International

The order introduces requirements for new safety evaluations, guidance on civil rights and equity, and research into AI’s impact on the labor market. It builds on voluntary commitments previously secured by the White House from leading AI companies, and represents the first binding federal action in this domain.&nbsp;While law enforcement agencies have warned that they are prepared to apply existing laws to AI misuse, and Congress has sought further understanding of the technology to inform legislation, the executive order is expected to have a more immediate impact. According to a senior administration official, like all executive orders, it carries “legal authority.”&nbsp;Key Components of the Executive OrderThe directive is structured around eight core pillars:<ul><li>Establishing new AI safety and security standards, including requiring certain AI companies to share safety test results with the federal government, directing the United States Department of Commerce to develop safety guidance, and launching a cybersecurity program to build AI tools capable of identifying vulnerabilities in critical software.&nbsp;</li><li>Protecting user privacy, by developing guidelines that agencies can use to assess privacy-preserving techniques in AI systems.&nbsp;</li><li>Advancing equity and civil rights, by issuing guidance to federal landlords and contractors aimed at preventing discriminatory AI algorithms, and establishing best practices for AI use in the judicial system—particularly in sentencing, risk assessment, and crime prediction.&nbsp;</li><li>Supporting user broadly, including directing the United States Department of Health and Human Services to create programs evaluating potentially harmful AI-driven healthcare practices, and developing resources for the responsible use of AI tools in education.&nbsp;</li><li>Supporting workers, by preparing reports on AI’s potential labor market impacts and examining ways the federal government can assist workers affected by disruption.&nbsp;</li><li>Promoting innovation and competition, through expanded funding for AI research in areas such as climate change, and modernizing pathways for skilled immigrant workers with key expertise to remain in the United States.&nbsp;</li><li>Strengthening international cooperation, to advance global AI standards.&nbsp;</li><li>Enhancing federal AI governance, by developing guidance on AI procurement and use across agencies, and accelerating the hiring of skilled professionals in this field.&nbsp;</li></ul>Bruce Reed described the order as “the strongest set of actions any government in the world has taken on AI safety, security, and trust.”The initiative builds upon voluntary commitments previously made by major technology firms; however, a senior official noted that while 15 leading U.S. tech companies had agreed to such measures, “this is not sufficient.” The executive order is therefore seen as a step toward clearer regulatory frameworks for AI development.&nbsp;The same official added that President Biden had instructed his team months earlier to begin work on the directive, resulting in a comprehensive effort to leverage federal authority to manage AI-related risks while harnessing its benefits across multiple sectors.&nbsp;Biden emphasized that the move also underscores the need for legislative action by Congress. Despite describing the executive order as a bold step, he stressed that further congressional measures remain necessary. The order has drawn mixed reactions from government bodies, as well as industry and business groups—responses that will be addressed in subsequent parts.

Joe Biden has unveiled a new executive order on artificial intelligence, marking the first initiative of its kind by the U.S. government.

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US Issues First Executive Order on AI – Part I

Contemporary Jurisprudence Education

Dr. Muzahim al-Mustafa, Dean of the Faculty of Sharia and Law at the University of Minnesota, announced the launch of a peer-reviewed academic journal as one of the faculty’s most significant recent initiatives. He stated that the journal aims to disseminate scholarly research and address contemporary issues from both fiqhi (Islamic jurisprudential) and legal perspectives, while contributing to the advancement of academic awareness grounded in Islamic thought and supporting the preservation of scholarly heritage.&nbsp;According to Dr al-Mustafa, the journal is part of a broader project initiated by the Islamic University of Minnesota, which includes a collection of specialized academic publications. He described the journal project as a highly important endeavor, noting that it provides wide-ranging opportunities for researchers and students to publish their academic work.&nbsp;Emphasizing that the Faculty of Sharia and Law Journal is now fully prepared to receive submissions, he called on scholars and researchers to contribute with rigorous and distinguished studies in service of Islamic academic development.&nbsp;The faculty’s media center had previously released an introductory file on the journal, which included a list of its editorial board members: Editor-in-Chief Dr. Muzahim Tariq al-Mustafa; Managing Editor Dr. Asma Fakhri Suwaylah; Editorial Secretary Dr. Omar Mohammad Jabbaji; as well as an editorial board composed of six members, and an advisory board also consisting of six members.&nbsp;Source: <a href="https://site.ium.edu.so/ad/events-interface-40">Majallat Kulliyat al-Sharia wa al-Qanun</a>

