diploma - Cambridge Islamic College

The 'Introduction to Classical Islamic Texts' is a diploma programme that has been .... they failed to understand the methodology and technical critique deployed.
7MB Sizes 59 Downloads 98 Views
DIPLOMA INTRODUCTION TO

Classical Islamic Texts HISTORIC ONE-YEAR DIPLOMA PROGRAMME

By Shaykh Dr Mohammad Akram Nadwi

APRIL 2014 to MARCH 2015

CAMBRIDGE ISLAMIC COLLEGE

London, Cambridge, Manchester, Birmingham, Dallas Texas & Online Worldwide



Contents

4.

Introduction to the Diploma

6.

Introduction to the Teacher

7.

Testimonials on the works of Shaykh Mohammad Akram Nadwi

8.

16 Classical Texts Covered in 20 Classes

Introduction to the Texts... 10.

Hadith & Sunnah

14.

Fiqh & Usul Al-Fiqh

16.

Philosophical Approaches

18.

Tafsir & Usul Al-Tafsir

20.

Introduction to Cambridge Islamic College

22.

What will you gain from the Diploma?

23.

How to Register

Introduction to the Diploma The ‘Introduction to Classical Islamic Texts’ is a diploma programme that has been carefully designed and structured to give a meaningful introduction to the major classical Islamic texts related to the Qur’an, the Hadith of the Prophet sallallahu ‘alayhi wasallam, Fiqh, Usul al-Fiqh, Philosophy, Logic or the Refutation of Philosophy and Logic, and History. In our time, people often say ‘Bukhari’ or ‘Muslim’ but they do not really understand the value of Sahih Bukhari or Sahih Muslim. People often mention names such as Waliullah Dehlawi but they do not appreciate who these individuals really were and what their contribution was. Very often in madrassas these days, teachers don’t encourage students to ask questions, to discuss, to argue a point - to think and to understand. Studying Islamic sciences has become simply a matter of collecting information and knowing the texts only at a superficial level. The Muslim mind has become idle - not thinking, not understanding, unable to challenge any opinion, unable to prove anything and unable to refute anything. This diploma programme will look at the early Muslim scholars - the Mujtahideen or thinkers of Islam - those people who were known not only for collecting information and teaching something new but also for their thinking, understanding and analysing of the information to support someone or to approve something, to refute or to differ from others, to debate, to discuss and to develop. Through the study of these great scholars, their great minds, their advanced methodologies and sophisticated work, we can begin to understand the true depth and breadth of real Islamic scholarship. No longer will we think of the Islamic Sciences as something superficial but rather we will learn how to think properly, understand things deeply and follow the way of a true scholar. Full video introduction available at: www.youtube.com/ShaykhAkramNadwi 

4

Introduction to the Teacher Shaykh Dr. Mohammad Akram Nadwi is from the Indian city of Lucknow and a graduate of the world renowned Nadwatul Ulama (India) where he studied and taught Shariah. Shaykh Akram is a Muhaddith of the highest calibre who has specialised in Ilm ul Rijal [the study of the narrators of Hadith]. He has Ijaza (licenses) from many of the most renowned scholars of our time including Shaykh Abul Hasan Ali Al-Nadwi, Shaykh Abdul-Fattah Abu Ghuddah and Shaykh Yusuf Al-Qaradawi. Shaykh Akram Nadwi has a doctorate in Arabic Language and has authored and translated over 25 titles on Language, Jurisprudence, Qur’an and Hadith. In May 2010, he completed a monumental 57-volume work on the lives of female scholars of Hadith in Islamic History. He is the recipient of the Allama Iqbal prize for contribution to Islamic thought. He is a former Research Fellow at the Oxford Centre for Islamic Studies, Oxford University and is widely recognised as one of Western Europe’s leading Islamic scholars.

