Arts and Humanities

Abstract: Contemporary religious education encounters young people whose identities are formed amid vulnerability, social fragmentation, moral plurality, and digitally mediated narratives of self and world. This conceptual article develops wounded hope as a distinctive hermeneutical and pedagogical construct for religious education (RE). Wounded hope names an orientation that holds truthful memory of irreversible harm together with an ethically open future in which neither identity nor agency is exhausted by the wound. Paul Ricoeur supplies the principal hermeneutical architecture through narrative identity, mimesis, memory, recognition, and refiguration. Gabriel Marcel, Jürgen Moltmann, Paulo Freire, and Thomas Groome deepen and correct that architecture through philosophical hope, eschatological contradiction, critical praxis, and shared Christian praxis. Recent scholarship on Ricoeur, vulnerability, trauma-responsive education, youth flourishing, church-school climate, and digital religion is brought into dialogue with these foundational sources. The article argues that wounded hope is not optimism, resilience, post-traumatic growth, or a theology of redemptive suffering. It further contends that forgiveness in RE must remain a religious and ethical possibility rather than a compulsory educational outcome, and must be distinguished from forgetting, excusing, reconciliation, restored trust, and the suspension of justice. Developed from within a Catholic-Christian horizon while remaining dialogically open to wider RE, the article proposes a Narrative Pedagogy of Wounded Hope structured by five commitments: narrative hospitality, hermeneutical dialogue, critical discernment, hopeful refiguration, and ethical agency. Reflexively, the proposal also examines its own risks: theological overreach, therapeutic colonisation of education, the privileging of coherence, and the temptation to make hope itself coercive. Wounded hope is therefore offered not as a technique for repairing learners but as a disciplined educational disposition for inhabiting unfinished stories truthfully, critically, and hopefully.

Abstract: Generative artificial intelligence (AI) intensifies a long-standing question for religious education (RE): what is education for when information, explanation, and polished synthesis are available on demand? Using Catholic religious education (CRE) as a situated case, this conceptual article argues that wisdom should orient RE without displacing knowledge. Drawing on virtue ethics, Catholic thought, philosophy of education, and recent scholarship on digital religion and AI, it develops four dimensions of wisdom-centered RE: epistemic judgment, practical-moral discernment, relational responsibility, and tradition-situated orientation toward ultimate goods. It concludes with implications for curriculum, pedagogy, assessment, teacher formation, and interfaith and public RE.

Abstract: Alejandro Jodorowsky’s Santa Sangre (1989) places a disputed blood cult, an armless martyr, and a mother–son performance at the center of a narrative of violence and release. This article examines how these religious images acquire authority through their relationships with bodies and repeated actions. Bringing ritual theory into dialogue with material approaches to religion and film color, it develops chromatic ritualization as a term for the way recurring colors connect sacred objects, bodily roles, and obligations across changing narrative situations. A qualitative analysis follows the red pool at the destroyed shrine, Concha’s identification with the wounded saint, Fénix’s performance as his mother’s arms, and the removal of his red artificial nails before the final surrender. The argument is that color helps transfer authority from a contested religious site to an intimate arrangement in which devotion becomes bodily obedience. The ending interrupts this arrangement without establishing an unmediated or entirely autonomous self. Liberation appears instead as the possibility of refusing one command while entering other relationships of assistance and accountability. This reading locates the film’s religious significance in the reorganization of embodied agency, while distinguishing represented transformation from untested claims about cinema’s therapeutic effects.

Abstract: Large language models can now generate sermons, prayers, doctrinal explanations, and testimonially styled religious speech. Epistemologists have begun to debate whether artificial outputs can count as testimony, while practical-theological studies show that pastors can use AI as a drafting aid without audiences necessarily detecting the assistance. This article asks a more specifically theological question: can words generated by an entity incapable of belief, confession, repentance, commitment, or accountability become Christian witness? It argues that linguistic orthodoxy is insufficient for witnessing agency. An AI system may generate proclamation-content without itself performing the act of proclamation in the full testimonial-theological sense. The article develops the category of Derivative Witness: AI-generated language may enter a genuinely human act of Christian witness when a responsible speaker verifies the content, assents to it, intentionally appropriates it, and accepts answerability for its public use. Extended discussion of speech-act theory, the theology of inspired and derivative speech, and six illustrative cases, from blind reading of AI text to human-authored preaching with AI editing, shows how agency shifts with adoption and responsibility. The article closes with anticipated objections, practical implications for disclosure and formation, and a bounded research agenda. The proposal offers a middle position between treating AI as a preacher and prohibiting all AI assistance.