Journal aims to disseminate scholarly research and address contemporary issues from both fiqhi (Islamic jurisprudential) and legal perspectives

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Minnesota Sharia Faculty Journal Calls for Papers on Islamic Jurisprudential

King of Malaysia, the King Sultan Abdullah emphasized the need to enhance the administration of Sharia courts, including elevating the status of Sharia judges and lawyers, in order to expand the authority of the Islamic legal system in the country. He further stressed that Sharia courts must exercise their authority with wisdom and ensure fairness to all parties in their rulings—particularly in cases related to family matters and Sharia-based offenses.Sultan Abdullah stated: “Judges, lawyers, and court staff share a collective responsibility to ensure the proper functioning of the courts.”He added: “I hope that greater efforts will continue to be made to empower Sharia courts and other Islamic religious institutions.”The ceremony was also attended by the Chief Justice of the Malaysian Sharia Judiciary, the Chief Sharia Judge of Pahang, and former Prime Minister Ismail Sabri Yaakob.&nbsp;In his speech, the King described the Sharia court as an institution that administers justice based on Islamic law, and highlighted the effectiveness of ṣulḥ (amicable settlement) in resolving family disputes.He noted: “Approximately 85 percent of reconciliation cases registered in courts nationwide between 2019 and 2022 were resolved through ṣulḥ without proceeding to full litigation.”Referring to the Bera Sharia Court—completed in June 2016 at a cost of 6.5 million Malaysian ringgit—the King said the project reflects recognition of Islamic religious institutions and stands as clear evidence of the development of religious teachings in Pahang.He added: “The opening of this court is highly significant, as the building symbolizes the elevated status of Sharia courts in this country. I am confident that the Bera court will play a major role in the implementation of Islamic law, particularly in this region.”Sultan Abdullah also expressed his appreciation to federal and state authorities, as well as all parties involved in the establishment of the Bera Sharia Court.Source: <a href="https://theedgemalaysia.com/node/683667">The Edge Malaysia</a>

Sultan Abdullah, King of Malaysia, has called for strengthening and improving the management of Sharia courts during his speech at the inauguration of the BSC

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Malaysia King Urges Reform of Sharia Court System

Islamic Seminary

The International Conference on Islam, Peace and Social Justice aims to bring together leading academic scholars and researchers to exchange and share their experiences and research findings on all aspects of Islam, peace, and social justice. The conference also provides an interdisciplinary platform for researchers from various fields to present and discuss recent innovations, trends, challenges, and practical solutions related to these themes and shall be held in Jeddah, Saudi Arabia - November 20–21, 2023.&nbsp;<h3>Call for Papers</h3>Authors are invited to contribute to the conference by submitting their research papers and helping shape the scholarly discussions of the event.&nbsp;<h3>Author Guidelines</h3>Prospective contributors are requested to ensure that their submissions strictly follow the official conference guidelines for academic papers. Authors are advised to review:<ul><li>Paper submission guidelines</li><li>Abstract submission instructions</li><li>Author information requirements</li></ul>For access to these materials and further information, please visit: <a href="https://waset.org/islam-peace-and-social-justice-conference-in-november-2023-in-jeddah">International Conference on Islam, Peace and Social Justice</a>

International Conference on Islam, Peace and Social Justice (ICIPSJ 2023) will be held in Jeddah, Saudi Arabia.

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International Conference on Islam, Peace and Social Justice  (ICIPSJ 2023)

