Contemporary Jurisprudence (Fiqh) in Qom, discussed that fiqh and ijtihad must respond to modern and emerging developments 

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The Necessity of Fiqh and Ijtihad in Responding to Emerging Issues

Centre for Contemporary Jurisprudence (Fiqh)

“Qom Seminary / The Department of Contemporary Jurisprudence (Fiqh) of the Qom Seminary said: In addition to producing knowledge, the department functions as a reference authority for addressing many major governance-level issues, and we are in need of transformation in governance.”&nbsp;According to the Hawzah News Agency reporter, Hujjat al-Islam wal-Muslimeen Hossein Ethna Ashari, Director of the Department of Contemporary Jurisprudence (Fiqh) of the Qom Seminary, speaking at the ceremony for the unveiling works on the jurisprudence of the stock market and securities held at the meeting hall of the Seminary Management Center in Qom, stated that this office began its activities in 2016 with five main objectives.&nbsp;The Director of the Department of Contemporary Jurisprudence (Fiqh) of the Qom Seminary explained that the first objective was the authorship and compilation of books for advanced levels of seminary studies, an issue that has long been emphasized by the Supreme Leader, religious authorities (maraji‘), and seminary students in recent years.&nbsp;He continued that two books have so far been prepared in this regard and incorporated into the seminary curriculum. Each year, nearly 3,000 students study these books in classes, and more than 300 instructors are engaged in teaching them.&nbsp;Hujjat al-Islam Ethna Ashari added that the second objective has been the expansion of advanced (kharij) courses focusing on contemporary fiqh. Since the establishment of the office, this goal has been seriously pursued, and the number of courses has expanded from only a few initial sessions to 105 courses across 23 major areas of contemporary jurisprudence.&nbsp;He noted that topics such as social issues, ethics, education, medicine, cryptocurrencies, economics, and artificial intelligence are among the main subjects of these courses, and so far 180 dissertations are currently being written in the field of contemporary fiqh.&nbsp;The Director of the Department of Contemporary Jurisprudence (Fiqh) of the Qom Seminary stated that the third objective is the provision of introductory courses in contemporary sciences. He explained that books published over the past century by Islamic legal scholars in contemporary subjects needed scholarly revival.&nbsp;As a result, works authored by Islamic legal scholars over the past one hundred years on contemporary issues have been incorporated into the seminary curriculum as elective courses, and each year around 100 classes are offered to 1,000 students in areas such as social, political, and economic studies.&nbsp;Hujjat al-Islam Ethna Ashari stated that the fourth objective of the office is writing academic articles in contemporary fiqh in order to strengthen the connection between seminary ijtihad and the academic community. Many of these articles have been written by senior scholars using both seminary expertise and modern academic language.&nbsp;He noted that efforts have consistently been made to ensure these works are also suitable for academic university circles. For example, a lecture by Ayatollah Marvi on cryptocurrencies was initially written by seminary scholars, then developed into academic papers in cooperation with university economic experts, and published in the Central Bank’s Monetary and Banking journal. He added that some of these articles have been published, and some have even been presented in international forums, including a paper on artificial intelligence and the humanities recently presented at a scientific conference in Oman.&nbsp;Hujjat al-Islam Ethna Ashari further stated that the office’s goal for the coming year is to have a more active international presence and to present its jurisprudential works globally.&nbsp;He added that the fifth objective is the development of legislation, internal regulations, and the critical review of international documents, such as UNESCO’s AI Ethics Recommendation. In this regard, extensive cooperation is underway between researchers of the Contemporary Fiqh Office and government institutions, parliament, the Guardian Council, and other governing bodies.&nbsp;The Director of the Department of Contemporary Jurisprudence (Fiqh) of the Qom Seminary emphasized that, in addition to knowledge production, the office functions as a reference authority for addressing many major governance-related issues, and its vision includes expanding the teaching of ijtihadi courses in economic, educational, ethical, and intellectual fields, as well as influencing academic discourse.&nbsp;At the end, a senior lecturer of advanced levels at the Qom Seminary concluded by stating: “Whenever the governing system has seriously and genuinely engaged in scholarly interaction with the seminary, we have witnessed high-quality, outstanding, and lasting academic outputs at the national level. One example is the country’s Constitution. The majority of the drafters of the Constitution in the first parliament were jurists and senior figures from the seminaries, and in the second parliament, all members except two were from seminary backgrounds. Therefore, we can say that the Constitution is a product of the seminaries.&nbsp;To continue along this path, we must witness a fundamental transformation in governance and in its relationship with the seminary, just as we have witnessed a meaningful scholarly transformation within the seminary itself. If this transformation takes place within governing institutions, we will see outstanding outputs in the direction of Islamic civilization.”&nbsp;<a href="https://www.hawzahnews.com/news/1233419/دفتر-فقه-معاصر-مرجعی-برای-پاسخگویی-به-مسائل-کلان-حاکمیتی">https://www.hawzahnews.com/news/1233419/دفتر-فقه-معاصر-مرجعی-برای-پاسخگویی-به-مسائل-کلان-حاکمیتی</a>