Abstract: At the onset of the Lebanese civil war, within a Jesuit-run university in Beirut beside the demarcation line later known as the Green Line, the first academic programme devoted exclusively to Islamic-Christian studies was created in defiance of the surrounding violence. The Département – later to be known as the Institut – d'études islamo-chrétiennes at the Université Saint-Joseph was unique in its commitment to fostering reciprocal understanding between Muslim and Christian scholars. This initiative, spearheaded by a collaborative faculty of two religious traditions, sought to establish an unparalleled level of institutional integration within a Middle Eastern curriculum. The present article is based on four collections of unpublished sources, namely the correspondence of Dominique de Menil with André Scrima (CPS.MEN 1–70) and of Augustin Dupré La Tour with de Menil (CPS.DLT 1–17), the minutes of the governing councils (1977–1988), and the Dupré La Tour–Scrima correspondence (1976–1998). The article employs this material to reconstruct the project's educational and conceptual architecture, its financing through the Menil Foundation and the Rothko Chapel, and the wartime logistics of couriers and money transfers that sustained it. This article argues that the initiative was a private, spiritually grounded counterpart to the public human-rights diplomacy of the Carter presidency. This convergence was later institutionalised in the Carter–Menil Human Rights Foundation, even as the initiative itself remained critically independent of that public diplomacy, as Scrima's caustic assessments of "droits de l'homme" rhetoric demonstrate.

Abstract: This article investigates suffering in Søren Kierkegaard from a central question: how can suffering be understood without reducing it to a psychological, medical, or explanatory object? The article argues that, in Kierkegaard’s thought, suffering can be understood as an existential experience that places the individual before the task of becoming singular. The analysis uses a philosophical-hermeneutic reading of selected works, especially *Either/Or*, *Fear and Trembling*, *Repetition*, *Works of Love*, and *Edifying Discourses in Various Spirits*. The argument articulates suffering, inwardness, silence, and indirect communication, examining the transition from ancient to modern tragedy, Antigone, Abraham as the paradigmatic figure of the Knight of Faith, and the edifying dimension of love. The analysis indicates that Kierkegaard’s treatment of suffering places the individual before the task of appropriating existence. Silence is not mere absence of speech, but a limit of direct communication in the face of singular experience. Indirect communication can preserve freedom by refusing to replace existential decision with a ready-made explanation. Finally, love does not abolish suffering; it can assume an edifying function by accompanying the sufferer without objectifying the experience.

Abstract: Artificial intelligence is transforming governance, healthcare, education, finance, and public administration across Africa while simultaneously introducing new ethical challenges related to surveillance, digital inequality, algorithmic bias, and data sovereignty. Existing AI ethics frameworks are largely grounded in universal principles of transparency, fairness, and accountability but often pay insufficient attention to the relational, historical, and socio-political realities shaping technological development in African societies. This article addresses this gap by integrating Ubuntu, African liberation theology, and contemporary AI ethics within a phenomenological framework. Drawing on Interpretative Phenomenological Analysis (IPA), it examines how African theologians, AI scholars, and civil society actors understand the ethical implications of algorithmic power and its consequences for human dignity, social justice, and community life. The analysis demonstrates that AI governance in Africa cannot be reduced to technical regulation or compliance with global standards. Instead, participants consistently interpret artificial intelligence through relational understandings of personhood, solidarity, moral responsibility, and collective flourishing. Building on UNESCO's ethical principles while incorporating Innovationology, Noesology, Mode 4 Knowledge Production, and Integral Ecology of Innovation, the article develops a Relational AI Governance framework that situates technological innovation within broader commitments to human emancipation, epistemic pluralism, ecological stewardship, and inclusive development. It argues that African theological traditions are not merely local ethical resources but offer globally relevant insights for reimagining AI governance in ways that promote justice, sustainability, and human dignity.

