An Islamic Perspective on AI Ethics

Purpose This study addresses the question of whether Islamic epistemology and ethics advance the understanding and promotion of sustainable development (SD) in the field of Islamic management, economics and finance (IMEF). This study also aims to understand how contemporary ethical theories explain and harmonise Islamic ethics in the context of SD. Design/methodology/approach This study adopts the PRISMA protocol and conducts a systematic literature review of 62 articles published from 2015 to 2023 to provide answers to four research questions. The selected publications were taken from the Web of Science, Scopus and Google Scholar databases, using the purposive sampling technique, and taking into account the selection criteria of quality, relevance and timeliness of the publications. Findings Four key findings emerged from the review. Firstly, Islamic epistemology and ethics, drawn from the Qur’an and Hadith, guide practices toward SD. Secondly, Islamic epistemology and ethics promote SD through various initiatives, including ethical behaviour, environmental stewardship, social responsibility, Islamic banking and financing ethics and Islamic social financing principles among others. Third, contemporary ethical theories such as virtue ethics, intentionalism, consequentialism and deontological ethics enrich the application of Islamic ethical foundations in the context of SD. Finally, the theoretical connection between Islamic epistemology, ethics and SD lies in their alignment toward promoting ethical behaviour, social responsibility and holistic ecosystem well-being. Practical implications The insights provided by this review offer practical implications for researchers, policymakers and practitioners in IMEF. The insights also underscore the importance of integrating Islamic ethical principles into SD initiatives and policy frameworks. Originality/value This novel study offers unique perspectives by integrating contemporary ethical theories with Islamic ethics and epistemology to justify SD in ways that are both theoretically and practically significant. In addition, six novel propositions are suggested for future research in IMEF.

This study aims to examine the intersection of contemporary artificial intelligence (AI) with Islamic ethics, specifically exploring how foundational Islamic ethical principles can guide the integration and governance of AI technologies. Employing a theoretical and conceptual analysis method, the research investigates epistemological and theological considerations related to the application of machine learning algorithms in interpreting sacred Islamic texts. The core theoretical underpinnings guiding this analysis include Tawḥīd (the Oneness of God), which emphasizes harmony and ethical coherence; Maqāṣid al-Sharīʿah (Objectives of Islamic Law), focusing on safeguarding fundamental human interests such as faith, life, intellect, progeny, and wealth; Ihsan (Excellence and Benevolence), advocating for moral excellence in technological applications; and ʿAdl (Justice), which demands equity and fairness in technological advancements. The findings indicate that while AI holds significant promise for enhancing societal welfare, education, healthcare, and economic justice within Muslim communities, it presents profound ethical challenges, including algorithmic bias, privacy infringement, human autonomy erosion, and accountability concerns. The study highlights the necessity of rigorous ethical oversight grounded in Islamic ethics to navigate these challenges, proposing that AI applications adhere to principles of justice, transparency, and the preservation of human dignity and autonomy. The implications of this research extend beyond theoretical considerations, underscoring the importance of interdisciplinary collaboration between Islamic scholars, ethicists, policymakers, and technologists. Islamic ethical guidelines can enrich global conversations on AI ethics, ensuring technological innovations align with universally recognized moral standards while promoting social justice and human flourishing.

The purpose of this paper is to explore the principles of Islamic ethics to be applied in construction projects by establishing Islamic ethical practices to improve project performance. In an Islamic system, ethics and construction business are inextricably linked. This paper aims primarily to identify the ethics in general and from the Islamic perspective, and to identify the principles of Islamic ethics in construction projects. The methodology of was content analysis of peer-reviewed empirical studies published in academic journals. In addition, specialist texts to review the principles of Islamic ethics in construction projects in order to give an overview of main ethics theories. This paper will discuss the impact of Islamic ethics on performance jobs and project outcomes. Finally, this study also shows how construction companies could adapt the Islamic ethics and create Islamic ethical work climate in their projects and in society as well. In conclusion, implementation of the recommended solutions can minimize unethical acts in the construction projects.

The purpose of this paper is to explore the principles of Islamic ethics to be applied in construction projects by establishing Islamic ethical practices to improve project performance. In an Islamic system, ethics and construction business are inextricably linked. This paper aims primarily to identify the ethics in general and from the Islamic perspective, and to identify the principles of Islamic ethics in construction projects. The methodology of was content analysis of peer-reviewed empirical studies published in academic journals. In addition, specialist texts to review the principles of Islamic ethics in construction projects in order to give an overview of main ethics theories. This paper will discuss the impact of Islamic ethics on performance jobs and project outcomes. Finally, this study also shows how construction companies could adapt the Islamic ethics and create Islamic ethical work climate in their projects and in society as well. In conclusion, implementation of the recommended solutions can minimize unethical acts in the construction projects.