Department of Contemporary Jurisprudence serves as a reference authority for addressing major governance-related issues, and there is a need for transformation

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Department of Contemporary Jurisprudence (Fiqh) as a Reference Authority for Major Governance Issues

Researchers at the <a href="https://www.fz-juelich.de/en/news/archive/announcements/2024/ai-as-a-physicist">Jülich Research Centre</a> successfully trained an AI system capable of identifying patterns in complex datasets and formulating corresponding physical theories. Historically, figures like Albert Einstein and Isaac Newton transformed our understanding of the natural world through groundbreaking theories. For instance, Newton’s laws of gravity not only explain gravitational forces on Earth but also enable precise predictions of the motion of planets, the Moon, and other celestial bodies.&nbsp;There are two principal approaches to forming new scientific theories: deriving hypotheses from established laws, or proposing entirely new frameworks to explain observed phenomena. A key challenge lies in selecting the appropriate path. Before attempting to train AI to think like a physicist, researchers had used physical principles to better understand how AI systems themselves operate. Claudia Merger employed a neural network to model complex behavior within a simplified system. The AI achieved this by reducing intricate interactions among system components into more manageable representations.&nbsp;The research team then used this simplified system to construct an inverse mapping, allowing the trained AI to move from simple components back to complex ones—ultimately generating a new theoretical framework. This process mirrors the reasoning strategies used by human physicists, with the added advantage that interactions within the AI system remain interpretable. Researchers refer to this approach as an “AI physicist.”&nbsp;Merger further demonstrated how smaller structures in handwritten numbers emerge from interactions between pixels, illustrating how the AI “thinks.” The system suggested that clusters of brighter pixels play a key role in forming numerical shapes.&nbsp;AI’s strength lies in its ability to analyze vast numbers of interactions simultaneously—something impractical without computational assistance. While this significantly enhances analytical capacity, traditional methods without AI are limited to much smaller systems.&nbsp;What distinguishes this model from earlier AI systems is both its training methodology and its interpretability. Typically, AI models learn from data in ways that remain hidden within internal parameters. In contrast, this system allows researchers to extract both the learned theory and the “language” used to describe interactions between components.&nbsp;Moritz Helias, a senior researcher, stated that the system could serve as a bridge between complex AI processes and theories that humans can meaningfully understand.&nbsp;The findings of this study have been published in Physical Review X.

German scientists have developed an artificial intelligence model trained to reason in ways similar to renowned physicists such as Albert Einstein.

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AI Model Trained to Think Like Leading Physicists

