Ar-Risalah: Issue 45 , AI: Opportunities and Challenges in Dakwah

JAN - OCT 2025

AR-RISALAH

ISU 45

AI: OPPORTUNITIES AND CHALLENGES IN DAKWAH

AR-RISALAH Isu 45 (Jan – Oct 2025) ISSN 2424-8207

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Editor Ustaz Dr Mohammad Yusri Yubhi Bin Md Yusoff Pembaca Pruf Ustazah Zahratur Rofiqah Binte Mochamad Sandisi Penyumbang Makalah Ustaz Dr Mohammad Yusri Yubhi Bin Md Yusoff Ustaz Ridhwan Bin Mohd Basor Ustaz Ahmad Khalil Bin Mohamed Rafii Ustazah Zahratur Rofiqah Binte Mochamad Sandisi Ustazah Norsuria Binte Jani Ustaz Syakir Bin Samsaimon Arahan Seni & Pereka Grafik A. Haikal Bin Haron Penerbit Persatuan Ulama dan Guru-Guru Agama Islam Singapura (Pergas) 448 Changi Road Wisma Indah #03-01 Singapura 419975 Tel: 6346 9350 Fax: 6346 3450 Email: info@pergas.org.sg

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KANDUNGAN 01.

KALAM EDITOR Ms 1

02.

FOKUS Ms 4 – Faith Meets Technology: AI in Muslim Religious Life

Ms 12 – AI and the Legitimacy of Islamic Scholarship Ms 17 – Empowering Islamic Education: Essential AI Tools for Asatizah and Educators 03.

EKONOMI ISLAM Ms 23 – Is Insurance Halal? Understanding the Takaful Alternative

04.

KENALI ASATIZAH Ms 27 – Ustaz Syakir Bin Samsaimon

06.

AKTIVITI PERGAS Ms 32 – Diari Kegiatan Pergas (Jan - Oct 2025)

KALAM EDITOR Dengan Nama Allah Yang Maha Pengasih Lagi Maha Penyayang Selawat dan Salam ke atas Nabi Muhammad, Ahli Keluarganya dan Para Sahabat serta setiap yang mengikuti perjalanan mereka

Assalamualaikum wr. wb.

Para Pembaca yang dikasihi sekalian, Pada 4 Oktober 2025 yang lalu, Pergas telah melancarkan Rangkaian Karyawan dan Sukarelawan Asatizah (APVN) yang bertujuan memperkukuh peranan asatizah dalam menghadapi keperluan masyarakat Islam yang semakin pelbagai dan kompleks.

Ditubuhkan di bawah Pusat Pembangunan dan Kepimpinan Asatizah Pergas (CRADLE), APVN menyediakan wadah berstruktur untuk latihan, sokongan dan khidmat masyarakat merentas sektor keagamaan, sosial, kesihatan dan sivik. Pelancaran ini turut disertai peluasan kriteria Biasiswa Possiswazah Pergas daripada hanya pengajian Islam kepada antaranya bidang gerontologi, penglibatan belia, dan penjagaan paliatif bagi menyokong pembangunan profesional asatizah dalam bidang yang relevan dengan cabaran semasa.

Sehubungan dengan itu, dalam memberikan khidmat kemasyarakatan kepada umat Islam dalam pelbagai bidang ini, selain ilmu agama, para asatizah juga perlu melengkapkan diri mereka dengan kemahiran khas lain yang dapat membantu mereka dalam memberikan nilai tambah dalam khidmat yang diberikan. Antara kemahiran khas yang dimaksudkan ini ialah

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Artificial Intelligence (AI) atau ‘kecerdasan buatan’.

Dalam keluaran lalu, Ar-Risalah pernah mengenengahkan tentang isu AI ini khususnya dari sudut implikasinya kepada asatizah dan umat Islam. Namun kali ini, tumpuan ArRisalah lebih menjurus kepada bagaimana para asatizah dapat memanfaatkan teknologi AI dalam pendidikan dan kesarjanaan Islam khususnya dalam kehidupan beragama dan hubungannya dengan masyarakat Islam.

Bagi memberikan penjelasan akan bagaimana para asatizah dapat memanfaatkan kecerdasan buatan atau AI dalam pengajian Islam, ArRisalah akan membawakan tiga artikel berbahasa Inggeris dalam ruangan ‘Fokus’ bagi menjelaskan tentang isu ini khususnya dalam konteks kehidupan beragama masyarakat Islam. Artikel pertama merupakan tulisan Ustaz Ridhwan Mohd Basor. Beliau merupakan lulusan sarjana muda Sains Politik, di Universiti Nasional Singapura (NUS, serta sarjana Pemikiran Politik Islam dan Politik Timur Tengah di Institut Antarabangsa Ketamadunan dan Pemikiran Islam, Universiti Islam Antarabangsa Malaysia (ISTAC, IIUM)), dan kini sedang melanjutkan dalam pengajian sarjana di Universiti Cambridge bagi bidang Inovasi Sosial. Beliau juga baru sahaja menubuhkan firmanya sendiri, DigitalWell.

ai yang memberikan penumpuan kepada yang berteraskan niat, akhlak, tanggungjawab keselamatan dalam talian, penggunaan AI moral dan kesedaran rohani. Menurutnya AI secara bertanggungjawab, dan pembangunan hanya memproses maklumat tanpa kefahaman keupayaan digital. dan sifat pertanggungjawaban di sisi Allah.

Dalam tulisannya yang bertajuk, ‘Faith Meets Oleh itu, AI hanya wajar berperanan sebagai Technology: AI in Muslim Religious Life?’ alat sokongan dalam penyelidikan Islam, bukan Ustaz Ridhwan membincangkan tentang sebagai autoriti atau pengganti Ulama dalam perkembangan kecerdasan buatan (AI) yang tradisi pengajian Islam. memberi kesan besar terhadap kehidupan manusia, termasuk dalam konteks Islam dan amalan keagamaan. Menurutnya, AI membuka peluang memperkasa pembelajaran Al-Quran, penyelidikan fatwa dan khidmat keagamaan, namun menimbulkan cabaran etika seperti keaslian ilmu, peranan Ulama, keabsahan, privasi dan maruah insan. Lantaran itu, penekanan terhadap prinsip tauhid, keadilan dan maqasid syariah perlu menjadi panduan utama dalam penggunaan AI. Tulisan kedua yang juga dalam bahasa Inggeris, merupakan artikel daripada Ustaz Ahmad Khalil Mohamed Rafii. Beliau merupakan lulusan sarjana muda dalam Perbandingan Perundangan Islam daripada Universiti Kuwait. Beliau kini merupakan pensyarah di SimplyIslam, dan pada masa yang sama sedang melanjutkan pengajian sarjana sains dalam bidang ‘analytics’ di Institusi Teknologi Georgia.

Dalam tulisan beliau yang bertajuk, ‘AI and the Legitimacy of Islamic Scholarship’, beliau menegaskan walaupun AI memiliki keupayaan linguistik dan analitik yang tinggi, ia tidak mampu menggantikan konsep ilmu dalam Islam

Bagi tulisan ketiga pula, menampilkan artikel daripada Ustazah Zahratur Rofiqah Binte Mochamad Sandisi, yang merupakan lulusan sarjana muda dan sarjana dalam bidang Fiqh dan Usul Fiqh, Universiti Jordan. Beliau juga merupakan pelajar kedoktoran dalam bidang Aqidah dan Falsafah di Universitas Darussalam Gontor (UNIDA Gontor). Beliau kini bertugas sebagai Eksekutif, CRADLE di Pergas. Dalam tulisannya yang bertajuk, ‘Empowering Islamic Education: Essential AI Tools for Asatizah and Educators’, beliau berkongsi beberapa contoh alat bantu mengajar yang menggunakan aplikasi yang berteraskan AI. Menurutnya, AI menawarkan peluang transformasi kepada asatizah dan pendidik, daripada bantuan penulisan Arab hingga platform penyelidikan dan alat pengajaran interaktif. Di samping itu, artikel beliau juga menjelaskan bahawa AI meningkatkan keberkesanan pengajaran dan penyelidikan, namun tidak mampu menggantikan bimbingan rohani, mentor peribadi, dan ikatan komuniti. Tetapi sebalikya gabungan teknologi dan kebijaksanaan pendidik dalam memanfaatkan AI dapat memastikan

