• Details of all subject syllabuses and particulars of the curriculum employed by the school.
• All school policies including the complaints, anti-bullying, child protection, health and safety, behaviour and discipline policies.
• The academic results of the school in previous years.
• Number and and summary of qualifications of staff employed by school.
• Most recent ofsted report

The following documents are available for immediate download (click on the policy below to download pdf document):

Child Protection Policy

Policy for Safeguarding Children

Complaints Policy

Imam Bukhari (rahmatullahi alayhi) often used to engage in archery while on horseback. Once he missed the target and his arrow struck the pillar of a bridge, causing it to be damaged. He jumped of his horse, removed the arrow from the pillar and said to his companion,

“Go to the owner of this bridge and explain to him that we have caused some damage to the pillar of his bridge. Beg for forgiveness from him. In addition, ask him to allow us to rebuild the pillar or to accept the equivalent sum of money for damages caused.”

When the owner was informed of this, he said,

“Tell Abu Abdullah (Imam Bukhari (rahmatullahi alayhi)) that he has done nothing wrong. In fact, may all my wealth be sacrificed for him!”

When Imam Bukhari (rahmatullahi alayhi) heard his reply, he was extremely happy and read five hundred Ahadith (Prophetic sayings) to those who had come from afar. He also gave out three hundred dirhams in sadaqah (charity).

On another occasion, a group of traders from Syria came to purchase some goods from Imam Bukhari (rahmatullahi alayhi). They offered to purchase the goods from him at a price which would yield a profit of five thousand dirhams. Imam Bukhari (rahmatullahi alayhi) said to them,

“Return to your homes for today.”

The next day, another group of traders came to him and offered to purchase the goods at a price that would have enabled him to make a profit of ten thousand dirhams. Imam Bukhari (rahmatullahi alayhi) refused, saying,

“I had already made an intention last night to sell these goods to the first group of traders who had come. I do not wish to change my intention now.”

“two things have the greatest honour: a dirham earned in a halal (permissible) manner and a person who practises upon the sunnah (example of the Prophet (Allah bless him and grant him peace)).”

Once, a woman came to sell a silk robe to Yunus ibn ‘Ubaid. He enquired, “How much would you like for it?”

She replied, “five hundred”

Yunus said, “I think it is worth more.”

She then suggested, “Six hundred.”

He again said that he thought it was worth more. This continued until the price was finally agreed at a thousand.

One day, a man from Syria came to the silk market and asked Yunus ibn ‘UBaid, “Do you have a shawl worth four hundred dirhams?”

Yunus ibn ‘Ubaid answered, “We have a shawl worth two hundred.”

Just then the adhan was called and Yunus proceeded for Salah. When he returned, his nephew had already sold the shawl to the Syrian man for four hundred dirhams.

Yunus asked in astonishment, “What are these dirhams for?”

The man replied, “It is payment for the shawl.”

Yunus exclaimed, “O servant of Allah, the price of the shawl which I had presented to you was two hundred dirhams. If you so desire you may take it together with the extra two hundred dirhams that you have paid. If you are unhappy, you may leave it.”

Amazed at his integrity, the man asked, “But, who are you?”

Yunus replied, “A man from amongst the Muslims.”

Again the man asked, “I ask you in the Name of Allah, who are you?”

Yunus answered, “I am Yunus ibn ‘Ubaid.”

Another time, a woman came to Yunus ibn ‘Ubaid with a silk cloth which she wanted to sell.

He asked, “How much would you like for it?”

She replied, “Sixty dirhams.”

Yunus then asked his neighbour for his opinion regarding the value of the cloth.

His neighbour adviced, “It is worth a hundred and twenty.”

Yunus agreed, saying, “I had also thought that its value was closer to a hundred and twenty.”

Yunus then addressed the woman, “I suggest you take the cloth back to your family and discuss the matter with them. We are comfortable to purchase it from you for a hundred and twenty five dirhams.”

She replied, “They have instructed me to sell it for sixty.”

Yunus insisted, “Return to them and discuss the matter again with them.”

“I fear that, while weighing it, some of it may rub-off onto your hand and body. This will give me an unfair advantage over the other Muslims.”

A similar incident is related about ‘Umar ibn ‘Abdul ‘Aziz (rahmatullahi alayhi). While he was Khalifah, Musk belonging to the Bait-ul-Mal (Public treasury) was brought to him. He closed his nostrils, saying,

“The benefit derived from musk is its fragrance.”

He would only light the state lamp when he dealt with the affairs of the Muslims. When he had seen to their needs and had some private matters to attend to, he would light his own lamp.

