Prophet Muhammad's Method of Teaching

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By Dr.S.Dawood Shah,
Director, Crescent School, Chennai- 600048,
INDIA

Prophet Muhammad, an unlettered, who the Qur’an says, had been chosen by God as His Messenger to guide mankind, sought to convey the message of God, not in a conventional class room to students of a particular age group but to a variety of people in different settings. In spite of being an untrained and inexperienced teacher in the traditional sense of the word, he employed different methodologies to paraphrase and convey “the message of God” to masses. These methods of teaching are relevant even today. The Prophet based his teachings on three main themes namely “Oneness of God”, “Righteous Conduct of Man” and the “Hereafter” and preached the same through the example of his own practice and oral instructions. His teaching methods were successful because he was a beautiful model for others to follow. The Qur’an and Hadith literature are the two basic sources from which we can study the Prophet’s approach to various topics and his systematic methods of teaching. This paper has identified 22 teaching methods of the Prophet which are classified under five broader topics such as “Developing Basic Skills”, “Scientific Methods”, “Psychological Approach”, “Methods of ‘Mass’ Communication” and “Techniques of Teaching”. This paper explores the approaches in greater depth.

1.0 Introduction

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Prophet Muhammad, an unlettered who had been chosen by God as His Messenger to guide mankind (The Qur’an 7:158), sought to convey the message of God, not in a conventional classroom, to students of a particular age group but to a variety of people in different settings. In spite of being an untrained and inexperienced teacher in the traditional sense of the word, he employed different methodologies to paraphrase and convey “the message of God” to the masses. These methods of teaching are in vogue and its effectiveness is still felt in the academic world.

The Prophet based his teachings on the three main themes namely “Oneness of God”, “Righteous Conduct of Man” and “The Hereafter” and preached the same through the example of his own practice and oral instructions. He devoted a considerable time for teaching beside his busy schedule as the head of a state and used to lecture regularly to his companions about religion and way of life, mostly after every prayer. This research work has identified 22 teaching methods of the Prophet which are classified under five broader topics such as “Developing Basic Skills”, “Scientific Methods”, “Psychological Approach”, “Methods of ‘Mass’ Communication” and “Techniques of Teaching”.

2.0 Developing Basic Skills – Methods

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Having realized the necessity to develop a knowledge based society in a near total illiterate region the Prophet initiated steps to develop the basic skills of learning among Arabs. By the time he started receiving revelations from God he encouraged learning by memory and by commissioning the writing of the revelation through scribes appointed for this purpose. The Prophet then made arrangements to teach reading and writing to his poor companions in his mosque. He was also a great source of inspiration to all those who wanted to master the art of speaking.

2.1 Method of Memorization

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Since the Prophet was unlettered, he used to memorize the verses that were revealed to him by the angel Gabriel, which he used to recite to his companions. The companions of the Prophet known as “Ashab As Suffah” who were staying in a platform outside the Prophet’s house used to commit the same to their memory before preserving it in written form. The Qur’an was revealed to the Prophet in a phased manner for twenty-three years and all the twenty-three years this practice of the Prophet and his companions continued which resulted in the compilation of the Qur’an in its full and unadulterated form in the later period of Caliph Uthman. Further this practice of committing the whole Qur’an to memory has become a religious duty, which led to the establishment of numerous educational institutions in various part of the Islamic world for this purpose.

2.2 Method of Writing

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The Qur’an refers to God as He who taught the use of the pen, taught man what he knew not.(The Qur’an 96:4-5) The Prophet was highly committed to spread the message of God but in those days there were very few who knew reading and writing. Therefore, when seventy Makkans were held as prisoners of war in the battle of Badr they were asked to pay a ransom for their release. The few educated among them who were unable to pay were asked to teach the skill of writing to ten children and adults to get their release. Zayd bin Thabit who acted as one of the scribes and interpreter to the Prophet was one of those who learnt the art of writing from the captives.

In the beginning the Prophet made arrangements to write down whatever that was revealed to him. The Prophet used to recite those verses and a group of companions who were assigned the role and duty of official scribes used to write them down upon palm leaves, leather, bark, big bones etc. The Prophet appointed Abdullah bin Sayyed bin As to teach the art of calligraphy to create more scribes.

