Artificial Intelligence and Robotics: The Legacy of Muslims and Future Roles

Artificial Intelligence and Robotics: The Legacy of Muslims and Future Roles

By Professor Dr. Fahmi Ahmad Abdul Rahman Al-Qazzaz (Administrative Deputy to the Sheikh of Hadith in Iraq Professor of Hadith and its Sciences at the Imam Al–Azam University College)

Praise be to Allah, and peace and blessings be upon the Messenger of Allah. May Allah be pleased with his family, companions, and those who follow him.

I eagerly followed the finals of the World Robot Olympiad (WRO) held in Izmir, Turkey, from November 28 to 30, 2024. The competition witnessed the participation of over 90 countries, with more than 3,000 contestants from around the world. For the first time, Iraq qualified for the finals[1]. These tournaments serve as a platform for developing programming skills and controlling robots, contributing to the preparation of a generation proficient in modern technologies. It is evident that such events inspire participants to devise intelligent solutions using artificial intelligence, enhancing their capabilities in data analysis and algorithm development.

It was a unique and astonishing experience, as I witnessed incredible innovations and young minds brimming with genius and creativity. The participants, whose ages ranged from nine to seventeen years, presented outstanding solutions to real-world problems in various fields. The theme of the competition was compelling and relevant, addressing critical issues of global concern, making it an ideal platform to highlight the importance of artificial intelligence and robotics in building a better future.

This experience was not merely a competition but a testament to the boundless potential that can be realized when young minds are given the opportunity to innovate. It also reaffirmed that investment in education and innovation is the path toward achieving comprehensive human development.

I was amazed by the inventions and ground-breaking researches, presented by scientific delegations representing their countries with pride. These contributions reflected the advanced levels of scientific and technological progress that these nations have achieved. The competition field resembled a profound scientific dialogue arena, where mature minds convened to show their innovations and creations, expressing the civilizations of their countries and their commitment to the science of the era that captivates the brightest minds: artificial intelligence and robotic technologies.

What I observed of the sophisticated interaction between artificial intelligence and robotics represented a significant step toward achieving harmony between humans and technology, contributing to effective solutions for real-world problems. This approach not only reflects nations’ passion for scientific advancement but also highlights their recognition of the importance of investing in modern sciences as a fundamental tool for achieving sustainable development that serves all of humanity and strengthens their position in the global race for a brighter future.

What particularly impressed me was the high professionalism demonstrated by the scientific committee supervising the competition and the exceptional precision exhibited by the judges in evaluating the projects. These judges were selected from among the finest scientific minds and prominent professional talents worldwide to ensure the highest standards of fairness and objectivity in assessing the innovations presented by the competing delegations. It was evident that these committees operated a lording to a rigorous scientific methodology that reflects global professionalism.

As I strolled through the corridors of these innovations, I was left in awe of the advanced scientific projects and creative ideas that far exceeded my imagination. At that moment, I clearly realized the magnitude of the gap between us and those who truly deserve to be called the “makers of civilization”. They truly deserve to be described as “makers of civilization”. What I witnessed confirmed to me how far we have drifted from active participation in this scientific race aimed at serving humanity. This reality obliges us to re-evaluate our scientific and educational systems and build a solid foundation that enables us to catch up with global progress and contribute to building a human civilization rooted in science and creativity.

Truth be told, I was overwhelmed with joy at the achievements presented by Malaysia in this global competition, where it accomplished remarkable feats and won several awards reflecting their scientific advancement and focus on modern fields. I was also pleased to see Arab and Islamic countries participating in this competition, even though they did not achieve the dazzling top positions. However, merely being present in this global arena is a positive step; as the saying goes, better late than never.

As I lived these inspiring moments, filled with pride and contemplation, I found myself posing deep questions: Where is the glory we once built as an Islamic nation that excelled in science and innovation and led the world? Where is the leadership with which we carried the torch and spread knowledge and civilization? How did we squander this great legacy, allowing others to carry it forward while we fell to the bottom of the list, if we are on the list at all? These painful questions demand a serious review of our current state and a rallying of efforts to revive our scientific and cultural standing. The path to glory begins with knowledge, innovation, and hard work, which must be our primary goal during this critical juncture in our nation’s history.

