669 Pr egledni znans tv eni članek/ Article (1.02) Bogoslovni vestnik/Theological Quarterly 81 (2021) 3, 669—680 Besedilo pr eje t o/R eceiv ed:11/2020; spr eje t o/ Accep t ed:05/2021 UDK/UDC: 28-584:330.34 DOI: 10.34291/B V2021/03/Bensaid © 2021 Bensaid e t al., CC B Y 4.0 Benaouda Bensaid and Tajulashikin Jumahat Crossroads between Islamic Spirituality and the Fourth Industrial Revolution Presečišče islamske duhovnosti in četrte industrijske revolucije Abstract: Curr en t r esear ch acknowledg es the unpr eceden t ed e ff ects of the F ourth In d u s tri al R e v o l u ti o n ( 4IR) o n so ci o -ec o n o mi c d e v el o p men t, h u man i n t erp er - sonal r ela tions, and da y -t o-da y lif e. It is w orth scrutinising ho w this shift ma y c o s t i n f r as tru ctu r al d e v el o p men t, ec o n o mi c gr o w th , an d h u man d e v el o p men t worldwide, shaping the planet‘ s futur e. Within the scope of maintaining human ‘ s cen tr ality in the er a of 4IR, it is critic al t o dr a w serious a tt en tion t o the r ele v ance of spirituality in de v eloping ne w and e xis ting t echnologies. This s tu- dy e x amines the Muslim fr ame w ork of spirituality and its pr oposed pa th w a y s for 4IR. This study further concludes that for Muslims, spirituality adds meaning and v alu e t o the e thic al design, pr oduction, and manag emen t of 4IR and ena- bles it t o be tt er ser v e the c omp osition of human socie ties and their emer ging ne e ds without harming the w e ll-be ing of the plane t, its r e sour ce s, or the futu- re of humankind. Keywords : F ourth indus trial r e v olution, 4IR, Islamic spirituality , Islamic e thics Povzetek : Sedanje r azisk a v e prizna v ajo neslut ene učink e če trt e indus trijsk e r e v o- lucije (4IR) na družbenoek onomski r az v oj, na medčlo v ešk e od nose in na v sak - danje življenje. V r edno je globlje pr eučiti, k aj bo t ak šen pr emik z ah t ev al od r az v oja in fr as truk tur e, od ek onomsk e r as ti in od člov ešk eg a r az v oja po celotnem s v e tu in k ak o bo oblik o v al prih odnos t plane t a. Prizna v ajoč ohr anit e v osr ednje vlog e člo v ek a v dobi 4IR, se je nujno r esno pos v e titi pomenu duho vnos ti pri r az vijanju no vih in ob s t oječih t ehnologij. Naša š tudija pr eučuje islamski duho v - ni okvir in njene smernice z a 4IR . Študija nadalje ug ot a vlja, da duho vnos t mu- sl i man o m p o d el ju je smi sel i n vr ed n o s t e tičn emu n ačrt o v an ju , p r o i z v ajan ju i n upr a vljanju v r azmer ah 4IR in ji omog oč a k oris tnejše delo v anje v prid člo v eškim družbam in njihovim por ajajočim se potr ebam, ne da bi pri t em pov zr oč ala šk odo blag os t anju plane t a, njeg o vim vir om ali prihodnos ti člo v eš tv a. Ključne besede : če trt a indus trijsk a r e v olucije, 4IR, islamsk a duhovnos t, islamsk a e ti ka 670 Bogoslovni vestnik 81 (2021) • 3 1. Introduction The 1 st Indus trial R e v olution of the 18th cen tur y mark ed a ne w er a of human ci- vi l i sa tion an d w as sh o rtl y f ol l o w ed b y th e 2 nd In d u s tri al R e v ol u tion o f th e l a t e 19 th cen tur y , which sa w a magnified c apacity in hea v y indus tr y . The 20 th cen tur y wi- tnessed dr as tic digit al and c omput a tional adv ancemen ts known as the 3 rd Industri- al R e v olution. The induction of the dot.c om in t erne t in the 1990s, also kno wn as the 3 rd er a, r e v olutionised mass media, t elec ommunic a tions, hea v y indus tries, and the medic al sec t or (Sh w ab 201 6). The F ourth Indus trial R e v olution (4IR) in v olv es in t er c onnectivity , aut oma tion, machine learning , r eal-time da t a insigh ts acr oss machines, individuals, or g anisa tional sus t ainability , and f or g es mor e holis tic, ad- v anced, an d i n t er c on nect ed bu si n ess an d or g ani sa tion al ec os y s t ems. 4IR enc om- pa sse s all additiona l aut om a tion and c om put e r isa tion de plo y e d b y c om panie s t o impr o v e pr oduction cy cles and unif y all oper a tions in t o unified digit al ec os y s t ems. It is c oncerned with in t er c onne ctivity acr oss v arious mediums of aut oma tion, in - d u s tri al an d d o mes ti c, ad v an ced mach i n e l earn i n g , r eal - ti me d a t a i n s i gh ts acr o s s machines, people, and or g anisa tional sus t ainability (Nagy e t al. 2018). The pr ospect of global c onnectivity with unpr eceden t