TASHKENT -- Uzbekistan is taking steps to solidify its reputation as a centre of Islamic culture and education as part of enhanced efforts to combat extremism among youth.
Uzbekistani President Shavkat Mirziyoyev last month urged "collaborative work" among elders, mahallas (neighbourhood associations), police inspectors, imam-khatibs and religious education consultants to prevent youth radicalisation.
"We must strengthen peace and stability in the country in every possible way and step up our fight against various security threats," he told parliament on December 23, as reported by 1news.uz.
One way the government plans to prevent radicalism is through the promotion of Uzbekistan as a centre of Islamic culture and education.
These efforts appear to be gaining momentum.
The construction of a facility for the Centre for Islamic Civilisation in Tashkent is under way, and the city of Bukhara is preparing to serve as the world capital of Islamic culture in 2020 for the Asian Region.
Tashkent in 2007 held the same title, which is designated annually by the Islamic Educational, Scientific and Cultural Organisation in Rabat, Morocco. Every year the organisation selects three world capitals of Islamic culture.
"The fact that [Bukhara] was granted recognition as a capital of Islamic culture ... affirms the distinguished contributions made by the city and its scholars to the development of Islamic civilisation," said Azamjon Abdurakhmonov, a teacher at Tashkent Islamic University, the Spiritual Administration of Muslims of Uzbekistan (DUMU) press office reported January 6.
Another effort aimed at raising Uzbekistan's status as a centre for Islamic culture is a nationwide Koran recitation competition.
Registration for the competition, organised by the DUMU, closed on January 15 with 5,000 applicants from across the country, as Regnum.ru reported.
Mufti Usmonkhon Alimov, head of the DUMU, called for the contest to take place at a highly professional level, and said that in the future it could become a springboard for Uzbekistan to host international Koran recitation contests.
The contest will be held progressively at the district, provincial and national levels, with the final competition scheduled in April.
Cinema can also be used to help combat extremism, including a movie being made about the 9th-century Islamic scholar and Bukhara native Imam al-Bukhari, according to Mirziyoyev.
Uzbekistani film director Rustam Sagdiyev has begun working on a two-part film about Imam al-Bukhari, Anhor.uz reported January 12. The government will finance the movie, and producers are planning to screen the film worldwide.
"If we need to, we will buy the most modern [film] equipment in Hollywood," Sagdiyev told Anhor.uz. "We'll invite international movie stars to appear in it."
Films about Islamic scholars can be broadcast in mosques and serve as an educational tool, the president said, according to the DUMU press office.
"Nowadays, when the struggle among ideas and ideologies to capture people's consciousness and worldview, especially those of young people, is intensifying around the world, we need to efficiently use the tremendous potential of the most mainstream form of art," Mirziyoyev December 29 said during a Tashkent meeting with representatives from the film industry.
"Imam al-Bukhari ... is one of the most famous Islamic scholars and collectors of hadiths," Otabek Mamarasulov, a regular attendee of the Minor Mosque in Tashkent, told Caravanserai.
"If Uzbekistan continues to promote its heritage, then more and more pilgrims will come here, and more and more Muslims will discover the true face of the country and contribute to mutual understanding," he said.
"The DUMU is planning to organise a small pilgrimage for Muslims from various countries, so they can visit Bukhara and places associated with Imam al-Bukhari," he said.
Uzbekistan is also increasing the scope of its work on rehabilitating extremists who have served their prison sentences.
"We will continue improving the work done on social rehabilitation and helping those who have succumbed to the influence of extremist ideas return to a normal, healthy way of life," Mirziyoyev said December 23.
Caravanserai reported last October that Uzbekistan released or removed 16,000 former extremists from blacklists.
Among them were several notorious figures, including Zakhid Yuldashev, the brother of Takhir Yuldashev, the late founder of the Islamic Movement of Uzbekistan (IMU). He was released last October after serving a 23-year prison sentence, a move made public on January 10.
"Uzbekistan is developing a system for rehabilitating former extremists," Amir Fayzullayev, an employee of the Yangi Khaet mahalla in Tashkent, told Caravanserai.