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keseimbangan dalam menawarkan pengalaman menggantikan konsep ilmu Islam yang unik bagi pembelajaran yang memelihara berteraskan niat, akhlak dan tanggungjawab tradisi Islam serta tentangan cabaran moden. moral. Kesimpulannya, para asatizah perlu meningkatkan peranan mereka dan menerima Seterusnya pada edisi kali ini, Al-Risalah inovasi AI ini tanpa mengabaikan nilai asas turut membawa para pembaca mengenali agama dalam memandu masyarakat ke Ustaz Syakir Bin Samsaimon yang merupakan landasan kebenaran dan kemajuan keinsanan, lepasan Madrasah Al-Irsyad Al-Islamiah dan tanpa menggantikan bimbingan rohani, juga Madrasah Aljunied Al-Islamiah. Selepas hubungan guru-pelajar dan tradisi keilmuan lulus pengajian sarjana muda Usuluddin (Tafsir) Islam. Moga umat Islam sentiasa maju seiring di Universiti Al-Azhar, beliau bertugas sepenuh dengan kemajuan AI tanpa melupakan jati masa sebagai imam tetap di Masjid Al-Falah. diri mereka sebagai seorang Mukmin, menjadi Selain itu, beliau juga mempunyai kerjaya pemangkin yang mengajak kepada perkara sampingan dalam bidang seni visual khususnya yang ma’ruf dan mencegah kemungkaran dan reka bentuk ilustrasi dalam penyuntingan seterusnya menjadi sebaik-baik umat yang potret, foto dan video, serta penyesuaian atau berjaya dalam kehidupan dunia dan di akhirat customisation barangan cenderamata. Dalam kelak. Amin. ruangan kenali asatizah ini, Ustaz Syakir turut berkongsi bagaimana beliau memanfaat AI Salam hormat, dalam seni visual termasuk dalam aktiviti Mohammad Yusri Yubhi Md Yusoff dakwah beliau.

Akhir kalam, jelas di sini, perkembangan AI membuka peluang besar dalam memperkasa pembelajaran Islam, baik dalam pengajian Al-Quran, penyelidikan fatwa mahupun khidmat keagamaan. Ia juga boleh dimanfaatkan sebagai alat bantu mengajar berasaskan teknologi pintar. Namun, AI turut menimbulkan cabaran baru yang berkaitan etika berkaitan keaslian ilmu, peranan Ulama yang mungkin lebih terkikis berikutan kemajuan AI dan kesannya kepada masyarakat Islam.

Walaupun AI memiliki keupayaan linguistik dan analitik yang tinggi, ia tidak mampu

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Editor, Ar-Risalah.

FOKUS

Faith Meets Technology: AI in Muslim Religious Life By: Ustaz Ridhwan bin Mohd Basor Ustaz Ridhwan Mohd Basor is the Director of DigitalWell.ai, a consultancy and training firm providing advisory services on AI safety design and digital capability for local and regional clients. He is currently pursuing a Master of Studies in Social Innovation at Judge Business School, University of Cambridge.

He holds an M.A. in Islamic Political Thought from International Islamic University of Malaysia (IIUM) and a B.Sc. (Honours) in Political Science from National University of Singapore (NUS).

Introduction

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hen ChatGPT was launched in late 2022, it became one of the most talked-about digital tools, perhaps the most transformative digital tool since the advent of social media platforms like Facebook and YouTube. Many of us were curious about the ability of these new tools to provide information instantaneously. Online news platforms started to publish articles written by ChatGPT, and many were amazed by the end product it generated.

Amidst the buzz of ChatGPT, I tried giving it a prompt to produce a khutbah text based on specific themes. The end product was astounding.

Having been a khutbah writer before, the way the text was written was pretty close to a typical khutbah text, with relevant Qur’anic and hadith texts. Of course, the model used for that version of ChatGPT was relatively less sophisticated than the one we have today.

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Fast forward to 2025, and Generative Artificial Intelligence (GenAI) is no longer a stranger to many of us. Today, beyond ChatGPT, there are many other GenAI tools such as Gemini, Claude, and Perplexity, alongside multimodal models that can generate not only text, but also images, audio, and even video. Beyond GenAI, the AI space has also expanded to include other applications and systems such as AI chatbots, Agentic AI, and Robotic Process Automation (RPA). In fact, the rapid adoption of AI has already transformed many aspects of our lives, from how we seek knowledge and access information to how we create content and manage our work, and even how we run our households with AI-powered appliances. The impact of AI on our lives is unavoidable. It has disrupted the way we work.

Workers have been impacted, with AI displacing jobs for many.

epoch. In fact, the development of science was one of the most important branches of knowledge developed in Islamic scholarship. Abbas Ibn Firnas is remembered for his early attempts at flight through a glider-like device. Qutb al-Din al-Shirazi laid the groundwork for the study of optics, while his student Kamal al-Din alFarisi successfully explained the cause and effect of the rainbow. In the domain of engineering and automation, Ismail Al-Jazari pioneered an innovative water system powered by gears and hydropower, lifting water from a lake to supply mosques and hospitals.

What does it mean for Islam and the religious life of Muslims? How will AI impact the role of asatizah in public outreach? In what ways will AI transform the religious landscape of Islamic learning? As a whole, what opportunities does AI present for Muslims, and what challenges or ethical dilemmas must be addressed?

Islamic Principles & Technological Advancement Islam has never been inherently averse to scientific and technological advancement. In medieval times, Muslim scholars made significant scientific discoveries and introduced technological advancements that were unparalleled in their

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Model of Abbas Ibn Firnas’s glider-like device at Ibn Battuta mall, Dubai.

Source: https://www.muslimink.com/history/abbasibn-firnas-flying-machine/

FOKUS

In his research on AI and Islamic ethics, Yaqub Chaudhary of Cambridge Muslim College observed that automation is not new to Muslims.

He mentioned that, in medieval Islam,

automata were produced in the service of religious objectives, such as indicating the timing of prayer and facilitating ritual practices such as ablution.

Today, as we discuss the nexus between Islam and AI, it is noteworthy to acknowledge that the possibility of AI and machine learning today can be traced back to the work of a Muslim scholar, Muhammad ibn Musa al-Khwarizmi.

His Al-Kitab al-Mukhtasar fi Hisab al-Jabr walMuqabala introduced the concept of algebra, which provided one of the foundational concepts for the development of algorithms, and eventually enabled computer science and AI that we have in today’s digital age. In fact, the term algorithm is the Latinised version of Al-Khwarizmi’s name.

The principle of “original permissibility” or ibahah in the Islamic legal maxim provides us with the foundational principle as we confront our relationship with AI: “Permissibility thus becomes a basic presumption that is only abandoned when there is evidence to suggest abandonment”.

With regards to AI, the de facto position is that it is permissible for Muslims to use; however, The quest for scientific and technological like many other mediums, its permissibility is advancement is essentially driven by the spirit not without limits. This is where nuances and of revelation (wahy) that calls upon humanity to criticality come in as we evaluate the benefits and risks of AI in Muslim religious life. observe, ponder, and inquire, with the intended use for the benefit of humanity, including for In discussing this, let us go back to our rich Islamic the betterment of the religious life of Muslims. tradition. Our timeless Islamic principles provide According to Seyyed Hossein Nasr, the emergence guidance and a practical playbook as we navigate and development of sciences in Islam were deeply emerging technological advancements. Fazlur rooted in the guiding spirit of Islamic revelation. Rahman pointed out that, first of all, “the goal It further cemented the advancement of human of man-in-society is to build an ethically-based societies, ensuring scientific discoveries and order on the earth, but that cultivation of taqwa technological innovation bring societal benefits. or a true sense of responsibility is absolutely He cited the work of Al-Jazari, Kitab fi ma’raifat al-Hiyal al-Handasiyya (The Book of Knowledge of Ingenious Mechanical Devices), which provides detailed guidance on making different mechanical devices, shows how objects are set in motion, and explains how sounds are used to mark the passage of time.

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necessary for man-as-individual if such an order is to be built”. Yaqub Chaudhary emphasised the centrality of Oneness of God (tawhid) as the guiding principle and ethos in our relationship with AI. The way we use and interact with AI must not go against our Tawhidic worldview.

Hisham Kamali’s emphasis of human dignity (karāmah al-insān) should also be emphasised in guiding Muslim technological culture. Essentially, technological innovation should not go against the principles of Muslim religious life. The enduring values of justice (ʿadl), truthfulness (ṣidq), societal benefits or goodness (maṣlaḥah), and many others.