ed pr ocessing pow er , s t o- r ag e c apacity , and incr eased access t o in f orma tion, multiplied by emer ging t echno- logic al br eakthr oughs in fields such as r obotics, the In t ernet of Things, aut onomous machines, nanotechnology, biotechnology, material science, energy storage, and q u an tu m c o mp u tin g (S ch w ab 2016) p r ed i ct ed an i mmi n en t r e v o l u tio n o f gl o b al ec onom y and socie ty be y ond r ec ognition. The pr ogr ess of the 4IR is undoub t edly adv an t ag eous t o impr oving the quality of lif e, the futur e of cities, r esear ch, educ a- tion, and much of the dev elopmen t sect or s. Plutschinski poin ts t o 4IR’ s pot en tial in tr ea ting and pr e v en ting disease, impr oving agricultur al output, and enhancing the quality of lif e; how e v er , the br eadth and depth of these chang es her ald the tr ans- f orma tion of en tir e s y s t ems of pr oduction, manag emen t, and g ov ernance (2017). The implic a tions f or the ques tions of meanings, v alues, iden tities, r ela tionship s, and c ommunity ar e e x t ensiv e. Furthermor e, while 4IR t echnologies off er humans immense opportunities f or be tt er liv es, the y also pose man y e thic al challeng es t o tr ans f orm the w a y people na vig a t e their daily liv es, ec onomies, and c ommunities. The emer g ence of a c omple x e thic al en vir onmen t demands policy c onsider a tions of higher manag emen t cir cles, emphasising ethics. This is also a cultiv a tion of s tr ong e thic al cultur es thr ough e thic al policies and e x emplar y leader ship, which se ts humanis tic pr ecedence (Kim and Thapa 2018). T echnologies such as the In- t erne t of Things, artificial in t ellig ence, cyber -ph y sic al s y s t ems, and aut oma tion ha v e all e xhibit ed an eviden t influence on individual lif e per ceptions, en vir o - nme n ts, and e thic al de cision-making pr ocesse s (N agy e t al. 2018). N e w t e chno- logies such as nanot echnology , artificial in t ellig ence, and man y other s will cr ea t e a new s y s t em of meaning and a much mor e in tima t e r ela tionship with human bodies. The y w ould bec ome so in t ernalised and in t egr a t ed with the human body tha t the y w ould e xpand the hu man pot en tial t o the poin t of tr ans f orming the in - nermos t part of human na tur e (Pla t o vnjak and S v e t elj 2019, 672). 671 Benaouda Bensaid et al. - Crossroads between Islamic Spirituality... Curr en t r esear ch ackno wledg es the unpr eceden t ed and y e t some times de tri- men t al e ff ects of 4IR . Priv acy viola tions, cyber in trusions, and the use of civil t e- chnologies f or milit ar y purposes ar e pr ominen t policy issues, alongside specific job s and human ser vices t o gr o w ob sole t e (Shahr oom and Hussin 2018). The leg al c onsider a tions of inc orpor a ting ne w alg orithmic softw ar e in t o judicial pr oceedin- gs, secu ri tisa tio n , an d l a w en f o r cemen t ar e al so si gn i fic an t. Th e u se o f f aci al r e- c ognition softw ar e or pr edictiv e policing has been c alled out as a br each of priv a- cy tha t w ould usher in an Orw ellian er a of the sur v eillance s t a t e. In assessing tw elv e emer ging t echnologies, artificial in t ellig ence and r obo tics s t ood out with the high es t risk sc or es with simult aneously some of the highes t positiv e bene fits sc or es (W orld E c onomic F orum 2019). Wher e biot echnology is c onsider ed, the design of microorganisms and higher living systems in the 4IR era may assist in mee ting the need and demand f or biofuel or in v aluable medicinal br eak thr oughs (T err y 2018). Ho w e v er , ther e ha v e been c oncerns about harnessing biot echnolo - gy t o de v elop micr o-or g anisms f or biologic al w eaponr y or other disrup tiv e pur - poses despit e the e xis ting pot en tial. These issues migh t be r e len tless and r eper - cussions f or socie ties if such t echnologies ar e appr oached without e thic al c onsi - der a tions (Hook er and Kim 2018). E thic al implic a tions ar e e x t ensiv e in r ang e, addr essing mor e immedia t e c on - cerns such as the alg orithms used b y big T ech c orpor a tions r esulting in politic al polarisa tion t o mor e serious ques tions of whe ther g ene editing should be cr ea ting ,designer babies ‘ . The pr oblem of non-tr anspar ency in the man y ar eas of artifici- al intelligence is