Latest news with #IslamicWorld
See - Sada Elbalad
3 days ago
- Business
- See - Sada Elbalad
ICESCO Showcases Its Efforts to Empower Youth at 'Youth Knowledge Forum'
Mohamed Mandour The Islamic World Educational, Scientific and Cultural Organization (ICESCO) participated in the fourth 'Youth Knowledge Forum,' organized in Cairo by the Mohammed bin Rashid Al Maktoum Knowledge Foundation (MBRF) and the United Nations Development Programme (UNDP), in cooperation with the Egyptian Ministry of Youth and Sports. In a key working session titled 'Complementarity between governments and international institutions in supporting the knowledge economy,' Dr. Sally Mabrouk, Director of the Office of ICESCO Director-General and Supervisor of the Strategy and Institutional Excellence Sector, reviewed the main programs and initiatives of the Organization aimed at supporting young people in its Member States, particularly in the areas of knowledge, digital transformation, and entrepreneurship. Dr. Mabrouk also reviewed the main thrusts of the 'Youth Knowledge Forum in the Islamic World,' which was recently organized by ICESCO in partnership with MBRF at ICESCO headquarters in Rabat. The Forum saw a large youth interaction and intensive intellectual activity. The ICESCO delegation also included Taqwa Al Ali, in charge of innovation; Fatma El Ghalia Hannani, strategic planning analyst; and Youssef Stelate, application developer in the Digital Transformation Department. The interventions of the delegation members focused on their role in the success of the third edition of the Forum, which was held in Morocco, reviewing their practical experiences and contributions in implementing innovative knowledge empowerment programs for young participants. ICESCO's participation in this major regional event reflects its strategic commitment to empowering youth and promoting the knowledge economy in Member States, as part of its vision to create interactive platforms for the younger generation to participate in decision-making and the achievement of sustainable development. It is also part of the Organization's efforts to strengthen partnerships with regional and international institutions concerned with youth and innovation issues. The opening session was attended by a number of prominent personalities, including Dr. Ashraf Sobhy, Egyptian Minister of Youth and Sports; Dr. Jamal bin Huwaireb, MBRF's Executive Director; Dr. Khaled Abdel-Ghaffar, Deputy Prime Minister and Minister of Health and Population; Dr. Ahmed Fouad Henno, Minister of Culture; Chancellor Mahmoud Fawzi, Minister of Parliamentary and Legal Affairs; Dr. Mohamed Sami Abdel Sadiq, President of Cairo University; and Engineer Hani Turki, Director of the UNDP Knowledge Project, in addition to other ministers and senior officials. read more Gold prices rise, 21 Karat at EGP 3685 NATO's Role in Israeli-Palestinian Conflict US Expresses 'Strong Opposition' to New Turkish Military Operation in Syria Shoukry Meets Director-General of FAO Lavrov: confrontation bet. nuclear powers must be avoided News Iran Summons French Ambassador over Foreign Minister Remarks News Aboul Gheit Condemns Israeli Escalation in West Bank News Greek PM: Athens Plays Key Role in Improving Energy Security in Region News One Person Injured in Explosion at Ukrainian Embassy in Madrid News Israeli-Linked Hadassah Clinic in Moscow Treats Wounded Iranian IRGC Fighters Arts & Culture "Jurassic World Rebirth" Gets Streaming Date News China Launches Largest Ever Aircraft Carrier Videos & Features Tragedy Overshadows MC Alger Championship Celebration: One Fan Dead, 11 Injured After Stadium Fall Lifestyle Get to Know 2025 Eid Al Adha Prayer Times in Egypt Arts & Culture South Korean Actress Kang Seo-ha Dies at 31 after Cancer Battle Business Egyptian Pound Undervalued by 30%, Says Goldman Sachs Sports Get to Know 2025 WWE Evolution Results News "Tensions Escalate: Iran Probes Allegations of Indian Tech Collaboration with Israeli Intelligence" News Flights suspended at Port Sudan Airport after Drone Attacks
The National
5 days ago
- Business
- The National
The Islamic world should establish a Fatwa Council for AI