While in this state, wandering among delegations from Arab and Islamic countries, learning about their achievements in this field and exchanging conversations with them, we all shared the same amazement at the great innovations presented by other delegations. Amid this discussion, I often said to them: “We, as an Islamic nation, were pioneers in such inventions over seven hundred years ago.” I noticed their surprise. In their eyes, I saw astonishment and wonder, and they asked me in amazement: “More than seven hundred years ago? How could that be? This field, as is widely known, only emerged about a hundred years ago!”

I responded with the facts I had discovered during my studies of the Islamic world’s civilization, which reached the pinnacle of its progress and prosperity over seven hundred years ago. I cited what Imam Al-Qarafi documented regarding the inventions of his time and how he himself contributed to the development of some of these innovations, which, at their core, carried the foundations of the sciences we build upon today. I sought to convey to them an inspiring message: that this nation possesses a rich heritage of creativity and innovation, and that these historical truths are not merely a source of pride but should serve as a motivation for all of us to return to seriousness, diligence, and hard work so that we may catch up with contemporary civilization. I concluded by saying:

“We need to reclaim our true position as vicegerents of God on earth, working to build and develop it in ways that serve all of humanity, guided by the teachings of our religion and the ethics of our civilization.”

With God’s help and guidance, I continue:

Islamic civilization reached the zenith of its advancement and creativity, astonishing the world with its scientific achievements and inventions, particularly in the field of mechanical technologies, which are known today as robotics and automation. This civilization made significant leaps and notable innovations during the 7^th century Hijri (13^th century CE), as evidenced by what Imam Al-Qarafi documented in his works. Al-Qarafi, in his own words and writings, recorded his observations and the remarkable inventions of his era, reflecting the extent of Muslim advancement in applying science for the benefit of humanity.

The Imam Al-Qarafi I refer to was chronicled by Imam Al-Dhahabi in his book The History of Islam, where he highlighted Al-Qarafi’s distinguished scholarly status and his role in advancing various sciences, including technical innovations that form the basis of modern scientific progress. Al-Dhahabi stated:

“Ahmad ibn Idris, Al-Maliki, the renowned scholar, the jurisprudent, the Sheikh Imam, Shihab al-Din Al-Qarafi, of Sanhaji origin, hailed from the village of Bakoura Boush in Upper Egypt, known as Bahfashim, and was attributed to Al-Qarafa though he never lived there. The attribution came when it was asked about him at the distribution of stipends at the school of Sahib ibn Shukr, where it was said, ‘He is in Al-Qarafa.’ Someone replied, ‘Write him down as Al-Qarafi’ and the name stuck. He was an imam in the principles of religion and jurisprudence, a scholar of the Maliki school of thought, a master of Quranic interpretation, and knowledgeable in various other sciences. He taught at Al-Sahabiya school following the death of Sharaf al-Din Al-Subki and passed away while serving as its instructor”.

Imam Al-Qarafi witnessed the end of the Ayyubid dynasty and the beginning of the Mamluk era, as he was born in Egypt in 626 AH (1229 CE) and passed away in 684 AH (1285 CE) at the age of 58. Scholars described him with numerous honorable titles, including: “The unique Sheikh Imam”, “The teacher of his time in logic and all rational sciences”, “The Shafi’is and Malikis agreed that the finest scholars of our era in Egypt are three: Al-Qarafi in Old Cairo, Sheikh Nasir al-Din ibn al-Munayyir in Alexandria, and Sheikh Taqi al-Din ibn Daqiq al-‘Id in Cairo.” Upon his death, it was said, “The one to whom people referred for the science of principles has passed.” It is no wonder, then, that Al-Suyuti later considered him an absolute mujtahid (jurist).

Imam Al-Qarafi, one of the most prominent figures of the 7^th Hijri century, attained a high scholarly rank that made him one of the most influential scholars of his era. His contemporaries and students attested to his creativity and excellence, which were evident in his works that spanned a wide range of sciences and arts. He was truly a polymath, bridging the realms of religious and worldly knowledge in his writings, which earned him a distinguished position among Islamic scholars.

Al-Qarafi was distinguished by his mastery of theology (Ilm al-Kalam), where he excelled as a skilled debater and precise logician. He combined rational persuasion with firm religious grounding. He emerged as a strong defender of Islamic creed, addressing intellectual doubts and opinions that sought to undermine the purity of Islamic belief, armed with sound reasoning and deep expertise in the science of Tawhid (monotheism).

