DIPLOMA

Classical
Islamic Texts
HISTORIC ONE-YEAR DIPLOMA PROGRAMME
APRIL 2014
to
MARCH 2015
London, Cambridge, Manchester, Birmingham, Dallas Texas & Online Worldwide
INTRODUCTION TO
By Shaykh Dr
Mohammad Akram Nadwi
CAMBRIDGE
ISLAMIC
COLLEGE
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
IntroductiontotheTexts...
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 Quran, 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 con-
tribution was.
Very often in madrassas these days, teachers dont 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 supercial 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 Is-
lamic scholarship. No longer will we think of the Islamic Sciences as something supercial
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
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, Quran 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
Europes leading Islamic scholars.
Introduction to the Teacher
6

Our son, the scholar, the researcher, the
verier, Shaykh Akram NadwiAllah inclined
the distinguished brother, the eminent scholar
Muhammad Akram, hadhahullah [may Allah
preserve him], to arrange this work, therefore
he attended to the service of the book, through
verication, explanatory remarks,
elucidation and identication of sourcesIndeed,
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 difculties, opened its
locks, illuminated its path, and facilitated it
for the students
Shaykh Yusuf Qaradawi, in his endorsing
preface to Shaykh Akrams edition of Usul al-Shashi

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

Akram Nadwi is] one of the excellent young
scholarsthis excellent person.
Shaykh Abul Hasan Ali Nadwi
Testimonials on the works of
Dr Mohammad Akram Nadwi

