Courses

A course maintains a distinct 'teacher' to teach the material. An emphasis is given engaging both the Heart and mind. The purpose of our study is to foster a space dedicated to introspection and the cultivation of higher-order thinking. Participants are encouraged to practice mindful communication—both in speaking and listening—as we journey together in this reflective process. The Hikmah Project is distinct from traditional tariqahs or spiritual paths and is not akin to an academic debate circle focused on rational discourse. Our circle is inclusive, welcoming diverse perspectives and schools of thought, allowing for a rich, open exchange of ideas and experiences.

Our educational approach emphasizes the principles of self-emptying, peer learning, and openness to new insights. This ethos is eloquently captured in the words of Ibn Arabi:

"We empty our hearts of speculative thought and sit in remembrance (bi-dhikr) together with the Truly Real (al-ḥaqq), exalted is He, on the carpet of spiritual tact (bisât al-adab), inner attention (murâqaba), presence, and readiness to embrace whatever comes from Him, exalted is He. Thus, it is the Truth itself, exalted is He, who guides our learning through unveiling (kashf) and spiritual realization (tahqîq). This approach is inspired by the Qur'anic teachings: 'Be conscious of God and He will instruct you' (Q. 2: 282), 'If you have a reverent awareness of God, He will grant you discernment (furqân)' (Q. 8:29), 'Lord, increase my knowledge!' (Q. 20: 114), and 'We have taught him knowledge from Our presence' ('ilm ladunnī) (Q. 18:65). When hearts and spiritual aspirations are directed towards God, seeking refuge in Him and renouncing dependence on intellectual speculation, our intellects are liberated and our hearts purified. In this state of inner readiness (isti’adād), the Truly Real reveals Himself, instructing us directly. This contemplative vision (mushāhada) imparts the inner meanings of divine messages and words in a profound, immediate interior vision."

Ibn Arabi, al-Futuhat al-makkiyya I, 89.26-30.