not only technical but also ethical. For example, AI algorithmic s y s t ems hel p us during emer g encies and the curr en t C O VID-19; ho w e v er , despit e their adv an t ag es, their oft en-non-tr anspar en t na tur e r aises man y ques tions of e thic ality (Str aho vnik, Mikla v čič and Cen t a 2020, 321–334). Mor e critic ally , in v e - s tig a ting the socio-ec onomic bias inher en t t o AI, machine learning and in f orma- tio n ag gr eg a tin g p r o cesses, an d h o w t o d esi gn al g o ri th ms b e tt er t o a v o i d i mp l i ci t bias. Many studies further indicate an epidemic of depression, a sharp rise in an xie ty le v els, and an o v er all f e eling of loneliness harbour ed b y un fulfilling in t er - c onnectivity . A gr oup of e xperts g a ther ed b y the Eur opean Commission deliv er ed a fr ame w or k t o or ie n t the imple me n t a tion of , human-ce n tr ic‘ A I-base d s y s t e ms in t ended f or an y socie t al g ood. The inher en t assump tion in all pr ogr essiv e and development discourses that technology is aimed for the greater good raises the ques tion of whe ther it g enuinely ser v es the bes t in t er es ts of all its user s, or r a ther only a tin y minority (Sa vin-Baden and Bur den 2018, 102). De v el o p i n g c o mmu n i ties, i n p articu l ar , h o l d th e mo s t si gn i fic an t ri sk o f b ei n g le ft behind in the w ak e of the r apid t echnologic al r e v olution (Business Consult an ts Inc. 201 2). Dalm ia and Sharma w arn tha t without adv anced pr epar a tion, ther e is a signific an t risk of losing tr emendous aut onom y and ag ency t o machines, thus alt ering the c our se of humanity without fully gr asping the c onsequences and cr e - a ting massiv e global inequality be tw een the , t echno super -rich ‘ and a lar g e un- de r class (2017). The disse mina tion of holis tic t e chnologie s acr oss v ar ious se ct or s t o pr osper socie ty and the w orld is mor e signific an t than e v er . E duc a tional r e f orm 672 Bogoslovni vestnik 81 (2021) • 3 in 4IR shifting w ould diminish the g ap of job inc ompa tibilities tha t ha v e been r e - placed b y ne w t echnologies (Shahr oom and Hussin 2018). The r apid tr ans f orma tiv e chang e also poses signific an t risk s t o the social f abric if ungr ounded in v alue norms. 4IR no w mor e than e v er be f or e begs whe ther the individualis tic s t andar ds of empiric al science c on firmed thr ough superior t echno- logy c an alle via t e the pot en tial e thic al c oncerns and c onsequences. Although the utopian idea that modern technology can produce the perfect being and perfect w orld, based on the ideal of unpr eceden t ed ma t erial w ell-being , ma y ha v e been r e alise d par tly , this pr ospe r it y has be e n a tt aine d a t the pr ic e of hum an fr e e dom and the biospher e. Schuurman not ed tha t socie ties’ s t and on the edg e of a v olc a- no v er ging on erup tion despit e our ne w pr osperity (Schuurman 2007). The r ole of e thics, spirituality , and v alues is as necessar y f or guiding 4IR’ s pr ogr ession and de- v elopmen t as the y ar e f or inspiring sus t ainable long-t erm solutions t o priv acy chal- leng es, r e-tr aining , unemplo ymen t, and r e-c oncep tualising w ork -lif e dynamics. T echnology c on tinues t o be vie w ed in t erms of the machine model, which gu- ide d the applic a tion of the po w e r of t e chnolog y in a ty r annic al w a y . This , t e chno- logic al cul tur e ‘ sub v erts the meani ng of li f e and cr ea t es a hos t of pr oblems, the solution t o which is impossible so long as w e r emain thinking and acting within e xis ting par amet er s of the per sis ting t echnic al model (Schuurman, 2010). Ne- v ertheless, with so f e w (if an y) e thic al or leg al guidelines in place f or 4IR, it is dif - ficult t o pr edict ho w the near futur e of gr o wing t echnologiz a tion will ultima t ely be tr a v er sed or whe ther the t ech indus tr y is c apable of uniting t o ensur e the buil - ding of e thic al t echnologies with long t erm sus t ainable g oals (W orld E c onomic F orum 2019). Studies r ein f or ce the link be tw een e thics and or g anisa tional gr o w - th, pr o viding further r a tionale f or wh y c ompanies should c onsider e thic al appr o- aches t o 4IR t echnologies; one s tudy f ound positiv e c orr ela tions be tw een or g ani - sa tions tha t s tr ongly