This occupying force flagrantly violates international law and disregards fundamental human rights, while benefiting from the support of a global alliance marked by hypocrisy and double standards.&nbsp;With remarkable resilience and unwavering commitment to their homeland, the Palestinian people continue to stand firm in the face of brutal assaults and bombardments by Zionist forces. Their resistance stands as a vivid example of a nation’s steadfast struggle against oppression, even as the international community remains largely silent—or at times, appears to endorse such atrocities. Today, the mask of humanity has fallen from the face of the global order, revealing a reality starkly at odds with proclaimed human values.&nbsp;The designation of “ordinary civilians” does not apply to Zionist settlers in the occupied territories. Rather, they are occupiers and usurpers of a people’s land and rights, who have shown blatant disregard for the historical sanctity of Jerusalem, eroding its revered Islamic and Christian heritage.The horrific massacres carried out by the Zionist regime against the Palestinian people constitute clear war crimes. The perpetrators of these crimes, as well as those who support them, will undoubtedly be held accountable in due course. Their names will be recorded in history, and their actions will forever be remembered with disgrace and condemnation.&nbsp;The appalling actions of occupying forces in Gaza—including the deliberate targeting of hospitals, rescue teams, and displaced persons, along with the obstruction of essential supplies and humanitarian aid—have led to grave humanitarian catastrophes under the watch of the international community. These acts lay bare the abhorrent nature of what is described as Zionist terrorism, while also exposing the malicious intent of those states that openly support and endorse such actions.&nbsp;The dissemination of fabricated narratives by American and Western media institutions in support of the occupiers has effectively contributed to legitimizing bloody massacres against Palestinian children. Moreover, it has acted as a catalyst for hate-driven crimes against Palestinians and Muslims worldwide.&nbsp;International conventions and laws clearly state that occupying forces have no legitimate claim over land, resources, or holy sites. Accordingly, resistance against their aggression constitutes a necessary response in confronting injustice, oppression, and tyranny.&nbsp;The current efforts of the resistance mark a new chapter in the ongoing struggle of the Palestinian people against the terrorist practices of the Zionist occupying regime. This new phase represents a fraction of the Palestinian people’s right to retributive justice (qiṣāṣ) in response to the regime’s long-standing and egregious transgressions.&nbsp;It is incumbent upon the Palestinian people to strengthen their unity and stand resolutely against this brutal occupation. They must uphold their just cause and resist succumbing to fear in the face of the oppressors’ war machinery or the fragile and transient policies employed by occupying forces.The ability of American and Western governments to mislead the Muslim and Arab Ummah has been irreparably weakened, as the falsehood behind their humanitarian posturing has been exposed. Their deep-seated hostility toward these societies, along with their apparent intent to weaken and fragment them, has become increasingly evident through recent developments.&nbsp;Recent events in Palestine have also unveiled the widespread misinformation, manipulation, and censorship imposed on users by social media platforms—particularly targeting those who condemn the aggressions of the occupying regime against the grieving Palestinian population. These tactics undermine the credibility of such platforms and expose the hollowness of their claims regarding professionalism, neutrality, and the protection of free expression.&nbsp;It is incumbent upon Arab and Islamic societies not to abandon their brothers and sisters in Palestine, but rather to extend their support and solidarity, utilizing all available capacities and spheres of influence.Always remember: hardship is followed by ease, and the dominance of occupiers will ultimately collapse.&nbsp;Source: <a href="https://m.facebook.com/story.php/?id=100064551645592&amp;story_fbid=709993137829068">Al-Azhar Global Fatwa Center</a>

The Palestinian people have endured a prolonged period of systematic terrorism, forced displacement suppression, and ruthless destruction at the hands of Israel

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Al-Azhar: Palestine: A Just Cause in a Deaf and Blind World

At the beginning of the session, Dr. Koutoub Sano, President of the Academy, addressed the issue of Palestine, describing the defense of Palestine as a necessary duty and emphasizing that such defense should ultimately lead to the liberation of all occupied territories.He then outlined the major challenges facing fatwa institutions in the modern era, categorizing them into five areas:<ol><li>Intellectual challenges</li><li>Social challenges</li><li>Cultural challenges</li><li>Economic challenges</li><li>Political challenges</li></ol>Dr. Sano further invited fatwa bodies to observe five guiding models in responding to these challenges:<ol><li>Institution-building</li><li>Upholding truthfulness and integrity in issuing rulings</li><li>Utilizing modern tools for communicating fatwas and related data</li><li>Ensuring methodological discipline and structured processes</li><li>Maintaining qualitative and inferential standards in fatwa operations</li></ol>Concluding the well-attended session, Dr. Sano reiterated the importance of strengthening sound thought, stressing that only thought can confront deviant or anomalous fatwas. He underscored that reinforcing intellectual foundations is essential to counter irregular and misguided rulings.For further details, visit: <a href="http://www.iifa-aifi.org/ar/45791.html">http://www.iifa-aifi.org/ar/45791.html</a>