The Islamic world, home to nearly two billion people, represents not only one of the largest global communities, but one of the youngest. In many Muslim-majority countries, more than 60 per cent of the population is under 30 years of age. By 2030, Muslims will make up more than 25 per cent of the global population, based on UN data. That demographic future is now colliding with another unstoppable force: artificial intelligence. AI is not simply a new technology – it is the new language of power. As it rapidly transforms how we work, learn, govern and live, Muslim societies face a stark choice: shape the system or be shaped by it. Muslim societies must not repeat the mistake of being passive adopters of technological innovations such as smart phones and social media designed elsewhere. We must participate in the architectural design of the digital world and ensure that our cultural, legal and ethical DNA is encoded into its foundations. And yet, we are already falling behind. More than 89 per cent of AI training data today comes from English-language sources. Islamic perspectives on ethics, finance, governance, gender and education are practically absent from the datasets feeding today's most powerful AI models. The consequence is not just cultural erasure, it is algorithmic bias with real-world impact. Hijab-wearing women are likely to be misidentified by facial recognition tools. Islamic financial institutions can find it difficult to adopt credit-scoring models trained on interest-based frameworks. Generative AI platforms routinely exclude, misinterpret or marginalise Islamic content in education and the media. This is not merely a technical issue. It is a strategic risk for the Islamic world – and a historic opportunity. There needs to be an AI Fatwa Council – a multidisciplinary body of scholars, technologists and ethicists that can provide authoritative guidance on how to govern, apply and develop artificial intelligence in accordance with Islamic values. This is not to limit innovation but to accelerate it responsibly. Islamic jurisprudence has always embraced the intersection of ethics and technology, from rulings on in vitro fertilisation, and organ transplants to blockchain and digital currencies. It is now time to do the same for AI. The council's scope would be broad and future-facing. Should AI be allowed to lead prayer in remote areas where no imam is available? How can AI-generated Quran recitation or digital fatwa services be regulated? Can generative AI models be certified for use in Islamic education, finance or media? What does a halal algorithm look like for dating apps, zakat distribution or even environmental monitoring? Islamic perspectives on ethics, finance, governance, gender and education are practically absent from the datasets feeding today's most powerful AI models This is not theoretical. Around the world, AI is already making decisions – in hospitals, banks, courts and classrooms. Without proactive guidance, Muslim communities risk becoming consumers of values embedded by others. If we do not build our own models, we will inherit the blind spots of someone else's code. The GCC is ideally positioned to lead this initiative. Consider the momentum – the UAE has established the world's first graduate university dedicated to AI, launched national AI strategies and invested heavily in AI-native firms like G42. The country has appointed AI advisers to public entities and integrated AI in national planning across sectors from justice to education. Saudi Arabia is using AI at scale in Neom, through its National Data Management Office, and through initiatives such as the Global AI Summit. Qatar has incorporated AI into its 2030 National Vision, created an AI Policy Framework through the Ministry of Communications and Information Technology, and is investing in Arabic-language large language models for regional relevance. Together, these nations possess the credibility, capital and computational capacity to build the world's first halal AI ecosystem, one that is rooted in Islamic values but designed for global relevance. The AI Fatwa Council could serve as a global benchmark for digital ethics, working in parallel with international bodies such as the Organisation for Economic Co-operation and Development and Unesco, while addressing the unique jurisprudential questions of the Muslim world. It could incubate Arabic-language datasets, provide ethical certifications, train scholars in AI fluency, and launch AI educational platforms blending religious knowledge with data science. This is not about nostalgia or conservatism. It is about building a future that reflects our values. If we want tomorrow's AI to respect the Islamic worldview, we must engage today, not just with scripture, but with source code. The Prophet Mohammed urged us to 'seek knowledge, even if it be in China'. In 2025, that knowledge is encoded in neural networks and algorithms. And if we do not write ourselves into the architecture of the digital age, we will find ourselves written out. If we don't define the values of AI, others will.