Abstract: This article examines the relationship between theology and board games as a framework for understanding how religious narratives, doctrinal imaginaries, and theological practices are constructed, negotiated, and contested. The study addresses the limited attention given to board games within theological research, arguing that they should be understood not merely as recreational artifacts but as cultural texts that reveal symbolic structures, pedagogical functions, and relations of power within religious traditions. The article aims to develop a situated and critical theological hermeneutic capable of interpreting both games and theology through the logic of play. Methodologically, the study employs an interdisciplinary qualitative approach that combines theological hermeneutics, cultural analysis, situated epistemology, and queer/cuir/marica and liberationist theological perspectives. The analysis proceeds through a double interpretive movement: examining board games with explicit theological content and interpreting theology itself as a symbolic and strategic form of play. The theoretical framework draws on play theory, theology of play, and queer/cuir/marica and indecent theologies. Through the analysis of various games, the article argues that theology operates as a dynamic field structured by rules, exclusions, and interpretive struggles. Its principal contribution lies in showing how bodies, sexualities, and gender dissidences disrupt dominant theological frameworks and open possibilities for more inclusive and transformative theological imaginaries.

Abstract: The proposed paper aims at bringing up a new and refreshing perspective for scholars to think about Western missionary’s educational work in China. Rather than following the traditional John Fairbank’s (费正清) “Impact-Response” and Joseph Levenson’s (列文森) “Modernization” paradigms of viewing the Western (Protestant) missionary’s work as “foreign” impact initiated by the West, which brought changes and modernization of Chinese education in the 19th and early 20th centuries, the new perspective attempts to explore and at re-viewing the arrival of Christianity as a driving force in response to Chinese education from within, including: enriching the meanings of “Men of antiquity studied for one’s own self, men today study for others” (古之学者为己、今之学者为人); enlightening the Chinese mind with “a broadened worldview of modern knowledge”, and educating Chinese students with “new horizons of concerns in medical care, mass education and national salvation which characterized Chinese modern education in the 20th century”, hence, this paper will attempt to re-discover and provide substantial examples to illustrate this refreshing perspective as one new roadmap for future research on the interplay between Christianity and the development of Chinese modern education in the past century.

Abstract: This article advances a systematic theological diagnosis of the contemporary crisis in Christian thought, contending that dominant modes of theologizing have become epistemically, politically, and spiritually toxic. Beginning with a critical analysis of the habitus of theologization, it demonstrates how inherited theological dispositions reproduce and normalize forms of violence embedded within colonial, cisheteropatriarchal, and necropolitical regimes. The study then interrogates the proliferation of theological narratives of terror and the corrosive effects of decent, docile, and obedient theologies that legitimize exclusion, dehumanization, and imperial projects—most starkly exemplified in the deployment of theological discourses to rationalize the ongoing genocide in Palestine and the systematic marginalization of queer/cuir/maricas, trans, and gender-nonconforming bodies. Against this backdrop, the article proposes two liberative antidotes. The first is Palestinian Liberation Theologies (PLT), which reclaim theological imagination through situated resistance, political commitment, and forms of spiritual endurance. The second emerges from Latin American Liberation Theology (LLT), as reconfigured through queer/cuir/marica dissident experiences, whose embodied, indecent, and decolonial imaginaries disrupt regimes of theological purity and open pathways for insurgent, life-affirming practices. Taken together, these antitoxic interventions articulate a decolonial and emancipatory horizon for theology—one grounded in relationality, insurgent imagination, and activist commitment. In this sense, theological detoxification is not merely a critical task but an indispensable condition for envisioning alternative worlds amid ongoing civilizational collapse.

Abstract: This study offers a Qur’an-centric linguistic and theological analysis of the root K-B-R in the Holy Qur’an, arguing that the divine self-description of greatness is articulated exclusively through intrinsic, non-comparative forms rather than relational elatives. Grounded in the Qur’anic principles of Tawḥīd (absolute divine unity) and Tanzīh (incomparability and transcendence), the research examines whether the widespread devotional expression “Allāhu Akbar” reflects the Qur’an’s own mode of divine self-reference. Through qualitative Qur’anic content analysis, including root tracing, morphological examination, and semantic mapping, the study demonstrates that while al-Kabīr (الكبير) appears as an established divine attribute within structured naming patterns, the form Akbar (أكبر) functions grammatically as an elative, denoting comparative or superlative meaning. The Qur’an does not present Akbar as a divine name nor as a self-referential attribute of Allah. Given that comparative constructions imply relational contrast, this study argues that applying an elative form to the Divine may conflict with the Qur’anic doctrine of absolute incomparability. By distinguishing between intrinsic attributes and comparative expressions, the paper contributes to broader discussions on divine naming, theological linguistics, and the authority of Qur’anic self-description in shaping Islamic theology.