He also excelled in Quranic interpretation and language, showcasing precise linguistic skills that were reflected in his exegetical contributions and linguistic writings. These works enriched the legacy of exegetists and demonstrated his profound understanding of Islamic texts.

In jurisprudence, Al-Qarafi left a unique scholarly legacy, exemplified by works such as Al-Dhakhirah, one of the largest encyclopaedias of Maliki jurisprudence, and Al-Furuq, considered one of the deepest treatises on legal maxims. In this book, he pioneered an unprecedented method of elucidating legal principles and comparing analogous rulings, making it an indispensable reference for specialists in Islamic law to this day.

Beyond these areas, Al-Qarafi was a pioneer in technical sciences, particularly in the field of applied mechanics. He innovated and developed techniques that could be considered foundational to modern robotics and mechanical engineering. He documented these innovations in his writings, which highlight his deep understanding of mechanical systems and their practical applications.

Through his comprehensive expertise across various disciplines, Al-Qarafi stands as a living example of the integration between religious and worldly sciences. His life serves as an enduring message affirming the importance of creativity and excellence in serving humanity and achieving the development of the world, guided by Islamic teachings.

As an innovative jurisprudent scholar, Al-Qarafi’s intellectual approach was characterized by strength and creativity, which qualified him to be one of the prominent figures in the science of Usul al-Fiqh (principles of Islamic jurisprudence) in his time. Among his notable contributions to this field was his commentary on Imam Al-Razi’s Al-Mahsul, where he poured the essence of his thought into his unique encyclopaedia, Nafa’is al-Usul. This work stands as evidence of his profound understanding of Usul al-Fiqh (principles of jurisprudence), his ability to analyze intricate issues, and his capacity to devise scholarly solutions that illuminate the path for jurists in deriving legal rulings.

It was not surprising for Al-Qarafi, known for his comprehensive vision, to advocate for the study of sciences that support Sharia, such as mathematics, engineering, astronomy, medicine, physics, and chemistry. He recognized that these sciences contribute significantly to enhancing a jurist’s understanding of Sharia and its practical applications. He articulated this perspective clearly in his book Al-Furuq (4/11), stating:

“How many truths are hidden from the jurist and the judge in numerous matters due to ignorance of arithmetic, medicine, and engineering? Those with lofty aspirations should not neglect exploring sciences as much as they can. ‘And I have not seen a flaw in people’s defects … like the deficiency of those capable of achieving perfection.’”

This plea reflects Al-Qarafi’s forward-thinking mindset, as he saw advancements in experimental sciences not as luxuries but as necessities for complementing religious understanding and enabling the nation to build an advanced civilization that serves humanity.

Al-Qarafi had a notable grasp of physics, offering a precise scientific explanation of the phenomenon of sound and its formation. He explained that sound is generated by the movement of air through geometrically precise channels containing carefully designed cavities. This explanation highlights his deep understanding of the mechanisms of sound transmission, closely aligning with modern physical principles that view sound as vibrations traveling through a medium. What is particularly remarkable about Al-Qarafi’s analysis is his emphasis that sound is not exclusive to living beings but can also be produced by inanimate objects if the necessary physical conditions are met. This insight underscores his advanced understanding of the natural world and its phenomena. This aligns with the fundamental scientific principles that explain sound as a result of mechanical motion that generates pressure waves traveling through a medium, regardless of the source.

Al-Qarafi’s contribution in this field not only reflects his ability to understand natural phenomena but also highlights his forward-looking vision that links experimental science with jurisprudential knowledge. This underscores his stature as a polymath who combined religious and natural sciences to achieve a deeper understanding of the world around him. He stated:

“Speech may arise from inanimate objects, as sounds and letters do not require life. Rather, they are the result of winds compressed within channels, and this concept is applicable to inanimate objects.”

He further recounted an anecdote involving Al-Qadi Al-Fadil, the minister of Sultan Salah al-Din (Saladin), saying:

“A man came to him and said, ‘We have a statue that speaks.’ So, he went with him and found a red marble statue buried in sand up to its head, which was silent. Al-Fadil asked, ‘Why does it not speak?’ The man replied, ‘Do you want it to?’ He said, ‘Yes.’ The man then placed his finger over a hole in the middle of the statue’s head, blocking the air from escaping, allowing the interior of the statue to fill with wind. Then, he opened the hole, and the wind began to escape, causing the statue to say: ‘These two cities belonged to Shaddad and Shadeed, the son of Ad, who both died and turned to dust. Who remains untouched by the passage of time?’ The statue prolonged the phrase significantly until the air inside it was depleted. The man then closed the hole, allowing the air to build up again, and repeated the same statement multiple times, neither adding to it nor reducing it.”