Testimonials on the works of Dr Mohammad Akram Nadwi



Our son, the scholar, the researcher, the verifier, Shaykh Akram Nadwi…Allah inclined the distinguished brother, the eminent scholar Muhammad Akram, hafidhahullah [may Allah preserve him], to arrange this work, therefore he attended to the service of the book, through verification, explanatory remarks, elucidation and identification of sources…Indeed, this effort which our honourable brother, the Shaykh Akram Nadwi took pains to achieve, through the effort of capability and worthy of thanks, for Allah and for people, has given life to the book, overcome its difficulties, opened its locks, illuminated its path, and facilitated it for the students…

Shaykh Yusuf Qaradawi, in his endorsing preface to Shaykh Akram’s edition of Usul al-Shashi



Shaykh Muhammad Akram Nadwi, a venerable expert scholar: he has sacrificed his life for knowledge, either studying or teaching, then Allah Most High decreed him fit for writing.

Shaykh Muhammad Ya’qubi



Akram Nadwi is] one of the excellent young scholars…this excellent person.



Akram’s zeal for knowledge reminds you of the Prophetic saying: ‘Allah’s Apostle (peace be upon him) said: There are two avaricious people who are never content: one greedy of knowledge who is never content and the other greedy of the world (worldly riches and that of power) who is never content’ (Bayhaqi transmitted

in Shu’ab al-Iman). Shaykh Yunus Jaunpuri - teacher of Sahih al-Bukhari for over twenty years at Maza’ir al-‘Ulum, Saharanpur, India.



Dr Mohammad Akram Nadwi ... is a model of engaged scholarship. A man who knows the principles and the traditions of Islam with great learning. He displays this learning without ostentation, with humility. But he writes about it with unquestioned authority.

James Piscatori, Durham University



Maulana Mohammed Akram Nadwi has the necessary competence to access the original sources and evidences from the Qur’an and Sunnah, and to analyse legal issues in the light of those sources and evidences…

Shaykh Salman Husayni Nadwi

Shaykh Abul Hasan Ali Nadwi 6

7

16 Classical Texts 1. Sahih al-Bukhari  {2 Classes - 12-13 April 2014} The Abridged Collection of Authentic Hadith with Connected Chains Muhammad ibn Isma‘il al-Bukhari {195-256 AH} 2. al-Muwatta {1 Class - 10 May 2014} First Major Collection of Hadith Malik ibn Anas {93-179 AH} 3. Sahih Muslim {1 Class - 14 June 2014} Hadith Collection with Authentic Chains Muslim ibn al-Hajjaj an--Naysaburi {204-261 AH] 4. Nizam al-Qur’an {1 Class - 3 August 2014] Coherence in the Qur’an Hamiduddin Farahi {1279-1348 AH] 5. al-Muqaddimah {1 Class - 7 September 2014] An Introduction to History Ibn Khaldun Al-Hadrami {732-808 AH] 6. Kitab al-Risala fi Usul al-Fiqh {2 Classes - 13-14 September 2014} Treatise on the Foundations of Islamic Jurisprudence Muhammad ibn Idris al-Shafi‘i (150-204 AH}

Covered in 20 Classes 9. al-Muwafaqat fi Usul al-Shari’a {1 Class - 8 November 2014} The Reconciliation of the Fundamentals of Islamic Law Abu Ishaq al-Shatibi {d. 790 AH} 10. Kitab al-Muhalla bi’l Athar {1 Class - 7 December 2014} The Adorned Treatise Abu Muhammad ‘Ali ibn Hazm al-Andalusi {384-456 AH} 11. Sunan an-Nasa’i {1 Class - 14 December 2014} One of The Six Canonical Hadith Collections Ahmad Ibn Shu’ayb al-Nasa’i {214-303 AH} 12. Hujjatullah al-Baligha {2 Classes - 10-11 January 2015} The Profound Evidence of Allah Shah Waliullah Dehlavi {1114-1176 AH) 13. Tahafut al-Falasifa {1 Class - 31 January 2015} The Incoherence of the The Philosophers Muhammad al-Ghazali {450-505 AH} 14. al-Radd ‘ala al-Mantiqiyyin {1 Class - 14 February 2015} Refutation of the Greek Logicians Taqi ad-Din Ahmad ibn Taymiyyah {661-728 AH}

7. Sunan Abu Dawud {1 Class - 5 October 2014} One of The Six Canonical Hadith Collections Abu Dawud Al-Sijistani {202-275 AH}