The principles of maqāsid al-sharīʿah can serve as a starting point in developing a guiding framework for Muslim ethics of AI.

developed by Baidu. It was trained on a large dataset of 75,000 minutes of Qur’anic recitation, enabling it to accurately recognise and analyse users' recitations. It provides real-time feedback to help users improve their Qur’anic memorisation and recitation. This combination of large-scale data and cutting-edge speech recognition technology allows Tarteel AI to offer personalised and effective support for Qur’an learners worldwide.

The app aims to make Qur’an learning more accessible and effective, leveraging cutting-edge AI technology to assist millions globally. However, Chaudhary identified potential issues of using this app. Firstly, he argued that the deep-learning system bypasses the Islamic sciences of oral transmission of the Qur’an, and the science of tajwīd (elocution), Opportunities & Challenges for Muslims which provides formal rules for the correct The emergence of AI brings numerous benefits to pronunciation of Qur’anic Arabic. According Muslims and has enormous potential in enriching to him, instead of relying on tajwid, Tarteel AI the religious life of Muslims. In fact, there are “bypasses this science in favour of pattern matching a plethora of AI-powered apps or tools being based on digitalised voice samples provided by developed for the purpose of guiding Muslims the user, and thereby partially dehumanises the to understand and recite the Qur’an more process of learning correct recitation, first by effectively. This includes Qur’an apps that can the removal of a human teacher (who is part of identify mistakes of the reciter and correct them a chain of transmission of reciters), and second by instantaneously, providing numerous translations disregarding the bodily loci of vocalisation”. He and Qur’anic commentary in multiple languages. raised concerns with regards to the role of human teachers in Qur’anic learning, which has been Yaqub Chaudhary analysed Tarteel AI. It is an the traditional way of transmitting the knowledge AI-powered Qur’an learning companion app of the Qur’an. Nonetheless, he acknowledges designed to help Muslims recite, memorise, and the benefits of such an app, where it facilitates improve Qur’anic recitation. Tarteel AI leverages Qur’anic learning, helps memorisation, and helps a speech-to-text model based on DeepSpeech2, an individual to improve Qur’anic recitations.

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In the field of Islamic scholarship, AI can enhance deep research for fatwa development at an unprecedented level. AI can quickly synthesise vast amounts of religious texts, legal opinions, and contextual information. This accelerated analysis can support scholars in issuing more consistent and timely fatwas while reducing their workload. In the field of medical research, AI has significantly advanced drug discovery by reducing development times and costs, streamlining clinical trials, automating complex data analysis, and increasing diagnostic speed. This has led to more predictive, personalised, and efficient healthcare for patients. Could this be replicated in fatwa research? Could the model or framework being developed for AI-powered medical research be replicated with relevant customisation and contextualisation for fatwa research?

jurists and scholars to analyse emerging complex issues by connecting them to established Islamic legal principles. He also called for the development of AI applications that can guide Muslims to find credible Islamic sources.

At the time of writing, there is no customised fatwa research model that has been developed and launched globally, and officially backed by notable fatwa authority. There is, however, an AI-powered platform that generates content from 15,000 Islamic texts as its source, called Usul.ai.

It allows users to ask questions, including fiqh questions, such as “Is Bitcoin zakat-able?” and provides answers based on how it interprets sources embedded for its deep-learning. While Bitcoin is a contemporary issue that was nonexistent in classical Islam, Usul.ai is able to provide an answer. The answer is accompanied In the closing address of the 10th International with references to various texts and fatwas issued Fatwa Conference, “The Making of the Competent by various scholars.

Mufti in the Age of Artificial Intelligence”, The Grand Mufti of Egypt, Dr Nazir Ayyad, encourages In Malaysia, the AI-powered NurAI offers users scholars to leverage AI tools in the ifta’ process, personalised answers to their religious queries. through practicing ijtihād, where AI can support Answers are provided with relevant fatwa texts Tarteel AI uses artificial intelligence to help Muslims with Qur'an memorisation.

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mainly from Malaysian fatwa authorities. For a question on the permissibility of a “milk bank”, it provides general guidance that states it is possible; however, as it is based on fatwa sources from Malaysia, it also states that donors should be practising Muslim women when possible. This position may not necessarily be aligned with fatwas issued in Singapore. Hence, similar to other religious Q&A websites and global platforms, the answers are not contextualised to the userʼs locality; rather, they reflect where the AI platform is developed, its main intended user base, the data used for machine learning, and the quality of answers generated by the large language model.

Other influencing factors may also include the platform’s religious orientation and additional contextual elements.

important to ensure that the underlying data is rigorously assessed for authenticity, representativeness, and contextual accuracy. The corpus should include a comprehensive range of fatwa texts, classical and contemporary, to enable the model to learn from diverse jurisprudential traditions through both machine learning and deep learning methods. Equally crucial is the establishment of robust quality assurance processes to evaluate the reliability, coherence, and theological soundness of generated responses. Furthermore, developers and scholars or jurists must remain aware of the inherent limitations of such systems, and recognise that while AI can assist in text analysis and retrieval, it cannot replace scholarly judgment, interpretive nuance, or the moral accountability embedded in the fatwa development process.

There is indeed a need for the development of a Similarly, there is a pressing need to develop an bespoke large language model (LLM) for internal AI-powered public religious query tool to enhance fatwa research. In developing such models, it is the visibility and accessibility of Singapore’s

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Muslim digital initiatives, similar or a more enhanced platform than Malaysia’s NurAI. Such a system should be trained on authoritative local sources, including fatwas, irsyad, and other reference materials used by the Fatwa Committee and the Office of the Mufti, ensuring that responses are contextually aligned with Singapore’s religious landscape. Collaboration with relevant Muslim agencies and academic institutions would further strengthen the credibility and governance. Beyond providing general information, the platform could incorporate advanced conversational capabilities or agentic AI features to deliver hyperpersonalised pastoral support, offering users a safe, trustworthy, and values-based virtual space for religious learning and guidance.

of our religious scholars are not replaced or outsourced to AI models completely. We do not want a future where fatwa and religious guidance are issued independently of human assessment and without critical oversight. AI ideally should only be a tool to be utilised in supporting and accelerating the work of our scholars and asatizah. Authenticity based on human intelligence is essential, where critical thinking and deep learning for human actors continue to be cultivated.

One of the key principles of Islam is truthfulness, therefore the usage of AI tools should not be for the purpose of falsehood. This includes fully outsourcing writing and publication to GenAI while claiming the person is the author or writer without disclosing that the work is AI-assisted.

The Islamic tradition of knowledge emphasises authenticity, authorship, and credible transmission.

Therefore, using AI to publish a religious book without human agency and endeavour in genuine scholarship is an act of dishonesty. It is an act of plagiarism that is unethical and goes against the principle of truthfulness and honesty.

This would enhance the efficiency of asatizah in addressing daily religious FAQs, whether over the phone or in person, while providing the Muslim community with round-the-clock access to guidance. It would also strengthen the influence and authority of local religious institutions, positioning them as the primary reference point for religious matters among Singaporean Muslims.

Such an initiative would also uphold the Islamic principle of justice, ensuring equitable access to At the riskier end of the spectrum, AI may generate reliable Islamic knowledge and information for toxicity, including insidious manipulation, largescale automation of falsehoods or disinformation, all members of the community. and the amplification of hate, which can contribute Faith Meets Technology – The Challenges? to societal polarisation and even incite violence.

While AI provides the possibility for a more These clearly violating the principle of truthfulness. efficient process of fatwa development, there Beyond these risks, users’ rights to privacy present are key considerations in ensuring the agency a significant challenge in AI safety discourse.

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Who owns users’ data? Can it be mined or controlled by the platform provider? What about References have been formatted according to the publication's editorial rights concerning the use of one’s image, as image- References standards generation tools today can replicate anyone’s 1. Abdullah, S. M., Abdullah, A. B., Shaleh, M. A., Saari, M., & Ahmad, M. F. Preserving Human Dignity When likeness. Is this ethical? Similarly, AI-driven Adopting Artificial Intelligence: An Islamic Perspective. surveillance raises questions about respect for 2. Atlantic.Net. Most Impactful AI Applications in Healthcare in 2025. human dignity. Robust guardrails are essential 3. Bakar, Osman. Tawhid and Science: Islamic Perspective on to ensure that AI deployment does not conflict Religion and Science. with Islamic ethical principles or the universal 4. Chaudhary, Y. Islam and Artificial Intelligence.

