Seerat-un-Nabi is taught one-to-one online by Shaykh Hafiz Muddassir, a graduate of Tanzeem ul Madaris Ahl-e-Sunnat (Pakistan) with more than ten years teaching these books. The course covers the life of the Prophet ﷺ from the classical sources, in historical sequence.

It suits all ages; commonly taken alongside another course. Students should have none before starting. The outcome to aim at is a connected narrative rather than scattered stories, with the sources named. Classes run live in English, Urdu, Hindi or Arabic, scheduled around the student’s own timezone, with the pace set by the student rather than a class average. Fees are quoted per student rather than published, because the honest figure depends on the level and how many classes a week. For children raised outside Muslim countries, this is often the course that makes the rest feel personal.

What does this course cover?

Seerat-un-Nabi covers the life of the Prophet ﷺ from the classical sources, in historical sequence.

The aim is specific rather than general: a connected narrative rather than scattered stories, with the sources named. That is the standard a student is measured against, not hours attended or pages turned.

For children raised outside Muslim countries, this is often the course that makes the rest feel personal.

Who is this course for?

This course suits all ages; commonly taken alongside another course.

Before starting, a student needs none. Where that is uncertain, the first conversation establishes it rather than assuming, because starting at the wrong level is the most reliable way to waste a term.

Students join at every age. What matters is the actual level, which is assessed rather than taken on trust.

Class formats

Classes run in two formats. One-to-one sessions are built around a single student’s level and goals. Small group classes bring together students at a similar stage, commonly siblings, cousins or friends who want to study together.

Group sizes are kept small deliberately. The value of live teaching is the teacher hearing each student read and correcting them, and that disappears once a class is large enough for someone to stay silent through it.

Nothing is pre-recorded in either format. Recorded lectures remove the correction loop, which is the part that actually teaches.

The language problem nobody solves

Parents in the West describe the same situation repeatedly. The child attends a local madrasa, recites well, and understands very little of what is explained, because the explanation arrives in a language they use for family conversation and not for abstract reasoning.

This is not a motivation problem. Asking a British-born fifteen-year-old to learn Arabic morphology through Urdu is asking them to learn two things at once, with the harder one invisible.

English-medium classical study exists precisely for that student.

How long does it take?

There is no fixed number of weeks, and any teacher quoting one without meeting the student is guessing. Pace depends on prior knowledge, how many classes a week, and how much practice happens between them.

Two or three classes a week with consistent practice moves faster than five classes with none. Consistency beats intensity across every course on this site.

After a few classes the teacher can give a realistic estimate for that particular student, which is worth more than an average.

About the teacher

The classical qualification here is a Dars e Nizami graduation from Tanzeem ul Madaris Ahl-e-Sunnat (Pakistan), the Ahl-e-Sunnat board that works with more than eighteen thousand affiliated madaris across Pakistan. Alongside it sit an MA in English, an MA in English Linguistics and an MPhil in English.

Teaching experience runs to more than ten years across these books, with students at every level from a child’s first Qaida lesson to advanced classical texts.

Classes are taught in English, Urdu, Hindi and Arabic, one-to-one or in small groups.

Timezones

The practical question for every family abroad is whether a workable slot exists at all. It generally does, because teaching hours are deliberately spread rather than confined to Pakistani office hours.

Australian students have it easiest, since their evenings are the teacher’s afternoon. UK and European evenings overlap comfortably. North American evenings map to early morning in Pakistan, a window kept open for exactly that reason.

Daylight saving shifts are handled by adjusting the slot rather than leaving families to work it out.

What do classes cost?

Fees are quoted for each student rather than published as a price list, because the honest figure depends on the course, how many classes a week and the level involved. A child taking two Qaida sessions weekly and an adult reading advanced Arabic texts are not the same commitment.

For general context rather than as a quotation: Across online Islamic academies generally, tuition is priced either per class hour or as a monthly block of two to five classes a week, and one-to-one teaching costs more than group classes because the hour belongs to one student. Local currency, timezone and class length all shift the picture, which is why a real number needs the real details.

Message the student’s age, level and how often you would like to study, and you will get a straight answer for that situation. This page covers the question in more detail.