Hudhayfa ibn al-Yaman (may Allah be pleased with him) said: “The Messenger of Allah (Allah bless him and grant him peace) said, “Temptations are presented to the heart, one by one. Any heart that accepts them will be left with a black stain, but any heart that rejects them will be left with a mark of purity, so that hearts are of two types: a dark heart that has turned away and becom like an overturned vessel, and a pure heart that will never be harmed by temptation for as long as the earth and the heavens exist. The dark heart only recognises good and denounces evil when this suits its desires and whims.”

He, may Allah bless him and grant him peace, placed hearts, when exposed to temptation, into two categories:::

First, a heart which, when it is exposed to temptation, absorbs it like a sponge that soaks up water, leaving a black stain in it. It continues to absorb each temptation that is offered to it until it is darkened and corrupted, which is what he meant by “like an overturned vessel”.  When this happens, two dangerous sicknesses take hold of it and plunge it into ruin:

The first is that of its confusing good with evil, to such an extent that it does not recognise the former and does not denounce the latter.  This sickness may even gain hold of it to such an extent that it believes good to be evil and vice-versa, the sunnah to be bida’ and vice-versa, the truth to be false and falsity to be the truth.

The second is that of its setting up its desires as its judge, over and above what the Prophet (Allah bless him and grant him peace) taught, so that it is enslaved and led by its whims and fancies.

Second, a pure heart which the light of faith is bright and from which its radiance shines. When temptation is presented to pure hearts such this, they oppose it and reject it, and so their light and illumination only increase.

Hadhrat Hasan al-Basri [rahmatullahi alayhi] comments on this aayat that an Aalim is that person who fears Allah in secrecy and openness, he desires those things that Allah encourages and he dislikes those things that Allah dislikes.

Hadhrat Abdullah ibn Mas’ood [Radhiallaahu anhu] said, ‘Ilm is not a lot of speech, but rather Ilm is a lot of fear of Allah.’ The summary of this is the amount which he fears Allah, is the level of his Ilm.

Ahmad ibn Saalih al-Misri [rahmatullahi alayhi] said, ‘Plentiness of Ilm is not the means of recognising the fear but rather the following of the Qur’aan and Sunnah is the means of recognising Allah.’

Shaykh Shihabuddin [rahmatullahi alayhi] said that ‘The indication from this Aayat is that a person who does not have the fear of Allah in him, he is not an Aalim.’

Hadhrat Rabee ibn Anas [rahmatullahi alayhi] said, ‘Verily, the Aalim is that person who fears Allah.’

Hadhrat Ali [Radhiallahu anhu] also explained a Faqih in this manner, ‘A complete Aalim is that person who does not make a person despondent of the mercy of Allah, nor does he give them leeway in their sins, nor does he give them security from the punishment of Allah, nor does he abandon the Qur’aan desiring some other objective.’ And he also says, ‘There is no good in any ibaadat in which there’s no Ilm and there’s no knowledge in which there’s no deep insight into it and there’s no recitation in which there’s no pondering into it.’ (Ma’ariful Qur’aan vol.6 pg.336)

By Shaykh Abdul Fattah Abu Ghuddah

“Islam advocates this etiquette and stresses it so as to perfect the Muslim personality and to bring about harmony among people. There is no doubt that embodying such manners and virtues enhances personal style and qualities, refines personality and brings us closer to the hearts and minds of others. The forthcoming manners and etiquette are central to Islam, its purposes and its aims. Calling it ‘etiquette’ by no means implies that it is marginal to life and social behaviour. It does not mean Muslims have the option of ignoring this code of behaviour, or that it is merely preferable to adhere to it.

In pointing out that manners rank higher than deeds, Imam Al-Qarãfi in his book Al-Furwüq said, ‘Learn that a little etiquette is better than a lot of good actions.’ Rwúaim, the righteous scholar, told his son, ‘Oh my son, make your deeds salt, and your manners flour.’ Many good manners with few good deeds are better than many good deeds with few good manners. Even if some of these rules appear to be simple common courtesy, it is important to highlight their significance.

Many Muslims commit errors which blemish the Islamic personality, whose purpose is meant to be unique in its beauty, perfection and traits. Our master, the Messenger of Allah (sallahu alayhi wa sallam) directed the blessed companions by saying: ‘You are on your way to meet your brothers, put on a nice dress andfix your riding so you appear distinct among people as a fleck [on a beautiful face]. Allah does not like roughness nor rough manners.’