5. Dar Al-Ifta. Recommendations of the 10th International ethics of humanity.

Fatwa Conference.

Conclusion

6.

Kamali, Mohammad Hashim. The Dignity of Man: An Islamic Perspective.

In conclusion, as we navigate the rise of artificial intelligence, our approach must be guided by the timeless principles of Islam that uphold ethical responsibility and moral clarity. Technological advancement should never come at the expense of our spiritual and moral foundations. It must reflect our awareness of divine unity (tawhid), preserve the dignity of every human being (karāmah alinsān), and contribute to justice (ʿadl), truthfulness (ṣidq), and the common good (maṣlaḥah). These enduring values, grounded in the objectives of the sharī‘ah (maqāṣid al-sharī‘ah), provide a clear ethical compass for how Muslims should design, use, and govern AI. In doing so, we ensure that technology remains a means to serve humanity, rather than a force that diminishes it. Muslims need to be part of the AI discourse, and must be active participants in shaping AI governance, and not just be passive users of this digital tool that will change human existence.

7.

Kamali, Mohammad Hashim. The Principle of Original Permissibility (Ibahah).

8.

Mehri, B. From Al-Khwarizmi to Algorithm.

9.

Nasr, Seyyed Hossein. Islamic Science: An Illustrated Study.

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10. Rahman, Fazlur. Major Themes of the Qur'an.

11. Saputra, H. Al-Khawarizmi: A Muslim Scientist Who Discovered Algorithms and Their Influence in the Development of Modern Computation.

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AI and the Legitimacy of Islamic Scholarship By: Ustaz Ahmad Khalil bin Mohamed Rafii

Ustaz Ahmad Khalil obtained his Bachelor’s degree in Fiqh al-Muqaran (Comparative Jurisprudence) from Kuwait University. He is currently a lecturer at SimplyIslam.

Introduction

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rtificial Intelligence (AI) has become an integral component of modern education, communication, and increasingly religious learning. Within the Islamic context, its growing adoption raises an important question: can a machine meaningfully participate in the processes of acquiring, interpreting, and transmitting religious knowledge? While AI systems such as ChatGPT or Gemini demonstrate extraordinary linguistic and analytical capacities, the Islamic conception of knowledge transcends mere linguistic precision.

In Islam, ‘ilm is not merely the acquisition of information; it is a transformative action that shapes character, disciplines the intellect, and

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guides the soul toward taqwa (moral consciousness interacts only with information detached from rooted in reverence of the Divine). Allah SWT ethical awareness, whereas the essence of ʿilm resides in transformation, responsibility, and says: spiritual engagement.

“

Of all of Allah’s servants, only the knowledgeable are truly in fear (in reverence) of Him. Fatir, 35:28

”

While AI may simulate human reasoning, it remains devoid of the spiritual and ethical foundations essential to legitimate scholarship.

Classical scholars further elaborated this humancentred epistemology. According to al-Shafi’i, knowledge is attained through six elements: intelligence, eagerness, diligence, sufficient means, companionship of a teacher, and perseverance over time. Each element underscores that the pursuit of knowledge in Islam is not merely intellectual but also ethical and spiritual, requiring the cultivation of character alongside the acquisition of understanding.

By contrast, AI lacks human traits such as intention, accountability, and experiential learning. Operating on predictive logic rather than comprehension or reverence, AI can process and reproduce Islamic texts but cannot embody ʿilm in the Islamic tradition, which presupposes a conscious, morally accountable agent. Consequently, AI

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AI and Epistemic Boundaries Before examining specific applications, it is essential to delineate the epistemic boundaries of AI in Islamic scholarship. AI excels at cataloguing, pattern recognition, and retrieval of textual information. However, its outputs are probabilistic in nature, arising from statistical modelling, attention mechanisms, and natural language processing, rather than from comprehension, ethical judgment, or spiritual insight. Even when trained on curated datasets under scholarly supervision, AI remains a tool for information synthesis, incapable of independent moral or epistemic discernment.

The Fatwa as Moral Responsibility A fatwa represents one of the most significant manifestations of applied knowledge in Islam. It is not a mere legal response but a moral testimony, requiring contextual awareness, consideration of maqasid (objectives), and accountability before God. Al-Nawawī describes the mufti as “one who speaks on behalf of Allah,” emphasising the gravity of issuing religious rulings. Imam Malik similarly exercised extreme caution, refusing to issue a fatwa until seventy scholars confirmed his qualification, frequently responding, “I do not know” to questions presented to him.

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This ethos of restraint contrasts sharply with AI’s operational logic. Large Language Models (LLMs) generate responses devoid of comprehension, conviction, or moral accountability. They lack the epistemic humility central to legitimate Islamic authority. Consequently, AI is unsuitable for fatwa-related functions: an AI-generated ruling cannot assume moral responsibility, nor can it repent for error or engage in ethical reflection.

Historically, scholars have cautioned against unsupervised self-learning, noting that it fosters misinterpretation and arrogance. The Prophet SAW observed that knowledge disappears not through the loss of books but through the death of scholars. (Sahih Bukhari and Sahih Muslim)

This knowledge is religion, so consider from whom you take your religion.

The discipline of turath requires contextual and jurisprudential sensitivity which automated systems by extension untrained users cannot reliably maintain. Unsupervised AI use risks detaching texts from their interpretive and moral frameworks.

By contrast, AI operates via large-scale data aggregation, drawing on sources of varying credibility. Even under scholarly curation, AI The Sanad and the Transmission of Trust remains a statistical system that identifies patterns in text rather than a morally accountable transmitter The Prophet SAW received revelation through of knowledge; detached from relational and the angel Jibril, exemplifying the necessity spiritual guidance, knowledge risks losing its of guided instruction. This relational model transformative and ethical dimensions. In the continued through talaqqi (direct tutelage), in digital age, the teacher remains the moral and which teachers transmitted not only content but epistemic anchor; AI may inform, but it cannot also adab (good conduct), Sunnah (the prophetic transmit legitimate ʿilm. way), and spiritual guidance. This framework laid the foundation for the concept of sanad in Technology and Islamic Authority Islamic scholarship.

Historically, Islamic scholarship has integrated Sanad represents a continuous chain of transmission technological innovations from papermaking in linking each scholar to the Prophet SAW. It is the Abbasid period to digital archives without not merely a record of names but a lineage of compromising the moral foundations of learning.

Such innovations facilitated dissemination but never knowledge, accountability, and trust. Ibn Sirin conferred authority. Similarly, AI can accelerate (d. 110H) famously warned, research, classification, and translation of Islamic texts, but it cannot assume the scholar’s role.

Sunan al-Darimi

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Therefore, AI in Islamic studies should serve as a facilitative tool for scholars rather than as an independent tool for religious inquiry.

but also moral discernment aligned with divine awareness. Therefore, AI’s epistemic status remains instrumental rather than authoritative.

In Islamic scholarship, authority derives from credibility and peer recognition cultivated through study under qualified teachers, formal permission to teach, and validation within established scholarly networks. Even perfect factual precision cannot compensate for the absence of compassion, intentionality, and contextual discernment. In Uṣul al-Fiqh, a mufti must possess fiqh al-nafs (a deep, intuitive grasp of jurisprudence). Machines cannot attain such awareness and remain outside the domain of moral accountability.

Conclusion

Artificial Intelligence represents a remarkable human achievement in language, logic, and computation. Yet, from an Islamic epistemological perspective, it remains ontologically distinct from the human intellect, which is guided by revelation, morality, and spiritual consciousness.

The Ulama are described in the hadith narrated

by Sunan Abi Daud as “the heirs of the Prophets,” signifying their custodianship over divine knowledge. This sacred inheritance cannot be Accuracy, Accountability, and the Question automated or replicated through algorithms, of Legitimacy for it is sustained through moral accountability and living transmission.