Getting started

Begin with a message rather than a booking form. Age, current level, preferred language of instruction and rough availability are enough for a useful reply.

Level assessment matters more than most families expect. Students frequently arrive believing they are ready for a text they cannot yet parse, and starting them there wastes months. An honest starting point is worth more than a flattering one.

A trial class confirms the assessment in practice before anything is agreed.

Online versus local classes

Local classes have real strengths: community, routine, and a teacher the family can meet. Where a good local option exists in a language the student follows, it deserves serious consideration.

The common problems are group size and medium. A class of twenty means a struggling student can go unnoticed for months, and instruction in Urdu leaves English-thinking children translating before they can learn.

This page works through the comparison honestly, including when local study is the better choice.

How do you know it is working?

Progress is judged by what the student can do unaided, not by attendance or pages covered. For memorisation that means retention under revision; for grammar, parsing an unseen passage; for Tafseer, explaining a verse’s meaning with its reasoning.

Parents get honest reporting, including the uncomfortable version. A teacher who only ever reports good news is not assessing anything, and the family finds out eventually at a worse moment.

Where progress has stalled, the useful response is diagnostic: wrong level, wrong frequency, or practice not happening between classes. All three are fixable once named.

What do you need to get started?

A device with a camera and microphone, a stable connection, and somewhere quiet enough to hear and be heard. That is genuinely the whole list.

Classes run on whatever video platform the family already uses, so nothing extra is installed. Books are arranged in the first class: many classical texts are freely available as PDFs, and a scanned page shared on screen works fine for most purposes.

Headphones help more than anything else on this list, particularly for Tajweed and memorisation work where the teacher needs to hear precise sounds.

Ramadan and holidays

Schedules are adjusted for Ramadan, Eid and school holidays. Students often want more Quran time during Ramadan and less of everything else, and the plan flexes for that.

Long summer holidays are a good moment to intensify, particularly for memorisation, where a temporary increase in frequency compounds.

Pausing is always an option, and nothing is charged for classes that do not happen.

Why the order of study matters

The Dars e Nizami sequence is deliberate. Grammar comes before text reading because unvowelled classical prose is unreadable without it. Logic comes before theology and legal theory because those books argue in its terminology on every page.

Students who skip ahead can usually recite rules and cannot apply them, and supervised reading exposes that within minutes. The remedy is going back, which costs more time than starting correctly would have.

This page sets out the sequence year by year.

Growing up Muslim outside a Muslim country

Second-generation students occupy an awkward position: fluent in the language of their country, partly fluent in their parents’ language, and rarely literate in either at the level classical study demands.

That is not a deficiency in the student. It is a mismatch between how the tradition is transmitted and where these families now live, and it is solvable by changing the medium rather than the content.

This page addresses this directly.

What this site does not claim

There are no student numbers, star ratings or testimonials published here, because none have been collected and verified yet. When real students give feedback it will appear with their first name, country and what they studied.

Qualifications are stated exactly as they are: the Dars e Nizami curriculum through Tanzeem ul Madaris Ahl-e-Sunnat (Pakistan), an MA in English, an MA in English Linguistics and an MPhil in English, and more than ten years teaching these books. Nothing beyond that is implied.

Questions of Islamic law are not decided on this site. Pages explain what a science is and how it is studied; contested rulings belong with a qualified scholar who can hear the specifics of a case.

Frequently asked questions

Do I need to know Urdu to take this course?

No. Classes are taught in English, Urdu, Hindi or Arabic, and you choose. Teaching the classical material through English is the reason many students abroad come here in the first place.

What if the student is at a different level than expected?

The starting point is assessed in the first conversation and confirmed in a trial class. If the student needs to begin earlier in the sequence, you will be told that plainly.

Are classes recorded?

No. Classes are live, whether one-to-one or in a small group. The value is a teacher correcting the student in the moment, which a recording cannot do.

How many classes a week are needed?

Commonly two to five for language and memorisation work, fewer for adults reading a single text. What matters more is consistency between classes.

Can classes pause for exams or travel?

Yes. The schedule is adjusted by message rather than through a booking system with penalty windows.

Last reviewed 29 July 2026 by Shaykh Hafiz Muddassir.

About Seerat-un-Nabi