"This will be based on a presidential decree that explains all the specifics of work with such persons," he said. "Mahalla elders, the Union of Youth or the [national] Women's Committee will be responsible for [rehabilitating the former extremists]. Systematic work will be carried out."
The details of the decree are expected to be ready by June, he said.
The world is currently witnessing rapid advancements in artificial intelligence (AI) and digital technologies, to the extent that these tools have become integral to various aspects of life—particularly in economics, education, culture, media, and public services.
In the face of this profound transformation, there is an urgent need to examine the dimensions of AI from an ethical and religious perspective that balances leveraging modern achievements with preserving human values and Shari’a (Islamic law) regulations.
In this context, scholars and specialists affirm that AI is a product of human intellect and creativity, falling under the divine indication: "And He creates that which you do not know" (Surah An-Nahl: 8). This verse alludes to emerging scientific and technical innovations that were previously unknown.
Today, AI has become the foundation for many modern applications, such as e-government, smart cities, autonomous vehicles, drones, and other technologies that contribute to facilitating human life.
However, regardless of its significant benefits, this evolution is not without difficulties and potential risks. Therefore, there is a necessity to regulate, control, and monitor the use of AI, taking the required measures to mitigate its negative impacts—especially in sensitive fields related to religion and Fatwa (legal rulings), where this issue must be given special attention.
Artificial Intelligence and Shari’a Fatwa
Scholars and researchers in jurisprudence academies and scientific conferences have reached a consensus that AI can serve as a supportive tool for gathering, analyzing, and classifying Shari’a information, as well as facilitating access to it. However, it is impermissible to rely on it independently to derive Shari’a rulings or issue Fatwas.
Fatwa issuance requires the direct presence of a qualified jurist (faqih), as rulings vary based on the seeker’s circumstances, time, place, customs, and socio-economic conditions. These nuanced human considerations cannot be independently comprehended by AI. Furthermore, a prerequisite for a Mufti in Islamic Shari’a is to be a legally accountable person (mukallaf), a condition that cannot be fulfilled by technical systems.
Consequently, the role of AI in the field of Ifta (issuing rulings) remains supportive rather than substitutive, in application of the verse: "So ask the people of the message if you do not know" (Surah An-Nahl: 43). Trustworthy scholars remain the ultimate reference in issuing rulings and bearing Shari’a responsibility.
Areas of Practical Application for AI
Practical experience, including that of the Fatwa Center under the Muslim Board of Uzbekistan, has proven that AI can be employed in several fields, most notably:
• Analyzing and Classifying Inquiries: Categorizing incoming Shari’a questions by topic and region and identifying the most frequent ones.
• Speech-to-Text Conversion: Transforming audio questions and answers into written text and storing them in organized databases.
• Supporting Fatwa Experts: Suggesting previously archived answers to experts, which are only sent to the inquirer after review and approval by specialists.
• Enhancing Community Security: Through smart, digital, and safe city projects.
• Combating Corruption: By reducing human intervention in administrative procedures.
• Operating in Hazardous Environments: Utilizing smart technologies in environments that are dangerous or harmful to human health.
• Dawah and Education: Facilitating access to Islamic knowledge, lessons, and sermons, and developing educational content that serves the Muslim Ummah.
• Humanity at the Center of Technical Evolution
Specialists emphasize that humans must remain at the heart of the AI development process, and that these technologies must be managed based on a solid ethical and value-based foundation. Technology is not an end in itself, but a means to serve humanity and facilitate its affairs; it should not become a substitute for man or a tool that controls his destiny.
In this framework, the real challenge lies in reconciling AI with religious requirements, legal standards, and national values, ensuring the achievement of cognitive and technical development without compromising Shari’a and human responsibility.
In conclusion, AI, if used with wisdom and clear regulations, can be a great aid to humanity across various fields. Religious and scientific institutions in the Islamic world—including the Muslim Board of Uzbekistan—affirm their permanent readiness to actively participate in employing these modern technologies to spread Islamic knowledge, foster dialogue between religion and science, and contribute to finding solutions for contemporary global challenges.
The ultimate goal remains to harness the blessings of science and technology for the betterment of humanity, in a manner that pleases Allah the Almighty and reinforces the moral values that are the foundation of stability and progress.
Sheikh Nuriddin Khaliqnazar