15. al-Muqaddimah fi Usul al-Tafsir {2 Classes - 14-15 March 2015} Introduction to the Principles of Exegesis Taqi ad-Din Ahmad ibn Taymiyyah {661-728 AH}

8. Jamia’ at-Tirmidhi {1 Class - 25 October 2014} One of The Six Canonical Hadith Collections Muhammad Ibn ‘Isá At-Tirmidhi {209-279 AH}

16. Sunan Ibn Majah {1 Class - 22 March 2015} One of The Six Canonical Hadith Collections Muhammad Ibn Yazid Ibn Majah {209-273 AH} 

8

9

Introduction to the Texts... HADITH & SUNNAH al-Muwatta First Major Collection of Hadith Malik ibn Anas {93-179 AH} Although not counted among the six, this is the earliest book of hadith and fiqh, and attributed to Imam Malik. It has always has been approved and revered, both for its authentic hadiths and as a record of the sunnahs of the people of Madinah. We will cover the history of the text in its major recensions; its most important general features, including how the material is arranged and classified and why some of it is left unclassified; what is excluded from it that could have been included; other, contemporary approaches (in Egypt, Syria, Iraq), to hadith and fiqh; and an overview of the differences between the Madinan and Iraqi approaches to the recording and application of hadith. Sahih al-Bukhari The Abridged Collection of Authentic Hadith with Connected Chains Muhammad ibn Isma‘il al-Bukhari {195-256 AH} This Sahih is revered among Muslims as the most authentic book after the Qur’an. We will study a few hadiths in great detail to demonstrate how thoroughly and consistently Bukhari applied his criteria for authenticating the chain of narrators reporting the hadith; how detached he was from any considerations of sect and creed; his estimation of sound hadiths as being sufficient to guide the practice of Islam; and the method, and meaning for fiqh, of his notes and chapter headings. This compendium has been extensively commented on, most famously by Ibn Hajar al-`Asqalani in Fath al-bari. 10

Sahih Muslim Hadith Collection with Authentic Chains Muslim ibn al-Hajjaj an--Naysaburi {204-261 AH} The Sahih of Muslim has been served by several commentaries, notably those of Qadi `Iyad and Imam al-Nawawi. However, these commentaries are mainly concerned with matn not isnad, and in important respects they failed to understand the methodology and technical critique deployed by Muslim in his selection and arrangement of hadiths. Accordingly, neither was able to defend Muslim’s work against criticisms of what he included or excluded. Also, both commentaries added chapter divisions and headings– something that Muslim himself did not do – and, in doing so, they preferred an argument that suits the thinking (and needs) of jurists rather than hadith specialists and, secondly, altered the priorities that Muslim accorded to certain narratives over others. Our presentation will show the wisdom of Muslim’s own ordering of the material and its methodology. Sunan Abu Dawud One of The Six Canonical Hadith Collections Abu Dawud Al-Sijistani {202-275 AH} Abu Dawud cites some hadiths not recorded by Bukhari and Muslim. He adds notes to some of the hadiths, declaring them to be weak; while all others are sahih. He believed that unless there was formal proof of untrustworthiness against a particular narrator, traditions through him should be recorded and circulated. His collection was approved by Ibn Hanbal. Abu Dawud’s important contribution to the field of the Sunnah and his methodology in this work will be explained, notably in the light of his letter to the people of Makkah. The course will also look at the meaning of sunnah, the historical development of the concept, and counter the claim of some orientalists that sunnahs evolved from customary tribal laws.

