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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