Al-Qarafi explained: “The essence of speech is wind, which is the breath. When compressed, it produces sound that varies by its modulation. If the sound is cut at specific segments, the corresponding letters are formed. Thus, sound is an attribute of breath, and letters are an attribute of sound. However, this requires smooth and polished channels, as any roughness disrupts speech. For example, when a person’s throat becomes coarse due to excessive shouting, their speech is interrupted. Similarly, too much moisture, as in cold infections, disrupts speech.”

He concluded: “Anyone capable of designing such a channel can produce speech from inanimate objects. The creator of this statue crafted such channels and directed wind into it. The air then exited through specific points in the statue’s head, and as the holes opened, the air flowed and was cut by pre-designed segments to produce letters at those points. This design allowed the statue to articulate only the words for which its segments were prepared.” (Nafais al-Usul in Explaining Al-Mahsul, 1: 439).

The Essence of the Text and Key Insights:

(a) The Possibility of Producing Sound from Inanimate Objects:

1. • Sounds and letters are not exclusive to living beings; they can be produced by compressing air and directing it through specific channels.

(b) The Described Experiment with the Statue:

1. • Al-Qadi Al-Fadil observed a red marble statue in an experiment involving speech.
   • The speech was produced by controlling the airflow entering and exiting through a hole in the statue’s head.

(c) The Mechanism of Sound Production in the Statue:

1. • Compressed air filled the statue’s cavity through a hole, then was released into specially designed channels.
   • As the air exited, it passed through segments that were designed to produce specific sounds and letters, leading to the formation of words.

(d) The Physical Analysis of Speech:

1. • Speech relies on breath (compressed air) passing through smooth and polished channels.
   • Letters are formed when the sound is interrupted at specific points within the channel.
   • Changes in the quality of the channel (e.g., roughness or moisture) can hinder or alter sound production.

(e) Scientific Application in the Talking Statue:

1. • The statue contained pre-designed channels mimicking vocal cords and speech segments.
   • The generated letters were limited to the specific words for which the channels were designed, explaining the repetitive phrases.

(f) The Secret Behind the Phenomenon:

1. • The process of compressing air and channeling it through designed pathways controls the timing and location of air segmentation, resulting in the production of letters and words.
   • The craftsman who created the statue utilized these physical principles to design a mechanism that mimicked speech.

(g) Correlation with Human Speech:

1. • Human speech relies on smooth channels and interrupted sounds to produce letters.
   • Changes in the vocal pathways (e.g., due to colds or shouting) impact the quality of speech, adhering to the same principles observed in the statue.

Conclusion: The text explains the phenomenon of speech from inanimate objects through a precise physical analysis of sound production mechanisms. It highlights how mechanical pathways mimicking human organs can be designed to produce artificial speech using wind and pressure.

Imam Al-Qarafi, the polymath scholar, left a distinguished mark in the field of optics through his book Al-Istibsar fima Tudrikuh al-Absar, which delved into the mechanisms of vision, image reflection, eye anatomy, and optical illusions. Additionally, he excelled in industrial innovations, designing machines resembling human and animal forms and inventing a precise clock for time measurement, reflecting his genius in combining science and application.

Regarding the innovations of robotics, which is our focus, Imam Al-Qarafi demonstrated exceptional industrial skill and unique inventive abilities. He designed machines and statues that mimicked human and animal forms with precision and creativity. He also developed a robot and an innovative clock to measure time accurately, showcasing a unique artistic and technical finesse. He stated:

“It has reached me that King Al-Kamil had a candelabrum (shamadan) designed for him in such a way that every passing hour of the night would open a door from which a mechanical figure emerged and stood in service of the king. When ten hours had passed, a figure would ascend to the top of the candelabrum and say, ‘May Allah bless the Sultan with goodness and happiness’, signaling the break of dawn.