Jamia’ at-Tirmidhi One of The Six Canonical Hadith Collections Muhammad Ibn ‘Isá At-Tirmidhi {209-279 AH)} At-Tirmidhi’s method was to begin with mention of the hadith related to the heading, give his opinion of the status of that hadith, refer to other relevant hadiths and, after that mention the opinions of different jurists. At the end of his collection, is appended Kitab al-`Ilal. In it Tirmidhi explains his classification of hadith according to the reliability of their routes of transmission and other criteria. We will also discuss how Tirmidhi presents differences among the jurists’ arguments, and how the traditionists dealt with the technical minutiae related to isnad or matn. Tirmidhi also famously put together a collection of hadiths that record the personal characteristics and virtues of the Prophet,  which is known as Kitab al-Shama’il. Sunan an-Nasa’i One of The Six Canonical Hadith Collections Ahmad Ibn Shu’ayb al-Nasa’i {214-303 AH} This compendium of hadiths is generally considered third in strength of the six books. Nasa’i gives more space to the `ibadat than in the other collections, and has chapters on forms of bequest and donation not found in the others, though the relevant hadiths are there. On the other hand, his Sunan lacks a number of the chapter divisions (such as on the Qur’an and the fitnas) found in the others. Sunan Ibn Majah One of The Six Canonical Hadith Collections Muhammad Ibn Yazid Ibn Majah {209-273 AH} This Sunan is considered as the last of the six works in respect of the authenticity of its chains of narrators. We will explain the status of this work, the methodology of Ibn Majah and the criticism that has been made against it. Particular emphasis will be given to Ibn Majah’s own arguments, as presented in the famous Muqaddimah he wrote for this book.

12

13

FIQH & USUL AL-FIQH Kitab al-Risala fi Usul al-Fiqh Treatise on the Foundations of Islamic Jurisprudence Muhammad ibn Idris al-Shafi‘i (150-204 AH} Shafi`i composed this work in response to a request from the leading imam `Abd al-Rahman b. Mahdi to explain the significance of the Qur’an and the Sunnah, and their relationship, for deriving the law. The Risalah is a brilliant exposition of the basic principles of and argumentation in Islamic law. It is the first explicit formulation of the terms and discipline of usul al-fiqh. We will highlight how this discipline evolved, and then how it developed in later centuries. Kitab al-Muhalla bi’l Athar The Adorned Treatise Abu Muhammad ‘Ali ibn Hazm al-Andalusi {384-456 AH} Kitab al-Muhalla bi-l-athar is considered one of the primary sources of the Zahiri or literalist school, and a masterpiece of fiqh. In it Ibn Hazm discusses each question of fiqh, separately citing the views of scholars of other schools and their evidence for those views. He then discusses why he judges their arguments incorrect, and puts forward his own argumentation and the evidences for that. We will explain the importance of this work and its methodology, and the impact it had on later jurists. al-Muwafaqat fi Usul al-Shari’a The Reconciliation of the Fundamentals of Islamic Law Abu Isaaq al-Shatibi {d. 790 AH This is the first comprehensive and coherent exposition of the objectives of Shari`ah. We will give a detailed introduction to this work and explain its contemporary relevance, how it has been misread in some respects by many Muslims (and non-Muslims), with emphasis on recent misunderstanding and misapplication of the concept of maqasid. 15

PHILOSOPHICAL  APPROACHES Tahafut al-Falasifa The Incoherence of the The Philosophers Muhammad al-Ghazali {450-505 AH} This famous work was intended as a criticism of the principles and doctrines of Greek philosophy as applied by, notably, Ibn Sina and al-Farabi to Islamic teachings. The book was well received and considered a successful proof of the incoherence of the philosophers. Ghazali criticises the philosophers on 20 issues, among which three are serious enough to have merited the accusation of unbelief. We will discuss how well Ghazali demonstrates the incoherence of the philosophers, and Ibn Rushd’s equally famous response in Tahafut al-Tahafut. al-Radd ‘ala al-Mantiqiyyin Refutation of the Greek Logicians Taqi ad-Din Ahmad ibn Taymiyyah {661-728 AH} This book is rightly regarded as the most rigorous and effective critique of Greek logic produced within the Islamic world. Its arguments have been compared to similar ones, independently reached by European philosophers in the twentieth century. We will study Ibn Taymiyyah’s methodology and explain his concern that reliance on the philosophers’ habit of contriving definitions and concocting syllogisms needlessly complicated the thinking of Muslim theologians, contaminated and confused their faith and weakened their commitment to Qur’an and Sunnah.