This chapter focuses on de-Westernizing media ethics through providing development journalism as a model to promote Islamic ethical principles. The chapter provides an understanding of some core normative ethical Islamic principles in the realms of the individual and the community and suggests development journalism as a model through which these Islamic ethical values could be served. The focus is primarily set on ideal principles of journalism rather than actual journalism practice. De-Westernization is about expanding analytical perspectives by placing theoretical and comparative questions at the core of media studies. Therefore, the chapter does not perceive Islamic media ethics as a “case-study” or a distinct field separate from Western media ethics. It argues that core Western ethical values and principles such as individual freedom/autonomy, truth-seeking, human dignity, accountability, etc. that shape Western media ethics debates are also core values in Islamic ethics. The chapter concludes that development journalism could work as an effective practical model to attend to the needs and rights of the individual to access information and express opinions, together with society’s needs for critical reporting on issues of social, economic, and political justice.

This study investigates the role of leadership in implementing Islamic business ethics at TBS Kelapa Sawit Mega Lestari, focusing on identifying challenges and strategies to overcome them. A qualitative descriptive approach was employed, involving direct observations, semi-structured interviews with 10 key informants (comprising company leaders, field employees, and local farmers), and an analysis of documentation. Findings indicate that the successful implementation of Islamic business ethics—centered on fairness, honesty, transparency, and social responsibility—is heavily dependent on the leadership's ability to educate employees and establish ethically aligned partnerships. Key challenges identified include employees’ limited understanding of Islamic ethical principles and inconsistencies with partner companies not adhering to these values. To address these, the leadership implemented Focus Group Discussions (FGDs) conducted quarterly to enhance awareness and introduced measures to collaborate with partners fully aligned with Islamic ethics. This study concludes that while notable progress has been made, continuous efforts are required to standardize ethical practices and foster a culture aligned with Islamic principles within the palm oil industry.

Background: Much of the actions and behaviors of employees and managers within organizations are influenced by moral values and have roots in ethics. Disregarding work ethics in organizational management can lead to significant challenges for organizations and question the legitimacy of the organization and its actions. Objective: Therefore, this study aimed to explore the relationship between Islamic work ethics and organizational commitment among employees of Guilan University of Medical Sciences during the years 2021-2022. Methods: This study was conducted in an analytical cross-sectional manner over a 6-month period. A total of 353 employees working in the deputyships of the Guilan University of Medical Sciences were selected through stratified proportional sampling and studied. The tools used for data collection were Ali and Al-Kazemi's 1988 Islamic Work Ethics Questionnaire and Allen and Mayer's Organizational Commitment and Job Satisfaction. Results: A statistically positive and significant relationship was observed between the organizational commitment variables and each of its dimensions with work ethics (P-value < 0.001). This relationship was stronger between affective commitment and Islamic work ethics, with a correlation coefficient of 0.402, while the relationship between continuous commitment and Islamic work ethics was weaker, with a coefficient of 0.164 (P-value < 0.001). Conclusion: The findings of this research conducted among employees of Guilan University of Medical Sciences indicated a positive relationship between Islamic work ethics and the dimensions of organizational commitment. The high scores of employees in the job satisfaction and Islamic ethics indicate that employees, while experiencing job satisfaction, adhere to the principles of Islamic work ethics.

This study explores the implementation of Islamic business ethics in the transaction practices of traders at the Waru Traditional Market, Waru District, Pamekasan Regency. The research addresses the problem of how Islamic ethical principles—such as tauhid (oneness of God), balance, free will, responsibility, and benevolence (ihsan)—are reflected in the daily commercial behaviors of traditional market traders. The objective is to uncover how deeply these principles are understood and applied in the context of local economic transactions, especially among grassroots Muslim communities. Using a qualitative descriptive method, data were collected through field observation and in-depth interviews with both traders and buyers. The primary data sources were direct interviews with ten selected traders, while secondary sources included relevant literature on Islamic economics and ethics. The findings reveal that most traders apply the main principles of Islamic business ethics in their transactions. The principle of tauhid is evident in their belief that sustenance comes from Allah, prompting them to conduct business with sincerity, patience, and a worshipful spirit. The principles of balance and responsibility are reflected in fair dealings, such as product quality assurance, replacement of defective goods, and price transparency. Traders also practice free will by giving customers full freedom in making purchasing decisions. Moreover, the principle of benevolence (ihsan) is actively demonstrated through acts of kindness, such as granting price discounts, extending payment terms, and assisting with the physical delivery of goods. This study contributes to the understanding of how Islamic values can be operationalized in traditional market settings. It highlights the spiritual and moral dimensions of Islamic business practices and offers a model for building ethical, human-centered, and sustainable local economies rooted in religious principles.