Islamic Seminary

The reliability (withaqa) of Muhammad ibn Sinan remains a subject of longstanding debate among both early and contemporary Faqihs. Given that he appears in the chains of transmission of nearly 1,000 narrations within the Four Books (al-Kāfī, Man Lā Yaḥḍuruhu al-Faqīh, Tahdhīb al-Aḥkām, and al-Istibṣār), and that these narrations continue to inform contemporary fiqhi discussions, assessing his reliability is of considerable importance.Muhammad ibn Sinan al-Zāhirī (d. 220 AH) is recognised by several scholars as a companion of Imam Musa al-Kazim, Imam Ali al-Rida, Imam Muhammad al-Jawad, and Imam Ali al-Hadi.&nbsp;Serious controversy (khilāf) regarding his reliability is not limited to contemporary discourse; it can already be observed among early authorities. Scholars such as <a href="http://lib.eshia.ir/14028/1/328/%D9%88%D9%87%D9%88">Ahmad al-Najashi</a>, <a href="http://lib.eshia.ir/12146/1/364/%D8%B6%D8%B9%DB%8C%D9%81">Shaykh al-Tusi</a>, and <a href="https://fiqhci.com/news/%D8%A7%D8%A8%D9%86%20%D8%AF%D8%A7%D9%88%D9%88%D8%AF%D8%8C%D8%B1%D8%AC%D8%A7%D9%84%20%D8%A7%D8%A8%D9%86%20%D8%AF%D8%A7%D9%88%D8%AF%D8%8C%D8%B5%DB%B2%DB%B7%DB%B3">Ibn al-Ghadairi</a> considered him weak and unreliable.In contrast, figures such as <a href="http://lib.eshia.ir/27035/2/248/%D8%AE%D8%A7%D8%B5%D8%AA%D9%87">Shaykh al-Mufid</a> and Sayyid Ibn Tawus—followed by Allama al-Majlisi and others—regarded him as reliable. Some statements attributed to Shaykh al-Tusi have also been interpreted as implying his reliability, while Allama al-Hilli explicitly endorsed his trustworthiness. Notably, certain passages from Shaykh al-Mufid’s works reflect internal tension on this issue, indicating both acceptance and rejection. <a href="http://lib.eshia.ir/14025/2/157">(source)</a>&nbsp;Various explanations have been proposed for deeming him weak, while proponents of his reliability have rejected these claims as speculative or based on ijtihād. (For further details, refer to the provided <a href="https://fa.wikifeqh.ir/%D9%85%D8%AD%D9%85%D8%AF_%D8%A8%D9%86_%D8%B3%D9%86%D8%A7%D9%86#_%D8%A2%D8%B1%D8%A7%DB%8C%20%D8%B9%D9%84%D9%85%D8%A7%DB%8C%20%D8%AD%D8%AF%DB%8C%D8%AB%20%D9%88%20%D8%B1%D8%AC%D8%A7%D9%84">link</a> in the original report.)&nbsp;Among contemporary Faqihs, Ayatollah Shobeiri Zanjani, after reviewing the arguments for and against, considers Muhammad ibn Sinan not only reliable but among the eminent trustworthy transmitters. <a href="https://www.eshia.ir/feqh/archive/text/shobeiry/rejal/62/038/">(source)</a>&nbsp;By contrast, Ayatollah Shab Zendeh Dar does not accept his reliability. He argues that both endorsements (tawthīq) and criticisms (taḍʿīf) exist regarding Ibn Sinan, resulting in a state of conflict. Consequently, both sets of claims lose probative force, and his reliability cannot be confirmed.Ayatollah Shab Zendeh Dar also rejects the argument that earlier criticisms stemmed from a lack of proper understanding of the status of the Ahl al-Bayt or from accusations of exaggeration (ghulūw). He maintains that some critics were themselves well-versed in the position of the Ahl al-Bayt, and thus their evaluations cannot be dismissed on that basis. The conflict between validation and criticism, therefore, remains unresolved.Similarly, Javad Marvi has expressed reservations regarding narrations in which Muhammad b. Sinan appears in the chain of transmission, indicating that he does not appear to affirm his reliability. <a href="http://www.ostadmarvi.ir/index.php/feqh/haj/m/257-2019-03-21-16-49-09">(source)</a>&nbsp;A dedicated monograph has also been authored on the question of Muhammad ibn Sinan’s reliability, accessible via the <a href="https://fiqhci.com/fa/library/book/1846/%D9%85%D8%AD%D9%85%D8%AF-%D8%A8%D9%86-%D8%B3%D9%86%D8%A7%D9%86%D8%9B-%D8%A8%D8%AD%D8%AB-%D8%B1%D8%AC%D8%A7%D9%84%DB%8C">link</a> provided in the original source.

