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( Most of life’s activity and effort is expended on the search

for love, without people even perceiving what they are doing,

and why.






( Love can be defined as ‘an inclination towards beauty after

being pleased by it.’


( God’s love is: first, the free gift of existence and of count-

less other favours (including beauty of various kinds) to every

created thing, and, second, love of beauty as such.

Edited by Saracen21stC

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( Love is not merely one of God’s acts or actions, but one of

God’s very Own Divine Qualities.


( God’s Loving is inseparable from His Mercy.... Love

comes with Mercy, and Mercy comes with Love.


( Divine Mercy is of the very Divine Essence Itself.


( Divine Love, like Divine Mercy, is of the very Divine

Essence Itself.


( God’s Love is twice implied—along with the double men-

tion of Divine Mercy—at the beginning of the Holy Qur’an

itself and the beginning of every one of its one hundred and

fourteen chapters except the ninth.





( God created human beings out of His mercy.


( God created humankind for His mercy.


( God created human beings and the world out of mercy and

for mercy.... This means that the world and human beings

were created out of love and for love too.





( Everything in the heavens and the earth innately and natu-

rally both glorifies and praises God with their very beings.


( The entire universe innately loves God.


( Even the most evil person committing the most evil deed—

with his or her consciousness rejecting or hating God at that

moment—nevertheless loves God in every atom of their being

and in their deepest heart.


( God loves all beings and all things—apart from evildoers

as such—before and more than they could possibly love Him.





( God’s great favour to human beings is a result of His Love

for them in general.


( It is as though God were saying that He particularly loves

those who adorn themselves with virtue or beauty of soul, in

varying degrees.


( God particularly loves those whose souls are beautiful and

virtuous according to the very measure of the level of their

beauty of soul and virtue.


( God’s mercy embraces all things … to this it may be added

that God’s generous bounty reaches all things, whether they

deserve it or not.





( God favours his prophets more than the rest of humanity;

God favours His messengers more than the Prophets; God es-

pecially loves the five ‘resolute’ messengers; and God made

the Prophet Muhammad ! His beloved.







( God never states—not even once—in the Holy Qur’an that

He hates anyone or any type of evildoer. God only says that

He hates evil deeds, or the evil that they cause.

Edited by Saracen21stC

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( The Messenger of God’s :s: love for God went beyond mere

emotion ... he was completely immersed with all his being in

the ocean of God’s love.... God is the Beloved of His Messenger.





( The Messenger of God :s: almost consumed himself with

worry for humanity; ... he was full of pity and mercy for the

believers; … he was so tender with the believers that he was

shy of them ... the Messenger of God :s: felt a great love for

the believers especially, and for all humanity in general.

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( God’s Qualities include Absolute Beauty, Mercy and Gen-erosity, and He has graced human beings with gifts and bless-ings beyond measure, and is always answering their needs and

prayers; so how could human beings not love God?


( Human beings’ love for God begins as an emotion, and

then—by following the Messenger of God ! through right-eous deeds, virtuous character and remembrance of God—it becomes part of the believer’s very being and soul....

This love becomes then stronger and more ardent than any worldly love,

and stronger and more ardent than any love which anyone

who does not believe in God could ever experience, or even



( If one truly loves God, one cannot help but love what leads

to God as well, as part of that love of God.





( Understanding and loving the Messenger of God ! is the

first step towards truly understanding and loving virtue as

such, because, precisely, the Messenger of God was the em-bodiment of perfect virtue; and understanding and loving

virtue is the first step towards practicing virtue and being vir-tuous.


( The mere emotion of love towards the Messenger of God

! is not sufficient in itself ... It must be accompanied by in-voking blessings and peace upon the Messenger!.





( It is obligatory to love the family and kin of the Messenger

of God ! according to the different degrees of their proximity

to him. This love is obligatory for all those who love the Mes-senger of God !, and thus it is obligatory for all those who

love God.





( Those whom God loves and who love Him are pious and

humble but proud of their faith; they struggle constantly

against their egos and obey none but God. And these attributes

can be concretely recognised by others, for God says: ‘ …

Their mark is on their faces…’





( God has established a natural, licit, good and praiseworthy

love between every human being and his or her family. God

has established this love in accordance with the degree of

closeness between family members: the closer they are to each

other by blood, the stronger the love should be. However, God

stresses that people’s love for God must remain greater and

stronger than all family love.