The National
18-07-2025
- Business
- The National
The Muslim world should develop halal AI ecosystems
The Islamic world, home to nearly two billion people, represents not only one of the largest global communities, but one of the youngest. In many Muslim-majority countries, more than 60 per cent of the population is under 30 years of age. By 2030, Muslims could make up nearly a third of the global youth population, according to estimates by the Pew Forum on Religion and Public Life. That demographic future is now colliding with another unstoppable force: artificial intelligence. AI is not simply a new technology – it is the new language of power. As it rapidly transforms how we work, learn, govern and live, Muslim societies face a stark choice: shape the system or be shaped by it. Muslim societies must not repeat the mistake of being passive adopters of technological innovations such as smart phones and social media designed elsewhere. We must participate in the architectural design of the digital world and ensure that our cultural, legal and ethical DNA is encoded into its foundations. And yet, we are already falling behind. More than 89 per cent of AI training data today comes from English-language sources. Islamic perspectives on ethics, finance, governance, gender and education are practically absent from the datasets feeding today's most powerful AI models. The consequence is not just cultural erasure, it is algorithmic bias with real-world impact. Hijab-wearing women are likely to be misidentified by facial recognition tools. Islamic financial institutions can find it difficult to adopt credit-scoring models trained on interest-based frameworks. Generative AI platforms routinely exclude, misinterpret or marginalise Islamic content in education and the media. This is not merely a technical issue. It is a strategic risk for the Islamic world – and a historic opportunity. There needs to be an AI Fatwa Council – a multidisciplinary body of scholars, technologists and ethicists that can provide authoritative guidance on how to govern, apply and develop artificial intelligence in accordance with Islamic values. This is not to limit innovation but to accelerate it responsibly. Islamic jurisprudence has always embraced the intersection of ethics and technology, from rulings on in vitro fertilisation, and organ transplants to blockchain and digital currencies. It is now time to do the same for AI. The council's scope would be broad and future-facing. Should AI be allowed to lead prayer in remote areas where no imam is available? How does AI-generated Quran recitation or digital fatwa services be regulated? Can generative AI models be certified for use in Islamic education, finance or media? What does a halal algorithm look like for dating apps, zakat distribution or even environmental monitoring? Islamic perspectives on ethics, finance, governance, gender and education are practically absent from the datasets feeding today's most powerful AI models This is not theoretical. Around the world, AI is already making decisions – in hospitals, banks, courts and classrooms. Without proactive guidance, Muslim communities risk becoming consumers of values embedded by others. If we do not build our own models, we will inherit the blind spots of someone else's code. The GCC is ideally positioned to lead this initiative. Consider the momentum – the UAE has established the world's first graduate university dedicated to AI, launched national AI strategies and invested heavily in AI-native firms like G42. The country has appointed AI advisers to public entities and integrated AI in national planning across sectors from justice to education. Saudi Arabia is using AI at scale in Neom, through its National Data Management Office, and through initiatives such as the Global AI Summit. Qatar has incorporated AI into its 2030 National Vision, created an AI Policy Framework through the Ministry of Communications and Information Technology, and is investing in Arabic-language large language models for regional relevance. Together, these nations possess the credibility, capital and computational capacity to build the world's first halal AI ecosystem, one that is rooted in Islamic values but designed for global relevance. The AI Fatwa Council could serve as a global benchmark for digital ethics, working in parallel with international bodies such as the Organisation for Economic Co-operation and Development and Unesco while addressing the unique jurisprudential questions of the Muslim world. It could incubate Arabic-language datasets, provide ethical certifications, train scholars in AI fluency, and launch AI educational platforms blending religious knowledge with data science. This is not about nostalgia or conservatism. It is about building a future that reflects our values. If we want tomorrow's AI to respect the Islamic worldview, we must engage today, not just with scripture, but with source code. The Prophet Mohammed urged us to 'seek knowledge, even if it be in China'. In 2025, that knowledge is encoded in neural networks and algorithms. And if we do not write ourselves into the architecture of the digital age, we will find ourselves written out. If we don't define the values of AI, others will.