Abstract: This reflective paper examines how J.R.R. Tolkien’s narratives of loss, abandonment, and eucatastrophic hope offer a meaningful interpretive lens for understanding grief and trauma within contemporary workplaces. Drawing on Tolkien’s literary theology, Campbell’s mythic structure, and current research on organisational responses to loss, the paper explores how stories can illuminate pathways toward recovery, communal support, and renewed purpose. By integrating narrative reflection with evidence‑based insights, it argues that compassionate leadership and trauma‑informed workplace cultures can foster healing analogous to the fellowships and restorative moments found in Tolkien’s legendarium.

Abstract: Fiducia Supplicans is a thematic exegesis of blessings by the Roman Catholic Church. The possibility, contained within the document, of blessing same-sex couples has monopolised much of the discourse. A linguistic analysis is performed of the concept of blessings epiphanised in the New Testament. Primarily two words connote the single English lexeme “bless” – eulogeo and makarizo. Eulogeo is a semantically inclusive blessing without necessarily connoting rectitude or probity. It is a non-contingent gift or eleemosynary. By way of contrast makarizo is an approbative blessing indicative of propriety or a commendation. A similar dichotomy is seen in Hebrew with Baruch referring to an inclusive or restorative blessing and Asre consonant with makarizo, an approbative blessing. There potentially some support for a selective, qualified, non-ceremonial, extemporaneous blessing of individuals in irregular relations. Such blessings are coincident with eulogeo and cognates used by Christ, himself when instructing followers to bless their persecutors. This is essentially an act of charity and an aspirational blessing for repentance. Misunderstanding of and misapprehension regarding Fiducia Supplicans is borne from linguistic limitations of the English language. Almost paradoxically such an exegesis simultaneously expounds the protean blessings of the Blessed Virgin Mary in her sinless state. Mary, mother of God, through her Immaculate Conception and divine maternity was blessed by grace in an unmerited and unmeritable “eulogeo” formula, but through her faith and “fiat” is commended by a “makarizo” blessing. This contrast articulated by Elizabeth during the Visitation who uses cognates of both eulogeo and makarizo in the Greek translation in Luke 1:42-45, as she greets her Cousin and describes her as blessed.

Abstract: Contemporary colloquy is monopolised by our proofs of God. There is much less attention on God’s proof of his own existence. Few understandably have had the audacity to petition God to prove his being. The most iconic instance occurs in Moses’ encounter in Exodus 3. Moses asks God, tangentially, for proof, euphemising with the term “name”. Ironically hermeneutics have obfuscated the very answer; which is as much a proof, as it is a response to Moses’ question. God’s own proof cannot rely on that subordinate to him, namely creation, it must therefore be self-referential. Secondly it must be self-evidently true, axiomatic, irrefragable and of incontrovertible historicity. It must be an Autoapodixs. This Theoautoapodixis must be synchronous to persuade contemporaries but equally metachronous to convince future generations. Herein it is shown that God achieves the impossible Autoapodixis when Moses seeks proof. The name given to Moses and his contemporaries is “I AM THAT I AM”, although it is potentially inclusive of multiple other tenses. However in Modern Hebrew the same word has the singular meaning “I SHALL BE THAT I SHALL”. Hence, at a single point in time Moses asks God for proof. To Moses and his peers he says his name and his proof is “I AM THAT I AM” AND at that time in history, speaking to those in the future, who will also ask the same question and read the text, he says “I SHALL BE THAT I SHALL BE” even before “I SHALL BE” means “I SHALL BE”. This is the Autoapodixis. This proof also tessellates with the previously articulated intriguing hypothesis that during the Transfiguration there was a coalescence time and the disciples saw Jesus speaking to Moses and Elijah in the past. We also evince and epiphanise a Marian apodixis.