Modern epistemologies often equate accuracy with authority. In Islamic thought, however, While AI tools can undoubtedly assist in catalolegitimacy emerges from the integration of guing, translating, and analysing Islamic texts, factual correctness with sincerity and humility. their use in religious interpretation or scholarly Imam Malik’s assertion that “there is nothing research must remain under the supervision light in knowledge” reflects the weight of moral of qualified Ulama. The discipline of turath accountability. AI’s computational accuracy demands not only linguistic precision but also cannot substitute for this ethical weight. juristic insight, ethical awareness and spiritual discernment, which automated systems, and Moreover, legitimacy in Islamic scholarship by extension untrained users, cannot embody. is relational and spiritual; it depends on peer recognition, the continuity of the sanad, and Engagement with AI-generated material by purity of intention. AI lacks all three. While it laypersons or students should occur under can reproduce arguments and simulate reasoning, scholarly guidance to ensure proper verification it cannot engage in ijtihad (independent legal and contextualisation. Without this oversight, reasoning), which demands not only intellect the risk of distortion, decontextualisation, and

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misinformation increases substantially, undermining both the intellectual integrity and spiritual References intent of Islamic knowledge.

AI may therefore serve as a technical instrument within Islamic research, but it cannot replace the critical discernment, ethical sensitivity, and spiritual depth of the scholar nor can it embody the relational and moral dimensions central to Islamic epistemology. Its legitimate role is supportive, never interpretive. As technological innovation accelerates, preserving the human chain of ʿilm remains indispensable, ensuring that revelation guides innovation rather than being subordinated to it.

1.

Abdul Fareez, M. F. Chat-GPT, Muslim Cyberspace and the Construction of Critical Islamic Epistemology (Part 1).

2.

Ahmad Yunus Kasim & Mohd Syaubari Othman. The Legacy of the Pondok Institution and the Turath Educational System in Sustaining the Manuscript Heritage of the Islamic Civilization in the Malay Archipelago.

3.

Al-Ghazali, Abu Ḥamid. Ihya’ Ulum al-Din.

4.

al-Nawawi, Yahya. Al-Majmuʿ Sharh al-Muhadhdhab.

5.

Al-Shafi‘i, Muhammad. Dīwān al-Shāfiʿi.

6.

Azizan, N. I., Ismail, N., Zin, S. M. M. Sani, K., & Halim, A. A. Pendekatan Pengajaran Kursus-Kursus Berorientasi Kitab Turath di Institusi Pengajian Tinggi Islam Malaysia.

7.

Bhaumik, S. On the Ethical and Moral Dimensions of Using Artificial Intelligence for Evidence Synthesis.

8.

Burtell, M., & Toner, H. The Surprising Power of Next Word Prediction: Large Language Models Explained, Part 1.

9.

Darul Ifta’ Jordan. Islamic Ruling on Preparing Research Papers and Articles Using Artificial Intelligence.

10. Fikri, I. F., Zainiyati, H. S., & Suryani. The Significance of Turath Discourse in Indonesian Islamic Education in the Contemporary Era. 11. Hafiz, M. A. How Can Muslims Benefit from Using ChatGPT? 12. Hussain, S. How to Identify Authorities in Islamic Knowledge.

13. Imran, Y. S. AI Has ‘Revolutionised’ Islamic Learning.

Is It Coming for Scholars Next?

14. Mohd Hussain, M. H., Mustapha, R., Ayub, M. N., Roslan, M. N. H., & Anuar, K. F. Global Contributions to Islamic Turath Book: A Bibliometric Analysis.

15. Nakissa, Aria. The Sanad (in The Anthropology of Islamic Law).

16. Sani, A., & Abdulmumini, M. D. The Role of Artificial Intelligence (AI) and Digital Technology in Authenticating and Preserving Hadith Literature.

17. Shatzmiller, M. The Adoption of Paper in the Middle East, 700–1300.

18. Sholeh, M., Rusydiyah, E. F., & Abu Bakar, M. Y. Integration of AI Chatbots in Islamic Religious Education: Potential and Challenges from a Doctoral Student Perspective.

19. Tiffany Yeung. Through the Times: 5 Waves of AI Computing.

20. Vaswani, A., et al. Attention Is All You Need.

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Empowering Islamic Education:

Essential AI Tools for Asatizah and Educators By: Ustazah Zahratur Rofiqah Ustazah Zahratur Rofiqah is a Research Development Officer at Pergas. She graduated from the University of Jordan with Bachelor and Master degree in Fiqh and Usul Fiqh. She is currently pursuing a PhD in Islamic Theology and Philosophy at University of Darussalam Gontor.

Introduction

I

n today's rapidly evolving educational landscape, Asatizah and Islamic educators are discovering powerful AI tools that can transform their teaching methodologies while maintaining the sacred essence of Islamic education.

These innovative technologies offer personalised

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learning experiences, streamline administrative tasks, enhance Arabic language proficiency, and facilitate advanced research capabilities. Here is a short guide to essential AI tools that every Islamic educator should consider incorporating into their teaching and research practice.

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1

Thaura.ai

An Ethical AI Companion

https://thaura.ai/ (Free version available) ➔ Ethical Foundation: Unapologetically political AI that stands with Palestinian liberation, rejects imperialism and digital colonialism, refuses military contracts, and opposes surveillance capitalism

10-year-olds”or “Generate discussion questions about Prophet Muhammad’s (PBUH) leadership qualities.” Refine responses by providing specific requirements such as duration, learning objectives, or cultural context.

Benefits: Thaura.ai’s multi-modal capabilities enable deep analysis of Quranic texts and hadith collections, document processing for scholarly research, and voice mode in Arabic and other languages, and provides a platform for Islamic scholarship that respects user privacy rather than exploiting it for corporate gain, making it an ideal ethical companion for Islamic learning, teaching, and advocacy work.

➔ True Privacy Protection: Never trains on user conversations, AES-256-GCM encryption, EU-based servers with GDPR Canva for Education compliance, zero tracking/behavioral analysis/ Visual Learning Made Easy data collection

2

➔ Multi-Modal Capabilities: Vision (image/ document analysis), Audio (file processing/ transcription), Web Search (ethical sourcing), Living Artifacts (interactive visualizations), Voice Mode (20+ languages)

https://www.canva.com/education (Free for educators)

➔ Resistance Technology: Amplifies Unique Features: marginalised voices, supports human rights documentation, counters propaganda, advocates ➔ Thousands of Islamic-themed templates for presentations, worksheets, and posters for ethical consumption ➔ Environmental Responsibility: Uses 94% ➔ AI-powered Magic Design creates pro-fessional materials from simple text inputs less energy than ChatGPT per response, operates on 100% renewable energy infrastructure

➔ Collaborative features allow students to create projects together How to use: Sign up for a free account at thaura.ai. Start with prompts like “Create a ➔ Extensive library of halal imagery and Islamic lesson plan about the five pillars of Islam for geometric patterns

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How to use: Register with your educator email free premium access. Choose from premade Islamic education templates or start from scratch. Use the AI tools to generate designs by describing what you need, such as “Ramadan calendar for children” or “Hadith of the day poster.” Customise colours, fonts, and images to match your institutionʼs aesthetic.

Benefits: Visual learning significantly enhances retention of Islamic concepts, especially for younger students. Teachers save hours creating visually appealing materials that capture studentsʼ attention and make abstract spiritual concepts more tangible and memorable.

3

Kahoot!

How to use: Create a free educator account, then use the AI generator to create quizzes by entering topics like “Stories of the Prophets” or “Islamic Golden Age”. Students join using a game code on their devices. The platform turns assessments into exciting competitions with music and colourful graphics while maintaining educational value.

Benefits: Kahoot! transforms traditionally challenging subjects like Islamic history and Arabic vocabulary into engaging experiences.

The competitive element motivates students while analytics help teachers identify knowledge gaps and adjust instruction accordingly.

4

Qalam AI

Professional Arabic Writing Assistant

Gamifying Islamic Learning https://qalam.ai/en (Browser extension and web platform) https://kahoot.com (Free basic plan available) Unique Features:

Unique Features: ➔ Advanced AI-powered Arabic grammar and spelling correction

➔ AI-powered question generator creates Islamic ➔ Automatic Tashkeel (diacritical marks) application studies quizzes instantly for accurate pronunciation ➔ Game-based learning format increases student ➔ Quranic text documentation and verification engagement capabilities ➔ Real-time feedback and detailed analytics ➔ Customisable dictionary for Islamic terminology on student performance and preferred phrases ➔ Library of pre-made Islamic education content ➔ Real-time writing assistance across websites and applications from global educators

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How to use: Install the Qalam browser extension for Chrome or Firefox, or use the web platform directly. The AI automatically detects Arabic text as you write and provides real-time suggestions for grammar, spelling, and style improvements.

