Law and Jurisprudence

Qur’an and

Theology and Mysticism




Fiqh I (Islamic Law)
Fiqh II (Islamic Law) – Civil & Criminal
Fiqh III – A comparative analysis of the four schools of Islamic Law
Usool Fiqh I (Principles of Islamic Law & Methodology)
Usool Fiqh II (Advanced Principles of Islamic Law & Methodology)

Fiqh I, II & III

The study of Islamic Law is one of the core subjects of the respective courses that are offered. The fabric of Islamic Law has been woven from four reputable threads. Each thread has been carefully manufactured from the primary sources of Islamic Law. Over 1400 years, eminent Scholars have developed and enriched them and developed principles to cover every scenario in the lives of end-users. These immaculate threads are more commonly known as the ‘Mazhabs’, the Four Schools of Islamic Law. The study of Islamic Law has become ever more exciting in light of the contemporary challenges that face the world today. Historically, most Institutions of Learning have been inclined to deliver an in-depth study of one particular School of Law. The last millennium has seen the rise of new momentums designed to negate the operation of these respective Schools and supplant them with an open public license to apparently “directly extract” principles of Law from the Blessed Primary Sources without recourse to established juristic thinking. The Faculty of Law offers a unique opportunity for students not only to understand the basic laws but to be exposed to the thinking processes ‘behind the veil’: the source of each strand of Law; the nature of any academic and juristic debate around it; how the latter-day Jurists developed each body of law and the contemporary challenges in delivering this law within a secular framework.

Usool Fiqh I & II

The Study of the Principles of Law and Methodology, otherwise referred to as Usool ul Fiqh is the backbone of any Jurist. These principles and methodologies trace their origins from Learned Jurists amongst the ‘Pious Predecessors’ (Salf Saaliheen) and their pupils. They have acted to re-enforce the law and act as safeguard against forces designed to create confusion. No scholarship of Islamic Law and Theology would be complete without a comprehensive understanding of this subject. The Lecturers in this Faculty have dedicated the majority of their academic lives into the study and delivery of these subjects. The manner of their delivery is informative yet thought-provoking.


Usool Tafseer (Principles of Commentary)
Usool Hadith
Daura Qur’an
Daura Hadith

The Holy Qur’an is arguably the most influential Scripture in the history of mankind. Its format and style are unique and unprecedented. An understanding of it is the ultimate objective of any course of study of the Sacred Sciences of Islamic Law & Theology.

The best commentary and practical manifestation of The Holy Qur’an is the ‘Hadith’, which is a compendium of the Holy Prophet’s ﷺ blessed sayings, actions and tacit approval of words and actions.

The courses of the Tafseer and Hadith are not merely designed to take the student through the corpus of Sacred Texts, but more importantly to precipitate a chain reaction in the thinking mind to embark upon the noble quest of understanding the respective authors, Allah and His Rasool ﷺ.

With these goals in mind, it is imperative that the student is armed with the ‘tools of trade’. These are otherwise known as ‘Usool’, established Principles that aid, abet and procure that process.

Given these tools, the syllabus examines how academics, scholars and gnostics have dived into the ocean of Sacred Verses and delivered their respective outcomes. These outcomes have then produced a rainbow, which has coloured the various diversities of human thinking and behaviour.


Tasawwaf (Islamic Mysticism)
Aqaa’id I – Comparative analysis of Salafi Methodology
Aqaa’id II – Comparative analysis of Shia Methodology

Tasawwaf (Islamic Mysticism)

The modern scene has witnessed deep-rooted polarisation between the realms of Theology and Mysticism. Historically the corridors of Islamic Mysticism did not indulge in legitimising their methodology. It was considered to be an ‘intellect’ beyond the remit of the ordinary intellect. It was only the advent of “Rouge Mystics” that prompted the need to harmonize Mysticism with Theology and Law.

The Subject of Islamic Mysticism has, in the main, never been taught as an academic discipline. It was assumed that the progressive maturity of a Scholar would stimulate an opening of the doors to this world. That maturity was not only ascertained through the passage of time and research into the Qur’an and Sunnah but principally through the companionship of those who had been graced with that higher ground of understanding (The Awliyaa – Saints). As this class diminished in numbers, their actual colours diluted and today we find the majority of Scholars being almost bankrupt of that platform which facilitated a comprehension of the deeper and inner dimensions of revelation and its author.

Modern Tasawwaf has now either been left to the mercy of Orientalists who have every reason to pervert its reality so that the masses see it as the practice of a cult as opposed to the spirit of Islam; or to most modern ‘Sufis’ who feel that the only way they will assume credibility is by deviating from the status quo of the Shariah and set up a ‘Tariqah’ as a means to an unfettered rule. Moreover, there are also the ‘dry’ academics who hail Tasawwaf as a thing of the past, a perfection that is unattainable by the modern man.