( God has given each and every human being inalienable

rights, and has obliged Muslims to have respect for all human

beings; not to commit aggression against anyone; to be peace-ful and to be just; to be merciful; to empathize with all human

beings; to forgive them; to pardon them; to restrain themselves

from anger; and even to repay evil deeds with kindness and

‘turn the other cheek’—and to do this with all people, who-ever they may be and regardless of their faith (or lack of it)

all the time, so long as they are not first waging war against



( God enjoins upon Muslims—in addition to having respect,

justice and mercy in general towards all humanity—to have

affection and admiration for the People of the Scripture in gen-eral (notably Christians and Jews).


( In addition to respect, justice, mercy, affection and kind-ness, God requires believers to love one another more than

they love themselves.


( God mentions four different degrees of ‘friendship’ in the

Holy Qur’an: (1) ‘Company’ or ‘companionship’ (‘suhbah’);

(2) ‘friendship’ ( ‘sadaqah’); (3) ‘close friendship’ (‘sadaqah

hamimiyya’ ), and (4) ‘intimate friendship’ ( ‘khullah’ ). These

constitute, in ascending order, the gamut of friendship be-tween believers, and the highest degrees of (non-sexual) love

between those who are not related.





( Human beings cannot be complete without each other.

Males need females, and females need males, and without

each other they are generally incomplete. This need for each

other can be clearly seen in three things: (a) the need males

and females have for each other in order to procreate; (b) the

need males and females have for each other psychologically

and emotionally during marriage; and © conjugal and sexual

love between spouses.


( Every soul has a particular spouse—a unique, individual

‘soul-mate’—which was created for it either by a divine ‘cre-ation’ (‘khalq’ ) a priori, or by a special divine ‘making’

(‘ja’al’ ) ordained after creation. Sometimes, people are able

to find their soul-mate in this worldly life. Sometimes they

never find him or her.


( Between some people, and between some spouses, there is

a perfect relationship such that each person completes the

other, as though they are a single person or a single soul. In

such a case, we could call this ‘a marriage of souls’. Other

spouses, however, may enjoy peace, affection and mercy with-out their relationship being perfect and complete, even though

they have been married for many years.


( God affirms that in marriage there is a love which can be

entirely separate from physical relations, and that the souls of

both spouses naturally need this love just as much as their

bodies need physical love.


( The secrets ... of conjugal relations ... are symbolically al-luded to a number of times in the Holy Qur’an.


( God holds the sexual act an irrevocable bond of sorts—

even when the act, or the marriage in which it occurs, has

come to end—and that this bond necessitates kindness and re-spect forever.


( Is there also a spiritual experience in the sexual act, in ad-dition to the physical one?


( Beholding physical beauty can sometimes be—or bring

about—a spiritual state of contemplation, which is diametri-cally opposed to physical lust.


( Can the annihilation in sexual climax lead—for certain

people at least—to a spiritual experience and ‘meeting’?


( Physical beauty may be the cause of remembrance of God

and contemplation of a ‘proof’ of God, and thus there may be,

for certain people, a profound spiritual element to sexual






( There is—or can be—love in fornication, in addition to the

passion and the physical desire.


( Extra-marital love can sometimes become so ardent and

intense that it almost reaches the level of worship, although it

can never actually reach the level of true worship of God.





( There is something special—a great mystery—about a per-son’s eyes which may: (1) express love; or (2) engender love

in the beholder himself or herself, or (3) engender love in the

one who looks into another’s eyes. In other words, love may:

(1) be seen by others in a person’s eyes; (2) ‘enter’ a person

through his or her eyes into his or her soul and heart as they

look at someone else, or (3) cause another person to love them

as a result of a meeting of the eyes—of ‘eye-contact’.

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( God mentions at least thirty-seven different kinds of

‘hubb’—‘love’ or ‘liking’—in the Holy Qur’an. Each one of

these thirty-seven kinds of hubbdiffers subtly in meaning

from each of the others so that there is no tautology in Arabic

and each word means something unique and precise but subtly

different. In English translation, however, we often are forced

to resort to reusing the same word for different Arabic terms

for hubb ( but in these cases we generally provide accompa-nying transliterations in brackets). The different kinds of

‘hubb’ mentioned in the Holy Qur’an include: (1) love (hubb);