For Quranic documentation, simply highlight the text and select “Tawtheeq” to verify authenticity and proper citation.

➔ Original Arabic text preservation with searchable translations

Benefits: Qalam AI ensures that Islamic educators maintain the highest standards of Arabic writing accuracy, particularly crucial when preparing materials involving Quranic verses, Hadith, or classical Islamic texts. The tool helps preserve the linguistic integrity of Islamic education while making Arabic writing more accessible for educators at various proficiency levels.

Benefits: Usul.ai revolutionises Islamic scholarly research by making vast libraries of classical texts instantly searchable and analysable. This tool is invaluable for educators preparing advanced lessons, conducting research, or seeking authentic references for complex Islamic topics.

5

AI Research Discovery

Usul.ai

How to use: Search for specific topics, verses, or scholarly opinions across thousands of texts simultaneously. The AI helps identify relevant passages and creates connections between different sources, making comprehensive research significantly faster.

6

Semantic Scholar

AI-Powered Islamic Text Research https://www.semanticscholar.org (Free) https://usul.ai Unique Features:

Unique Features: ➔ AI-powered understanding of research paper semantics and connections

➔ AI-powered access to over 15,000 classical ➔ Automatic paper summaries (TLDRs) for quick comprehension Islamic texts including the entire Shamela library ➔ Research feed recommendations based on interests ➔ Advanced search capabilities across Hadith collections, Tafsir, and Fiqh texts ➔ Access to over 200 million academic papers ➔ Intelligent text analysis and cross-referencing

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including Islamic studies

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➔ Citation analysis and inf luential paper tool designed to enhance your effectiveness while preserving the authentic spirit of Islamic identification education.

How to use: Create a free account and search for Islamic studies topics. The AI analyses paper As we embrace these technological advances, we meanings beyond keywords, helping discover must remember that AI tools are meant to assist, relevant research you might miss with traditional not replace, the irreplaceable human elements searches. Set up research feeds for topics like of Islamic education; the spiritual guidance, “Islamic education pedagogy” or “Quranic personal mentorship, and community bonds that linguistics” to receive automatic updates on form the heart of our educational tradition. By new publications. combining the efficiency and capabilities of AI Benefits: For Asatizah engaged in academic with the wisdom and compassion of dedicated research or pursuing higher education, Semantic educators, we can create learning experiences Scholar dramatically accelerates literature review that prepare our students for success in both processes and helps identify cutting-edge research their spiritual journey and their engagement in Islamic studies, education methodology, and with the modern world. related fields.

The tools presented here represent just the beginning of what is possible when technology Conclusion serves faith-based education. As AI continues to The integration of AI tools in Islamic education evolve, we encourage Asatizah to remain curious, represents a transformative opportunity for Asatizah experimental, and collaborative in discovering and educators worldwide. From Arabic writing new ways to enrich Islamic education for future assistants to advanced research platforms and generations. interactive teaching tools, these technologies offer unprecedented support for both traditional and innovative pedagogical approaches.

The key to successful implementation lies in thoughtful selection and integration of tools that align with your specific educational objectives and community needs. Whether you are teaching young children their first Arabic letters, guiding advanced students through classical texts, or conducting scholarly research, there is an AI

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EKONOMI ISLAM

Is Insurance

Halal?

Understanding the Takaful Alternative

By: Ustazah Norsuria Jani Ustazah Norsuria Jani obtained her LLB (Hons) and LLB Shariah (Hons) from the Ahmad Ibrahim Kulliyyah of Laws, International Islamic University Malaysia (IIUM). She later completed her Master of Science in Islamic Banking and Finance at the IIUM Institute of Islamic Banking and Finance. She currently serves as Manager, Takaful Distribution (Singapore)*.

23

at

Etiqa

Insurance

EKONOMI ISLAM

Introduction

C

contingent chance is to be computed, lie most commonly in the knowledge of the insured only…”

an we buy an insurance plan to cover ourselves in the event of accident or Against the above backdrop, the legality of insurance against any loss?” “Is insurance halal?” from an Islamic point of view was discussed in These are some common questions posed by depth at the Majma’ Fiqhi. Insurance contains Muslims navigating modern financial planning. the key prohibitive elements in muamalah (Islamic transactions), namely: While the idea of insurance as a risk pooling mechanism is noble as it manages probabilities Riba (Usury) and calculated risks experienced by human, The relationship is fundamentally a sale of its common structure raises significant concerns risk for a premium and thereby risk is from an Islamic perspective. This article explores transferred from one party to another. the Shariah issues in insurance, presents takaful Money paid today is exchanged for a as the alternative and navigating the Singapore potentially larger and deferred payout, context. creating a riba-based element.

The foundations of insurance “

1

In modern finance, insurance originated from the risks of maritime trade. From a legal perspective, the policyholder is required to pay a certain amount of money and in return, the insurer agrees to indemnify the policyholder against any agreed losses or calamities suffered by the policyholder. Insurance contract is enforceable based on the payment of premium and in consideration of the premium, the insurer undertakes to indemnify the insured against the loss.

Under the common law, insurance requires a high degree in duty of disclosure by policyholder on the premise of utmost good faith principle. This can be found in the judgement made in the case of Carter v Boehm: “Insurance is a contract upon speculation. The special facts, upon which the

2

Gharar (ambiguity) excessive ambiguity in particular the policyholder may pay premiums for years and receive nothing, or the insurer may face a claim far exceeding the premiums collected.

3

Maysir (gambling)

the benefits are contingent on an uncertain event, resembling a game of chance.

4

The insurer often invests in interestbearing assets or in sectors that are prohibited by Shariah.

Based on the above, majority Shariah scholars have deemed the commercial profit-driven insurance model to be prohibited.

24

EKONOMI ISLAM

Takaful – Modern institutionalisation of The Takaful concept is not a new one. It can be traced back to the practice of ‘aqilah during the cooperative spirit Takaful, an alternative to insurance, derived from the Arabic root word “kafalah”, meaning to jointly guarantee. It embodies the Quranic spirit of mutual assistance:

“

time of Prophet Muhammad SAW, where the paternal relatives of a person who committed unintentional homicide would collectively pay the diyat (blood money) to the victimʼs family.

In addition, Prophet Muhammad SAW mentioned

And cooperate with one another in goodness and righteousness, and do not cooperate in sin and transgression.

(Al-Ma’idah, 5:2).

”

Unlike insurance, which is a transfer of risk, takaful is a system of risk-sharing. The takaful

models revolve around the Shariah-compliant principles. Participants contribute to a common

fund based on the concept of tabarruʼ (donation), intending to help one another. The takaful operator manages this fund under the wakalah

in the hadith emphasising the importance of social responsibility in helping one another to alleviate hardships:

Whoever removes a worldly hardship from a believer, Allah will remove from him one of the hardships of the hereafter.

Whoever alleviates the needy person, Allah will alleviate from him in this world and the hereafter.

Sahih Muslim

(agency) or mudharabah (profit-sharing) contract.

This structure eliminates the key prohibitive elements and the underpinning focus shifts

Application in the Singapore context

from profit maximisation for shareholders to The Islamic Religious Council of Singapore mutual protection for participants. In addition, (MUIS) had issued a fatwa that encouraged the funds managed by the takaful operator are

Muslims to sign up for takaful. However, there

pooled into Shariah-compliant instruments

is a dearth of takaful available in Singapore and

or investments.

insurance is allowed under specific circumstances.

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EKONOMI ISLAM

Under such constraints, Islamic legal maxims provide guidance: “Necessities render the prohibited permissible” and “Necessity is to be assessed and treated proportionally”

as they represent a form of social solidarity for public interest, protecting citizens during disability, aging and sickness.

While takaful is the ideal choice, the current Therefore, in the absence of takaful, insurance reality in Singapore may necessitate the use may be considered acceptable under specific of insurance under specific conditions. As the categories as part of overall Islamic wealth takaful industry continues to develop, it is hoped that management: more halal options will become accessible to the community. Meanwhile, we have to undertake (a) Statutory Plans: proactive planning and educating ourselves on takaful and insurance. This includes consulting with Mandatory insurance required by law of financial advisors to compare products against the land, such as motor insurance for vehicle specific needs, ensuring that the plans provide owners or HDB fire insurance for those adequate protection while aligning with both with an HDB loan. financial constraints and religious values. This (b) Health and Protection Plans: prudent wealth management is, in fact, strongly encouraged in Islam as exemplified by this hadith: Plans aligned with maqasid al-shariah (the objectives of Islamic law) for the preservation of life, for instance, personal accident, critical illness, and term life plans.