c onsider ed the ethics of 4IR and c ompan y gr owth r a t es, sug g es ting positiv e pr ospects f or such endea v our s (W orld E c onomic F orum 2019). The r apid gr owth and c omple xity of 4IR and its f ar -r eaching out c omes also alert the critic al need f or man’ s spiritual educ a tion and self -discip line. Jus t as ther e is an ur g ency t o r e think e thic al, t echnologic al innov a tion and 4IR, ther e is also a need t o r ec o v er the f ounda tional qualities import an t f or biospher e pr ot ection, chie f among them, gr a titude, humility , righ t eousness, in t er and in tr a human c ar e pr actices, in addition t o the jus t dis tribution of r esour ces c onsider a t e of the w ell- -being of futur e g ener a tions. In the f ollo wing , w e will fir s t de fine Islamic spiritu - ality and then discuss the pa th w a y s be tw een Islamic spiritual in t ellig ence and 4IR . 2. Overview of Islamic spirituality  Spirituality c on tinues t o dr a w incr eased scholarly a tt en tion as a sign of gr o wing ackno wledg emen t f or the inner of man and the need t o r e think curr en t appr oa- ches t o t echnologisa tion. Ther e ar e diff ering opinions on wha t spirituality en t ails, 673 Benaouda Bensaid et al. - Crossroads between Islamic Spirituality... an d i t th u s f ar r emai n s r es tri ct ed t o i n c o n cl u si v e d e fi n i tio n s o f i ts r el a tio n t o c o n - v en tional r eligious belie f and other aspects of the r ela tionship be tw een humans and their e xperienced lif e (Lan tieri 2001). Le vin (2000), V aughan (2002), Z ohar and Mar shall (2000), Nasel (2004), King (2008), among other s, pr o vided in t er es ting de finitions and per spectiv es on spirituality and spiritual in t ellig ence. How e v er , despit e the pr ofusion of their div er se per spectiv es, the y br oadly ov erlook the t ools, fr ames of r e f er ence and r epert oir es pr actic ally used in an individual’ s in t er and intra spiritual experience. Such approaches may not necessarily appeal to the Muslim audience or ideally fit their fr ame of r e f er ence and e xperience. A c c or ding t o t he Q ur ’ an, t he dom ain of t he spir it (ruh) is ina c c e ssible ; hum ans only ha v e limit ed kno wledg e of it (Qur ’ an 17:85). T aking the t erm ruhaniyyah as the pr e v alen t tr ansla tion f or spirituality , ho w e v er , Nasr de fines it as the inner spi- ritual di mensio n of tr aditional r eligions dealing with the nou menal and f ormless that can be directly experienced, extending beyond mental categories, but is not an ti-in t ellectual (Nasr 2006, 209). Islamic spirituality is multi-dimensional and multi-f acet ed as spiritual in t elligence (Utz 2011) and is neither inherit ed nor bequea thed based on blood, c olour , class, r ace, or se x. Spirituality se ts man abo - v e all ma t erial and is r e flect ed in the pr esence of a r ela tionsh ip with Allah, a ff ec - ting ind ividual self -w orth, senses of meaning , and c onnect edness with the other and nature. Spirituality tr anscends the pur suit of inner peace t o fundamen t al ques tions of meaning and e thics. Spirituality seek s t o discipline the inner and r e wir e the self in the f ace of t empt a tions, pr obing uncheck ed a tt achmen ts t o ma t erialism and e xtr a- v ag ance while r ede fining meanings and pa th w a y s t o sa tis f action and happiness. It further allo w s f or self -disc o v er y , self -mas t er y and unshackles the self fr om gr eed. Spiritual discipline is se t ar ound c or e belie f s and r equir es w ariness of in t en ts, mo- tiv a tions, and actions. It begins with the knowledg e of the divine and is associa t ed with learning , and hence, should not be vie w ed as an ti-in t ellectual. Its posit ed po - t en tial and adv an t ag e lie f ar be y ond the c on v en tional scien tific de finitions. Islamic spir ituality upholds the unity of spir it and c ommands halal lif e ’ s e njo- ymen t and balanced lif es tyle. It pr omot es c ommunity in t er action, c ooper a tion, and solidarity . If ones’ spirituality w er e t o echo in t o the en vir onmen t, it w ould dispel the notion of ,machine mas t er ‘ since t echnology is now aligned with an in trinsic and human-cen tric aff ectiv e, cognitiv e, ma t erial, and spiritual dev e- lopmen t pr ocess. Spirituality vie w s w ealth as trus t and blessi ng and c alls f or sha- ring the 4IR r esour ces amongs t de v eloping and under de v eloped na tions and c om - munities. 