(2) love (mahabba); (3) preference (istihbab); (4) mercy

(rahmah); (5) pity (ra’fah); (6) love (wudd); (7) affection

(mawaddah); (8) love (widad); (9) will (iradah); (10) to be

smitten (shaghaf); (11) impulse (hawa); (12) infatuation (is-tihwa’); (13) to stray (ghawa); (14) desire (hamm); (15) long-ing (raghab); (16) to draw near (taqarrub); (17) anguish

(gharam); (18) to wander distracted (huyam); (19) close

friendship(khullah); (20) friendship (sadaqah); (21) compan-ionship (suhbah); (22) preference to another over oneself

(ithar); (23) going astray (dalal); (24) contentment (rida);

(25) compassion (hanan); (26) admiration (i’jab); (27) incli-nation (mayl); (28) lust (shahwah); (29) tendency towards

(saba); (30) seeking (ibtigha’);(31) favour (tafdil); (32) extra-marital sex(zina); (33) graciousness (hafawah); (34) concern

(shafaqah); (35) protecting friendship (wilayah); (36) incli-nation (sagha) and (37) intimate friendship/‘penetrating’






( God mentions at least one hundred stages of human love

in the Holy Qur’an:

(a) Stages of love that occur in both human beings’ love

for God and human beings’ love for each other: (1) Emptiness

(al-Faragh); (2) Neediness (al-Faqr); (3) Adornment (al-Ta z a y y u n ) ; (4) Admiration (al-I’jab); (5) Love (al-Hubb) and

Intense Love (al-Ihbab); (6) Contentment (al-Rida); (7)

Drawing Near (al-Taqarrub); (8) Will or Desire (al-Iradah);

(9) Seeking (al-Ibtigha’); (10) Longing (al-Raghab); (11) Pro-tecting Friendship (al-Wilayah); (12) Close Friendship (al-Khullah); (13) Joy (al-Farah); (14) Tranquillity (al-Sakan);

(15) Hope or Expectancy(al-Raja’); (16) Action (al-‘Amal);

(17) Remembrance (al-Dhikr); (18) Communion (al-Najwa);

(19) Trial (al-Ibtila’); (20) Serenity (al-Itmi’nan); (21)

Knowledge (al-‘Ilm); (22) Recognition (al-Ma’rifah); (23)

Will or Wish(al-Mashi’ah); (24) Fear (al-Khawf); (25) Grief

(al-Huzn); (26) Suffering (al-Alam); (27) Weeping (al-Buka’);

(28) Change (al-Taghyir); (29) Contraction (al-Qabd); (30)

Expansion(al-Bast); (31) Need for Seclusion (al-Hajah ila

al-Khalwah); (32) Patience (al-Sabr); (33) Hope (al-Amal);

(34) Jealousy (al-Ghirah); (35) Meeting(al-Liqa’); (36) Com-pany (al-Ma’iyyah); (37) Comfort of the Eye (Qurrat al-‘Ayn).

(b) Stages of love that occur in human beings’ love for

God (and may or may not apply to human love for other

human beings): (38) Love (al-Wudd); (39) Concern (al-Shafaqah); (40) Comfortable Familiarity (al-Uns, al-Isti’nas);

(41) Peace (al-Salam); (42) Sufficiency (al-Iktifa’); (43) Grat-itude or Thankfulness (al-Shukr); (44) Trust (al-Tawakkul);

(45) ‘Expansion of the Breast’ (Inshirah al-Sadr); (46) ‘Soft-ening of Skin’ (Layn al-Jild); (47) ‘Softening of the Heart’

(Layn al-Qalb); (48) ‘Quivering of the Skin’ (Qash’arirat al-Jild); (49) ‘Trembling of the Heart’ (Wajl al-Qalb); (50) De-votion (al-Tabattul); (51) Humble Obedience (al-Ikhbat); (52)

Turning in Penitence (al-Inabah); (53) Humility (al-Ta d a r r u ’ ) ; (54) Repentance (al-Tawbah); (55) Asking For-giveness (al-Istighfar); (56) ‘Hastening to Please’ (al-‘Ajal

lil-Tardiyah); (57) Calling upon or Supplication (al-Du’a’);

(58) Remembrance (al-Tadhakkur); (59) Following (al-It-tiba’); (60) ‘Proving what is in the Heart’ (Tamhis al-Qalb);

(61) Uncertainty (al-Shakk); (62) Doubt (al-Rayb); (63) En-tertaining Thoughts (al-Zhann); (64) Looking (al-Nazhar);

