Online Quran & Islamic Classes in Minneapolis

Students in Minneapolis study Quran, the Dars e Nizami curriculum and the Arabic sciences one-to-one online with Shaykh Hafiz Muddassir, a graduate of Tanzeem ul Madaris Ahl-e-Sunnat (Pakistan) with more than ten years teaching these books. Classes are taught in English, Urdu, Hindi or Arabic.

Minneapolis is the centre of the largest Somali community in North America, rooted in Cedar-Riverside and spreading through the metro. Quran memorisation is culturally strong; access to the wider classical curriculum in English is limited. Community languages here include Somali, Arabic and English, and teaching in English removes the barrier for students raised locally who do not read Urdu. Minnesota evenings meet Pakistan mornings. Fees are quoted per student rather than published, and a trial class establishes the right starting level before anything is committed to. Classes are live in English, Urdu, Hindi or Arabic, scheduled around the student’s own timezone rather than fixed slots.

Islamic education in Minneapolis

That shapes what families here actually need. Where a community has deep mosque provision, the gap is rarely access to a building; it is structured one-to-one teaching at a level and in a language the student can follow.

Community languages in Minneapolis include Somali, Arabic and English, which matters because most classical teaching worldwide assumes Urdu or Arabic as the medium.

What times do classes run in Minneapolis?

Minnesota evenings meet Pakistan mornings.

Practically, that means after-school sessions for children and evening slots for working adults. US evenings, from EST to PST, fall in Pakistan’s early morning, a window the teacher keeps open for American students.

Daylight saving is handled by moving the slot rather than leaving the family to recalculate it twice a year.

Why is study in English so hard to find?

Almost all Dars e Nizami teaching worldwide happens in Urdu, because that is the language of the institutions that carry the tradition and of the commentaries built around it. That works perfectly for students raised in Urdu-speaking households.

It works badly for the generation raised in Toronto, Birmingham, Sydney or Chicago. Those students are often fluent in English, functional in conversational Urdu or Punjabi, and unable to follow a technical grammar lesson in either. The curriculum is not too difficult for them; the medium is.

Teaching the same books through English removes that barrier without diluting anything. This page covers this in detail.

What can students in Minneapolis study?

The full range: Quran classes from Noorani Qaida through Nazra, Tajweed, Hifz and Tarjama with Tafseer; the Dars e Nizami curriculum year by year; and the Arabic sciences including Sarf-o-Nahv.

Children commonly start with Qaida or Nazra and add Islamic studies alongside. Adults more often take Tafseer, grammar, or a single classical text.

Sisters studying from home take the same curriculum through the six-year course.

One-to-one or group classes?

Both are taught. A one-to-one class belongs entirely to one student, so the pace follows them and every error is corrected at the moment it happens. A small group class puts a few students at a matched level together, which costs less per student and suits siblings or friends studying alongside each other.

The honest trade is attention against company. One-to-one surfaces a weakness within minutes; in a group it can take a few sessions. Some students, particularly younger ones, work harder with peers in the room and would drift in a solo class.

Which suits a given student is decided in the first conversation rather than assumed, and it can change later. Sessions run on whatever video platform the family already uses.

Teaching children

Children are taught in shorter sessions, with more repetition and a slower introduction of new material than adults need. For a child raised outside a Muslim-majority country, English-medium teaching also removes the quiet embarrassment of not following a class in a language the rest of the family speaks.

Parents are told honestly how the child is progressing, including when the answer is that progress has stalled and why.

This page covers the practical side for parents.

Who teaches these classes?

Shaykh Hafiz Muddassir completed the full Dars e Nizami curriculum under Tanzeem ul Madaris Ahl-e-Sunnat (Pakistan), and has taught its books for more than ten years. He also holds an MA in English, an MA in English Linguistics and an MPhil in English.

That second half is the unusual part. Classical training and a linguistics background rarely sit in the same person, and together they make it possible to teach *sarf* (Arabic morphology) or *mantiq* (classical logic) in English, Urdu, Hindi and Arabic, choosing whichever the student actually thinks in.

Classes run one-to-one or in small groups, whichever suits the student.

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.

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.

What happens during Ramadan?

Ramadan reshapes the schedule rather than pausing it. Many students increase Quran classes during the month and reduce other subjects, which is a sensible reallocation rather than a disruption.

Class times shift around suhoor, iftar and taraweeh, and those windows differ by country, so schedules are rebuilt for the month and restored afterwards.

Some families pause entirely and resume after Eid. That is arranged by message, with no penalty attached to stopping for a few weeks.

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.

Frequently asked questions

Are classes live or recorded for students in Minneapolis?

Live, one-to-one, at a time that suits your local schedule. Nothing is pre-recorded.

Can my child study in English rather than Urdu?

Yes, and for children raised in Minneapolis that is usually the better choice. The classical material is delivered in English at full depth rather than in a simplified version.

What time of day do classes run?

Minnesota evenings meet Pakistan mornings. Children are typically taught after school and adults in the evening.

Do you teach adults as well as children?

Yes. Adult beginners and adults returning to study after years away are both common.

How do we start?

Message the student’s age, level and preferred language. You will get an assessment and, if it fits, a trial class before anything is agreed.

Last reviewed 29 July 2026 by Shaykh Hafiz Muddassir.