3. Pathways between Islamic spiritual intelligence and 4IR R ecen t lit er a tur e show s signs of a ffilia tion among sev er al types of in t ellig ence and 4IR, including e motional and e thic al in t e llig e nce (Oos thuiz e n 2017 ). Se e m in- 674 Bogoslovni vestnik 81 (2021) • 3 gly , some Islamic spiritual in t ellig ence c ons tructs ha v e pr ospectiv e r ela tions with cr oss- functional skills emer ging in the 4IR er a. Sch w ab not ed tha t the 4IR c ould c ompr omise humanity ’ s tr aditional sour ces of meaning (w ork, c ommunity , f amily , and iden tity) or else c an lift humanity in t o a ne w c ollectiv e and mor al c onscio- usness based on a sense of shar ed des tin y (W orld E c onomic F orum 2019). This poin ts t o the need f or r e thinking the positions of spirituality as a po w erful asse t f o r 4IR . In th e f o l l o wi n g sectio n , w e sh al l e xp l o r e th e p o ssi b l e i n t er - c o n n ectio n s found in Muslim spirituality and 4IR. 3.1 Islamic spirituality as a signifier of existential meaning  When c onsidering the e thic al issues f aced b y or g anisa tions and c orpor a tions w or - king with 4IR, whe ther r ela t ed t o priv acy , alg orithmic bias, or lack of inclusivity in t echnology design (Murph y , Gar g and Buckle y 2020), Benioff belie v es a , trus t r e v olution ‘ is needed if businesses ar e t o embr ace the pot en tial of the 4IR ful- ly . F or him deplo ying AI will r equir e a kind of r eboot in the w a y c ompanies think about priv acy and security (De v on 2018). 4IR t echnologies pr esen t man y e thic al challeng es with impending chang es poised t o tr ans f orm the w a y w e liv e, w ork, and in t er act with each other (Murph y , Gar g and Buckle y 2020). In t erms of the or g anisa tional chang es, 4IR will a ff ect: 1) Wh y w e w ork; 2) Wha t w e do , especially t o the ne e d f or c ons t an t up sk illing and de v e loping of additional sk ills in cr e a tiv ity and in t erper sonal skills; 3) Ho w w e w ork, signific an tly as digit al ec onomies will driv e ne w ideas , r esulting in e xpansion and c ombina tion of ne w in f orma tion and ne w business; and 4) Wher e w e will w ork giv en tha t the blen ding of ph y sic al and or g anisa tional boundaries will c on tinue (Afric a 2018). Ne w per cep tions, iden tities, e thics, c ommunic a tion, pr oduction, c onsump tion, beha viour s, and s t andar ds will f orm the ne w r eality with ne wly emer ging y e t c om- ple x and f as t -gr o wing t echnology . A t the c or e of these e x cep tional de v elopme n ts lies the need to agree on core concepts and values of life that safeguard humani - ty , honor ability , equality , and man’ s s t e w ar dship. In this c on t e x t, one ma y appr e- ci a t e the r ol e of spi ritual ity i n i den tif yi ng essen tial meani ngs, v al ues, and boun- daries and ackno wledging high po w er and its ability t o lead, guide and sus t ain the human value of 4IR. The sear ch f or meaning and purpose leads individuals t o seek meaningful w ork (V aill 2000). The purpose pert ains t o k e y fundamen t al ques tions, while meaning and purpose ar e c ons trued acc or ding t o e xis ting beings’ w eb of hier ar chic al r ela- tions. Islam appear s t o ha v e adv anced the meaning and dir ection of lif e acc or ding t o the Unity of God whils t emphasising the r esponsibility and acc oun t ability of individuals and c ommunities. Belie f incr eases the sense of acc oun t ability and c ommitmen t (Sarif 2015). This is crucial t o r aising individuals’ eng ag emen t t ow ar ds achieving their goals. While spirituality is not immediately recognised as a prime driv er of c apit al gr o wth and t echnologic al de v elopmen t, Ma x W eber de v ot es c on- si d er ab l e a tt en tio n t o th e p r o t es t an t w o rk e th i c, wh i ch h e cr ed i ts wi th th e ri se o f c apit alism (2 003). This is b y no me ans unique t o Calv inis t the olog y alone . Spir itu- ality univ er sally speak s ag ains t sloth and w as t e while emphasising the need f or 675 Benaouda Bensaid et al. - Crossroads between Islamic Spirituality... one t o situa t e their w ork and e ff orts within a lar g er c on t e x t of divine meaning t o ans w er a higher c alling. Islamic spirituality revolves around the principle