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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
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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
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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
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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
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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
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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
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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
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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
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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
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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,
Unconventional Duha Research Unitary 