1. Introduction

All courses that are offered by Dar al-Mustafa, Tarim have as their primary aim of familiarising the aspiring student with the three lofty objectives of the religion of Islam. They are, in logical order, Erudition, Spiritual Purification and Da’wah.

All of the three objectives focus on a sustained improvement of the human condition. This improvement is not only directed at the individual but also at the collective body, the prophetic community, if you will. The course, however, is not a camp, social gathering, nor an open discussion forum. Rather they were designed to present Muslims, members of the prophetic community, with a serious opportunity to learn aspects of their din that the Lawgiver out of His Wisdom has made incumbent upon them either explicitly or implicitly. This naturally includes a basic knowledge of His book and the traditions of His Messenger (SAW) as well as what the Scholars of the Prophetic Community have termed ‘what is known about this religion, by necessity’.

2. The Trivium

Al-Habib ‘Umar b. Muhammad b. Hafiz

 Knowledge.

All bonafide institutions of learning are built upon knowledge. It is ‘to perfect the acquisition of the sacred sciences attained at the feet of qualified teachers distinguished by an authentic chain of sacred transmission that stretches unbroken all the way back to the divine origin’. This objective is the basis for the preservation of sacred knowledge as well as for the spread of the Sacred Law amongst humanity such that it requires formal acquisition alongside a connection with the chain of transmission. This is attained by reading selected texts that vary in their degrees of difficulty upon scholars of repute.

Spiritual Wayfaring

The second objective is reinforced spiritual discipline and the purification of the soul. This is achieved through the performance of selected spiritual works as well as the reading of specific texts. By works I mean such as remembrance of God, formal gatherings, prayer and so on. By specific texts I mean such as the books of Imam al-Ghazali, Imam al-Haddad and their like from amongst the Gnostics. The objective is to couple knowledge and deed such that one has not only attained a relative mastery of the outward sciences but has also acquired an inner-light due to his acquisition of such knowledge and his subsequent acting in accordance with it.

Thus, knowledge does not just manifest on the tongue, but it also resides in the heart. So, he is not veiled by the outward sciences nor is he bone idle in regards to its acquisition. Thereby, seeking it, as stressed by the first objective, whilst not being veiled by it. This is due to him being cognizant that it is not an objective in and of itself; rather it is a means for action in order that it brings to fruition another science that is the result of acting in accordance with the aforementioned knowledge. This knowledge being called inspired knowledge (al-‘ilm al-ladunni) as indicated in the saying of Allah “fear Allah and Allah will teach you!”

So we mean by spiritual wayfaring the fusion of outward knowledge with beneficial works in order to bring to fruition a higher knowledge and this is inspired knowledge. Such wayfaring will prepare one to be ready for inspired knowledge such that one will never be devoid of knowledge and deed, meaning that this fusion of knowledge and beneficial works is the means. For knowledge is the means to beneficial works and such works if established correctly are the means to the acquisition of inspired knowledge and an inner light.

Da’wah

However, knowledge, works and an inner light can be acquired by one whilst he is heedless of the times that he lives in and has a lack of concern for the state of the Muslims. This being the objective of da’wah to Allah in order that he balances himself from all sides. Thus from the perspective of knowledge it is not neglected nor is it the cause of ones veiling. Neither are works the cause of ones satisfaction or the cause of ones veiling. Rather we need from such works fruits that are a divine light. And that this acquired divine light does not remain veiled from concern with the times, living with the times and exacting influence on all those around him.

For many a person rejoice when they begin to experience the fruits of knowledge and deed by becoming reclusive in nature not possessing a care in the world for the Muslims. However, no matter how sweet the taste is he still remains neglectful of the enactment of a matter of great importance. Thus it is of the utmost importance that this becomes one of his primary concerns such that he achieves a state of relative perfection.

Thus we fused all three objectives in order to develop perfected (balanced) personalities such that they enact all that is required of the one that is connected with the divine message, the one who desires to serve the divine message and way of life. Thus he delivers that which is due by exerting struggle in life never neglecting the academic aspect, nor worshipping Allah without knowledge, or an inner-sight or without knowing the Sacred Law. However, how many a man whilst being extremely knowledgeable in respect to the sacred law lacks in spiritual works still being characterised by reprehensible qualities and deficiencies and darkness of the heart. This they may overcome by means of the enactment of spiritual works. And then how many a man pre-occupied with the cleansing of his soul and the like falls short of the desired concern for humanity and the extension of benefit to others. If they were to overcome this level they would become knowledgeable, a wayfarer of the spiritual path and one who posses a deep concern for humanity and thus for calling to the way of Allah. This is the Trivium.