In Madinah, after the establishment of a state, quite a large number of scribes were engaged with specific duties to perform. While some of them were responsible for writing down the revelations of the Prophet, others were used to prepare drafts of official letters to be submitted for the approval of the Prophet. Some were specially appointed to correspond with foreigners and more than 200 letters of the Prophet have survived. ( Alam, 1991, pp 37-38)

2.3 Method of Reading

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The Prophet’s method of reading originated from the first revealed verse of the Qur’an namely “Read! In the name of thy Lord and Cherisher….”(96: 1) which refers to the reading, recitation and understanding of the Qur’an. Even now a Muslim child is initiated into the realm of education by reciting a few verses from the Holy Qur’an.

The Prophet said that the highest form of prayer for his people was the reading of the Holy Book. (Gazzali, 2001, Vol.1, p.485)

He also said that the most virtuous among the believers were those who learnt the Qur’an and taught it to others. (Bukhari, 2000, Hadith No. 5027)

This method of the Prophet gave rise to a class of readers who later on developed into several specialist schools of reading.

The Prophet also emphasized on the sweet and rhythmic recitation of the Holy Book and such a person who recited Qur’an beautifully was known as “Qari” (Reciter). At present there are seven styles of reading the Holy Quran, taught in the traditional religious schools practised by thousands of Qaris all over the world.

3.0 Scientific Methods

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Among Prophet’s methods of teaching some methods evince some elements of modern scientific methods namely:

Observation

Correction

Representation by diagrams

Practical demonstration

3.1 Method of Observation and Correction

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The Prophet used to pay attention to the actions of people around him so that he could teach them.

A man entered the mosque and prayed, while the Prophet was observing him. When he finished he turned and greeted the Prophet and the Prophet told him to go and pray again as he did not pray correctly. When this happened for the second time the man asked the Prophet to teach him the correct way of praying which the Prophet did in detail. (Bukhari, 1971, Hadith No 1.759, p. 421)

3.2 Diagrammatic Representation

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Abdullah bin Masood reported that the Prophet once drew a square and a line in the middle of the square, which extended outside the square. He then drew some lines on both sides of the middle line. He then asked whether they knew what it was. The companions replied that only God and His Messenger knew best.

He then explained to them that the square represented the lease of life, the middle line a human being and the sidelines on both its sides were the calamities and diseases, which continuously tear him/her apart. If one calamity missed him another one befell him. The line outside the square was hope. (Bukhari, 1971, Vol.8, Hadith No.426, p.285)

3.3 Method of Practical Demonstration

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A desert Arab came to God’s messenger and asked him about ablution. He demonstrated to him washing each part of his body thrice and then said that was the method of ablution. (Tirmidhi, 2000, Hadith No.157)

The Prophet also was very strict about doing ablution perfectly. Once a person performed ablution and left unwashed a small part equal to the space of a nail. The Prophet directed him to go back and perform ablution well. (Muslim, 2000, Hadith No. 107)

He had also instructed all his companions as follows: “Pray as you have seen me praying” (Bukhari, 2000, Hadith Nos. 631, 6008)

4.0 Psychological Approach

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Depending on the need of the hour or the mental make-up of the individual or the strengths and weaknesses of the people, the Prophet adopted different psychological strategies to teach specifically and collectively and provided what were necessary to them.

4.1 Selecting a Suitable Time for Preaching

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The Prophet was very particular in selecting suitable time and duration lest people may get bored in what he said. Ibn Masud narrated that the Prophet abstained from pestering them with sermons and knowledge all the time. (Bukhari, 1971, Hadith No 1.68, p.60)

Similarly Anas bin Malik narrated that the Prophet used to say we must facilitate religious matters to people and not to make it hard and make them run away from Islam. (Bukhari, 1971, Vol.1, Hadith No.69, p.60)

Once a companion reported to the Prophet that he would like to abstain from the compulsory congregational prayer simply because the prayer leader prolonged it every time. The Prophet was so furious he gave a severe warning and remarked that some people made others dislike good deeds. He advised them further to shorten the prayers since there were the sick, the weak and the needy (having some jobs to do). ( Bukhari, 1971, Vol.1, Hadith No.90, p.74)

4.2 Method of Motivation

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It was the Prophet’s way of life to recognize unique or distinct traits and thereby motivate his companions. On many occasions he had appreciated their talents, strengths, conduct and character, which had motivated them in the different walks of their lives.