of tawhid (Unity of God) (Al- -F aruqi 1986). It help s r e fine and enrich per suasions, driv es, and a ttitudes people hold by a ff ecting the f orm and subs t ance of their w ork and r ela tionships with themselv es, f amilies, c ommunities, f ello w humans, and surr oundings. Spirituality poin ts t ow ar ds the pow er tha t inspir es individuals t o find a particular purpose tha t giv es meaning t o their liv es (Ja v anmar d 2012). This r epr esen ts individuals’ c on tinuous s trug gle t o sear ch f or the meaning of lif e, w ork, w orld, and e thic al s y s t em (Me y er and Her sc o vit ch 2001). Spirituality giv es individuals their merits be f or e the Cr ea t or , meaning t o their w ork while r ec ognising their inner f aculties and e x t ernal cir cums t ances. In Muslim spirituality , wha t ma tt er s mos t is se tting lif e’ s g oals acc or ding t o the pur suit of God’ s will (Musrif ah 2019). Spirituality is dir e ct e d t o w ar ds r e sponsible pr oduction, balance d c onsump tion, and jus t r e so- ur ce dis tributio n, c onsidering the duty of sharing r esour ces, including digit al w e- alth, and ensuring that none is denied access to fundamental technological rights. Spirituality acts as the y ar ds tick t o se t man abo v e ma tt er , c apit alise on spirit -ma t - t er in t egr a tion and enriches the vision, appr oach, and applic a tion of 4IR . 3.2 Islamic spirituality as a moral compass for 4IR Mor ality is the b y -pr oduct of inner dispositions, manif es t a tions of spirituality , and in t ellectual ability t o ob ser v e one’ s beha viour (Ma w dudi 2010, 17). Islamic mor a- lity is one of the dimensions of spiritual in t ellig ence (Baharuddin and Ismail 2013). Giv en the inesc apable ques tion of e thic ality and mor ality of 4IR, one c annot ignor e the r ole and e ff ect of spirituality . Spirituality is inher en tly mor al and vice v er sa. Mor ality oper a t es hand in hand with spirituality and de v elop s pr oportionally with the spiritual discipline. This is perhap s wh y al-Jurjani ar gued tha t e thics is a r oot ed s t a t e of the soul b y which acts emana t e smoothly without the need f or r easoning. Spirituality , ho w e v er , is a pr er equisit e f or mor al in v es tmen t in 4IR . This should be discussed that spirituality is a gradual yet intelligent undertaking synergising r eality with the spirit thr ough purific a tion and mor al r e f orm. This r esults in the business of mor ality t o g ain meaningful added v alue f or 4IR, especially when it embraces the inner and outer, individual and community, present and future, and chang e of motiv a tions, a ttitud es, and lif es tyles. Thr ough spir itual e x er cises, Mu- slims ar e enc ou r ag ed t o w ork on be tt er s t a t es of purity , hones ty , in t egrity , trus t, r e spe ct, dig nity while ab s t aining fr om f alse hood, de ce p tion, manipula tion, che a- ting , s t e aling , fr aud, f alsific a tion, slande r , mischie f , and all f or ms of har m, ag g r e s- sion, or oppr ession. Muslims also cultiv a t e be tt er e thics of bu siness and t echno - logy f or 4IR and ensur e f air kno wledg e sharing and t echnologic al dissemina tion, especially f or the underprivileg ed, while r emo ving socio-ec onomic inequalities and disparities. God’ s r e membr ance , gr a t e fulne ss, and mindfulness r e in f or ce the mor al, men t al landsc ape with the self , other s, and the en vir onmen t. Virtues ar e r ealised thr ough activ e c ommunity eng ag emen t (Omar 2016, 83) and ar e fulfilled thr ough associa tions (Misk a w a yh 1966). 676 Bogoslovni vestnik 81 (2021) • 3 Artificial in t ellig ence only r epr esen ts the tip of a mor al risk iceber g; limit ed AI alr eady poses mor al risk s in se v er al ar eas. A critic al pr oblema tic e x ample is aut o- nomous w eaponiz ed dr ones, wher e the decision t o t ak e a lif e c an alr eady be t e- chnologic ally passed on t o c omple x decision-making alg orithms which ar e educ a- t ed thr ough e x t ensiv e machine learning t o op timise s trik e e fficiency , ins t ead of c onduct mor al e v alua tions inclusiv e of b y s t ander s, jus tific a tion, the rule of la w , le g ality and so f or th. W hile de c isions t o t ak e a lif e , r e m ain the t ok e n ac tion of a human operator, ethics rooted in changing electorates, fear of public backlash, and the like are generally