Summary A key element in determining a project's commercial maturity is the evidence of a firm intent to proceed with development within a reasonable time frame. The Petroleum Resource Management System (PRMS) (SPE 2007) recommends 5 years as a benchmark, although a longer time can be applied in some cases. The U.S. Securities and Exchange Commission (SEC) also provides specific guidance and requirements on undeveloped reserves and the 5-year-maturation time limit. Despite the apparent clarity in the PRMS and SEC regulations regarding project maturity, this paper describes actual examples in the public domain in which different levels of commercial maturity were introduced within a project for proved and probable reserves as a result of the 5-year time limit. This has resulted in projects with their proved reserves reclassified as probable reserves because they will not be developed within the 5-year time limit. This paper reviews SPE standards and SEC wording on commercial maturity requirements and the 5-year time limit, providing clarity on whether a project's recoverable volumes should be classified as reserves or contingent resources if its undeveloped reserves are not matured into developed reserves within 5 years of their first reporting, and specific circumstances for a longer maturation time frame do not exist. When referring to projects with proved undeveloped reserves falling outside the 5-year time limit, the SEC uses different wording throughout the Final Rule document issued in January 2009 (NARA 2009). This has resulted in apparently different interpretations of the requirements for projects to meet this criterion. On the basis of the wording used in SEC forms 10-K and 20-F, public disclosures seem to range from reporting only the projects with undeveloped reserves that have been continuously disclosed for 5 years or more in the annual filings, to reporting all projects that have been or will remain undeveloped for 5 years or more from the time of their first disclosure date. Given the wording in the SEC Final Rule, it is understandable that different interpretations of the regulations may emerge. This paper presents an analysis of the SEC language used in the Final Rule and related wording used in SEC comment letters from the last few years. Failing further clarity from the SEC, this analysis provides the authors' opinion on the clarity required to ensure consistency in the way the SEC 5-year rule should be interpreted and in the spirit of comparability among companies that provides the basis for the SEC requirement to report these undeveloped reserves as a separate item. Another area discussed in this paper relates to the wording used by the SEC regarding a project's undeveloped-reserves volumes (i.e., its undeveloped reserves in barrels of oil equivalent) and the potential different interpretations that the industry may give to the SEC Final Rule. A simple example is presented to provide clarity on the option that is most likely to meet the SEC requirements. Potential inconsistencies resulting from different interpretation are highlighted. The analysis and recommendations presented in this paper aim at creating consistent approaches leading to better comparability among oil and gas companies by use of an aligned interpretation of standards and requirements for reserves estimation, classification, categorization, and disclosure.

This paper examines the interactions between Islamic ethics related to entrepreneurs and finance and discusses their implications on entrepreneurial finance. The practice of Islamic entrepreneurial ethics creates trust that helps to mitigate agency problems. In such cases, investors can use contracts involving Islamic financial ethics. However, in the absence of the practice of normative entrepreneurial ethics, agency problems arise that need to be resolved contractually. This paper argues that Islamic legal and ethical principles impose constraints on contractual forms which reduce the flexibility of mitigating agency problems arising in entrepreneurial finance. When entrepreneurial ethics are not practiced, investors can finance entrepreneurs by diluting Islamic financial ethical principles to alleviate agency problems.

This paper explores the relationship between Islamic communicative ethics and decolonial theory, with a view of establishing a paradigm shift in global communication. While Eurocentric strategies focus on persuasion, efficiency, and control, the Islamic perspective values moral accountability, compassion, justice, and mutual recognition as fundamentals. This research, under the influence of the ideas of Allama Iqbal, Maulana Maududi, and Maulana Fazl ur Rahman, situates Islamic communication as a part of an integrated spiritual and ethical process that is within the scope of Islamic epistemology. The study further integrates the work of the decolonial theorists Aníbal Quijano, Walter Mignolo, and Ngũgĩ wa Thiong'o’. Through case studies, including Muslims of the World, A Common Word, and the documentary Salam Neighbor, the study traces how Islamic ethical principles are implemented in contemporary media and interfaith discourse. This research affirms Islamic communicative ethics as a decolonial alternative that reclaims narrative autonomy, and facilitates inclusive exchange among diverse groups. By presenting Islamic ethical discourse as a relevant response to global communicative incommodities, this work contributes to the field of decolonizing communication research.

This study explores the intersection of the digital economy, sustainable development, and Islamic administrative ethics in North Western Nigeria. As the region strives to leverage digital technologies for economic growth and sustainable development, the importance of ethical governance and administration cannot be overstated. Using a qualitative research design, it analyzes how Islamic ethical principles such as transparency, accountability, justice, and stewardship can guide policy and administrative practices in a way that fosters inclusive and sustainable digital development. The findings reveal that integrating Islamic administrative ethics into digital economy strategies promotes ethical governance, enhances digital inclusion, and supports equitable socio-economic development. Specific recommendations include the incorporation of Islamic values into regional digital policies, the development of inclusive digital infrastructure, and the training of bureaucrats in ethical digital leadership. These measures are essential to ensure that digital transformation aligns with sustainable development goals and addresses socio-economic disparities in the region. The research contributes to the existing body of knowledge on digital economy, sustainable development, and Islamic ethics, and provides policy recommendations for stakeholders seeking to promote inclusive and sustainable digital economy growth in North Western Nigeria.