Tie your camel first, then, put your trust in Allah.

(c) Other Plans – part of ‘urf (customary practice) and within hajah (necessity): To a certain extent, travel plan and endowment or investment-linked plans that also require key consideration of specific individuals’ financial health and needs per the Singapore’s regulatory requirements.

Sunan Al-Tirmidhi *Opinion is solely of the author’s view and does not represent Etiqa Insurance Pte Ltd.

References Notably, national schemes like Medishield and Careshield that are government-managed may be deemed permissible from a Shariah perspective

1.

Mihir Desai. The Wisdom of Finance.

2.

Medical Defense Union Ltd v. Department of Trade.

3.

Lord Mansfield. Judgment in the Case of Carter v. Boehm.

4.

Rusni Hassan. Islamic Banking and Takaful.

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KENALI ASATIZAH

Kenali Asatizah

Ustaz Syakir Bin Samsaimon

Introduction

A

lot of who I am today comes from my faith, my family, and the experiences I’ve gone through.

in Islamic knowledge, and the responsibility that comes with learning it and sharing it with the community. I chose Tafsir (Qur’anic exegesis) as my major, as I have always been drawn to understanding the miracles and deeper meanings of the Qur’an.

While studying full-time at Madrasah Al-Irsyad Al-Islamiah, I discovered an early interest in creative design, something I picked up from my father, who has always loved drawing alongside After graduation, I also recognised the need to a growing love for Islamic learning which led deepen my understanding of financial knowledge, me to continue my pre-university studies at seeing it as an essential part of helping individuals Madrasah Aljunied Al-Islamiah, while also and families navigate real-life responsibilities fulfilling my parents’ wishes for me to pursue with clarity and amanah. Today, my work spans Islamic education, community service, financial formal Islamic education. advisory, and visual creative expression; different From there, the journey took me to Al-Azhar worlds that I see as interconnected rather than University in Cairo, Egypt, where I came to separate. At the heart of it, I try to serve with realise the importance of having a strong foundation relevance, sincerity, and ihsan.

27

KENALI ASATIZAH

1

“Who or what inspired you to pursue formal Islamic education?”

The initial inspiration came from my parents.

It was their dream to see me grounded in the deen through formal madrasah education, and their trust and sacrifice became the foundation of my journey. Over time, that parental hope transformed into a personal responsibility to carry knowledge with integrity.

2

“Studying at al-Azhar is a dream for many. What was one reality of al-Azhar that people may not often hear about?”

3

“How did the intellectual culture at al-Azhar shape your understanding of tradition and contemporary issues?”

Al-Azhar introduced me to a tradition that is deeply rooted but also open and balanced.

I learned from scholars like Shaykh Usama Al-Azhari and Shaykh Ali Gomaa, who are strong in classical Islamic knowledge while also addressing modern-day issues for the benefit of the ummah. This taught me that staying true to tradition does not mean being disconnected from today’s realities, but engaging them with wisdom and care. It also shaped me to be more thoughtful in my views and compassionate in how they are applied.

One reality that is often overlooked is that much of the real learning happens beyond classrooms.

The true talib-al ilm experience lies in attending halaqah, sitting in study circles at Masjid al-Azhar itself, listening, observing adab, and learning directly from scholars in an unstructured but deeply spiritual setting. It requires discipline, humility, and patience.

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KENALI ASATIZAH

4

“Before we begin, could you introduce your current work roles?

What do you do at the mosque, and are there any other professional fields you are involved in outside the mosque?”

I currently serve in the mosque in an operational role as an imam, leading tahlil and tahnik tahliq services alongside conducting Qur’an classes and supporting religious programmes.

Outside the mosque, I am involved in financial advisory, helping individuals and families plan responsibly for their financial goals.

In my personal time, I also do creative work such as designing shirts and logos, as well as video editing.

5

“What does being an Asatizah today mean to you, beyond teaching or delivering sermons?”

To me, being an asatizah today means being present in people’s real lives. It involves listening, understanding struggles, and guiding with empathy, not only from the mimbar, but in conversations about work, finances, family, and identity. It’s about building trust before giving guidance.

29

6

“Ustaz, you juggle roles in mosques, financial advisory, and visual arts.

How do these worlds intersect?”

All three revolve around service and clarity.

Financial planning addresses people’s responsibilities and concerns across different stages of life, from budgeting and managing day-to-day needs, to preparing for retirement and planning one’s estate., Islamic education and community service anchor those efforts with akhirah-consciousness, and creative art helps communicate ideas in a language people connect with today. Each role informs the other, allowing me to serve more holistically.

KENALI ASATIZAH

7

“What role do creativity and personal interests play in sustaining your passion for service?”

Creativity keeps my work honest and alive. Visual expression, design, and storytelling help me process ideas and avoid burnout. They remind me that serving the community doesn’t have to be rigid, it can be thoughtful, reflective, and even beautiful, as long as it remains sincere.

enough to walk alongside me, allowing space for growth rather than expectation of perfection.

10

“What advice would you give to young Muslims considering the path of religious scholarship?”

Seek knowledge with sincerity and take your time with the journey, remaining grounded in adab and humility. Continue learning and growing, and allow your interests to evolve into meaningful contributions when guided 8 by the right intention. When our pursuits are “Many people assume Asatizah fit a aligned with seeking Allah’s pleasure and single mould. How do you challenge benefiting the community, they become acts that assumption?” of worship in their own right reminding us that staying principled does not mean losing By simply being myself. Scholars have always relevance, and being relevant does not come from diverse backgrounds; traders, craftsmen, require compromising our values. administrators, artists. I believe that when asatizah 11 embrace their individuality while remaining “Are there anything that you would rooted in adab and knowledge, it shows that want our community to know about Islam is expansive, not restrictive. your goodself?”

9

I am still learning. My intention is not to present myself as someone who has arrived, but as a fellow traveller in this dunya trying to serve with honesty and responsibility. If my work is of any My parents remain a constant source of benefit in helping people nurture their taqwa or dua’ and grounding. I am also grateful for god-consciousness of Allah amid daily responsibilities, teachers who model humility, friends who keep I am thankful and blessed for that opportunity. me accountable, and communities that trust me From the perspective of an asatizah in Singapore, “What support systems have been most important in your journey?”

30

KENALI ASATIZAH

12

“In your opinion, what opportunities and challenges does Artificial Intelligence bring to our community today?”

13

“In what ways have you utilised or adapted to AI in your daily work; both in the mosque setting and in financial advisory?”

AI is a tool that can bring both benefits and challenges.

I mainly use AI as a support tool to save time and improve clarity.

On one hand, it opens up new opportunities for learning and outreach. Islamic knowledge can be shared more widely and creatively, reaching youths and busy adults in ways that fit today’s digital lifestyle. It can also help masjids and organisations work more efficiently, allowing asatizah to spend more time on guidance and community care.

In the mosque, it helps me prepare lessons, kuliah, or tazkirah outlines, summaries, announcements, and simple visuals, so I can focus more on teaching and engaging with people.

In financial advisory, I use it to structure ideas, explain concepts more clearly, and refine presentations, while all advice and decisions are still guided by professional experience.

On the other hand, AI brings real challenges.

Not all information it produces is accurate or Overall, AI helps me work faster and better, but grounded in proper Islamic scholarship, and the responsibility and human connection remain there is a risk of people relying on quick with me. answers without reflection, adab, or consulting qualified teachers. There are also concerns about values, ethics, and becoming too dependent on technology.

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AKTIVITI PERGAS

Diari Kegiatan Pergas Jan – Oct 2025 30 Januari 2025

19 Februari 2025

Program latihan sehari Insan Mukmin Program dilaksanakan untuk sukarelawan

Sesi 'Knowing Our Thinkers' pertama tahun 2025, Ustazah Siti Hawa membentangkan thesisnya bertajuk 'Religious Coexistence and its Role in Singaporean Societal Peace'

13 Februari 2025 Acara 'Exploring Psychological Dimension of Religiosity' diadakan di Pergas, bersama Dr Syed Harun Alhabsyi

32

FEB

AKTIVITI PERGAS

27 Februari 2025 MTFA bersama Pergas menandatangani MOA yang melambangkan permulaan perkembangan program pengajaran 'Ulum Ihsan Currently, ‘Ulum Ihsan supports 74 students, but with this collaboration and PERGAS’ access to more asatizah, we aim to increase our reach to at least 200 beneficiaries across 30 homes by the end of 2025.