unable to impede for long the march of technological pr ogr ess and the imper a tiv es of s tr a t egic security when c on fr on t ed with oppo- n en ts d e v o i d o f mo r al q u al ms. A sp i ri tu al l y gr ad ed 4IR, h o w e v er , w o u l d p r o vi d e a more resilient, stable, and cohesive moral approach that does not compromise on quality or primacy but ensur es the sa f eguar ding of humanity . Big da t a is no w a s t aple of modern decision-making , guiding public policy de- sign, c orpor a t e s tr a t egy , and in f orming global v alue and supply chains, e ff ectiv ely bringing humanity closer in their pur suit of self - fulfilmen t and actualisa tion. In the f ace of r apid de v elopmen t and chang e, little legisla tion has been in tr oduced t o c oun t er the rising spectr a of da t a f or sale, e ff ectiv ely c ommodif ying the viola - tion of priv acy , r educing the human t o a bundle of c ommer cial pot en tial. Modern jurisprudence is s till r acing t o k eep up with the s yn thesis be tw een big da t a and accur a t e p s y chome trics, which c an in fluence elections, guide c onsumer choice, and mor e accur a t ely t ar g e t demogr aphics. This r aises critic al mor al ques tions tha t c annot be e ng ag e d with b y using a tr aditional z e r o-sum c os t -be ne fit t oolk it. The- se include ques tions surr ounding the mor ality of using deeply per sonal in f orma- tion or social media manipula tion f or pr ofit. Spirituality then c an pr o vide in t egr al, timele ss ans w er s t o the se critic al ques tions without impe ding de v elopmen t but some wha t mitig a ting risk b y pr o viding firm gr ound f or mor e e ff ectiv e legisla tion, countermeasures, and corporate culture. Mor eo v er , whil e man y mor e ne w job s will be cr ea t ed in ne w sect or s of de v e- lopmen t (Afric a, 2018), these job s ar e s till subject t o se v er al socie t al and e thic al c onsequences a ff ecting bene ficiaries, r esulting in a global seg r eg a t ed job mark e t of ,lo w -skill/lo w -pa y ‘ and ,high-skill/high-pa y ‘ segmen ts; w orkf or ce with job los - ses; Ne tw ork E c onom y , and r adic al chang es t o senses of iden tities whe ther r ela t ed t o our sense of priv acy , notions of owner ship, c onsump tion pa tt erns, cultiv a t e our skills, mee t people and nurtur e r ela tionship s (Plutschinski 2017). 3.3 Spirituality, 4IR and the Environment  4IR technologies are instrumental to many current and future environmental vi- t al actions. F or ins t ance, IoT and Big Da t a T echnologies ar e critic al t o man y en- vir onmen t al c ar e initia tiv es tha t pr omp t r e sponse s and alt er w as t e r e duction or c arbon f ootprin ts c on tr ol and manag emen t. While v as tly success ful, mitig a tion of pot e n tial r isk s and un f or e se e n cir cums t ance s should ha v e lice nse d man as the primar y of c onscious e thic al judgmen t and decision-making in such a pr ocess. He w ou l d r eq ui r e ho l i s tic a tt en tion t o per son al spi ri tual , e thi c al , soci al , an d en vi r o- 677 Benaouda Bensaid et al. - Crossroads between Islamic Spirituality... nmen t al discipline. The un f olding of humanity and earth’ s futur e r emains t o be seen; f or no w , the w a y t o man’ s spiritual and e thic al r e f orm is perhap s the sur es t pa th t o en vir onmen t al pr ot ection. One of the signific an t f ounda tions of en vir onmen t al sus t ainability lies within the e thics of s t e w ar dship. The la tt e r is de fine d as »the r e sponsible use (including c onser v a tion) of na tur al r esour ces in a w a y tha t undert ak es a full and balanced acc oun t of the in t er es ts of socie ty , futur e g ener a tions, and other species, as w ell as of priv a t e needs, and accep ts signific an t acc oun t ability t o socie ty« (W orr ell and Appleb y 2000, 263). In fr as tructur e, t echnology , financing , le v els of w ealth or po - v erty , righ ts, knowledg e, skills, leader ship, and g ood r ela tions c an all support c om- munities’ s t e w ar dship action (Benne tt e t al. 2018). S t e w ar d sh i p d ep en d s o n i n tri n si c an d e x tri n si c mo tiv a tio n s wi th th e c ap aci ty t o act, which help de fine the ques tions delinea ting duties, ob lig a tions, r esponsi - bilities, and sc opes of action f or s t e w ar dship (Benne tt e t al. 2018). The in trinsic po w er f