spirituality
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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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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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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
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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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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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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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Unconventional Duha Research Unitary 