Our Mission and Principles

Our mission is to train the next generation of Muslim Leaders and Scholars based upon sound ethical and virtuous principles derived from a monotheistic approach and worldview. These principles are the cornerstone of our organization and behaviour:  Tawheed(توحيد), Akhlaaq (اخلاق), and Amal (عمل)

Tawheed (توحيد)

Tawheed is the active affirmation, both internally and externally, of the Oneness of the Creator. It is an Arabic term whose literal meaning denotes the active making of one or to reduce something to a unified, singularity. Its connotative meaning may be expressed only partially in English by the term ‘theology’. Because of linguistic limitations and practical considerations, Tawheed conventionally may be used to mean Islamic Theology. As the first of the three conceptual principles that guide our work, Tawheed orients us towards a unified objective of comprehensive service to our Creator.  Tawheed is to perceive the Divine Beauty and Majesty at work in all things. Consequently, we are guided towards the realization that all of humanity, animals, plants, and objects are the dependents of the Creator – and the best of His dependents are those who serve them for His sake. This part of our mission involves the reorientation of ourselves and others towards this mandate. Its splendor lies in internalizing our ontological impoverishment in the face of His essential Divine Self-Sufficiency and thru this endeavoring to serve others expecting nothing more than enrichment from Him only. This is the fullest expression and completion of love – for one only learns to serve others selflessly when ones heart is unified with and fully devoted towards seeing the Divine in everything. When this occurs, one experiences the constant, active affirmation of the Divine Oneness, both internally and externally.

Akhlaaq (اخلاق)

Akhlaq denotes a particular disposition. Its connotative meaning indicates refined moral character and by extension virtuousness, justice, and mercy. We employ the term ‘ethics’ as a translation of akhlaq on account of its denoting both the theoretical framework and practical application of akhlaq. Ethics is derived from both rational and spiritually virtuous principles and such principles in the Islamic context are derived from the Quran and the established, authentic practice (Sunnah) of the Prophet Muhammad (peace and blessings be upon Him). In application, akhlaq refers to the sublime, moral character that a person demonstrates on account of the clarity and purity of the person’s inner state resulting from the process of active, affirmation of the Divine Oneness (Tawheed). Thus akhlaq is in reality a reflection of the pure, polished heart and conscious of the person whose heart is attached to nothing but its Creator. It is the inner condition of a person which orients them and conditions them towards virtuous actions that are praiseworthy in worldly standards and rewarding in spiritual ways. The one major ethical principle termed the “Islamic non-Maleficence Principle” which governs all others. It is: ‘Do not initiate nor reciprocate harm’. This mother principle operates at two levels: removing obstacles towards internal and external growth and wellness; facilitating access to internal and external advantages. This principle lends itself to six areas of concentration that guides our work in both the theoretical and practical realms: 1.) The Preservation of Religion; 2.) The Preservation of Life; 3.) The Preservation of the Intellect; 4.) The Preservation of Family; 5.) The Preservation of Property; 6.) The Preservation of Honor and Dignity.

Amal (عمل)

‘Amal denotes action, work and practice of the mind, heart, and body in relating to the Divine Creator as well as all of creation itself. ‘Amal occurs in ritual worship as well as interpersonal contexts and signifies the holistic dimension unifying thought, spirit, and practice – mind, body, and soul – in accordance with the requirements of Tawheed and akhlaq.  As the third and final guiding principle, ‘amal indicates our complete rejection of an ivory tower approach and our commitment to action and the application of our ethical principles. This principle holds us to the historical and timeless truth that: Lost is the one who is devoted to their creed but falls short in their deed. ‘Amal reminds us that we have a responsibility to attain to moral and spiritual truths using means not just hopes and dreams. ‘Amal signifies both individual work and practice, and social action and activism. ‘Amal also connotes the fact that our moral and ethical power and advancement must catch up with our material and technological progress. ‘Amal reminds us that the means towards our ends must be present, commensurate, and equal. When our ‘amal is present, we absolve ourselves of the charge of ivory tower elitism and hypocritical selfishness; when our ‘amal is commensurate, we negate and reject the destructive temptation of attaining moral ends through immoral means or even worse, immoral ends through moral means; when our ‘amal is equal, we are cautious enough to observe limits and we become awakened to the perils of allowing means to outstrip the ends and objectives that guide our lives. It is a reminder of the need to maintain balance and symmetry with ones’ internal and external lives, worldly and spiritual goals, and individual and communal needs.