Times
05-07-2025
- Politics
- Times
The hidden history of slavery in the Islamic world
Beshir Agha was born in Abyssinia in 1655, seized by slave traders, castrated as a boy and sold for 30 piastres. When he died in 1746 he left a fortune of 30 million piastres, 800 jewel-studded watches and 160 horses. When he was a slave to the Ottoman governor of Egypt, he received an education. He was clearly gifted; he soon found a berth at the Topkapi Palace, the main residence of the Ottoman sultan. There he proved an adept functionary, particularly good at organising lavish entertainments, and a skilful palace politician, rising through the ranks to serve as chief harem eunuch to two sultans. Beshir is one of the many fascinating characters in Captives and Companions, Justin Marozzi's history of slavery in the Islamic world. Marozzi starts his account in the 7th century, during the life of Muhammad. Marozzi quotes one of the most famous Quranic pronouncements on slavery, one that treats inequality between master and slave as a fact of life: 'Allah has favoured some of you over others in provision.' Allah had evidently favoured the Prophet Muhammad, whose tastes were ecumenical — his 70 slaves included Copts, Syrians, Persians and Ethiopians. The sexual exploitation of female slaves by their male owners is permissible too, counsels the Quran. This furnished the Ottoman sultans with an alibi for their harem of enslaved concubines — and in our time armed Islamic State with a sanction for the rape and enslavement of Yazidi women in northern Iraq. As Marozzi rightly argues in this history of slavery in the Islamic world, it is disingenuous to deny the Islamic State its Islamic character, as Barack Obama once attempted. These are not secular fanatics but Muslim fundamentalists. For centuries Quranic justifications were invoked to defend slavery as a cultural tradition — as if it were no more troubling than morris dancing. Small wonder, then, that Muslim nations were among the last to abolish it — Saudi Arabia in 1962, Oman in 1970, Mauritania in 1981. But the practice persists. In Saudi Arabia, according to the Global Slavery Index, there are 740,000 people living in modern slavery. Marozzi opens his book in the Kayes region of western Mali, where hereditary slavery persists, as does the right of masters to rape the wives and daughters of their slaves. Despite its long history and continued presence, however, slavery in the Islamic world remains woefully underresearched. Western parochialism bears some blame; James Walvin's A Short History of Slavery, for example, devotes 201 of its 235 pages to the Atlantic trade. But so does western timidity. The historian Bernard Lewis once lamented that, thanks to contemporary sensibilities, it had become 'professionally hazardous' for bright young things to probe slavery in Muslim societies. • Read more of the latest religion news, views and analysis. Thankfully Marozzi is unencumbered by such PC pretensions. He is careful with words, preferring 'the slave trade in the Islamic world' to 'Muslim slavery' — as we do not, after all, call the Atlantic trade 'Christian slavery'. Likewise, he never deserts perspective. While discussing the million or so European Christian captives taken by Barbary corsairs, he reminds us that Christendom enslaved twice as many Muslims in the early modern period. If the Arabs enslaved 17 million souls between AD650 and 1905, Marozzi says that we would do well to remember that nearly as many — perhaps 14 million — Africans were claimed by the Atlantic trade in a much shorter period. Captives and Companions, then, is an unsentimental unveiling of a subject that has long been enshrouded in scholarly purdah. To be sure, Marozzi breaks no new ground in these pages, drawing heavily on recent work by North African, Turkish and a handful of western scholars. Yet the result is an elegant and ambitious synthesis, serving up a scintillating compendium of potted lives. We meet Bilal ibn Rabah, the Ethiopian slave who in AD610 'had his head turned' by the self-styled Prophet Muhammad, rejecting the old gods to become one of his first followers. For this Bilal was tortured by his master, Umayya ibn Khalaf — who met his end at the Battle of Badr in AD624, cut down by his former slave after the prophet's fledgling army routed the Quraysh tribe. Muhammad then appointed Bilal the voice of Islam; as the first muezzin (the caller to prayer), his voice — a resonant baritone — was the one the earliest Muslims heard five times daily, beckoning them to prayer. • The 21 best history books of the past year to read next That was Islam in its radical infancy. Later Arabs, Marozzi shows, shed Muhammad's colour-blindness and took up trafficking darker-skinned Africans. Racism ran deep. Even an intelligent fellow like the 10th-century historian Masudi could be dismayingly provincial and downright racist in his descriptions of black Africans. The Zanj, as they were called, had ten qualities, he wrote: 'Kinky hair, thin eyebrows, broad noses, thick lips, sharp teeth, malodorous skin, dark pupils, clefty hands and feet, elongated penises, and excessive merriment.' Chafing under the Arab yoke, they struck back in AD869, launching what may have been history's largest slave revolt. For 14 years they flattened cities, torching mosques and enslaving their former slaveholders. Something like a million lives were lost before the Zanj Rebellion was quelled. If male slaves could pose a physical threat, female slaves were another kind of risk. The Nestorian physician Ibn Butlan, writing in the 11th century, offered cautionary counsel: resist lustful impulse purchases 'for the tumescent has