6 Mac 2025

15 Mac 2025

Sesi 'Roundtable Discussion' bertajuk 'Intersectionality of Religious and Social Identitites In Singapore bersama Ustazah Liyana Rosli Amara

Program tahunan Asatizah Turun Padang diadakan Pergas mengundang para asatizah untuk menyertai program tahunan Ramadan Pergas, Asatizah Turun Padang, di mana asatizah dapat menziarahi asatizah yang memerlukan dan juga masyaikh Pergas.

Asatizah berpeluang untuk bertukar khabar, mengeratkan silaturahim dan meraih manfaat daripada perkongsian dan nasihat mereka, di samping berkongsi rezeki menerusi Habuan Raya Pergas.

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AKTIVITI PERGAS

19, 26 & 28 Mac 2025

9 Mei 2025

Kempen ‘Nur Ramadhan’ dilancarkan dalam talian untuk menggalakan dermaan zakat kepada Pergas

Sesi Mujalasah Asatizah bertajuk “The Art of Da'wah: Navigating Challenges with Hikmah and Insight” bersama Shaykh Habib Kazim Al-Saqqaf

31 Mac 2025 Solat Hari Raya Aidilfitri @ Masjid Kassim, diimamkan oleh Ustaz Nasrullah, Ahli Majlis Tertinggi Pergas

15 Mei 2025 Para pemudah acara Muktamar Pergas menghadiri bengkel untuk menambah kemahiran, menyediakan diri untuk Muktamar Pergas 2025 kelak

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AKTIVITI PERGAS

24 Mei 2025 Muktamar Pergas 2025 diadakan Ustaz Muhammad Tarmizi Abdul Wahid, Presiden Pergas, menyeru agar asatizah di Singapura menyesuaikan pendekatan dalam menyampaikan ilmu agama memandangkan golongan muda kini mempersoalkan norma agama tradisional dan terpengaruh dengan media sosial.

Beliau membangkitkan kebimbangan mengenai peningkatan bilangan anak muda Singapura yang tidak mempunyai agama (23% mengikut data Jabatan Perangkaan 2020) dan menekankan bahawa agama bukan lagi kompas moral utama, dengan pemikiran peribadi dan kesejahteraan emosi menjadi tumpuan.

Ustaz Tarmizi turut menyentuh isu sokongan agama kepada golongan berkeperluan khas dan penjaga mereka, mengakui kekurangan sistem sokongan yang tersusun dan menyatakan komitmen Pergas untuk menangani isu ini bersama rakan Melayu/Islam yang lain.

27 Mei 2025

5 Jun 2025

Permohonan Biasiswa Pascasiswazah dibuka

Kempen Ibadah Korban dilaksanakan oleh PIH

Pembiayaan dari $2,000 hingga $20,000 Bidang: Pengajian Islam, Pendidikan, Kaunseling & Kewangan Terbuka kepada warga SG yang beragama Islam & graduan Madrasah

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JUN&JUL

AKTIVITI PERGAS

22 Jun 2025 Pergas AGM

6 & 7 Ogos 2025

'Arabic Intensive Course' diadakan oleh Ustaz Hamzah Nordin di Pergas untuk membantu pelajar akan ke luar negara melengkapkan bahasa Arab mereka

12 Julai 2025 Acara 'Mencari Erti Hidup Beragama di Tengah Dunia Moden' dianjurkan oleh PIH

28 Ogos 2025 Sesi 'Knowing Our Thinkers' kedua tahun 2025 bersama Ustaz Nuzulul Qadar Abdullah Join us as Ustaz Nuzulul Qadar Abdullah explores how early Muslim scholars approached the content of ḥadith — not just who said it, but what was said.

He will also delve into how Muslim feminist scholars today engage with selected narrations, using frameworks like the tawḥīdic paradigm and Qur’ānic worldview — bringing classical discourse into conversation with contemporary perspectives.

Terbuka kepada warga SG yang beragama Islam & graduan Madrasah.

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AKTIVITI PERGAS

30 September 2025

SEP

Lawatan Menteri Pemangku Menteri Bertanggungjawab bagi Ehwal Masyarakat Islam, Profesor Madya Dr Muhammad Faishal Ibrahim ke Pergas

30 September, 1, 7 & 8 Oktober 2025 Executive Career Development Programme (ECDP) bersama Encik Nailul Hafiz dan Encik Abdul Razak The leap from school to the working world can feel overwhelming. The Executive Career Development Programme (ECDP) is designed to bridge that gap — helping fresh graduates and new hires gain the skills to thrive from day one: Communicate with confidence Manage time & priorities Build emotional intelligence Develop a strong professional identity

30 September 2025 PIH and IBFIM officially formalised a Collaboration Agreement This collaboration marks the beginning of a strategic partnership focused on codeveloping and delivering a programme on Commercialising Waqf Assets.

This agreement showcases our shared commitment to support the innovative approach in commercialising waqf assets, a model that has proven to generate sustainable income and meaningful community impact. We believe that innovation and professional management are key drivers in strengthening the waqf ecosystem.

Terbuka kepada warga SG yang beragama Islam & graduan Madrasah.

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AKTIVITI PERGAS

4 Oktober 2025 Pelancaran APVN Perdana Menteri Lawrence Wong melancarkan Rangkaian Pekerja dan Sukarelawan Asatizah (APVN) di bawah naungan Cradle (Pergas) untuk meluaskan peranan asatizah dalam masyarakat Singapura, meliputi bidang seperti penjagaan paliatif dan membantu belia yang berisiko.

APVN menyasarkan untuk menghubungkan asatizah dengan masyarakat yang memerlukan, menyediakan latihan yang relevan, dan menyokong mereka dalam menghadapi cabaran kehidupan moden, termasuk isu kesihatan mental dalam kalangan anak muda seperti yang dinyatakan oleh Yang Dipertua Pergas, Ustaz Muhammad Tarmizi Abdul Wahid.

Encik Wong mempromosikan penggunaan APVN dan kerjasama berterusan dengan masyarakat melalui institusi seperti Kolej Pengajian Islam Singapura (SCIS) untuk melahirkan generasi asatizah yang berpengetahuan dan responsif kepada keperluan masyarakat.

Profesor Madya Dr Muhammad Faishal Ibrahim turut hadir pada majlis pelancaran itu.

4, 6, 11, 13, 18, 20, 25 & 27 Oktober & 1 November Sijil Kemahiran Asas Kaunseling Islam, bersama Ustaz Sufian Hanafi dan Ustazah Dr Noraini Abdul Wahab, direka khas untuk para asatizah yang ingin membimbing dengan penuh hikmah, iman dan ihsan.

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Sertai perjalanan ilmu yang sesuai untuk setiap peringkat – dari asas hingga lanjutan.

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Untuk Anda di Peringkat Asas

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Pengajian Al-Quran (PAQ):

Kenali asas Islam tanpa peperiksaan (3-6 bulan)

Pelajari tajwid & bacaan Al-Quran (3-9 bulan)

Sijil Pengajian Islam (SPI):

Kukuhkan asas Islam secara modular (1-2 tahun)

Pengajian Bahasa Arab (PBA):

Sijil Pengajian Islam Remaja:

Kuasai asas Bahasa Arab (3 bulan setiap modul)

Program asas untuk remaja 13–15 tahun (4 tahun)

Untuk Anda yang Mahu Mendalami

Sijil Lanjutan Pengajian Islam (SLPI):

Pengajian lanjutan dalam Usuluddin dan Syariah (setara GCE 'A')

Diploma Pengajian Islam (DPI):

Program komprehensif pemahaman Islam secara mendalam

Bachelor of Islamic Revealed Knowledge & Heritage (BIRKH): Ijazah separuh masa dalam ilmu wahyu dan warisan Islam

KENAPA Asatizah Bertauliah PILIH Belajar dari tenaga pengajar yang pakar IPIP? dalam pengajian Islam

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