The International Islamic Fiqh Academy has called on fatwa institutions to adhere to five behavioral models on contemporary jurisprudential challenges

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IFA Urges Fatwa Bodies to Adopt Five Guiding Models

Artificial intelligence emerged in the mid-twentieth century, alongside developments that later became known as computers. In subsequent years, the ENIAC was built as the first fully electronic general-purpose computer. Since 2010, AI technologies have accelerated significantly due to massive increases in processor storage capacity, faster data flow between networked computers, enhanced computational speed and power and reduced costs.Today, AI occupies an increasingly central place in our societies. The ability to process enormous volumes of information is both promising and concerning, as AI systems simulate many human cognitive functions. These concerns stem from potential risks AI may pose to human society—such as the future role of humans in the workforce, the scope of AI-generated outputs, and the broader societal impact of intelligent systems.AI is widely regarded as one of the most significant technological advancements of the modern era. It may be defined as a collection of techniques and tools that use computation and programming to model and simulate human intelligence.AI can solve problems once considered intractable through traditional methods and presents new opportunities to enhance human life computationally. It can improve safety and security systems—such as tracking stolen vehicles or identifying objects—and accelerate scientific and technological discoveries across various fields.<h3>Central Question of the Conference</h3>The conference seeks to address:<ul><li>How can artificial intelligence be used responsibly, ethically, and in accordance with Islamic law?</li><li>What is its role in jurisprudence (fiqh), and what are its limits in the digitalization of Qur’anic interpretation and Hadith analysis?</li><li>How do the objectives of Sharia (Maqāṣid al-Sharīʿa) frame the ethical and legal parameters of AI?</li><li>What are the challenges of applying AI technologies?</li><li>What ethical rulings are associated with its use?</li><li>What role does education play in empowering individuals and societies to use AI safely?</li></ul>Researchers and scholars in the field are invited to participate, with the aim of fostering dialogue, exchanging expertise, and promoting mutual learning.&nbsp;<h2>Conference Themes</h2><h3>Chapter One: Artificial Intelligence from a Conceptual Perspective</h3><ol><li>AI terminology between law and technology in light of objectives and values</li><li>The scope of AI responsibility</li><li>Legal consequences of AI use</li><li>AI in light of juristic principles and semantic analysis</li><li>AI from the perspective of the higher objectives of Islam (Maqāṣid al-Sharīʿa)</li></ol><h3>Chapter Two: Artificial Intelligence and Legal Applications</h3><ol><li>AI and its role in fiqh</li><li>The role and limits of AI techniques in the digitalization of the Holy Qur’an</li><li>AI in monitoring and deriving rulings from Hadith</li><li>The impact of AI-based statistical analysis algorithms in light of Sharia objectives</li><li>The role of AI technologies in contemporary juristic issues</li></ol><h3>Chapter Three: AI Applications — Reality and Prospects</h3><ol><li>Benefits and challenges of AI technology development</li><li>Legal, social, and economic implications of AI-driven technological progress</li><li>Research and development prospects in AI and its future applications</li><li>Challenges of deploying AI technologies in healthcare, medicine, agriculture, and industry</li><li>Current and future innovations in AI, including deep neural networks, deep learning, and voice, image, and text recognition technologies</li><li>The vital role of cloud computing and big data in supporting and advancing AI technologies</li></ol><h3>Chapter Four: Regulatory and Ethical Governance of AI Technologies</h3><ol><li>Ethics and responsibility in the growing use of AI</li><li>Security and privacy challenges arising from AI technologies</li><li>Global efforts to regulate AI use and ensure safe deployment</li><li>The vital role of education in enabling effective and secure AI usage</li></ol>&nbsp;For more information, please visit the official conference page.* In 1943, physicist John William Mauchly, in collaboration with electrical engineer J. Presper Eckert, began building the first general-purpose electronic computer, later named ENIAC (Electronic Numerical Integrator and Computer).Source: <a href="https://site.ium.edu.so/themes-of-the-conference">Artificial Intelligence Conference</a>

The Islamic University of Minnesota is organizing a conference dedicated to Artificial Intelligence (AI) and Ethical and Jurisprudential Responsibility.