When the Prophet, peace be upon him, said: ‘No one will enter Paradise if they have at heart a grain of arrogance.’ A man asked: ‘A man may like his dress to be nice and his shoes nice’  The Prophet answered ‘Allah is beautiful and likes beauty. Arrogance is to deny rights and look down at people.’ “

_______________________________

Shaykh Abdul Fattah Abu Ghudda (1917-1997) was one of the giants of Islamic scholarship in the 20th century. He was born and raised in Aleppo, Syria to a family that descended from Khalid ibn Walid (may Allah shower him with mercy). He studied under some of the leading scholars of the Ummah, including the prolific Ottoman scholar Shaykh Muhammad Zahid al-Kawthari.  A leading scholar in his own right, Shaykh Abdul Fattah Abu Ghudda has left his mark in the field of hadeeth and jurisprudence.

“The strong man is not the one who can overpower others (in wrestling); rather, the strong man is the one who controls himself when he gets angry.”

(Reported by Ahmad, 2/236; the hadeeth is agreed upon) .

The greater the anger, the higher the status of the one who controls himself.

The Prophet (Allah bless him and grant him peace) said:

“The strongest man is the one who, when he gets angry and his face reddens and his hackles rise, is able to defeat his anger.”

(Reported by Imam Ahmad, 5/367; Hasan)

Anas reported that the Prophet (Allah bless him and grant him peace) passed by some people who were wrestling.

He asked, “What is this?”

They said: “So-and-so is the strongest, he can beat anybody.”

The Prophet (Allah bless him and grant him peace) said, “Shall I not tell you who is even stronger then him? The man who, when he is mistreated by another, controls his anger, has defeated his own Shaytan (devil) and the Shaytan of the one who made him angry.”

(Reported by al-Bazzaar, Saheeh)

al-mujahidu man jahada nafsahu fi ta`at Allah `azza wa jall

The real Mujahid is the one who makes Jihad (strives) against himself for the sake of obeying Allah. [Ranked authentic. Tirmidhi, Ibn Majah, Ibn Hibban, Tabarani, Hakim, etc.]

Sufyan al-Thawri said: “I have never dealt with anything stronger against me than my own ego; it was one time with me, and one time against me”…

Yahya ibn Mu`adh al-Razi said: “Fight against your ego with the four swords of training: eat little, sleep little, speak little, and be patient when people harm you… Then the ego will walk the paths of obedience, like a fleeing horseman in the field of battle.”

Maulana Ashraf Ali Thanawi (rahmatullahi alayhi) said:

“There is a consensus among all the well established Sufi masters that the foundation stone of Tasawwuf and spiritual path (sulook) is to cleanse the nafs (lower self) of the blame worthy moral traits (razail).

This is achieved by the aspirant using his determination (himmat) to act against the desires of his nafs.This acting against the nafs is called the spiritual struggle (mujahidah), endeavor (riyadah) and the Greatest Jihad (jihad al-akbar)
Neither excessive remembrance (dhikr), offering supererogatory salah, recitation of litanies and Holy Quran nor even the observance of the essentials (faraiz) disciplines the nafs. This is because the role of these things in removal of blame worthy characteristics is that of secondary assistance and not primary treatment. The individual will receive their reward and merits respectively. However, it is against the norms set by Allah that  the nafs be disciplined without meticulous  spiritual struggle (mujahidah).

This is the reason we observe that most of the religious individuals are inflicted with blame worthy moral characteristics in spite of their extra worship.”

Maulana Husain Ahmad Madani (rahmatullahu alayhi) said during the British occupation of India:

“If the Muslims want to see their future bright, then it is their duty that by their actions and character they prove their importance and usefulness. The more they will be useful for the country, the more respect they will have… Today the Muslims know the word jihad, but they have forgotten that, against the enemies of Islam and the Muslim community, like those of the residents of Makkah, patience and steadfastness, self-control, and high morals are considered jihad al-akbar (the greatest jihad). In this jihad al-akbar there is no need of any sword or daggers, but only the strength of character and good deeds, which are more effective.”

Imam Ibn ul Qayyim al Jawziyyah (Rahmatullahi alayhi) said:

“He has thereby made guidance dependent on jihad. Therefore, the most perfect of people are those of them who struggle the most for His sake, and the most obligatory of jihads are the jihad against the ego, the jihad against desires, the jihad against the devil, and the jihad against the worldly attractions. Whoever struggles against these four, Allah will guide them to the ways of His good pleasure which lead to His Paradise, and whoever leaves jihad, then he leaves guidance in proportion to his leaving jihad.