(65) Contemplation (al-Tafakkur); (66) Meditation (al-Tad-abbur); (67) ‘Using Reason’ (Isti’mal al-‘Aql); (68) Percep-tion (al-Tabassur); (69) Certainty (al-Yaqin): Certain

Knowledge (‘Ilm al-Yaqin); Certain Vision (‘Ayn al-Yaqin);

Certain Truth(Haqq al-Yaqin); (70) Ardent Hope (al-Tama’);

(71) Need for Human Company (al-Hajah ila al-Jalwah);

(72) Imploring or Tender-heartedness (al-Ta’awwuh); (73)

Penitence (al-Awb); (74) Devoutness (al-Qunut); (75) Being

Overwhelmed (al-Qahr); (76) Submission (al-Islam); (77)

Faith(al-Iman); (78) Virtue (al-Ihsan); (79) Sincerity (al-Ikhlas).

© Stages of love that occur in human beings’ love for

each other (and may or may not apply to human love for God):

(80) Love (al-Mahabbah); (81) ‘The Presence of (physical)

Beauty’ (Wujud al-Jamal); (82) Mutual Knowledge (al-Ta ’ a r u f ) ; (83) Inclination (al-Mayl); (84) Affection (al-Mawaddah); (85) Pity (al-Ra’fah); (86) Lust (al-Shahwah);

(87) Impulse (al-Hawa); (88) Desire (al-Hamm); (89) Pleas-

ure (al-Mut’ah); ( 90) Enjoyment (al-Istimta’); (91) Generos-ity(al-Karam); (92) Mercy (al-Rahmah); (93) Tenderness (al-Lutf); (94) Forgiveness (al-Maghfirah, al-Ghufran); (95)

Pardoning(al-‘Afu); (96) Overlooking(al-Safh); (97) Kind-ness (al-Ma’ruf); (98) Seduction (al-Murawadah); (99) Shy-ness (al-Istihya’); (100) Obliviousness to Oneself (‘Adam

al-Ihsas bil-Hal).


( In its totality, human love is composed of (at least) one hun-dred stages ... these one hundred stages constitute most of the

main stages of love. They provide a definite idea of how love

develops, and thus also of what happens when someone falls

in love.





( Falling in love is ‘the systematic inclination of a person’s

constituent parts and faculties towards beauty, after having

been pleased by it’. All the stages of love are nothing but the

workings of the body, soul and spirit’s faculties as they incline

towards, and attach themselves to, the object of love.





( Love increases as the other faculties incline towards the

beloved. Love for God increases when the Sunnah (and thus

virtue) is adhered to.


( How can a person choose and control what to love and

what not to love? The key to strengthening a beneficial love

is to perform righteous deeds and hence to behave virtuously.

Virtue is truly its own reward. … Weakening a negative love

is not so easy. It is, nevertheless, possible with God’s help. [it]

requires three key virtues or practices, namely: (1) patience;

(2) humility; (3) prayer and remembrance of God.





( Those who truly believe and those who completely disbe-lieve are each in a state of constant increase of their own sit-uation. True believers are always ascending and attaining ever

higher degrees; and the opposite is true for complete disbe-lievers: they are constantly sinking to lower and lower levels.

... There are thus two closed, self-perpetuating circles of love:

a higher one of licit love or love for God; and a lower circle

of illicit love, or at least negative, love.





( Since they know nothing when they are born ... human be-ings require things to be ‘adorned’ for them beforehand—or

rather, in them—before they can love them.


( The lover does not at first really know their beloved; the

lover loves the beloved because he or she imagines that their

beloved is identical to an internal image they already love,

whether it is so in reality or not.


( Knowledge of God increases through faith, humility, love,

good deeds, and meditating and contemplating upon every-thing inside the soul and the world. In other words, knowledge

of God grows in a similar way to love of God, by the gradual

exercise and concentration of the heart and soul and all their

many faculties and constituent parts upon the object of knowl-edge—or rather, upon the Object of knowledge.


( People first love God through the faith which God adorns

to them in their hearts. After this, they begin to come to know

God and His Names and Qualities by means of considering

God’s acts and signs ... After knowledge of the Beloved and

virtue increase, love becomes direct and no longer acts

through the triangle of adornment.





( The highest beauty is Divine Beauty; then sacred beauty

(starting with the beauty of the Messenger of God ! ); then

inner beauty; then outer beauty; then inner lusts; then outer

lusts. Thus not every love is praiseworthy, and not every

beauty should be loved.