He then said: “I myself created this candelabrum and added that the candle changes its color each hour. Additionally, there is a lion whose eyes change color from intense black to bright white and deep red at each hour. Two pebbles would drop from two birds, one figure would exit, another would enter, one door would close, and another would open. At dawn, a figure would ascend the candelabrum, with its finger on its ear, signaling the call to prayer. However, I was unable to create speech. I then crafted a figure of an animal that walks, turns its head right and left, and whistles but does not speak.” (Nafais al-Usul, 1: 441)

Analysis of the Text and Extracted Key Points:

(a) Innovative Candelabrum as a Time-Measuring Device:

1. • King Al-Kamil was provided with an innovative candelabrum used as an advanced timekeeping device.
   • The candelabrum’s mechanism relied on opening doors and mechanical figures emerging each hour.
   • At the end of ten hours (dawn), a figure appeared to announce, “May Allah bless the Sultan with goodness and happiness,” making the candelabrum a night clock.

(b) Improvements Described by the Innovator:

1. • Imam Al-Qarafi created a similar candelabrum with additional innovative features:
     • The candle changed color every hour (black, white, red) as a visual indicator.
     • A mechanical lion with eyes that changed color in sync with time was incorporated.
     • A mechanism dropped two pebbles from two birds every hour.
     • Mechanical movements included the entry and exit of figures and opening and closing doors.
     • At dawn, a figure appeared pointing to its ear as a clear indication of the call to prayer.

(c) Technical Challenges in the Innovation:

1. • Despite the technological advancements, the creator admitted the inability to incorporate ‘speech’ into the inventions.
   • This highlights the challenge of converting mechanical motion into comprehensible sounds (speech), a limitation of the mechanical technology of the time.

(d) Mechanical Animal Innovation:

1. • A mechanical animal was designed:
     • Capable of walking and turning its head right and left.
     • It emitted whistles instead of speech, reflecting the complexity of generating speech-specific sounds.
     • The innovation demonstrated an understanding of mechanical motion and its application to mimic living creatures.

Conclusions:

(a) Advanced Mechanical Technology:

1. • The text reflects an advanced understanding of mechanical principles, such as converting time into visual and kinetic signals and utilizing repetitive mechanisms to create complex functionalities.

(b) Accuracy in Biomechanical Simulation:

1. • The integration of mechanical animals reflects early attempts to simulate biological behavior using technology.

(c) Challenges in Sound and Speech:

1. • The inability to generate speech highlights the limitations of the technology in replicating complex sounds, a field that has since continued to evolve.

(d) Integrated Candelabrum Design:

1. • The design encompassed visual, kinetic, and temporal coordination, making it an integrated system that reflects technical sophistication and intelligent planning.

(e) Creative Thinking in the 7^th Century Hijri:

1. • The text offers a glimpse into creative thinking during the 7th century Hijri, using mechanical systems to address everyday life challenges.

Finally, here is an image generated using artificial intelligence, inspired by the detailed descriptions of the two innovations:

Sheikh Abdul Fattah Abu Ghuddah, may Allah have mercy on him, commented on Al-Qarafi’s words:

“This is extraordinary, astonishing, and unique intelligence from Imam Al-Qarafi in craftsmanship and creativity, combined with mastery in the most challenging sciences: usul (principles of Islamic jurisprudence) and fiqh (Islamic jurisprudence). May Allah have mercy on him.”

Finaly, my impressions and reflections on this unique text are outlined:

The era of this ingenious scholar did not witness the emergence of modern AI algorithms, the existence of electricity, batteries, or advanced industrial facilities, let alone other technologies associated with this field. What this scholar achieved was purely the result of his personal capabilities, which were undoubtedly based on studying and learning from his predecessors. He then developed and innovated the studies with his exceptional intellect and abilities.

Based on this, the content of this valuable text indicates that what this scholar documented was either what he observed or what was mentioned to him about innovations present in the court of a king or sultan. This suggests that the real creators of these innovations were other craftsmen who contributed to this domain, producing their ‘robotic’ creations that gained the admiration of the king and became part of his cherished possessions. Without the efforts and pioneering contributions of these craftsmen, such inventions would not have reached the royal court or attained such a reputation.

This creative scholar improved upon the initial robot, introducing technical advancements and innovative features. These enhancements included integrating the science of color in studied ways, as evidenced by the changing colors of the lion’s eyes and the candleholder. This added scientific depth to his new design of the extraordinary robotic clock. He also created mechanisms that mimicked a bird dropping stones, alongside a meticulously crafted figure atop the candleholder that places its fingers in its ears, to accurately signal the time for prayer. This part includes a critical and explicit admission by the scholar, where he acknowledged his inability to replicate a feature he observed in the robot, namely, the ability to produce specific sounds. He expressed this by stating, “However, I was unable to create speech.”