The reliability (withaqa) of Muhammad ibn Sinan remains a subject of longstanding debate among both early and contemporary Faqihs.

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Reliability of Muhammad ibn Sinan

Named Tong Tong—a term meaning “little girl”—the system was developed by scientists at the Beijing Institute for General Artificial Intelligence. It is designed to exhibit the emotional and cognitive abilities of a three- to four-year-old human child.&nbsp;During a recent general AI technology exhibition, Tong Tong interacted with visitors, demonstrating a range of human-like traits. Although currently confined to a digital environment, the AI displays emotional intelligence, a vocabulary exceeding 600 words, and the capacity for autonomous learning similar to that of a young child.&nbsp;Researchers note that Tong Tong can distinguish between right and wrong, express attitudes in different contexts, and retain learned concepts through a form of memory. It is also capable of adapting its behavior using artificial intelligence, machine learning, and natural language processing.In one demonstration, the AI surprised observers by independently organizing its virtual environment—cleaning up spilled milk and adjusting a tilted picture frame without being prompted.&nbsp;According to its developers, one of the most striking—and potentially concerning—features of Tong Tong is its claimed ability to simulate emotional experiences and express states such as happiness, anger, and sadness.&nbsp;&nbsp;This development highlights significant advances in AI human-like interaction and emotional modelling. Tong Tong represents a notable step forward in integrating artificial intelligence with human-like behavioural and cognitive functions, pointing toward a future of expanded possibilities and transformative technological change.Source: <a href="https://www.standard.co.uk/news/tech/first-ai-child-tong-tong-china-b1138176.html">Tong Tong, the world's first AI child, unveiled at exhibition</a> &nbsp;

The world’s first artificial intelligence “child” was showcased at the Advanced AI Technology exhibition in China.

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World’s First AI Child Unveiled in China

A scholarly-promotional session titled “Assessing the Feasibility of Applying Artificial Intelligence in Ijtihad” is set to take place in Qom.According to Hawzah News Agency, the event is organized by the Islamic Humanities Research Center at the University of Qom, in collaboration with the Mostaeddan Think Tank and Imam Reza Seminary Higher Education Institute.&nbsp;The session will feature presentations by Dr. Mojtaba Rostami Kia and Hujjat al-Islam Seyed Mahdyar Hosseini.The event will be held on Saturday, February 17, 2024, at 7:00 PM (local time) at Beit al-Zahra Hall, Safa’iyeh Street, Alley 21, Qom. It will also be streamed online via the following link:Source: <a href="https://www.hawzahnews.com/news/1138430/%DA%A9%D8%B1%D8%B3%DB%8C-%D8%B9%D9%84%D9%85%DB%8C-%D8%AA%D8%B1%D9%88%DB%8C%D8%AC%DB%8C-%D8%A7%D9%85%DA%A9%D8%A7%D9%86-%D8%B3%D9%86%D8%AC%DB%8C-%D8%A8%DA%A9%D8%A7%D8%B1%DA%AF%DB%8C%D8%B1%DB%8C-%D9%87%D9%88%D8%B4-%D9%85%D8%B5%D9%86%D9%88%D8%B9%DB%8C-%D8%AF%D8%B1-%D8%A7%D8%AC%D8%AA%D9%87%D8%A7%D8%AF-%D8%A8%D8%B1%DA%AF%D8%B2%D8%A7%D8%B1">Hawzah News Agency</a> <img src="https://fiqhci.s3.ir-thr-at1.arvanstorage.com/Note_GPT_Translated_Image_20260612083320_8f8c16ab57.png">

A scholarly-promotional session titled “Assessing the Feasibility of Applying Artificial Intelligence in Ijtihad” is set to take place in Qom.

