Inside the classroom, Darul Qasim believes in a never-ending forum of texts, students, faculty, and duʿāʾ. Outside the classroom, Darul Qasim emphasizes this skillset with an additional grounding of social and intellectual bridges. Legal study is fundamental to the curriculum, however, the metaphysical component of ethical-refinement– that we are inheritors to the Prophet ﷺ (may joy cradle him)– is deemed just as foundational to the training of the Muftī.

For a thousand years and more, the Muftī served as an intellectual, a social critic, a legal advisor, a counsel to the sultans, a fountainhead of disciplines, a financial advisor, a spark of creativity– Darul Qasim believes in resurrecting that role in modernity, and firmly holds that the Ummah’s intellectual sustenance lies in developing the Muftī qua Muftī.

Whether in Ottoman Albania or Mughal Gujarat, the Muftī was crucial to the social order, structuring the lives of everyday Muslims and non-Muslims by addressing their familial, artistic, and civic needs. That modern joys like coffee, cannons, muslin, Masjid-fountains, and compasses were all first researched and then disseminated by Ḥanafī Muftīs is no coincidence, but rather consistent with Islamic civilizational creativity.

Darul Qasim champions its past and heritage, understanding that Muslims are indebted to a millennium of Islamic civilization– and that Fiqh was a centerpiece of this everyday reality. Without the Muftī, Muslims are left without a central method by which to understand how waḥy translates and is embodied in the everyday life of Muslims. Only by a reckoning with this past, with this body of ethics, where religion, law, and ethics culminate in the canon of Fiqh, can we even begin to understand the civilizational beauty of Islam.