It was a matter of great pleasure for him to confer special titles on his companions and thus make them happy. For example, Khalid ibn al-Walid who was a great warrior was conferred the title “The Sword of Allah” (Saifullah). These titles (Table 1) are still remembered and added with their names by the Islamic scholars till today.

Table 1. Prophet’s Choice of Titles Conferred on his Companions.

(Rafi Ahmad Fidai & N.M.Shaikh, 2001, “Companions of the Holy Prophet”

During the war of Tabuk the Prophet made a call to the people to spend generously in the cause of God. A poor companion of the Prophet brought a little date fruits, which he earned as his wages for labouring whole night in the fields. The Prophet recognized his sacrifice, kept the date fruits on top of all the things heaped over there and made the poor man happy.

When the members of the family of Yasir were tortured by the Quraish for embracing Islam, the Prophet used to meet them and comfort them with a promise of greater reward in paradise, which made them forget their sufferings.

The Prophet’s method of patient hearing to whoever came to him was a great motivator to all kinds of people to come and talk to him freely. On an occasion when he found an old lady at a distance who wanted to speak to him but was afraid to come near him, he went to her, held her by the shoulders and said, “Mother, whom are you afraid of? I am the son of that Quraishi woman who used to milk sheep.” (Shariati, http://www.shariati.com/)

This attitude made him easily accessible to all people and encouraged them to come to him freely ask questions, seek his advice, guidance and consultations.

4.3 Accommodating Individual Differences

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The Prophet declared that he belonged to the group of Prophets and he had been commanded by the Lord to treat people according to their ranks and talk to them according to their intellectual capacity. (Abu Dawud, 2000, Hadith No. 4202)

Once, a person requested the Prophet to advise him. The Prophet stressed that he should have the fear of God for it was the treasure of all goodness. Further he advised him to fight for the cause of God for it was renunciation to the believers. He also instructed him to practice the habit of remembering God and read His Book for it would be a guiding light in this world and a matter of praise for him in the hereafter. He told him that by controlling his tongue he could conquer Satan.

On another occasion, when a person sought his advice, the Prophet told him not to be angry. As he repeated the request he repeated the same advice again and again. (Bukhari, 2000, Hadith No. 6116)

Sometimes he used to give general rules and guidelines only and allow his companions to comprehend the same as per their own ability and capacity to understand.

To find a solution to a problem the Prophet used to employ different approaches depending on the strengths and weaknesses of the people. Once he declared that if any one of them came across an evil, he should stop it with his hand. If it was not possible, he should stop it with his tongue. Even if that was not possible he should at least hate it in his heart. But the last one was the weakest part of his belief in God. (Muslim, The Alim CD Ver.6, 2000, Hadith No 16))

Thus the Prophet recognized the psychology of individual differences and accommodated the same in his teaching.

4.4 Method of Pledge (Bi’ah)

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This method of instructing some basic important points to the people and asking them to pledge the same to him was one of the frequently used methods of the Prophet. When the followers agree to obey the instructions of their teacher, they stretch their hands, keep their palms over the palm of their teacher and promise to him to do as instructed. This tradition of the Prophet is still being used by spiritual leaders of the community especially in matters of religion.

During the Makkan period, when the Prophet was unable to bring most of his own people to the fold of Islam, he met a group of twelve men from Madinah in the holy month of pilgrimage, at a place called al’ Aqabah. In the course of his teaching the Prophet asked them to make a pledge and they did so. In return for living a life of virtue and obedience the Prophet promised them paradise. (Haykal, 1976, p. 154) This method of pledge makes for enduring compliance with what is learnt.

4.6 Method of Correcting People’s Mistakes

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Man by nature is fallible. Correcting mistakes is a part of education. Besides delivering the messages of God, teaching and explaining the same to the people and guiding them in the right path, the Prophet took it as his duty to correct their mistakes too.

The Prophet adopted a number of methods to correct people but he never embarrassed anybody who made a mistake. Justifying that making mistakes was a part of human nature the Prophet announced “Every son of Adam makes mistakes and the best of those who make mistakes are those who repent” (Tirmidhi, Hadith Encyclopaedia CD, Ver.2.1, 2000, Hadith No. 2423) Hence he was of the opinion that the basic aim was to reform and not to punish.

