IQNA – The Iranian cultural attaché in Indonesia warned of the implications of data governance, the covert manipulation of human choices, and the risk of undermining independent thought in the age of artificial intelligence.
Yahya Jahangiri addressed the International Conference on Islamic Studies, Education, Science, and Social Transformation (SICIESST 2026), held on October 31 and November 1, 2026, and hosted by the State Islamic University (UIN) Syekh Ali Hasan Ahmad Addary in the city of Padangsidimpuan, Indonesia.
It featured speakers and researchers from various nations, including African countries, Afghanistan, Malaysia, and Iran.
The central theme of this academic event was “Advancing Human Knowledge and Civilization in the Age of Artificial Intelligence: Integrating Islamic Values, Inclusive Innovation, and Sustainable Futures.:
In the first part of his address, Jahangiri discussed the scientific developments in the Islamic Republic of Iran following the victory of the Islamic Revolution, detailing the nation’s progress in the humanities, technical and engineering sciences, medicine, and emerging technologies.
He emphasized that these achievements should not be viewed merely as the result of developing scientific and technological infrastructure; rather, faith, national self-belief, a commitment to scientific independence, and the persistent efforts of Iranian scientists have been the fundamental drivers of this progress.
Pointing to the scientific capacities of the Islamic Republic of Iran, Jahangiri emphasized the need for a realistic understanding of the country’s scientific developments and the importance of presenting this reality to the international academic community.
In another part of his remarks, Iran’s cultural attaché addressed the significant presence of Iranian women in scientific, academic, and research spheres, highlighting their role in the development of higher education and the production of knowledge within the Islamic Republic of Iran.
Noting the extensive participation of women in the country’s universities and scientific centers, he stated that the image of Iranian women often portrayed in certain international media outlets differs significantly from the reality of their active engagement in scientific and social arenas.
Criticizing the approach taken by imperialist media in their representation of Iran, Jahangiri emphasized that these outlets show no inclination to present the true face of Iran or the scientific and social achievements of Iranian women.
In line with the conference’s main theme, Jahangiri outlined the scientific capabilities, research centers, and knowledge-based outputs of the Islamic Republic of Iran in the field of artificial intelligence. He underscored the necessity of fostering scientific cooperation among Islamic nations regarding emerging technologies.
He described artificial intelligence as one of the most significant scientific and civilizational shifts of the modern era, saying while it facilitates research, accelerates information processing, and transforms various aspects of life, it also brings forth profound philosophical, ethical, and social challenges.
He stressed that Muslim thinkers should not merely be consumers of new technologies; rather, they must play an active role in analyzing the epistemological foundations, ethical implications, and governance models associated with these technologies.
One of the key themes in Jahangiri’s speech was the issue of data governance in the age of artificial intelligence.
Noting that artificial intelligence systems—while providing services and facilitating daily tasks—collect and process vast amounts of data concerning human life, he said, “Today, data pertaining to the economy, lifestyle, clothing, physical and mental health, individual behaviors, and even the everyday choices of human beings have become strategic resources. The concentration of this ‘big data’ in the hands of major powers could, in the future, pose a threat to the decision-making independence and equitable governance of sovereign nations.”
He warned that the domination of data could evolve into a new form of societal control—a type of dominance that, unlike traditional forms of power, is not necessarily exercised through military or political means. Instead, it can be realized through the control of information, the understanding of human behavior, and the influencing of decision-making processes.
Jahangiri went on to highlight a fundamental philosophical challenge posed by artificial intelligence, which he termed the “paradox of freedom of choice in the age of algorithms.”
He explained that while artificial intelligence ostensibly offers a diverse range of options—thereby fostering a sense of freedom of choice—in reality, algorithms can steer the trajectory of users’ choices by analyzing their preferences, interests, and behaviors.
He emphasized that the challenge posed by AI is not merely limited to the content it presents for our decision-making; rather, the deeper issue is that AI can play a role in the decision-making process itself—and even in the very formation of the decision.
According to him, this situation raises significant questions regarding the autonomy of the will, human agency, freedom, and moral responsibility—issues that warrant the attention of philosophers, theologians, and Muslim thinkers.
Another segment of Jahangiri’s address was dedicated to examining the epistemological capacities and limitations of artificial intelligence.
Drawing upon the heritage of Islamic philosophy, he discussed the distinction between “acquired knowledge” (‘ilm-i husuli) and “presential knowledge” (‘ilm-i hudhuri). He explained that artificial intelligence can demonstrate remarkable capabilities in analyzing data, processing concepts, examining texts, and conducting research based on information and linguistic data. Nevertheless, he emphasized that these capabilities cannot be equated with the full spectrum of human knowledge.
He noted that if educational and research systems in the age of artificial intelligence are limited to fostering skills for using technology—while neglecting the cultivation of independent thinkers—there is a risk that technological advancement could be accompanied by a stagnation in authentic human thought.
In concluding his remarks, Jahangiri underscored the need for the Islamic world to engage with artificial intelligence in an active, critical, and civilizational manner.
He pointed out that leveraging the scientific and technological opportunities presented by artificial intelligence must be balanced with the safeguarding of intellectual independence, freedom of choice, justice in data governance, and the preservation of the human being’s epistemological status.
In his view, the future of the Islamic world in the age of artificial intelligence does not depend merely on access to advanced technologies; rather, it hinges on the capacity of Muslim thinkers to generate theories, critique the philosophical foundations of technology, and propose ethical and human-centered models for its governance.
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