ound in spirituality is se t t o shape much of the s t e w ar ds’ mindse ts, choi - ces, and a ttitudes. This is not dissimilar t o how man y educ a tion pr ogr ams and social mark e ting c ampaigns look t o chang e people’ s men t al models or alt er in- trinsic motiv ations thr ough cr eating connections with natur e and changing people’ s e thics, v alues, or belie f s (McK enzie-Mohr e t al. 2011; Leisher e t al. 2012). Man’ s se lf -c onne c tiv ity , ho w e v e r , is fundam e n t al t o his in t e r -c onne c tiv ity w it h earth and e thic al perf ormance. This e xplains Islam’ s k een in t er es t in man as the principal driv er and c a t aly s t alongside his na tur al bonding with the earth. Those belie f s and per suasions ar e e xpect ed t o pr opel r esilien t ec o-spiritual c apit al r esi- s t an t t o self and en vir onmen t ally neglig en t and des tructiv e decisions thr ough spiritual pr actice. Spirituality acts as a poin t er f or man’ s in t er action with the earth; it outlines the values for sustained earth ethics. Here, the role of spirituality concerning the ful - filmen t of Islam’ s higher objectiv es bec omes visible, with the ensuing la w emer - ging fr om the se ma xims as fundame n t ally in t e r e s t e d in man’ s upr igh tne ss in pr o- moting and r ein f or cing its leg al rulings. This notion pr esumes a na tur al r esidual c apit al se t t o r aise m an abo v e op tim al e thic al func tionality s t andar ds and c onsc i- en tiousness, enhancing both man’ s link ag es with earth and c onnection t o the divine. Spi ritual ity i s se t t o r eshape the br oad e thi c al vi sion of 4IR b y r ede fini ng the c oncept of man-earth and human in t er -r ela tionships within a s t e w ar dship fr ame w ork in pr ogr essiv e t echnology . 4. Conclusion  This study concludes that spirituality is a viable enabler and drive of 4IR. The re- sear ch c oncludes tha t f or Muslim popula tions, t ar g e ting the de v elopmen t of Is- lamic spiritual in t ellig ence, primarily via educ a tion, is critic al t o the inno v a tion, in t egr a tion, and manag emen t of 4IR . The la tt er should be appr oached with an 678 Bogoslovni vestnik 81 (2021) • 3 e th i c al l y l ad en w o rl d vi e w , b el i e f an d mo r al s y s t em, an d sp i ri tu al c ap ab i l i ties. T h e e thic al assessmen t of 4IR s t arts with holis tic and in t er disciplinary educ a tion, which bes t in f orms the c ollectiv e on the c orr ect e thic al choices and the bes t inno v a ti - v e, manag erial, and applic a tiv e choices r eg ar ding 4IR . Ho w e v er , the educ a tional landsc ape in the pr esen t da y and ag e needs t o be r e-assessed in an impending bor de r le ss w or ld. E duc a tion r e quir e s in v e s tme n t in ne w le ade r ship de v e lopme n t t o be tt er r espond and c ope with t echnology , but mor e impor t an tly , perhap s, the need t o appr ecia t e man’ s inner c onsciousness f or mor e meaning-laden human socio-politic al or g anisa tion and civilisa tion. Specific ally , educ a t or s should speak critic ally and hope fully about the challeng es of IR 4.0 and help s tuden ts t ak e r e - sponsibility f or the futur e de v e lopmen t of IR 4.0 and the w orld while de v eloping and ado p ting a c ompr ehensiv e vie w of ho w t echnology is a ff ecting our liv es and impacting our en vir onmen ts (Nguy en e t al. 2019, 188). Spirituality r equir es both c omp anies and g o v ernmen ts t o tr ain y oung w ork er s both in t e r ms of spiritual mor ality and c ompe t e ncy with ne w pe dag ogie s be side s mas t ering c ompulsory modules of c omput er science, aut oma tion, and f or eign languag es, t o cr ea t e a ne w g ener a tion of ‚ w ork er s 4.0‘ who possess the har d and soft skil ls neede d t o oper a t e within the in t ellig en t f act or y (P e trillo , De F elice, Ci - offi, and Z ompa r elli 2018). F ail ur e t o f ormula t e and implemen t policies and sa f e- guar ds on the e thic al usag e of t echnology c ould mean 4IR’ s e v olution in t o a means f or r apacious, e xploit a tiv e c ommer cialism, which c ould e v en inhibit inno v a tion and fina ncial gr o w th (Murph y , Gar g and Buckle y 2020). Hopes f or a be tt er futur e loc a t ed in the unpr eceden t ed in t egr a tion of 4IR assumes uni v er sal in f allibility in the machine. 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