( The word ‘ugliness’ (basha’ah) is not found in the Holy

Qur’an at all, which indicates that everything in creation has

some kind of beauty, even if some things are less beautiful

than other things ... ugliness or vileness is a privation or ab-sence of beauty and not a thing in itself.


( Hatred seems to depend on the state of the individual: be-lievers and the good hate evil, and the disbelievers and the

evil hate good, but it is possible that those believers who have

not completely overcome their egos might love something that

is bad for them or hate something that is good for them ... Ha-

tred emerges from love of the thing opposite to what one loves.





( God’s love for people never changes and never ends, unless

of course those loved by God change and reject God’s love.


( If a person changes and his or her faith lessens, it follows

that his or her love for God will also lessen. Similarly, if a per-son’s faith increases, it follows that his or her love for God

will also increase ... In summary, a person’s love for God may

change, not because his or her Beloved has changed (for God

never changes), but because the person themself has changed,

in heart and soul.


( Conjugal love—like all the other natural or positive kinds

of inter-human love that are ultimately love for God’s sake—

should not ever change in this life or the next, and will not,

unless the inner state of the lover or the beloved changes for

the worst. Certainly it should not change merely because the

beloved has become less beautiful physically, as all bodies

naturally do over time.





( All lovers are in a state of continuous change, constantly

passing between the states of contraction and expansion of

love, in this world at least ... but this change does not cause

them to grow weary of love.


( Love necessarily means need, and the lover needs his or

her beloved.


( ‘Ardent love’ fills people completely and does not allow

anything else to enter the heart.


( Love has a tremendous power, for love conquers lovers and

then leads them on through the stages of love until their deaths

through love. In the case of lovers of God, love leads them

from death through love to eternity in their Beloved.





( There is no true happiness without the love of God ...

Worldly love is not sufficient to lead to happiness, because it

does not fill one completely, perfectly and eternally ... Nothing

can completely suffice human beings and fill them except the

love of God.





( Paradise contains all that its inhabitants love, and all those

whom they love. There is love in Paradise, but the love of Par-adise differs from the love of this world. Thus love in Paradise

is all the soul desires and everything in which the eye rejoices,

but without the imperfection, need, suffering and contraction

of the love of this world.

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( The components of beauty are majesty, munificence and

the harmony between them, all these together constituting the

perfection of beauty.





( Beauty is objective, whereas taste is ... subjective, and per-sonal.





( Beauty is present in things themselves.


( Beauty can distract those who see it from everything

around them; even from their own selves; even from their own

senses; even from pain.


( Beauty has a tremendous power that works in two alterna-tive ways: either it draws its beholder out of himself or herself,

or returns its beholder back into himself or herself.


( Beauty (and love) may have the power to make even the

hardship of death easier to endure.





( The death in God’s way of the ego or the ‘soul which in-cites evil’ is the ultimate aim of the inner struggle, just as

physical death in God’s way is the ultimate martyrdom in the

outer struggle against the enemy.


( The definition of a ‘friend’ of God or ‘saint’ ( wali Allah) is

someone who longs for death (in order to meet Him) ... the

‘friends’ of God love Him, and in their love for Him they long

for physical death. Their ‘souls which incite evil’ have already

died, so they are safe from all fear and grief.


( If people love things other than God with a degree of love

that should be reserved only for God, their egos do not die

like those who love God. Rather, their souls suffer a terrible



( The friend (wali ) of God can—by God’s leave—live in

God after his ‘soul which incites evil’ dies, and thus can enter

Paradise whilst his body is still physically alive in the normal

way in this world. In love there is death in God, and in love

there is a life in God after this death.





( God’s beatitude is greater than anything else, and thus

God’s beatitude is a kind of ‘special companionship’ with God

in Paradise, for there can be nothing greater than ‘companion-ship’ with God.





( God is the true intended Object of all love, so there is no

escape whatsoever from Him except to Him. Thus there is no

escape from loving Him unknowingly and unwillingly except

to love Him knowingly and willingly.