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Forum on AI Feasibility in Ijtihad to Be Held in Qom

Over the past decade, the institute has focused on contemporary fiqhi issues, promoting a multidisciplinary approach and welcoming contributions from both traditionally trained scholars and academics.&nbsp;Summer 2024, the 12th AMI Fiqh Workshop will, for the first time, center on the meta-legal theme of “Language and Meaning” as explored in Islamic legal theory (Usul al-Fiqh). The workshop aims to bring together specialists in Islamic legal theory, hermeneutics, and philosophy of language to examine the nuanced relationship between language and meaning within this field.&nbsp;Muslim legal theorists broadly agree that knowledge of divine rulings (ḥukm al-sharīʿa) is primarily derived from scriptural sources—namely the Qur’an and hadith collections. Consequently, a significant portion of Islamic legal theory has historically been devoted to the study of language and meaning (mabāḥith al-alfāẓ). Scholars have developed sophisticated hermeneutical principles to interpret the apparent meaning (ẓāhir) of scriptural language.Key areas of discussion include:<ul><li>The relationship between words and meaning&nbsp;</li><li>Literal and metaphorical usage (ḥaqīqa and majāz) &nbsp;</li><li>The structure and implications of linguistic forms, such as:&nbsp;<ul><li>Commands and prohibitions (awāmir wa nawāhī)&nbsp;</li><li>General and specific expressions (ʿāmm wa khāṣṣ) &nbsp;</li><li>Absolute and qualified statements (muṭlaq wa muqayyad)&nbsp;</li><li>Clear and ambiguous expressions (mubayyan wa mujmal) &nbsp;</li><li>Explicit and implicit meanings (manṭūq wa mafhūm) &nbsp;</li></ul></li></ul>Despite the richness of this tradition, its hermeneutical insights have not been comprehensively articulated in English. The workshop therefore invites scholars to critically present and reconstruct these discussions—particularly mabāḥith al-alfāẓ—in English, while analyzing their normative implications for contemporary fiqhi reasoning.Suggested ThemesApplicants are encouraged to address topics such as:<ul><li>The historical origins and development of hermeneutical principles in Islamic legal theory&nbsp;</li><li>The philosophical, theological, and ethical assumptions underlying discussions of language&nbsp;</li><li>The relationship between Usul al-Fiqh and the philosophy of language, and how linguistic theories can inform legal debates&nbsp;</li></ul>Workshop DetailsThe workshop is organized by AMI in collaboration with AMI Press. Selected abstracts are expected to develop into full academic papers. Upon successful completion of publication requirements, contributors will receive an honorarium.AMI will cover reasonable travel and accommodation expenses. The proceedings will be published as an edited volume in 2025. The workshop language (and all submissions) will be English.The event will run over two days and include meals and refreshments. Each presentation is limited to 20 minutes, and presenters are required to attend both full days.Submission Timeline<ul><li>Abstracts Deadline: April 19, 2024 Abstracts (300–500 words) must be submitted with a CV (maximum 2 pages, including publications and recent experience) in Word or PDF format, along with a short biography.&nbsp;</li><li>Shortlisting Notification: May 3, 2024&nbsp;</li><li>Workshop Dates: July 4–5, 2024 Selected applicants will be invited to attend the workshop at the Al-Mahdi Institute. Travel and accommodation will be arranged by the organizers.&nbsp;</li></ul>Submission GuidelinesAbstracts (maximum 500 words) must be submitted as a Word or PDF attachment via email to: shahw@almahdi.edu Deadline: 5:00 PM (UK time), Friday, April 19, 2024Applicants must also include a CV with a list of publications and recent employment, along with a short biographical note.Full Paper SubmissionFinal papers must be submitted via email (as a Word attachment) to the same address by: November 29, 2024 (5:00 PM UK time)The first page of the manuscript must include:<ul><li>Title&nbsp;</li><li>Author name(s) and institutional affiliation(s)&nbsp;</li><li>Short biography&nbsp;</li><li>Contact details (address, phone, email)&nbsp;</li><li>Abstract (max. 300 words)&nbsp;</li><li>Bibliography&nbsp;</li><li>Six keywords&nbsp;</li></ul>Submissions must conform to AMI Press formatting guidelines based on the Chicago Manual of Style. Papers should be between 6,000 and 10,000 words. <img src="https://fiqhci.s3.ir-thr-at1.arvanstorage.com/Copy_of_Hadith_workshop_1024x1024_1d7e2cb09d.webp">Source: <a href="https://www.almahdi.edu/cfp-dils">Call for Papers: Language and Meaning in Islamic Legal Theory</a>

Department of Islamic Legal Studies invites scholars to submit their research for the 12th Contemporary Fiqh Workshop hosted by the Al-Mahdi Institute.