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AI and Ethical & Jurisprudential Responsibility Conference 

According to Al Jazeera, Dr. Yousef Khalawi, Secretary-General of the Al Baraka Islamic Economics Forum, emphasized that Islamic economics is better equipped than “positive economics” to achieve sustainable development, noting that its foundations rest on partnership and risk-sharing rather than debt-based lending.In an interview with Al Jazeera Net, Khalawi stated that although the total volume of Islamic financial assets worldwide remains modest compared to the global economy, Islamic finance continues to grow at a faster rate than the conventional economic system.He added that recurring global economic and financial crises place Islamic economics before two major responsibilities: first, to work toward “humanizing” positive economics by refining many of its harmful practices; and second, to enhance sustainability within the Islamic economic framework itself.The Saudi economist, who is participating in the Sixth International Conference on Islamic Finance, is currently attending a two-day conference in Doha titled “Advancing Ethical and Sustainable Economy: Islamic Financial Solutions to Environmental, Social, and Economic Challenges in the Digital Age.”&nbsp;Positive economics—as opposed to normative economics—is a branch of economics concerned with describing and explaining economic phenomena. It focuses on factual analysis and cause-and-effect behavioral relationships, involving the development and testing of economic theories. The older term for this approach is “value-free economics” (German: wertfrei).&nbsp;Source: <a href="https://www.aljazeera.net/ebusiness/2023/10/17/%D8%A7%D9%84%D8%A3%D9%85%D9%8A%D9%86-%D8%A7%D9%84%D8%B9%D8%A7%D9%85-%D9%84%D9%85%D9%86%D8%AA%D8%AF%D9%89-%D8%A7%D9%84%D8%A8%D8%B1%D9%83%D8%A9-%D9%84%D9%84%D8%AC%D8%B2%D9%8A%D8%B1%D8%A9-%D9%86%D8%AA">Al Jazeera</a>

According to Al Jazeera, Dr. Yousef Khalawi, emphasized that Islamic economics is better equipped than “positive economics” to achieve sustainable development

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Islamic Economy well Positioned for Sustainable Development

The Association of American Law Schools will host a specialized panel titled “Islamic Law and Constitutionalism.”Date: January 4, 2024 Time: 8:00 – 9:40 a.m.The session will bring together leading scholars to explore the intersections between Islamic law and constitutional theory across historical and contemporary contexts.<h3>Presenters</h3><ul><li>Marzieh Tofighi Darian (Princeton University) — “Reconsidering Islamic Adjudication”</li><li>Safa Ben Saad (University of Sherbrooke) — “Islamic Constitutionalism: A Stillborn Model”</li><li>Bahman Khodadadi (Yale Law School) — “Judge versus Legislator in Islamic Constitutionalism: The Case of Iran”</li><li>Said Kaymakci (The Catholic University of America) — “In Search of a Lost Tradition: Ottoman Constitutionalism in Theory and Practice (1592–1807)”</li></ul>Moderator: Asifa Quraishi (University of Wisconsin Law School)Source: <a href="https://islamiclaw.blog/event/panel-on-islamic-law-and-constitutionalism-aals-2024-meeting-january-4-2024-800-940-a-m/">Panel on Islamic Law and Constitutionalism</a>

The Association of American Law Schools will host a specialized panel on “Islamic Law and Constitutionalism.”

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AALS Panel to Examine Islamic Law and Constitutionalism

Following this acknowledgment, the Department for Contemporary Jurisprudence (Fiqh) conveyed its gratitude to the Head of the Assembly and to the many scholars who have enthusiastically undertaken the teaching of contemporary fiqh courses at both the sath (intermediate seminary level) and dars al-kharij (advanced ijtihadi level). The department also prayed for their continued health and dignified longevity.&nbsp;The current movement of this department has been executed in response to longstanding calls by the Supreme Leader of the Islamic Revolution—may his life be preserved—and senior scholars and seminarians over many years. By the grace of God, the department affirms that it will continue its path with increasing dynamism and renewed vigor.

The Head of the Society of Seminary Teachers of Qom has issued a message expressing appreciation and commendation for the activities of the Department