16

al-Muqaddimah An Introduction to History Ibn Khaldun Al-Hadrami {732-808 AH] This work records an early view of universal history. Some modern scholars regard it as the first work on the philosophy of history and a pioneer in such disciplines as sociology, demography, historiography, cultural history, and economics. It also deals with Islamic theology, law, political theory and the natural sciences of biology and chemistry. Ibn Khaldun wrote the work in 1377 as the Preface or first book of his planned world history, but already in his lifetime it became regarded as an independent work. The course will provide a critical introduction of the work. Hujjatullah al-Balighah The Profound Evidence of Allah Shah Waliullah Dehlavi {1114-1176 AH) Perhaps the most important and influential Muslim thinker and revivalist after Ibn Taymiyyah was Shah Waliullah al-Muhaddith al-Dihlawi. In this course we will cover: Shah Waliullah’s life, his efforts of reviving the hadith and hadith sciences in 18th century India, his teachings and writings. Most part of the course will involve a comprehensive and thorough introduction to his magnum opus Hujjatullah al-Balighah, which deals with the development of human societies, human need for guidance, the development of Islamic sciences, history of the legal schools, causes of the differences, the wisdom of shari’ah, and an intellectual interpretation of hadith, comparison with earlier writings on these subjects; and Shah Waliullah’s legacy in India and beyond.

17

TAFSIR & USUL AL-TAFSIR Muqaddimah Tafsir Nizam al-Qur’an Introduction to Exegesis based on Coherence in the Qur’an Hamiduddin Farahi {1279-1348 AH] Maulana Hamiduddin Farahi (d. 1930) devoted most of his life to study the Qur’an. An erudite scholar, Farahi commanded knowledge of a number of languages, among them Hebrew and English. Among his books are: Mufradat al Qur’an (Vocabulary of the Qur’an), Asalib al Qur’an (Style of the Qur’an) Jamharat al-Balaghah (Manual of Quranic Rhetoric) and Iman fi Aqsam il Qur’an (Study of the Quranic Oaths). Farahi’s main contribution in the field of Qur’anic studies has been the development of the theory of Nizam ie. thematic unity; every chapter of the Qur’an has a specific theme around which all elements of the chapter are woven. According to the concept of nizam, the Qur’an being coherent means that it has an overall theme, each chapter has a theme, and the whole book and every chapter of it are connected in how they present those themes. In other words, nizam refers to the order of the Qur’an, and the sequence of its arguments and statements, in relation to the theme of the whole Qur’an, then to the order of different groups of chapters, then the order of elements within each surah in each group. The course will study the theory in detail in the light of the criticism against it.

al-Muqaddimah fi Usul al-Tafsir  Introduction to the Principles of Exegesis Taqi ad-Din Ahmad ibn Taymiyyah {661-728 AH} This is a brief but comprehensive work on the principles of Tafsir. The main point and the emphasis in this book by Imam ibn Taymiyyah is that anyone who studies the Qur’an should always keep in mind who the speaker is and who it is spoken to. He emphasizes that we should keep in mind that it is Allah who is speaking and the one who has been chosen to receive this speech is Prophet Muhammad sallallahu ‘alayhi wasallam. Therefore it is the Messenger Muhammad sallallahu ‘alayhi wasallam who would have understood this message better than anyone else, and that it necessitates we should keep his life and the sunnah is mind to understand the Qur’an – to see how the Prophet sallallahu ‘alayhi wasallam received the message and how he acted upon it and also how the first students of the Prophet – his companions – understood and acted upon the message, and that this must be the most authentic understanding of the Qur’an. No doubt this is a very important work with strong arguments. The course will provide a detailed study of his work and compare it with other works of usul al-tafsir.