Abstract:

One of the most numinous expressions in the gospel is the assertion by Jesus in Matthew 11:11 that amongst those born of women, none is greater than John the Baptist and yet the least in the kingdom is greater than John the Baptist. We show here that the obstacle to understanding the statement lies in the misconception that it is as a monovalent statement of fact rather than in actuality a riddle; the solution to which expresses multivalent realities. In form, Jesus employs the same lexical bauplan of the conundrum couplet as Sampson in his infamous riddle in Judges 14:14. We show that Jesus consistently phrases paedagogic riddles in this guise. The use of the phrase “of women born” to describe the pool of comparators necessarily includes Jesus and his mother, Mary. Hence continent in the riddle are two elements. Firstly is the question as to how John can be greater than Jesus or Mary. Since Jesus is making a comparison between those inside and outside of the Kingdom, the only possible solution to this moiety of the riddle is that Jesus and Mary are within the Kingdom. This re-affirms the Kingship of Jesus and Queenship of the Mary. By definition the King must be in the Kingdom. However it is the second limb that is even more instructive. The second question is why John is not in the Kingdom. Baptism is the means to enter the Kingdom. As Jesus himself confirms to Nicodemus in John 3:5, one must be baptised by Water and the Holy Spirit. St Thomas Aquinas explains that this is the means of removing the obstacles to the Kingdom. He adumbrates the Catholic Catechism. Both disclose the reality that original sin and personal sin are obstacles to entry into the Kingdom. Some traditions assert John the Baptist was “baptised” during the Visitation, but their remains, nonetheless, the impediment of personal sin. The only possible sequitur is that if Mary is in the Kingdom, before Jesus’ sacrifice and resurrection, she must have been born without original sin and must never have sinned, via the grace of God. The only other alternative is that she is outside of the Kingdom and not of equivalent greatness to John the Baptist, who said of himself he was not fit to untie of sandals of Jesus; but we must conclude is greater than she who was chosen to carry and nurture Jesus himself. This contradiction must be rejected. This puzzle, which compares of all those born of women, John the Baptist and those in the Kingdom, is in some ways a prolegomenon or pre-articulation of the words of our Lady to Saint Bernadette at Lourdes in 1858 that she is the Immaculate Conception and pre-affirmation of the dogma of the Catholic Church in 1854.

Abstract: This study offers a comprehensive Qur’an-centric reconstruction of the concepts of Qibla, al-Masjid al-Haram, and Bakka using a mixed-method methodology that integrates corpus linguistics, semantic clustering, hermeneutic analysis, and geographical correlation modelling. The dominant Mecca-centric Qibla narrative, derived from Hadith and Sirah, is shown to lack Qur’anic grounding and to contradict core textual, linguistic, and ecological descriptions. Quantitative results demonstrate that the Qur’anic term Qibla appears solely in Surah al-Baqarah (Q: 2:142-150), where it is consistently linked with guidance (huda), moral testing, and the Straight Path (sirat mustaqim), rather than ritual prayer or architectural direction. Qualitative hermeneutics reveal that the Qur’an frames Qibla as epistemic orientation-alignment with divine revelation-supported by the plural, functional Qiblas established by Moses in Egypt (Q: 10:87). Statistical correlation shows that the sanctuary descriptors of al-Masjid al-Haram and Bakka align more closely with the Hermon/Baqa Valley than historical Mecca. The study concludes that sacred direction in the Qur’an is moral rather than geographical, and that sanctuary identity is defined by universality, guidance, and ecological functionality. This reconstruction calls for a re-evaluation of Islamic historiography, ritual theory, sacred geography, and educational curricula to restore the Qur’anic epistemology of guidance as the foundation of sacred orientation. Collectively, these findings establish a paradigm shift in Qur’anic studies, repositioning Qibla, sacred direction, and al-Masjid al-Ḥaram within the Qur’an’s internal epistemology rather than post-Qur’anic historical tradition.

Abstract: Gross Domestic Product (GDP) has dominated national development policy for decades, yet it largely neglects relational, spiritual, ecological, and ethical dimensions of collective well-being. As global crises—from climate change to social fragmentation—expose the limits of growth-driven paradigms, alternative frameworks emphasizing relationality, ecological ethics, and spiritual worldviews are increasingly urgent. This paper proposes a spiritual-postgrowth architecture integrating four epistemological traditions: Ubuntu philosophy, Christian theological ethics, Indigenous cosmologies, and the Andean paradigm of Buen Vivir. Drawing on contemporary scholarship, the paper critiques GDP, explores how spiritual and relational values redefine well-being, and outlines policy implications for governance, ecological stewardship, and leadership. The framework advances a postgrowth theory emphasizing relationality, stewardship, and ecological regeneration.