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Call for Papers: Language & Meaning in Usul al-Fiqh

A seminar examining fiqhi disagreements in early Imami hadith collections will be held by Dr. Ali Reza Rizik at Al-Mahdi Institute on the 7th February 2024, a postdoctoral researcher at the Institute of Arabic and Islamic Studies at the University of Göttingen. Titled “Fiqhi Disagreement (Khilāf) in Early Imami Hadith Collections: Between Ibn Junayd al-Iskafi and Shaykh al-Tusi,” the seminar will explore how legal disagreements among Imami scholars emerged from conflicting narrations.&nbsp;The hadith compilations of Shaykh al-Tusi—Tahdhīb al-Aḥkām and al-Istibṣār—contain numerous conflicting reports alongside extensive discussions on their chains of transmission and fiqhi interpretation. These contradictions have historically led to fiqhi disagreements (khilāf) among Imami scholars.Notably, Shaykh al-Tusi often does not explicitly name the scholars who transmitted narrations he critiques. With the later emergence and development of kutub al-khilāf (works dedicated to juristic disagreement), particularly in the writings of Allama al-Hilli, various legal positions were retrospectively attributed to earlier scholars.&nbsp;Dr. Rizik will address:<ul><li>An analytical comparison between Tahdhīb al-Aḥkām and Mukhtalaf al-Shīʿa&nbsp;</li><li>Tracing legal disagreements recorded in Mukhtalaf al-Shīʿa back to debates found in Tahdhīb al-Aḥkām&nbsp;</li><li>Examining how legal positions derived from conflicting narrations were attributed to early Imami scholars&nbsp;</li></ul>As a case study, the seminar will also examine Ibn Junayd al-Iskafi, a prominent 4th-century Faqih whose legal views have been subject to critique.The seminar will take place on Wednesday, February 7, 2024, at 3:00 PM (GMT) at Al-Mahdi Institute. Participants may attend either in person or online.For further information and registration,&nbsp;<a href="https://www.almahdi.edu/seminar-hadith">please visit the institute’s website</a>.Attendance is free.

Seminar examining fiqhi disagreements in early Imami hadith collections will be held by Dr. Ali Reza Rizik in Al-Mahdi Institute

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Seminar on Fiqhi Disputes in Early Imami Hadith

Elon Musk CEO of SpaceX revealed on Monday, January 29, that his startup had placed a coin-sized brain implant into a patient’s skull named “Telepathy”. He commented that the system has shown promising early results, noting: “Initial results indicate encouraging spike activity.” He added that the patient is in good condition and recovering well. Musk also emphasized that the device could enable users to control computers or smartphones purely through thought.&nbsp;Since 2019, Musk has repeatedly suggested that human trials were imminent. Neuralink formally sought regulatory approval in early 2022, but its initial application was rejected due to safety concerns before later receiving clearance. According to U.S. media reports in November, thousands of volunteers had already signed up to receive the implant. Prior to human testing, Neuralink implanted its chip into a macaque monkey, which was able to play a video game without using a controller or keyboard.&nbsp;This is not the first time such technology has been tested on humans. In early 2019, researchers at CEA Grenoble Clinatec developed and implanted a device that enabled a quadriplegic patient to move their arms.&nbsp;Neuralink has recently raised approximately $323 million from investors. Musk has said he ultimately aims to make the implant widely available to improve human–computer interaction and, in his view, help mitigate what he describes as the potential “risk to civilization” posed by artificial intelligence.&nbsp;<a href="https://www.euronews.com/health/2024/01/30/elon-musk-says-neuralink-has-successfully-implanted-a-brain-chip-into-human">source</a>

Elon Musk has announced that Neuralink has successfully implanted its first brain chip into a human patient.