Digital transformation in the halal business requires harmonizing modern marketing technologies with Islamic ethical principles. This study examines the influence of Islamic Business Ethics and Digital Marketing on Customer Loyalty, mediated by Trust and Customer Satisfaction. Using a quantitative explanatory approach, data were collected from 200 Indonesian users of digital-based halal products and analyzed with Partial Least Squares–Structural Equation Modeling (PLS-SEM) via SmartPLS 4.0. The findings reveal that all hypotheses (H₁–H₈) are significantly supported (p < 0.05). Islamic Business Ethics positively affects Trust (β=0.372) and Satisfaction (β=0.298), while Digital Marketing significantly impacts Trust (β=0.421) and Satisfaction (β=0.355). Trust enhances both Satisfaction (β=0.294) and Loyalty (β=0.318), whereas Satisfaction strongly drives Loyalty (β=0.367). Mediation analysis confirms that Trust and Satisfaction jointly mediate the relationships between Islamic Business Ethics, Digital Marketing, and Loyalty. The R² value of 0.734 indicates that 73.4% of Loyalty variance is explained by these constructs, with a GoF value of 0.706, signifying an excellent model fit. The study concludes that incorporating shidq (honesty), amanah (trustworthiness), and ‘adl (justice) into digital marketing strengthens customer trust and loyalty in the digital era. Islamic ethics thus serve not only as moral guidance but also as strategic differentiators that foster spiritual and emotional connections between customers and halal brands. This research contributes empirically to Islamic marketing literature and offers practical insights for firms developing digital strategies rooted in Islamic values and sustainable customer relationships

The rapid advancement of artificial intelligence (AI) and autonomous cybersecurity systems has created an urgent need for culturally sensitive ethical frameworks that address the diverse moral traditions of global communities, particularly as existing AI governance approaches have been predominantly Western-centric, leaving approximately 1.8 billion Muslims underserved by current ethical standards. This study develops and validates a comprehensive Islamic ethical framework for autonomous cybersecurity systems through expert consensus methodology, employing the Nominal Group Technique (NGT) with nine experts representing Islamic jurisprudence, cybersecurity, AI ethics, and technology policy to establish a four-construct framework integrating Maqāṣid al-Sharīʿah (objectives of Islamic law) with contemporary cybersecurity requirements. The framework encompasses Islamic Ethical Foundation (Akhlaq) with theological principles of Tawhid, Khilafah, Fitrah, Hikmah, and Adl; Maqasid al-Shariah operationalizing protective objectives of religion, life, intellect, progeny, and wealth; AI Governance Principles translating Islamic values into transparency, accountability, beneficence, non-maleficence, and privacy protection; and Cybersecurity Ethics addressing trust, proportionality, necessity, consent, and data sanctity. Expert consensus validation achieved above 70% agreement across all framework components, with individual constructs receiving 77.8% to 88.9% consensus, demonstrating systematic integration of Islamic principles with technical requirements while maintaining cultural authenticity and religious compliance, ultimately contributing to pluralistic approaches to AI ethics that respect diverse ethical traditions and promote human dignity in an increasingly digitized world.

The objectives of the study were to investigate conditions of Islamic ethics promotion and to develop learning activities to promote Islamic ethics for Muslim youth in the three Southern border provinces. Data were collected through in-depth interviews, brainstorming and critique meetings with four groups of informants: Muslim youth, parents and guardians, Muslim leaders, and Muslim academics. The data were analyzed using content analysis and presented using descriptive analysis. The results were as follows. 1) Islamic ethics promotion faced the problems of lacking experts or knowledgeable persons to carry out Islamic ethics promotion, and family did not give importance to Islamic ethics promotion. As a result, Islamic ethics promotion was not successful, Muslim youth did not receive enough Islamic ethics promotion and some of them behaved against Islamic ethical principles and neglected Islamic practice. Even though Islamic ethics promotion is needed for Muslim youth to live their lives consistent with Islamic principles, some of them wanted to have group learning activities and Islamic ethics training camps to be organized regularly so that they could appropriately apply them in their everyday life. 2) There were seven types of learning activities to promote Islamic ethics among Muslim youth that the community could apply according to the needs of the target group and community context. They were group study activities, mind-resting activities and nighttime Islamic activities, Islamic ethics training camps, Anasyid activities (singing and chanting activities to raise awareness), social reflection plays, volunteering activities, and meet the Muslim youth of new generation activities.