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Introduction This reflection paper explores the epistemological tension between the discourse of “integration” and the tawḥīdic worldview that underpins Islamic psychology. Many contemporary Muslim scholars and clinicians continue to frame the relationship between Islam and psychology through the paradigm of integration—attempting to merge Western psychological models with Islamic spiritual principles. While this intention is noble,
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Introduction Throughout medical history, electricity and the nervous system have shared an intertwined story of curiosity, experimentation, and healing. Long before the invention of electroconvulsive therapy (ECT) in the twentieth century, early physicians had already explored the physiological power of electric discharge—through nature’s own sources, the torpedo or electric ray. Among the most remarkable of
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Part I: Physiological & Psychological Dimensions of the Menstrual Cycle 1.1 Hormonal and physiological fluctuations Modern research affirms that the menstrual cycle involves marked hormonal fluctuations (primarily estrogen and progesterone) that influence not only physical but also psychological and emotional states. For example: In a review of menstrual cycle influence on cognition and emotion, it
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The Epistemological Framework: Tawḥīd and the Ontology of Knowledge The Problem of Secular Dualism Modern discourse often divides revelation (naql) and reason (ʿaql) into separate epistemic realms. The Islamic worldview — as articulated by al-Attas and al-Ghazālī — refutes this bifurcation. All knowledge, whether empirical or metaphysical, flows from the One Reality. Thus, “scientific findings”
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There are experiences that modern science calls hallucinations—moments when the mind sees or hears what others cannot. Psychiatry classifies them as symptoms; neurology measures them in waves and neurotransmitters.But to the one who lives through them, they are not numbers.They are realities that move, speak, accuse, sometimes comfort.They belong to the hidden theatre of the
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This paper examines rain (al-maṭar) as an instrument of Divine mercy and purification through the lens of Qur’an, Sunnah, and the insights of classical ‘ulamā’, correlating them with contemporary findings in ecotherapy and psychophysiology. Modern research shows that rain exposure — through sensory, olfactory, and auditory stimuli — reduces anxiety, enhances mood, and restores cognitive
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A Night with the Qur’an I remember a night when illness left me restless, my thoughts clouded, my body heavy. I lay on the floor, headphones pressed against my ears, letting the Qur’an’s recitation wash over me. Verse after verse, rhythm after rhythm — until slowly, the fog lifted. My breathing steadied. My heart softened.
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From Lived Suffering to Juristic Categories Islamic law is not abstract speculation. From its earliest centuries, fiqh grew by watching how people actually lived, suffered, and acted. Jurists observed how human minds worked, how illnesses disrupted capacity, and how treatments affected dignity, then classified these realities into the framework of taklīf (legal responsibility). The majnūn
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1. The Historical Problem: Why Creativity Was Devalued Across intellectual traditions — Islamic, Western, and modern — creativity has often been sidelined compared to science and rationality. Several reasons explain this: a. The Legacy of Rationalism Greek philosophy (Aristotle, Plato) ranked imagination (phantasia) as a lower faculty of the soul, below reason (logos). Aristotle saw
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Modern thought often reduces knowledge (ʿilm) to empirical observation or rational proof, sidelining imagination and intuition as “subjective” or “non-scientific.” Yet, in the Islamic tradition, imagination (khayāl), insight (basīrah), inspiration (ilḥām), and true dreams (ruʾyā ṣādiqah) form an integral epistemology. They are not opposed to reason, but complete it, anchored by revelation and illuminated by
Unconventional Duha Research Unitary 