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Diploma in Introduction to Classical Islamic Texts

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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 con- tribution 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 Is- lamic 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.








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Curriculum

16 Classical Texts Covered in 20 Classes

  1. Sahih al-Bukhari {2 Classes } The Abridged Collection of Authentic Hadith with Connected Chains Muhammad ibn Isma‘il al-Bukhari [195-256 AH]
  2. al-Muwatta {1 Class } First Major Collection of Hadith Malik ibn Anas [93-179 AH]
  3. Sahih Muslim {1 Class } Hadith Collection with Authentic Chains Muslim ibn al-Hajjaj an–Naysaburi [204-261 AH]
  4. Nizam al-Qur’an {1 Class } Coherence in the Qur’an Hamiduddin Farahi [1279-1348 AH]
  5. al-Muqaddimah {1 Class } An Introduction to History Ibn Khaldun Al-Hadrami [732-808 AH]
  6. Kitab al-Risala fi Usul al-Fiqh {2 Classes } Treatise on the Foundations of Islamic Jurisprudence Muhammad ibn Idris al-Shafi‘i [150-204 AH]
  7. Sunan Abu Dawud {1 Class } One of The Six Canonical Hadith Collections Abu Dawud Al-Sijistani [202-275 AH]
  8. Jamia’ at-Tirmidhi {1 Class } One of The Six Canonical Hadith Collections Muhammad Ibn ‘Isá At-Tirmidhi [209-279 AH]
  9. al-Muwafaqat fi Usul al-Shari’a {1 Class } The Reconciliation of the Fundamentals of Islamic Law Abu Ishaq al-Shatibi [d. 790 AH]
  10. Kitab al-Muhalla bi’l Athar {1 Class } The Adorned Treatise Abu Muhammad ‘Ali ibn Hazm al-Andalusi [384-456 AH]
  11. Sunan an-Nasa’i {1 Class } One of The Six Canonical Hadith Collections Ahmad Ibn Shu’ayb al-Nasa’i [214-303 AH]
  12. Hujjatullah al-Baligha {2 Classes } The Profound Evidence of Allah Shah Waliullah Dehlavi [1114-1176 AH]
  13. Tahafut al-Falasifa {1 Class } The Incoherence of the The Philosophers Muhammad al-Ghazali [450-505 AH]
  14. al-Radd ‘ala al-Mantiqiyyin {1 Class } Refutation of the Greek Logicians Taqi ad-Din Ahmad ibn Taymiyyah [661-728 AH]
  15. al-Muqaddimah fi Usul al-Tafsir{2 Classes } Introduction to the Principles of Exegesis Taqi ad-Din Ahmad ibn Taymiyyah [661-728 AH]
  16. Sunan Ibn Majah {1 Class } One of The Six Canonical Hadith Collections Muhammad Ibn Yazid Ibn Majah [209-273 AH]

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.

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.

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 { 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.

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.

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.

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 whothe 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.

Features

  • Taught in the English language
  • Course notes
  • References and selected lecture transcripts
  • Recorded Questions & Answers with Shaykh Akram
  • Online Student Collaboration System for discussion and questions
  • Classes are Online (Pre Recorded).
  • Recorded access to classes for 2 full Years (for all the Classes).
  • Students can choose the order in which they want to do the classes (flexible format)
  • Exam held at the end of the course
  • Diploma granted on successful completion by the Cambridge Islamic College

Academic Year & Dates

  • Flexible Format, Students can join the programme anytime.
  • Access to the classes start 48 hours after enrolment into the Diploma.
  • Access for the classes is for 2 full Years.
  • Students are free to choose the order in which they want to view the classes. However CIC recommends students to follow the order of classes listed in  the Curriculum’s tab.

Diploma in Introduction to Classical Islamic Texts

Diploma in Introduction to Classical Islamic Texts

 

Item DiplomaLevelLogo
Feature  
Video Access Duration (per 6 hour course) 730 Days (2 full Year)
Student Attendance Online on LMS
LMS Student Collaboration Yes
Exams Yes
Number of Courses 20
Duration 2 Year
Award Diploma
Fee for the Diploma  
Special Offer – 11 x Monthly payments £99.00
Standard Price £999.00

 

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