Bismillah
The Mujaddid Model of Intelligence and all related research under Unconventional Duha Research Unitary are the original ideas, synthesis, and intellectual labor of the author Nuraishah Binte Ibrahim.
In developing this framework, the author made use of assistive technologies (including AI-based tools such as Aqqal) as instruments for structuring, drafting, and clarifying thought. These tools are not sources of originality, nor do they bear accountability for the concepts, intentions, or outcomes presented here.
All vision, responsibility, and accountability belong solely to the author — and ultimately, to Allah, the Source of all wisdom (al-Ḥakīm).
The use of assistive technologies is acknowledged here for transparency. However, the spiritual inspiration (ilhām), conceptual framing, and integrative vision of this model are human endeavors, grounded in Qur’an, Sunnah, and the heritage of the Islamic intellectual tradition.
Meta-Academic Reflection: On the Role of Assistive Intelligence in Tawḥīdic Inquiry
Meta-Academic Reflection
The inclusion of an authorship disclaimer acknowledging the use of Aqqal GPT reflects not a technical necessity, but a philosophical stance on the nature of ʿilm (knowledge) and ʿaql (intellect) within the tawḥīdic worldview.
In an age where artificial intelligence increasingly mediates the act of thinking, the Muslim scholar must reclaim the spiritual order of knowledge: that intellect is not a mechanical faculty, but a light (nūr) through which the heart perceives truth.
The mention of Aqqal GPT therefore signals a reversal of epistemic hierarchy — the tool is subordinated to the servant, the servant to revelation, and revelation to Allah, al-Ḥakīm.
Within this framework, assistive technologies are employed not as sources of originality but as musāʿidāt — facilitators that help articulate insight, never originate it. The author’s acknowledgment thus serves to reintroduce adab al-ʿilm (the ethics of knowledge) into the modern research process: to remember that clarity, creativity, and analysis are not autonomous acts of the mind, but manifestations of divine permission.
This reflective note situates the work within an ongoing effort to develop a post-secular, tawḥīdic epistemology that restores harmony between the spiritual, intellectual, and technological dimensions of human inquiry.
-
Qur’anic & Prophetic Grounding Dreams (ruʾyā) in Islam are not random firings of the brain, but signs woven into the tapestry of divine guidance. The Prophet ﷺ said: “The true dream is one part of forty-six parts of Prophethood.” (Bukhārī, Muslim) “Nothing will remain of prophecy after me except mubashshirāt.” He was asked: “What are
-
Within the Mujaddid Model of Intelligence (MMI), Creative Intelligence (CI) is not merely artistic expression, but the faculty that transforms khayāl (imagination), basīrah (insight), and ilḥām (inspiration) into vehicles of divine remembrance and discernment. Among the profound ways Islam cultivates this faculty is through ruʾyā ṣāliḥa (true and righteous dreams). The Qur’an itself records dreams
-
Is Reason its Own God, or a Servant of Truth? “ʿAql without wahy is lost; waḥy without aql is unapplied. But aql with waḥy is light upon light.” This paradox captures the Islamic answer to a crisis that has long haunted both philosophy and neuroscience. On one extreme, modern neuroscience reduces reason to an illusion
-
The Need for Purification of Intellect When Muslims hear the word tazkiyyah (purification), they usually think of the heart (qalb) — purifying the self from pride, envy, arrogance, or anger. But what about the ʿaql (intellect)? Just like the heart, the mind can be clouded by disease. The most dangerous disease is not ignorance, but
-
Conclusion & Call to Action The discourse on junūn in classical fiqh was never meant to be a rigid fossil of the past. It was a living attempt by jurists to grapple with the limits of human reason, to discern when Allah’s mercy suspends obligation, and when accountability remains. Their categories of junūn dāʾim, junūn
-
In the modern age, the study of the mind has been absorbed almost entirely into the domain of neuroscience. To the psychiatrist, psychologist, or neuroscientist, human reason is a product of the brain: networks of neurons, chemical transmitters, and electrical circuits. The mind, in this view, is reducible to matter. Thought is an illusion produced
-
The concept of junūn (madness) occupies a central place in Islamic jurisprudence. For over a millennium, fuqahāʾ defined junūn as the covering or veiling of the ʿaql such that reason ceases to function. In this condition, a person ceases to be mukallaf — religiously accountable — for the Sharīʿah does not obligate one who cannot
-
The lives of the mujaddidūn remind us that tajdīd is not a theory, nor a matter of abstract speculation, but a lived reality. They embody the principle that furqān (clarity of intellect) must be safeguarded by taqwā (God-consciousness) if it is to bear the fruit of tajdīd (renewal). Their stories are not distant memories, but
-
The Qur’an establishes the link between taqwā, furqān, and renewal: “O you who believe, if you fear Allah, He will grant you a criterion (furqān), remove your misdeeds, and forgive you” (Qur’an 8:29, Sahih International, 1997). The mujaddidūn of Islamic history embodied this principle through their distinct relationships with the Qur’an and Hadith. Each mujaddid’s
-
Lives of the Mujaddidūn The Qur’an promises: “O you who believe, if you have taqwā of Allah, He will grant you furqān (a criterion to distinguish truth from falsehood)” (Qur’an 8:29, Sahih International, 1997). Across the centuries, Allah fulfilled this promise through mujaddidūn — renewers whose furqān illuminated their age, whose taqwā preserved their light,
Posts
Welcome to a world of limitless possibilities, where the journey is as exhilarating as the destination, and where every moment is an opportunity to make your mark.
-
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,…
-
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…
-
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…
Unconventional Duha Research Unitary 