Some Features of the Diploma  Programme  • Taught in the English language • Course notes and folder • References and selected lecture transcripts • Live and open Questions & Answers and discussion with Shaykh Akram • Online Student Collaboration System for discussion and questions • Primary Location in London with Satellite Locations in Manchester, Cambridge and Birmingham • Online Live Access in all other cities Worldwide • Repeat telecasts at different times within 48 hours to cater for different time zones at no extra cost • Limited provision of recordings for missed classes • Option for 30-day recorded access for both onsite and online attendees with a discount • Option for payment in installments • Exam held at the end of the course • Diploma granted on successful completion by the Cambridge Islamic College 19

Cambridge Islamic College Introduction by The Dean & Academic Director The most basic function of education is to equip the young with the skills and knowledge that will enable them to participate fully in the human world that they inherit from the older generation and to live ‘a good life’. In recent times this function has come to be understood in the narrow sense of instruction that equips the young to be economically productive, that is, to earn a living. The religious underpinnings and values of ‘a good life’, such as mutual respect and caring, have come to be largely subordinated to economic activity. The negative outcomes of limiting education in this way are everywhere obvious and everywhere on the increase. For example, since regulations and professional procedures cannot teach the will to care and the will to do the right thing, shared public spaces (indeed, even some private spaces) have to be kept under surveillance and policed. That is just one symptom of a vicious spiral of incivility, mistrust and hostility within and between sections of our society. Cambridge Islamic College is dedicated to restoring the full meaning of education by offering an opportunity to study, comprehensively and critically, the syllabus of a classical education in the Islamic sciences sensitively adapted for our time. The core aims of the teaching program are: • To give students the necessary skills in reading and using both classical and modern Arabic. Without these skills they cannot expect to access the vast treasury of Islamic thought and culture, still less to benefit by interrogating it critically. Also, Arabic remains the common language among Islamic scholars from different parts of the world and is therefore essential for the exchange of perspectives and experiences.

• To give students a firm grasp of the major events in the evolution of fiqh (Islamic jurisprudence), the major schools of law, their commonalities and differences, and the good manners (adab) in managing plurality of legal opinion. • To help students think through some of the theological and philosophical controversies that have persisted in Islamic societies over the centuries and the cultural and political consequences of these controversies in terms of inter-sectarian and inter-religious polemic. • To enable students to serve as faithful representatives of a practised Islam that is, according to the pattern of God’s Messenger and his Companions, gracious and patient with religious diversity; an Islam based on sound knowledge that the students have acquired for themselves and which they carry back into their communities; an Islam practised as a commitment to respect, care for and serve others; an Islam secured not by attachment to communal identity but by attachment to God.

• To teach students the basic techniques and responsibilities of academic research, how to read sources critically, how to negotiate and evaluate arguments and counter-arguments, and how to build their own arguments through writing and speaking exercises. • To enable students to read the Qur’an and Qur’anic commentary (tafsir) so that they understand how its teaching educates conscience and behaviour. They should be able to explain to others, as well as understand for themselves, how the guidance of the Qur’an relates to contemporary issues and circumstances. • To teach students the history and development of sira (the biography of the Prophet) and of the hadith sciences: emphasis will be placed on understanding when and how the major hadith compilations were recorded, how the material was assessed and interpreted to inform the norms and rules of individual and collective life, and its continued relevance today.

Mohammad Akram Nadwi Cambridge Islamic College

21

What will you gain from the Diploma?

How to Register

The benefits of the Diploma programme in ‘Introduction to Classical Islamic Texts’ are immense. The subject matter and contents of the programme are in themselves fascinating and eye-opening. To have the opportunity to receive this knowledge with so much detail, in the English language, from the original Arabic sources, is very rare. Even more importantly however, to have this opportunity to learn directly from a scholar - with his invaluable knowledge, experience, insights and guidance - is truly unique and unmissable.

Classes for the Diploma programme will be held in London, with satellite locations in Cambridge, Manchester, Birmingham and Dallas (Texas, USA), as well as Online Worldwide.

