This is the Basic module of the Certificate in Traditional Islamic Studies. The Intermediate and Advanced modules of this course are currently being developed. The Al-Husna Course (Basic) shall have the following modules, with the description of each module shown below.
|1||‘Aqidah (Islamic Creed or Belief)||12|
|2||Fiqh (Islamic Jurisprudence)||30|
|3||Tasawwuf (Islamic Spirituality or Sufism)||20|
|4||Arabic (Qur’an Tajwid)||10|
|5||Tafsir (Qur’an Exegesis)||10|
|6||Sirah (Life of Prophet Muhammad)||25|
|7||Hadith (Traditions of Prophet Muhammad)||10|
|8||Da’wah (Presenting Islam)||10|
|9||Stories of the Qur’an||10|
1. ‘Aqidah (Islamic Creed or Belief)
‘Aqidah is a branch of Islamic science, describing the fundamental beliefs of Islamic faith, basically what a Muslim must know, comprehend and believe. Arqaan Al-Iman, the six articles of faith – belief in Allah, His Angels, the Prophets, the Divine Books, the Day of Judgment and Divine Destiny (Qadr) – are the very fundamentals of ‘Aqidah. This module component also deals with the attributes of Allah (Existence, Oneness, Eternity, etc) and the qualities of Prophets, and will be taught in reference to a seminal book “The Creed of The Muslim Laymen” (‘Aqidatul Awam) written by Shaykh Ahmad Al-Marzuqi.
2. Fiqh (Islamic Jurisprudence)
Fiqh (meaning: “deep understanding”) is Islamic jurisprudence. It is the study and knowledge of Islamic rulings as expounded in the Holy Quran and supplemented by Prophetic traditions (Sunnah) and implemented by the rulings and interpretations of Islamic jurists. Ibn Khaldun defines Fiqh as the “knowledge of the rules of God which concern the actions of persons who own themselves bound to obey the law respecting what is required (wajib), sinful (haram), recommended (mandub ) disapproved (makruh) or neutral (mubah)”. This module component deals with the observance of rituals, morals and social legislation in Islam, mainly derived from the prominent schools (madhhab) of Fiqh within Sunni Islam.
3. Tasawwuf (Purification of the Self)
The lexical root of the Arabic word tasawwuf is commonly traced to safa (صَفا), which in Arabic means “purity”. Shaykh Muhammad Amin Al-Kurdi, a renowned Islamic scholar, explained that tasawwuf is a knowledge through which one knows the states of the human soul, praiseworthy or blameworthy, how to purify it from the blameworthy and ennoble it by acquiring the praiseworthy, and to journey and proceed to Allah Most High, fleeing unto Him. The way of tasawwuf is based on five principles: having godfearingness privately and publicly, living according to the Sunna in word and deed, indifference to whether others accept or reject one, satisfaction with Allah Most High in dearth and plenty, and returning to Allah in happiness or affliction. Imam Shafi’i said: “Three things in this world have been made lovely to me: avoiding affectation, treating people kindly, and following the way of tasawwuf.” This module component will be taught in reference to the well-known ‘Treatise to the Seeker of Guidance’ by Imam Al-Muhasabi.
4. Arabic (Qur’an Tajwid)
Qur’an Tajwid (meaning: proficiency) is an Arabic word for elocution and refers to the rules governing pronunciation during recitation of the Qur’an. The rules of tajwid give every letter of the Qur’an its rights and dues of characteristics when the Qur’an is recited, and observing the rules that apply to those letters in different situations. When the angel Gibril (as) recited the words of Allah to the Prophet Muhammad ﷺ, he recited them in a certain way and he showed the Prophet ﷺ the ways in which it was permissible to recite the Qur’an. At the time of the Prophet ﷺ there was no need for people to study tajwid because the Arabic language and pronunciation was natural for them. When the Arabs started mixing with the non-Arabs as Islam spread, mistakes in Qur’an recitation started appearing, so Islamic scholars had to record the rules. Students are expected to be able to read the Qur’an at a basic level. At the end of this module component, participants will be able to recite the Juz ‘Amma (30th juzu’) without any major or glaring mistakes.
Tafsir (meaning: “interpretation”) is the Arabic word for exegesis in relation to the Holy Qur’an. The word tafsir means to explain, expound or disclose. In the Islamic context, it is defined as understanding and uncovering the Will of Allah which has been conveyed by the Qur’anic text, by means of the Arabic language and one’s own knowledge. There are various methodologies employed in various tafsir or interpretations completed by various classical Islamic scholars, and it includes examining the style and eloquence of the text, clarifying the meanings of verses, extracting the laws and rulings, determining metaphors and figurative speech, reconciling perceived contradictions, understanding the underlying reasons for parables, and so on. Some of the famous tafsir collections are Tafsir al-Tabari, Tafsir ibn Kathir, Tafsir al-Jalalayn (al-Mahalli & al-Suyuti), Tafsir Al-Kabir (al-Razi).
The Sirah (meaning: journey or biography) is the Arabic term used for the various traditional Muslim biographies of Prophet Muhammad S from which, in addition to the Qur’an and Hadith, most historical information about the Prophet’s S life and the early period of Islam is derived. The Sirah component encompasses the Prophet’s S birth, events in his life, manners and characteristics, and the Prophet’s S demise. Some of the earlier collections of Seerah are by Ibn Hisham, Ibn Ishaq, al-Tabari and Ibn Shihab.
Hadith (meaning “tradition”) is a report of the deeds and sayings of Prophet Muhammad S. The hadith collections form the basis of Islamic law, Qur’anic interpretation and early Islamic history. Each hadith is composed of two parts, a chain of authorities reporting the hadith (isnad) and the text (matn). Hadith are regarded by traditional Islamic schools of jurisprudence as important tools for understanding the Qur’an and in matters of jurisprudence (fiqh). Hundreds of thousands of hadith were evaluated and gathered into large collections during the 8th and 9th centuries such as Sahih Bukhari, Sahih Muslim, Sunan Abu Dawood, Jami al-Tirmidhi, Sunan Ibn Majah and Sunan al-Sughra (al-Nasa’i). In this module component the teacher will discuss selected hadith and share its commentaries and practical application.
8. Da’wah (Presenting Islam)
This module component is about imbibing the appropriate knowledge, and developing the right skills for da’wah or presenting Islam. Students will learn the appropriate ways in sharing Islam with Muslims and non-Muslims alike. Students will understand that da’wah is not about converting people to Islam, or being judgmental, but rather expressing wisdom in their words and actions, and much of this wisdom comes through applying the knowledge of the other module components, and by learning the ways of pious predecessors.
9. Stories of the Qur’an
This module component concerns the history of earlier prophets mentioned in the Holy Qur’an and narrated in classical works such as Ibn Kathir’s Al-Bidayah Wan-Nihayah and Qisasul Anbiya’. This component will cover the periods from the Creation of Prophet Adam to the devastating floods of Prophet Nuh, from the days of cruelty of Firawn to the times of Prophet Musa, from the days of Prophet Isa to the coming of Prophet Muhammad S. Participants will be intrigued with the life and times of ancient messengers and their communities. Apart from historical points and captivating stories from the Qur’an, this component will also point to certain eternally esteemed values of brotherhood, sincerity, faithfulness, devotion, cooperation, peace and harmony amongst nations. It provides some information on geographical locations, names, cities, places of birth and tombs, as they are mentioned in the Qur’an.