The Prophet used to correct the mistakes by quoting a religious rule or principle. He was also very particular to clear the misconception lest the people might be led to commit mistakes. Once three people met the wives of the Prophet enquiring the way the Prophet used to pray. They thought that to get their sins forgiven as that of the Prophet, they had to indulge in extreme forms of worship. One of them said that he would pray every night; the other one expressed his desire to fast for the rest of his life without a break and the third one made a vow that he would never marry.

When the Prophet came to know about them he announced generally that he was the one who feared God more than anyone else, but still he said that he used to fast and break the fast, pray and take rest and got married too. Thus he removed their misconceptions leading to extremes, which was against his ways in life. (Bukhari, Hadith Encyclopaedia CD, Ver.2.1, 2000, Hadith No. 5063) At the same time he did not embarrass them by referring to their names but provided an opportunity for to correct each himself voluntarily. At the same time he made his point clear to all those around.

Repeatedly reminding people to fear God and His punishment was another method adopted by the Prophet to prevent people from doing mistakes. Abu Mas’ood al-Ansari reported that he was beating his slave with a whip when he heard a voice calling him to listen. It was the Messenger of God who rebuked him saying that God had more power over him than what he had over his servant. He immediately freed his slave and never beat any slave after that. (Tirmidhi, Hadith Encyclopaedia CD, Ver.2.1, 2000, Hadith No. 1871)

He used to be compassionate to people who committed mistakes unwittingly or due to their weakness. He never hastened to tell someone that he was wrong, used to keep his cool even when some mistakes were done before his very eyes. A Bedouin started urinating in the mosque and the people were about to stop him angrily. The Prophet stopped them, allowed the Bedouin to finish and then called him to tell that it was not the place to urinate. Then he arranged to pour a bucket of water to clean the place.

But the Prophet used to take any mistake in connection with the basic belief very seriously. Sometimes he had shunned the people who had done some serious mistakes, even boycotted them. Ka’b ibn Malik and two of his friends abstained from the campaign of Tabuk. The Prophet ascertained that they had no valid excuse and forbade the Muslims from speaking to them. This was in effect for fifty days. The Prophet used to be very upset if somebody told a lie especially in his presence.

In some special cases the Prophet talked to the people bluntly and openly, especially to his close companions. When the Prophet came to know that Abu Dharr shouted at another person, insulting his mother because she was a non-Arab, he rebuked Abu Dharr openly telling that he still had something of the “Period of Ignorance” in him. (“The Period of Ignorance” is the era of Arab paganism that preceded the revelation of Islam.) He also made people understand that he would not accept flimsy excuses for mistakes committed.

4.5 Method of Expiation

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Another methodology adopted by the Prophet was providing right alternatives while correcting people. While praying, his companions used to say “Peace be upon Allah and peace be upon so and so”.

The Prophet observed that God Himself was peace and therefore he asked them not to pray as they were praying. Instead he told them to say “Peace be upon all the slaves of God in heaven or in between heaven and earth” and then to recite that there is no true god except Allah and Muhammad is His slave and messenger which is to be followed by their own prayer.

Sometimes the Prophet used to suggest a corrective measure to a mistake committed and asked his companions to carry it out. If some mistakes could not be corrected or reversed the Prophet used to prescribe what is called “kafarat” or acts of expiation.

5. Methods of Mass Communication

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Since his main mission was to educate the masses the Prophet employed various methods of mass communication to reach the people and deliver his message. He followed various techniques to attract the attention of the common people towards his message.

5.1 Feasting in Fellowship

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The maiden attempt of the Prophet to introduce the message of Islam to his kith and kin at Makkah as per the “command of God” (Qur’an 26: 214) was by inviting them to a banquet in his home. (Haykal, 1976, p.84) However, his uncle Abu Lahab spoiled this attempt and ridiculed him. Prophet’s second attempt too proved futile. The Prophet continued this practice throughout his Prophetic career. He was always in the habit of sharing his food with his companions. Further he used to accept invitations for feasting from people from all walks of life including Jews. He also made it a point to use such occasions to teach.