3. Knowledge

Ibn Juzai al-Kalbi

Chapter One: Concerning the pre-eminence of knowledge.

From it are both the personally and communally obligatory acts. That which is personally obligatory is what is incumbent on the morally responsible individual such as knowledge of the roots and branches of the din. For when he attains puberty it becomes incumbent upon him to acquire knowledge of purification and prayer. If Ramadan enters the knowledge of fasting becomes incumbent upon him. If he possesses wealth then the knowledge of zakat becomes incumbent upon him. If he buys and sells then knowledge of trade becomes incumbent on him and likewise with the remaining chapters of jurisprudence. Regarding that which is a communal obligation it is whatever is above and beyond that. Ones pre-occupation with knowledge is better than worship for three reasons. The first being the texts that have been transmitted about the preference of the scholar over the worshipper. The second is that the benefit of worship is confined to he who worships whilst knowledge benefits both him and others. The third is that ones reward for worship is severed at death whilst ones reward for knowledge remains forever. For whomsoever leaves behind knowledge benefits with it those who come after him.

Chapter Two: Concerning its conditions

From them are that which applies to the scholar and student alike and they are two conditions. The first is the purification of ones intention for Allah the Most High, and the second is to act in accordance with it. From it is what applies solely to the scholar and they are two conditions. The first is the granting of knowledge sincerely and earnestly to the one who seeks it or inquires after it. The second is the equality in the instruction of both the rich and the poor. For the wealthy in the sessions of Sufyan al-Thawri used to wish that they were destitute. And from it are what applies solely to the student and they are two conditions. The first is that one begins with what is important and then what is next to it in importance because knowledge is vast whilst time is short. The second is a deep reverence for ones teacher both inwardly and outwardly. For some of the scholars have said whoever says to his teacher ‘why?’ will never succeed.

Chapter Three: Concerning the Sciences of Knowledge

In general they fall into three categories. Legal sciences, those sciences that are a precursor to the legal sciences and those that are from neither the legal sciences nor the precursory sciences. As for the legal sciences their origin lies in the Qur’an and the Sunna. There are two sciences that are related to the Qur’an, the canonical readings and tafsir (exegesis). Whilst there are (also) two sciences that are related to the Sunna, the general body of Hadith and knowledge of the men (in the chains of transmission). The two sciences of dogma and the branches of Islamic jurisprudence are derived from both the Qur’an and the Sunna. Whilst Sufism is affiliated to jurisprudence due to the fact that in reality it is the jurisprudence of the inward just as jurisprudence is the rulings of the outward. As for those that are a precursor to the legalistic sciences they are the principles of Islamic jurisprudence and the linguistic sciences such as grammar, lexicography, literature and rhetoric. As for those that are not from the legal sciences or precursory to them they can be divided into four types;

• What benefits and doesn’t harm such as medicine and mathematics, and it is possible that mathematics can be considered one of the precursors to the Sacred law due to its necessitation in inheritance law and other (sciences).
• What harms and does not benefit such as the philosophic sciences and the astrological sciences. I mean by that there rulings except in moderation such that one just derives (prayer) times and the location of the qiblah. For there is no problem with that. As for the astrological sciences, whoever believes that the stars have an intrinsic effect is a disbeliever, whilst whoever claims to have knowledge of the unseen by way of them is an innovator, likewise anyone who desires to obtain knowledge of the unseen in any way.
• What benefits and harms like logic due to the fact that in it there is benefit such as its appropriation of meanings as in its appropriation of grammar for specific utterances. And it is harmful in that it can lead one into philosophy.
• What neither harms nor benefits such as the science of genealogy except what is in it of esteem, emulation and utilisation in maintaining kinship.

The Curriculum

NOTE: The subjects for the 2008 Dowra have yet to be confirmed. As a guide, the subjects covered in the 2007 Dowra have been included below.

Students will study the following subjects either via English/Arabic translation or directly through the medium of the English language;

 
** Please note subject to change

Course Texts 

Note: To be confirmed on arrival. Below is for guidance only.

 
Tarbia and Spiritual Development
Al-Imam al-Sharnubi’s commentary of the Aphorisms of Ibn ‘Ata’Allah

Shama'il
The Burda of al-Imam al-Busairi


Sira
Al-Sira al-Shamiyya


Prophetic Traditions
A Selection of Prophetic Traditions