Abstract: This study investigates the Qur’anic characteristics of the Masjid al-Harām and the region of Bakkah by employing a Qur’an-only hermeneutic framework grounded in historical geography, ecology, agriculture, environmental studies, geopolitics, and linguistics. The Qur’an describes the Sacred House as the “first House established for humanity” located in Bakkah (Qur’an 3:96), positioned in a barren valley with no cultivation (Qur’an 14:37), embedded within a mountainous environment, marked by secure geopolitical protection (Qur’an 29:67), and surrounded by distinct ecological and agricultural constraints (Qur’an 14:37; 80:24–32). This research argues that these Qur’anic features do not correspond to the environmental, historical, or geographical conditions of present-day Mecca. Instead, the Qur’anic descriptions align more consistently with the Mount Hermon–Bakka Valley region in the Levant, where a barren, elevated, mountainous, and historically ancient valley exists, matching the Qur’an’s multilayered profile of Bakkah. The Qur’an situates the Abrahamic settlement, the barren valley, and the House’s geopolitical centrality in a region that predates later Islamic historical narratives and does not depend on extra-Qur’anic sources. The findings challenge traditional assumptions and propose a re-evaluation of the location of the Masjid al-Harām through a strictly Qur’anic lens.

Abstract: In the twenty-first century, academic approaches to mysticism often risk reducing the Mystery to an object of erudition and historical distance, as if mystical experience belonged solely to a pre-modern past. Yet, when one encounters the “natural metaphors” that emerge within mystical writings—images of rivers, gardens, fire, and wind—it becomes almost impossible to silence the invitation to perceive the sacred as still unfolding in the present. This article proposes an embodied and associative reflection that brings into conversation the poetry of John of the Cross (1542–1591), the intimate diaries of Etty Hil-lesum (1914–1943), and the musical and visual work of the contemporary artist Björk Guðmundsdóttir (b. 1965). Through this triadic encounter, I argue that natural metaphors are not mere literary ornaments but symbolic languages that articulate the ineffable through the elemental languages of the earth. They sustain a theology of embodiment, re-lationality, and transformation that traverses epochs and artistic media. The study also seeks to fracture rigid and hegemonic readings that have confined mystical texts within colonial geographies of interpretation—readings that domesticate spiritual experience through rigid doctrinal frameworks. In contrast, this essay advocates for a decolonial hermeneutics of the mystical imagination, one that recognizes how the natural, the aes-thetic, and the spiritual interweave in the polyphony of the world. By reading John of the Cross, Hillesum, and Björk together, I suggest that mystical experience continues to unfold today through poetry, diary, and sound—where theology becomes not only a matter of thought but of vibration, beauty, and embodied openness to the Mystery.

Abstract: The Qur’an, described within itself as Umm al-Kitāb (“the Mother of the Book,” Qur’an: 13:39), is not only a compendium of divine revelation but also a complete epistemological and research framework that has yet to be fully explored by contemporary scholarship. While Muslim theologians and philosophers such as Al-Ghazālī, Al-Fārābī, and Ibn Rushd addressed aspects of Islamic epistemology, no comprehensive model has been systematically derived directly from the Qur’an’s own linguistic and conceptual structure. This study, therefore, reconstructs a Qur’anic Research Methodology by extracting its embedded scientific process—Observation (naẓar), Reflection (tafakkur, tadabbur), Validation (burhān, bayyina), Synthesis (ḥikmah), and Application (ʿamal, īmān). Using a qualitative hermeneutic methodology based on thematic exegesis, the study analyses relevant Qur’anic terms and verses to identify an internally coherent logic of discovery, reasoning, and verification. The findings reveal that the Qur’an promotes critical inquiry, empirical observation, and ethical verification as divine imperatives, linking faith, reason, and ethics in a continuous process of knowledge (ʿilm → yaqīn → ḥaqq al-yaqīn). It also uncovers the Qur’an’s cyclical model of knowledge, where understanding leads to conviction, and conviction leads to actionable wisdom (ḥikmah). This research contributes by proposing an integrated Qur’anic epistemological framework, offering a foundational paradigm for contemporary Islamic education, scientific thought, and research methodology. Future studies should operationalise this model across disciplines—bridging revelation and empirical science—to revive the Qur’an’s original vision of knowledge as both a spiritual pursuit and a systematic scientific inquiry.