5.2 Methods of Public Instruction

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Prophet Muhammad was always eager to establish contacts with people. He felt that it provided him an opportunity to convey his message to them. In this process if some people accepted his message, he used to arrange for a few special sittings with them. If those people evinced more interest to stay and learn about the basic tenets of Islam, the Prophet used to arrange for their tuition besides their boarding and lodging.

Malik bin Huwairith, who was one such student, described his stay with the Prophet. He said that they were all young people of more or less same age group and they stayed with the Prophet for twenty days.

The Prophet also used to encourage his companions to participate in all the assemblies where knowledge was taught. Whenever they happened to be near the gardens of paradise, he urged them to graze as much as possible. When the companions asked him what he meant by the gardens of paradise, he explained that they were nothing but the places where knowledge was conveyed. (Tirmidhi, 2000, Hadith No 3432).

At the same time he insisted perfection in all their doing. He once declared, “When you do something, God likes you to do it perfectly” (Muttaqi al-Hindi, 1989, Vol.3, Hadith No. 9128, p.907)

The Prophet used to train his disciples to do things systematically and one after another. When he sent Muadh to Yemen as his representative he instructed him to follow his guidelines one by one. Since he was going to the “People of the Book” namely Jews and Christians he directed him to invite them to accept and declare that none had the right to be worshipped but Allah and Muhammad was His Apostle. If it was accepted, he had to announce that God commanded them to observe five times prayer. Even if it was accepted, he had to announce that God had made poor due compulsory on them, which had to be collected from the rich and paid to the poor. (Bukhari, 1971, Vol.2, Hadith No: 573, p.333)

In addition the Friday congregation where a sermon precedes the ritual prayer provided an opportunity to the Prophet to meet the whole community and convey his messages, teachings, instructions etc.

5.3 Method of Spreading Knowledge to Others

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The Prophet, after delivering important messages to the masses, used to insist the people present there convey the message received from him to others who were not present.

He condemned hiding of knowledge and compared the person who learnt knowledge but did not impart it to others to a crazy person who collected a treasure but did not make proper use of it. Abu Shuraih reported that on the day following the conquest of Makkah the Prophet blessed the person who heard a word from him, memorized and preserved it and rendered it to others as he heard it from the Prophet. (Tirmidhi, 2000, Hadith No.2580)

The Prophet announced that the most generous of the generous was God and after Him the Prophet himself was the most generous and after him the most generous was the man of learning who published his knowledge far and wide.

The Prophet employed the method of sending individual converts to their own people as teachers to spread the message of Islam to them. Abu Dhar Ghaffari, after accepting the faith went back to his people, taught Islam to them and one half of his tribe came to the fold of Islam.

The Prophet appointed Muadh bin Jabal as a governor in Yemen to teach the people the Qur’an, the laws and to perform the function of judiciary. Abu musa al-ashaari, the golden-tongued reader of the Qur’an who was sent as a revenue collector to Yemen, also performed the duty of a teacher.

5.4 Equal Opportunities in Education

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It was the desire of the Prophet to universalize education by providing equal opportunities to women, specifically slave girls. Considering the social environment of the time, in which the slave girls would not have a chance to get themselves educated, the mode of education was adapted by the Prophet to provide opportunities to the needs of the learner group.

Hence the Prophet not only encouraged people to learn but also urged them to teach even slave girls at home, refine them, release them from slavery and even marry them.

Once he said that three persons would have double reward from God. One of them was a master of a woman slave who taught her good manners, educated her in the best possible way, released her from slavery and then married her. (Bukhari, 1971, Hadith No 1.97A, p.78)

5.5 Method of Cultivating Discrimination

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Al-Hasan said that in matters of religion, when people were unable to find out what were right and what were wrong the Prophet instructed them to leave those matters which were doubtful and adhere only to those which were free from doubts, for he said, that truth was comforting and falsehood was disturbing. (Tirmidhi, The Alim CD Ver. 6, 2000, Hadith No: 13 )

6.0 Techniques of Teaching

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Like a well trained teacher the Prophet employed various techniques to enable his companions and the common people understand his message.

“Repetition” to emphasize a point, “Questioning” to arouse the curiosity of the learners and usage of “Parables, Similes and Metaphors” towards clear understanding of the subject were some of the techniques used by the Prophet.