no judgment, since he decides at first glance, and there is magic in the first glance'. The concubine Arib beguiled no fewer than eight caliphs over seven decades. Al-Amin, clearly a paedophile, adored her when she was still in her early teens, and Mutamid, surely a gerontophile, loved her in her seventies. Even into her nineties she was propositioned, although she demurred: 'Ah, my sons, the lust is present, but the limbs are helpless.' Less threatening were enslaved eunuchs. Although the Quran forbade castration, the enterprising Abbasids found a workaround since their ever-expanding harems needed a steady supply of unthreatening men. Infidels in sub-Saharan Africa did the dirty work of sourcing and exporting eunuchs. It was a gruesome business. Even as late as in the 19th century, nine in ten boys put under the knife died. Western visitors were horrified by the presence of eunuchs in the holy places, although Marozzi might have noted that Christianity, too, had its eunuchs — the Sistine Chapel's last castrato wasn't retired until 1903. Gliding through the ages, dropping a metaphor here and a maxim there, Marozzi's prose recalls an older tradition of history writing — the effortless fluidity of a John Julius Norwich or Jan Morris. Reading him, one thinks of Tintoretto: vast canvases, mannered style, high drama, narrative drive. But it has its drawbacks. Marozzi, whose previous books include The Arab Conquests and Islamic Empires, delights in the zany and lurid. He loves his lobbed heads and unruly libidos, his swivel-eyed slavers and concupiscent concubines. Consider the tale of Thomas Pellow, 'an eleven-year-old Cornish lad' who, in 1715, ignored his parents' warnings and set sail from Falmouth in search of adventure. 'If only he had listened to them,' Marozzi sighs. Snatched by Moroccan corsairs off Cape Finisterre, Pellow landed in Meknes, where beatings and bastinadings — feet flayed while strung upside down — quickly dulled his taste for colourful exploits. To save his skin he 'turned Turk', although he later insisted it was all for show: 'I always abominated them and their accursed principle of Mahometism.' • Read more book reviews and interviews — and see what's top of the Sunday Times Bestsellers List As slaves go, he did well. He climbed the ranks, led a 30,000-man slave raid into Guinea and did as he was told, 'stripping the poor negroes of all they had, killing many of them, and bringing off their children into the bargain'. Then came the compulsory marriage in order to sire more slaves for his master: eight African women were paraded before him, but Pellow, bigoted fellow that he was, turned them down, 'not at all liking their colour'. He demanded a wife 'of my colour' and was duly granted one, although by now he was hardly a pasty Cornishman. When he escaped he was briefly mistaken for a 'Moor'. Back in London, he felt alienated from his homeland — until he ended up at dinner at the Moroccan ambassador's, who offered him 'my favourite dish': a big bowl of couscous. Captives and Companions: A History of Slavery and the Slave Trade in the Islamic World by Justin Marozzi (Allen Lane £35 pp560). To order a copy go to Free UK standard P&P on orders over £25. Special discount available for Times+ members
Web Release
29-06-2025
- Politics
- Web Release
Panel Session Titled: 'Redefining University Leadership for the Future' Held as Part of the Sixth Conference of University Presidents in the Islamic World
Panel Session Titled: 'Redefining University Leadership for the Future' Held as Part of the Sixth Conference of University Presidents in the Islamic World As part of the Sixth Conference of University Presidents, organized by the Islamic World Educational, Scientific and Cultural Organization (ICESCO) in Rabat, H.E. Dr. Mansoor Al Awar, Chancellor of Hamdan Bin Mohammed Smart University (HBMSU), chaired a high-level panel session titled: 'Redefining University Leadership for the Future', with the participation of a distinguished group of university presidents from various member states of the Islamic World Organization. The session focused on discussing the fundamental transformations which are reshaping higher education globally, and the evolving role that university leadership must adopt in response to rapid changes related to technology, artificial intelligence, flexible education, and the shifting nature of the labor market. In his opening remarks, H.E. Dr. Mansoor Al Awar emphasized that: 'University leadership is no longer confined to traditional academic management. It has become a forward-looking responsibility that demands innovative thinking, the ability to build partnerships, and the foresight to anticipate change, in order to ensure the sustainability and impact of universities in serving humanity and society.' The session addressed three key themes: 1. The transformation of the university president's role from academic leadership to proactive, system-oriented leadership. 2. Effective partnerships and governance as tools to strengthen trust and community impact. 3. Designing new leadership models built on flexibility, collaboration, and future-oriented outcomes. The session witnessed dynamic engagement from participants, who underscored the need to prepare a new generation of university leaders equipped with innovation tools and change-making abilities, without compromising the core values of education and scientific research. The session concluded with a clear call to develop a new leadership model in Islamic universities—one that balances academic excellence with institutional agility and lays the foundation for a renewed social contract between the university and society.
