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.
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Constructive Overview of Religion, Spirituality, and Faith Religion, spirituality, and faith are often used interchangeably in everyday discourse, yet they represent distinct but overlapping dimensions of human experience. Each provides unique frameworks for understanding existence, meaning, morality, and transcendence. Religion is typically institutional, structured, and communal; spirituality emphasizes the inner journey, personal transformation, and transcendence;
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Disclaimer: This scale is a self-assessment tool for personal growth and reflection within an Islamic psychological framework. It is not a diagnostic tool for clinical mental health conditions. For serious psychological concerns, please consult a qualified mental health professional, ideally one who is sensitive to religious and spiritual contexts. This assesement, scale INTAS is designed
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The intellect is like the eye. Revelation is like the sunlight. Just as the eye cannot see without light, reason cannot perceive reality without divine illumination. This analogy, articulated most explicitly in Mishkāt al-Anwār (al-Ghazālī 1964, 58–59), has been echoed across centuries. It offers not only a metaphor but a full epistemological framework rooted in
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The Epistemic Depths of Ruʾyah and Nazar – Two Modes of Quranic Observation In the rich tapestry of Quranic Arabic, the distinction between ruʾyah (رؤية) and naẓar (نظر) reveals profound insights into the nature of human cognition and spiritual perception. While both terms can be superficially translated as “observation,” they represent fundamentally different epistemic approaches
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A Qur’ānic Framework for Integrated Intelligence and Tajdid In an age defined by information overload and intellectual fragmentation, the quest for a coherent, meaningful, and holistic model of knowledge is more pressing than ever. The modern world, with its secular underpinnings, often compartmentalizes reason from revelation, science from spirituality, and creativity from ethics, leading to
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The Qur’an persistently calls upon human beings to observe the natural world: to “look” at the sky, the earth, the alternation of day and night, and even within their own selves. This act of observation is not a detached scientific exercise, but a spiritual-intellectual method whereby the eye and the heart are joined in recognizing
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Human beings are not only physical creatures but spiritual beings endowed with complex inner realities. Within every person lies the nafs (soul, self, ego), the qalb (heart), and the aql (intellect), each with unique voices and tendencies. At the same time, one must contend with whispers from Shayṭan (waswasa), the light of divine inspiration (ilham),
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Khushu in Islamic prayer (ṣalah) denotes a state of deep attentiveness, humility, and tranquility before Allah. While primarily a spiritual state, emerging evidence from neuroscience, cardiology, and psychology suggests that the embodied practices of prayer—including gaze fixation, heart regulation, and brain oscillations—create synchrony across physiological systems that supports this state. This paper proposes a neuro-spiritual
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The concept of spiritual intelligence (SQ) has emerged as a significant field of study in contemporary psychology and philosophy, focusing on the capacity to address existential questions, derive meaning from experiences, and connect with transcendent aspects of life. While Western scholars like Gardner, Emmons, and Zohar have pioneered theories of multiple intelligences, including spiritual and existential dimensions, Islamic
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The Qur’an presents a sophisticated framework of cognitive terminologies that form the foundation of spiritual intelligence from an Islamic perspective. Central to this system is the concept of Al-‘Aql (العقل), or intellect, which represents the God-given faculty enabling humans to discern truth, recognize divine signs, and make ethical decisions. This intellectual capacity manifests through specific
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