Al-Qarafi did not limit himself to stationary robots; instead, he surpassed this by designing a moving robot capable of wandering and turning its head left and right, with the added feature of emitting a whistling sound. This achievement marked a significant shift, transitioning from stationary robot designs to dynamic robots with self-movement and more complex behaviors. It reflects notable progress in his understanding of technology and its practical implementation.

Regarding the production of sounds from inanimate objects, Al-Qarafi referred to an experiment involving a hollow statue designed by its creator to trap air and channel it through specific geometric angles to produce precisely calculated phrases. Among the reported phrases was:

“These two cities belonged to Shaddad and Shadid, the sons of ‘Ad. They perished and turned to dust. Who remains immortal against the passage of time?”

This innovation reflects remarkable scientific advancement of the era, earning widespread attention to the extent that it was presented to the esteemed judge Al-Fadil, the minister of Sultan Salah al-Din al-Ayyubi. Notably, this scientific progress was not exclusive to Imam Al-Qarafi but symbolizes the depth of excellence and scientific development witnessed during that era.

By Allah, what kind of knowledge manifested itself more than seven hundred years ago in these unique models crafted by this extraordinary inventor! Who else preceded humanity in such innovations at the level of nations and civilizations? Are we not the torchbearers of life and culture? Are we not the Ummah of Muhammad ﷺ, who urged us to seek knowledge and work diligently? Are we not the Ummah of ‘Iqra’ (Read), commanded to strive toward understanding and discovery?

The answers for all these questions are yes. We were once like that. However, we have fallen behind in leading civilization and neglected the paths of progress, allowing other nations to surpass us through hard work, creativity, and their contributions to humanity. We do not deny their achievements, nor do we claim an absolute right to leadership solely based on our historical precedence. Instead, we must address ourselves with awareness and understanding: the time has come to reclaim our leadership role among nations and keep pace with civilizational advancement.

To achieve this, we must embark on a comprehensive renaissance grounded in conscious upbringing and a robust scientific methodology instilled from childhood and reinforced through an integrated and civilized institutional framework. Additionally, we must benefit from the innovations of other nations and build upon them — not merely to surpass them but to contribute to the advancement of science and knowledge in ways that serve all humanity. This aligns with God’s command to build and reform the earth. May Allah be our helper and grant us success on the straight path.

May peace and blessings be upon our Prophet Muhammad and upon his family and companions.

References

1. Shams al-Din Muhammad ibn Ahmad Al-Dhahabi, History of Islam, vol. 51, p. 176.
2. Salah al-Din Khalil ibn Aybak Al-Safadi, The Complete Obituaries, vol. 6, p. 234.
3. Ibrahim ibn Ali Ibn Farhun, The Gilded Silk in Knowing the Notables of the Scholars of the Madhhab, p. 128.
4. Umar ibn Ali Al-Tankiti, Attaining Delight by Embroidering the Gilded Silk, p. 325.
5. Muhammad ibn Muhammad Al-Jakni, The Pure Tree of Light in the Layers of the Malikis, vol. 1, p. 188.
6. Jalal al-Din Abd al-Rahman ibn Abi Bakr Al-Suyuti, The Fair Lecture in the History of Egypt and Cairo, vol. 1, p. 316.
7. Abd al-Razzaq ibn Ahmad Al-Atabaki, The Clear Method, vol. 1, p. 225.
8. Abu al-Abbas Ahmad ibn Muhammad Ibn al-Qadi, The Pearls of Men’s Names, vol. 1, p. 8.

Footnotes

[1] Iraq, through the nomination of Ajyal Technology Company and the STEMile Center — specialized in training for robotics, programming, and artificial intelligence — was represented by the joint team STEMile IRAQ. This team serves as the organizing and founding committee of the National Robotics and Artificial Intelligence Championship and represents Iraq in the Arab Robotics and Artificial Intelligence Association as well as the World Robot Olympiad (WRO). The team was led by Engineer Saja Mohammed Al-Zalmi, under the supervision of Dr. Ahmed Abdul-Azim Al-Azzawi. Representing Iraq in this competition were my children, Bara and Alaa Fahmy Ahmed Al-Qazzaz, who, by the grace of God, won the bronze medal. For more details about the competition and its events, visit the website: https://wro-association.org/competition/international-events/?utm_source=chatgpt.com