Studying the works of the Mujtahideen or the thinkers of Islam in this way is the beginning of many great things. You will gain a proper understanding of what the Islamic Sciences really are and what Islamic scholarship actually means. Moreover, you will learn how to go beyond the superficial, how to understand and think deeply, and how to take the knowledge you gain forward. This Diploma is a stepping stone for higher learning and will be a foundation/requirement for more advanced and specialised programmes taught by Shaykh Dr Mohammad Akram Nadwi through Cambridge Islamic College. These include: • Diploma in Classical Arabic Language {Starting September 2014 - Weekly} This programme will begin from the basics and progress to specialised texts in grammar and morphology. Weekly Friday evening classes, offered online, with recordings available for one week following each class. • Diploma in Introduction to Classical Spirituality Texts {Starting March 2015 - 6 Classes} This programme will cover History of Sufism, Al-Risala al-Qushayriyya, Ihya Ulumuddin of Al-Ghazzali, Masnavi of Rumi, Al-Hikam of Ibn ‘Ata’Allah, and Talbis Iblis of Ibn Al-Jawzi. • Diploma in Introduction to Classical Qur’anic Tafsir Texts {Starting April 2015 - 8 Classes} This programme will cover Tafsir al-Tabari, Tafsir al-Kabir (Razi), Al-Kashshaaf (Zamakshari), Tafsir al-Qurtubi, Tafsir ibn Kathir, Tafsir al-Jalalayn and Ruh al-Ma’ani (Alusi) as well as a modern Tafsir (Fi Zilal al-Qur’an) for comparison purposes. • Diploma in Introduction to Classical Islamic History {Starting June 2015 - 6 Classes} This programme will cover the different stages and periods of Islamic/Muslim history - the Prophetic Period, the period of Khulafa Al-Rashidun; Umayyad, Abbasid and Post Abbasid Periods. • Diploma in Introduction to Classical Islamic Jurisprudence Texts {Starting July 2015 - 4 Classes} This programme will cover an introduction to the foundational texts in the popular four schools of thought. • Diploma in Introduction to Classical Islamic Thought & Philosophy {Starting August 2015 - 4 Classes} This programme will cover major classical works of Islamic theology, philosophy and thought. 22

A special 50% discount for the full Diploma Programme is offered for: • • • • • • • •

Students of Shaykh Mohammad Akram Nadwi Imams and Teachers Madrassa & Darul Uloom Students Islamic Institute, College or University Students Muslim Education & Dawah Organisation Members University & College Students Married Couples & Family Members Booking Together Group Registration of 4 or More

If you do not find yourself in any of the above categories, please contact us for further information on how you may still qualify for this 50% discount.

Enrolment:

www.CambridgeIslamicSciences.com

Queries:

[email protected]

This programme is suitable for anyone interested in the classical Islamic texts. If you discover the Diploma Programme after it has already started, its not too late. You can still enrol and request for recordings for any missed classes. Please enrol now and join hundreds of students from over 50 cities across the world. “Firstly, it is a one-off opportunity to learn knowledge which is hard to come by anywhere else in English and taught by one of the best Muhaddith of our time. I heard Ustadh Nouman Ali Khan speak highly of Shaykh Mohammad Akram Nadwi recently and really am honoured to be able to learn from him. I really look forward to having my thoughts expanded and guided by the Shaykh as I want to be able to make changes in my own family, beginning with my children in the future and as a future teacher inshaAllah, and do not want them to have the same problems I and so many people I know have; due to fear of saying or thinking something wrong, we choose not to think much for ourselves but the Qur’an encourages thinking.” - Sharmin C, London “Whilst I have had an interest in the Islamic Sciences for a number of years, al-hamdulillah, I noticed that due to the lack of long-term structure – a key component – the extent of my progression was limited. Cambridge Islamic Sciences have consistently offered seminars and courses where Shaykh Akram’s teaching has been structured and coherent. This is a fabulous opportunity to study with Shaykh Akram; and one I hope I do not miss, insha’Allah!” - Sajid A, Derby 23

CAMBRIDGE ISLAMIC COLLEGE

CAMBRIDGE ISLAMIC SCIENCES WORLDWIDE

Cambridge Islamic Sciences Worldwide, 23 King Street, Cambridge CB1 1AH, United Kingdom +44 1223 655 223 • Mobile: +44 7736 779 448 / +44 7883 968 337 facebook.com/ClassicalIslamicTexts • youtube.com/ShaykhAkramNadwi [email protected] • www.CambridgeIslamicSciences.com Copyright © 2014 Cambridge Islamic College & Cambridge Islamic Sciences Worldwide