Akrams zeal for knowledge reminds you
of the Prophetic saying: Allahs 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 Shuab al-Iman).
Shaykh Yunus Jaunpuri - teacher of Sahih al-Bukhari
for over twenty years at Mazair 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 origi-
nal sources and evidences from the Quran and
Sunnah, and to analyse legal issues in the light
of those sources and evidences
Shaykh Salman Husayni Nadwi
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 Ismail 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-Quran {1 Class - 3 August 2014]
Coherence in the Quran
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 Usul al-Fiqh{2 Classes - 13-14 September 2014}
Treatise on the Foundations of Islamic Jurisprudence
Muhammad ibn Idris al-Shai (150-204 AH}
7. Sunan Abu Dawud{1 Class - 5 October 2014}
One of The Six Canonical Hadith Collections
Abu Dawud Al-Sijistani {202-275 AH}
8. Jamia at-Tirmidhi{1 Class - 25 October 2014}
One of The Six Canonical Hadith Collections
Muhammad Ibn Is At-Tirmidhi {209-279 AH}
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Covered in 20 Classes
9. al-Muwafaqat Usul al-Sharia {1 Class - 8 November 2014}
The Reconciliation of the Fundamentals of Islamic Law
Abu Ishaq al-Shatibi {d. 790 AH}
10. Kitab al-Muhalla bil Athar{1 Class - 7 December 2014}
The Adorned Treatise
Abu Muhammad Ali ibn Hazm al-Andalusi {384-456 AH}
11. Sunan an-Nasai {1 Class - 14 December 2014}
One of The Six Canonical Hadith Collections
Ahmad Ibn Shuayb al-Nasai {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}
15. al-Muqaddimah Usul al-Tafsir{2 Classes - 14-15 March 2015}
Introduction to the Principles of Exegesis
Taqi ad-Din Ahmad ibn Taymiyyah {661-728 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}
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IntroductiontotheTexts...
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 qh, 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 classied
and why some of it is left unclassied; what is excluded from it that could have been included;
other, contemporary approaches (in Egypt, Syria, Iraq), to hadith and qh; 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 Ismail al-Bukhari {195-256 AH}
This Sahih is revered among Muslims as the most authentic book after the Quran. 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 sufcient to guide
the practice of Islam; and the method, and meaning for qh, 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
Muslims 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 Muslims 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 Dawuds important
contribution to the eld 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.
12
Jamia at-Tirmidhi
One of The Six Canonical Hadith Collections
Muhammad Ibn Is At-Tirmidhi {209-279 AH)}
At-Tirmidhis 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 classication 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-Shamail.
Sunan an-Nasai
One of The Six Canonical Hadith Collections
Ahmad Ibn Shuayb al-Nasai {214-303 AH}
This compendium of hadiths is generally considered third in strength of the six books. Nasai
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 Quran and the tnas) 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 Majahs own arguments, as
presented in the famous Muqaddimah he wrote for this book.
13
FIQH& USUL AL-FIQH
Kitab al-Risala Usul al-Fiqh
Treatise on the Foundations of Islamic Jurisprudence
Muhammad ibn Idris al-Shai (150-204 AH}
Sha`i composed this work in response to a request from the leading imam `Abd al-Rahman b. Mahdi
to explain the signicance of the Quran 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
rst explicit formulation of the terms and discipline of usul al-qh. We will highlight how this
discipline evolved, and then how it developed in later centuries.
Kitab al-Muhalla bil 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 qh. In it Ibn Hazm discusses each question of qh, 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 Usul al-Sharia
The Reconciliation of the Fundamentals of Islamic Law
Abu Isaaq al-Shatibi {d. 790 AH
This is the rst 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 Rushds 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 Taymiyyahs methodology
and explain his concern that reliance on the philosophers habit of contriving denitions and
concocting syllogisms needlessly complicated the thinking of Muslim theologians, contaminated
and confused their faith and weakened their commitment to Quran 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 rst 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 rst 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 inuential Muslim thinker and revivalist after Ibn
Taymiyyah was Shah Waliullah al-Muhaddith al-Dihlawi. In this course we will cover:
Shah Waliullahs 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
shariah, and an intellectual interpretation of hadith, comparison with earlier writings
on these subjects; and Shah Waliullahs legacy in India and beyond.
17
TAFSIR&USUL AL-TAFSIR
Muqaddimah Tafsir Nizam al-Quran
Introduction to Exegesis based on Coherence in the Quran
Hamiduddin Farahi {1279-1348 AH]
Maulana Hamiduddin Farahi (d. 1930) devoted most of his life to study the Quran. An erudite scholar, Farahi
commanded knowledge of a number of languages, among them Hebrew and English. Among his books are:
Mufradat al Quran (Vocabulary of the Quran), Asalib al Quran (Style of the Quran) Jamharat al-Balaghah
(Manual of Quranic Rhetoric) and Iman Aqsam il Quran (Study of the Quranic Oaths). Farahis main
contribution in the eld of Quranic studies has been the development of the theory of Nizam ie. thematic
unity; every chapter of the Quran has a specic theme around which all elements of the chapter are woven.
According to the concept of nizam, the Quran 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 Quran, and the sequence of its arguments and
statements, in relation to the theme of the whole Quran, 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 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 Quran 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 Quran to see how the Prophet sallallahu alayhi wasallam received the message
and how he acted upon it and also how the rst students of the Prophet his companions understood and
acted upon the message, and that this must be the most authentic understanding of the Quran. 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
oftheDiploma
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
CambridgeIslamicCollege
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 benet by interrogating it critically. Also, Arabic remains the common language among
Islamic scholars fromdifferent parts of the world and is therefore essential for the exchange of
perspectives and experiences.
To teach students the basic techniques and responsibilities of academic research, howto read sources
critically, howto negotiate and evaluate arguments and counter-arguments, and howto build their
own arguments through writing and speaking exercises.
To enable students to readthe Quranand Quranic commentary(tafsir) so that theyunderstandhowits teaching
educates conscience and behaviour. Theyshould be able to explainto others, as well as understand for themselves,
howthe guidance of the Quran 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 howthe major hadith
compilations were recorded, howthe material was assessed and interpreted to informthe norms
and rules of individual and collective life, and its continued relevance today.
To give students a rmgrasp of the major events in the
evolution of qh (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 Islamthat is, according to the pattern
of Gods 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 Islamsecured not by
attachment to communal identity but by
attachment to God.
Mohammad Akram Nadwi
Cambridge Islamic College
21
What will you gain from the Diploma?
The benets 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.
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 supercial, 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 Susm, Al-Risala al-Qushayriyya, Ihya Ulumuddin of Al-Ghazzali,
Masnavi of Rumi, Al-Hikam of Ibn AtaAllah, and Talbis Iblis of Ibn Al-Jawzi.
Diploma in Introduction to Classical Quranic 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-Maani (Alusi) as well as a modern Tafsir (Fi Zilal al-Quran) 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
HowtoRegister
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.
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 nd yourself in any of the above categories, please contact us for further information
on how you may still qualify for this 50% discount.
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 Mu-
haddith of our time. I heard Ustadh Nouman Ali Khan speak highly of Shaykh Mohammad AkramNadwi recently and really amhonoured
to be able to learn fromhim. 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 themto have the
same problems I and so many people I knowhave; due to fear of saying or thinking something wrong, we choose not to think much for
ourselves but the Quran 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 Akrams teaching has been structured and coherent. This is a fabulous opportunity to study with Shaykh Akram; and
one I hope I do not miss, inshaAllah! - Sajid A, Derby
Enrolment: www.CambridgeIslamicSciences.com
Queries: diploma@CambridgeIslamicSciences.com
23
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COLLEGE
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