The Syllabus of Islamic Mysticism goes through most of the main themes of Tasawwuf and analyses them from the viewpoint of the Qur’an, Sunnah and the methodologies of the Noble Saints. Its principle emphasis however, is on the reality of man, an understanding of which is central to the quest for Haqeeqah (Reality). By the end of the course the student should be able to appreciate that Tasawwuf also known as Islamic Spirituality is in fact,’ the spirit of the Qur’an and Sunnah’

Aqaa’id I & II

The study of Classical Aqa’id has been considered the most ‘sacred’ of the Sacred Sciences. It is without a doubt the cornerstone of any regime of the knowledge of Islamic Law and Theology.

However, the advent of sectarianism (pursuant to the Prophetic forecast) is perhaps the most challenging subject in modern times. It has never been incorporated in an academic discipline, per se, and Hajveri Institute is honoured to host this very dynamic and in depth study of two sects that have emerged, namely the Salafi and Shia sects.

Most people today are fairly relaxed when it comes to understating the fine lines that divide the different Schools of thought. Such people simply pay lip service to the environment of thinking which they inherited by birth. Those that do aspire to investigate are thwarted in two ways; either they cannot independently assess the issues, or the material available is so imbalanced and/or entrenched in prejudice and that an objective and impartial conclusion is very remote. These problems have even precipitated the rise in sectarian unrest (by political forces) in some parts of the world.

This study of this subject will facilitate a balanced presentation of the differences between the sects to allow the student to objectively assess the tenets of each standpoint, and hopefully, in being equipped in this manner, create an aura of stability based on awareness and understanding.


Arabic Grammar I – Ilm Us Sarf
Arabic Grammar II – Ilm Un Nahw

Arabic Grammar I & II

A detailed understanding of Classical Arabic language (fus’haa) is a prerequisite to appreciating the finer aspects of the language of the Qur’an and Sunnah.

With most modern languages, the emphasis on grammar is rapidly losing ground. The usage of the modern Arabic language has also diluted the importance of the very elaborate framework of grammar that has been employed by Scholars throughout the centuries.

The courses aim to preserve that level of understanding of the rules of Arabic grammar so that students can appreciate the depths of learned commentaries as well as use those skills to further the process of that investigation.

Most books on grammar were not necessarily written in the most easily understandable of formats. Another major issue is that no language in the world has such an elaborate framework of rules of grammar as Arabic. If one was to simply ‘translate’ the Arabic texts on grammar into another language, that language may not always have those expressions employed in common usage that make the Arabic rules of grammar easy to understand. The Hajveri Institute understood these difficulties and re-formatted the material in a ‘user-friendly’ format, delivered in an interactive environment.



Islamic History

Islamic History

The syllabus will teach pre & post renaissance Islamic History.

In a time wherein the whole notion of the utility of religion is the subject of intellectual evaluation, a critical appraisal of the advent of Islam and its contribution to mankind is paramount. If Islam is going to continue to play a meaningful role for the modern man, it is imperative that the conundrums and quagmires of history are understood with a balanced mind that is free from pride and prejudice.

The ‘Renaissance’ was a great cultural movement that began in Italy during early 1300 AD. It spread to England, France, Germany, the Netherlands, Spain, and other countries in late 1400 AD.

The ‘Middle Ages’ had a civilization and culture of their own. Ancient customs, superstitions and incalculable perverse notions imprisoned this culture. The Renaissance impugned these traditions and built up a new civilization. The Renaissance marks the passing of European society from an exclusively religious orientation to a more secular one, and from an age of unquestioning faith and mysticism to one of belief in reason and scientific inquiry.

Although the Renaissance period was born in Europe it had widespread ramifications upon the globe especially as far as the role of religion in contemporary society was and is concerned as it precipitated an awakening of intellectual awareness which remains dominant in the modern world.
Since the advent of Islam (from the time of Adam (AS), it has encountered adversaries that have allowed it’s understanding to be challenged but then subsequently appreciated in retrospect. The challenge of each era, time and time again demonstrated the flaws in a ‘man made’ system of life. The advent of the Renaissance however, promoted the questioning of the very core values upon which religions are found and modern Muslims have often struggled to reconcile those core values with secular principles.

The syllabus of Pre-Renaissance History aims to deliver an understanding of the advent of Islam in a civilization that was similar, if not worse to that of the medieval ‘dark ages’. The student is encouraged to consider its impact and growth both during the time of the Holy Prophet ﷺ and after. A ‘behind the scenes’ feeling is derived from studying the reigns of the first five caliphs: their political thinking; tactical presence of mind and how they attempted to preserve the house of Islam from various forces both from within and the outside. The greatest challenge of course, is to identify themes so that they may be a source of guidance to modern challenges.

Post-Renaissance History looks at how the borders of Islam expanded within the Globe and the challenges that each era had before it is ranging from the dogmas of the eastern world to the science and theologies of the West.
The Lecturers endeavour to present History in the most dynamic, interactive but yet subtle manner allowing the student to contemplate, evaluate and respond to the topics of discussion.