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( God (Allah) is the Compassionate (Al-Rahman ), the Merciful (Al-Rahim), and the Loving (Al-Wadud). He created the

world and human beings through mercy and through love. He

placed beauty in all that He created, and He loves His Own

Beauty via the universe in which He created beauty. Through

love, human beings can return to God and Paradise. Through

love, too—but through a base love—human beings can take

the path to hell. Hence God says: ‘We guided him to the two

paths’ ( Al-Balad , 90:10). Thus human beings must choose,

throughout their lives in this world, between a higher love and

a lower love; between the kind of love which leads to God

and happiness, and the kind of love which leads to hell and to




Adapted from Love in Qur'an by Prince Ghazi

Edited by Saracen21stC

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The first type of love that Islam calls for is the Love of Allah, praise be to Him. This love makes you avoid committing sins in order not to make whom you love, Allah, get angry with you.  This love also urges you to contemplate all the different aspect of nature that usually lead you to have a deeper faith in the Creator who created all this beauty round us.

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      “And of His signs is that He created for you from yourselves mates  that you may find tranquillity in them; and He placed between you  affection and mercy. Indeed in that are signs for a people who give  thought.” - The Qur’an
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       "Marriage is Half of Your Religion..." - Prophet Muhammad (PBUH)
        “Marriage is my Sunnah. He who shuns my Sunnah is not of me” - Prophet Muhammad (PBUH)

      Marriage & Family in Islam
         Guidance for Healthy Partnership & Happy Family
      By Shaykh Dr Mohammad Akram Nadwi (Oxford)

      Venue: Muath Trust, Bordesley Centre, Birmingham

       Date: Saturday 13th April 2013  Time: 9:30AM - 6:00PM

      Registration: http://courses.meoc.org.uk

      Early Bird Discount: 40% Student Discount and 20% General Discount
       Topics covered include:

      • Understanding the aims and benefits of marriage
       • How to find a suitable partner?
       • How to get married?
       • The marriage contract
       • The marriage ceremony
         • What is love and how to develop it?
       • Rights and responsibilities of spouses
       • Resolving differences and disputes
       • Managing expectations
       • Relations with extended family
       • Caring for each other
         • Caring for children
       • The best examples to follow
       • What if things don’t work out?
       • Question & Answers

       "Jazak'Allah khair for a fabulous seminar. I truly enjoyed it and it  was very much worth the trek from London to Cambridge" - Antti  Kangaslahti, London
       "The Fiqh of Love was the most amazing  Islamic seminar I have ever attended. I have told all my friends and  family about Sheikh Nadwi and his inspiring talk. All in all, I want to  say that everything was brilliant. The food arrangements, prayer  arrangements, book stall...everything. Thank you so much for making it a  possibility" - Anosha Saleem, LLM Student, Cambridge University

        "The sheikh explained with such elegant simplicity the duties and  rights of wife and husband, and even of children.  The fact that he  stressed the Islamic responsibilities helped cast away many of the  cultural shackles that often imprison Muslims in less than pleasant  marriages.  If everyone took this course before they got married, they  would truly appreciate their spouses all the greater, and they would be  better Muslims for doing so, raising stronger families.  This would then  reflect itself in the state of our Ummah.  I also enjoyed the wisdom  with which he regarded divorce.  A solution provided by Allah, so that  no one becomes an oppressor....MashaAllah, beautiful!" - Sarah Elgazzar,  Cambridge
       "The course was simply amazing, it was a lot of  information to take in but was definitely worthwhile. As for Dr Mohammed  Akram Nadwi, words cannot serve justice for explaining how humble yet  knowledgeable he is. Alhamdulillah I went with my whole family and  intend to attend all of his future courses InshaAllah" - Rahee Ahmed,  Law Student, Kent University
       "The sincerity and piety of  sheikh Akram Nadawi was a great source of inspiration for me. His great  knowledge was beautifully expressed masha' Allah in a very simple way  that touches everyone in the audience regardless of their marital  status. I came along with a friend who is a new Muslim not intending to  attend all sessions, but we ended up there all day. The emphasis on the  importance of the family, how simple are Islamic rules, the distinction  between our cultural heritage and the true message of Islam and his  openness to answer all audience questions, in my opinion were the  reasons behind the great success of the session yesterday. It was a  great honour for me to attend yesterday's session and I thank Allah for  giving me the unique chance to attend a session by a great a scholar to  guide me through out my marriage-life." - Mona ElQazzaz, PhD Student,  Cambridge University
       This is an unmissable seminar for those  married and those yet to get married - both old and young (including  teenagers). Limited places available. Book your place today.
      Cambridge Islamic Sciences Seminars - Birmingham
       Muslim Education & Outreach Cambridge (MEOC)