Al-Junayd said:

‘Those who have striven against their desires and repented for our sake, we shall guide them to the ways of sincerity, and one cannot struggle against his enemy outwardly except he who struggles against these enemies inwardly. Then whoever is given victory over them will be victorious over his enemy, and whoever is defeated by them, his enemy defeats him.’”

‘This man cannot be better than me because he is with a woman and consuming wine.’

As the thought crossed his mind a boat with seven occupants appeared on the river. Suddenly the boat began sinking. Seeing the plight of the boat-people the Habshi dived into the water and safely brought out one person. He returned and brought out a second man. He continued his rescue until he had saved six people. Turning to Hadhrat Hasan, the Habshi said:

“If you are better than me, then save the seventh one. O Imaam (leader) of the Muslims! This woman is my mother. The bottle contains water. I am here to test you. I have seen that you have failed the test.”

Hadhrat Hasan now realised that the Habshi was a close servant of Allah appointed to test him (Hasan). He fell at the Habshi’s feet imploring:

“Just as you have saved the six persons from drowning in the sea, save me from the sea of egotism and deception.”

The Habshi: “May Allah brighten your eyes (i.e. spiritual eyes).”

Never again did Hadhrat Hasan regard himself better than any person. His state of humility reached such a pinnacle that once seeing a dog he supplicated:

“O Allah! Accept me by virtue of this dog.”

Junaid Baghdadi (rahmatullahi alayhi) saw a handsome young man, neatly dressed, begging in the masjid.

The thought came to Junaid Baghdadi (rahmatullahi alayhi): “A healthy young man, and wearing a good set of clothes, and yet he is begging?”

That night Junaid Baghdadi (rahmatullahi alayhi) had a remarkable dream. (One notes that persons in the class of such people are corrected very quickly by Allah Taala!) In the dream he saw a man approaching him and saying:

“Eat this meat!”

He placed a dead body in front of Junaid Baghdadi (rahmatullahi alayhi) who replied: “But this is a corpse! To eat it is haraam (forbidden)!”

Person: “0 Yes! To eat this is haraam! But when you were eating the flesh of your dead Muslim brother, that was not haraam?! ”

(Note: Speaking or thinking ill of others is termed as Gheebat, a sin whose severity is such that it has been likened by the Qur’an and the Prophet (Allah bless him and grant him peace) to eating the dead flesh of a person)

Junaid: “I never did such a foul thing”.

Person: “0 No? Let me ask you: does the Qur’an Shareef not state that one should not make gheebat, would any of you love to eat the flesh of your dead brother?”

Junaid: “Yes. The Qur’an shareef has stated thus.”

Person: “Well, then you have eaten!”

Junaid: “When did I do so?”

Person: “When you saw the young man begging, you brought the thought into your heart, A young handsome man, fit and healthy, yet begging.”

Did you imagine gheebat is only when you relate a persons fault to others, and when you think of the faults of others it is not gheebat? You deliberately brought his fault to mind”.

The person’s remarks had the desired effect. Junaid Baghdadi’s (rahmatullahi alayhi) heart was in turmoil, and in this anxious state his eyes opened from sleep. He got up, put on his clothes, and went out in search of the youth to ask his forgiveness.

(It has to be pointed out here that this compulsion of Junaid Baghdadi’s to set out in search of the youth to get his pardon, was a special state related to Junaid’s elevated status. Where the abused party is not aware, repentance to Allah alone, is sufficient.)

Approaching the river, Junaid saw a young man strolling along the river-bank and recognised him as the same youth he had seen in the masjid.

Junaid greeted him. “Assalamo alaikum.”

The youth replied: Wa alaikum salam.”

Without a pause, the youth continued, “Having seen a dream you have now come to ask for forgiveness! Without investigating, you jumped to conclusions: a fit young man, dressed in neat white clothes, and begging! You should, at least, have verified the facts first! How many days have I not spent without food. In spite of searching for work, I found no means. Is it not permissible, under the circumstances, for me to ask? As for these clothes that you see me wearing, they were handed to me Just this morning. Seeing externals only, you jumped to conclusions!”

(The youth was not just anybody. He was one who had some rank! It just goes to show that it is not only old people who attain high spiritual ranks. Nay. This youth had also reached an elevated stage, through ibadat (worship), taqwa (God consciousness), zikrullah (remembrance of Allah), abstention from sin and t’alluq m’allah (relationship with Allah).

The youth addressed Junaid Baghdadi (rahmatullahi alayhi) further:

“I had thought that you had attained a very elevated rank, but it appears that you still have some deficiency!”