6.1 Repetition

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When Prophet felt that the message he was going to deliver was important he used to repeat it three times. (Bukhari,1971, Vol.1,Hadith No.95, p.77).

Once the Prophet asked thrice “Should I inform you the greatest of the great sins?” Then he declared that the greatest of great sins was the worship of any god other than Allah.

He also said that to be undutiful to one’s parents and declaring false witness were also among them” (Bukhari, 1971, Vol.3, Hadith No 822, p.499) He kept on saying this warning so many times that his companions thought he would not stop.

According to Ibn Omer, in the final sermon in his last pilgrimage, the Prophet asked the people assembled there whether he had conveyed Allah’s message to them. This he repeated three times. (Bukhari, 1971, Vol.1, p. 76)

Once the Prophet said,” By Allah! he is not a believer, he is not a believer, he is not a believer!” Because of his repetition all his companions became attentive and one of them asked, “Who is he, O Prophet?” The Prophet replied, “The one whose neighbours are not safe from his mischief”

It was also his practice to raise his voice when announcing some important point or giving a warning. (Bukhari, 1971, Vol.1, Hadith No.57, p.51)

6.2 Method of Questioning and Dialogue

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The Prophet once announced that knowledge was treasure and its keys were questions. He encouraged his followers to ask questions to gain knowledge and declared that by asking one question four persons were rewarded namely the one who asked the question, the one who listened it, the one who learnt from it and the one who loved it.

To gain the attention and test the knowledge of the people and to kindle their curiosity, the Prophet used to pose them with questions and answer it later. Ibn Omer reported that once Prophet asked his companions the name of a tree which never withers its leaves and which could be compared to a faithful believer. Ibn Omer was about to answer that it was date palm but kept quiet, as he felt shy as he was the youngest person in the crowd. The people asked the Prophet to name the tree to which he replied, it was the date palm. (Bukhari, 1971, Vol.3, Hadith 411, p.224)

The Prophet used to encourage his companions to question in order to clear their doubts. During a sermon when a Bedouin interrupted the Prophet, the Prophet did not answer him. But after the sermon was over the Prophet called him and answered his question. (Bukhari, 1971, Vol.1, Hadith No.56, p.50)

On another occasion a person by name Dimam bin Tha’laba came to the Prophet and informed him that he was going to ask him some tough questions and he should not feel offended. The Prophet allowed him to ask any question and he answered all his questions patiently. (Bukhari, 1971, Vol.1, Hadith No.63, p.54)

Once a young man came to the Prophet and asked him an awkward question whether he would give permission to him to indulge in premarital sex. The Prophet called the youth to come closer to him and asked him whether he would allow anybody to have such relationship with his mother, sister or aunt. Shocked, the youth answered in the negative. Then the Prophet advised him lovingly and prayed for him.

Whenever a question was asked and the Prophet did not know the answer, he used to keep quiet. But once he got the answer he used to call the person who asked the question and give him the answer. (Ibn Kathir, 2003, p.518)

Through this method the Prophet used to explain the importance of certain unknown things by recollecting from the people the importance they attach to certain known things. During his last pilgrimage to Makkah he stood on the Mount of Mercy and delivered a sermon to the people. He asked the people whether they knew what day it was, what month it was and which city it was. Even though the people knew they were aware that it was an introduction to say something new and hence they respectfully replied that God and His Messenger alone knew. The Prophet kept quiet for sometime and asked them whether it was not the sacred day of sacrifice, whether it was not the holy month of “Dhu al-Hijjah and whether it was not the sacred and holy city. The people agreed to what he said.

Then the Prophet said that their blood, their property and their honour were as sacred as this day was sacred, as this month was sacred, and as this city was sacred. (Bukhari, 1971, Vol.1,Hadith No. 67, p.58)

The Prophet used to encourage a questioner to repeat the same until he or she understood something. Whenever Ayesha his wife heard something, which she did not understand, she used to ask again until she understood it completely. (Bukhari, 1971, Vol.1, Hadith No.103, p.81) Sometimes the Prophet got angry too when he was asked some questions which he did not like. However he replied to them too. (Bukhari, 1971, Vol.1, Hadith Nos. 91,92, p.75)

6.3 Using Illustrative Parables, Similes and Metaphors

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Abu Bakr once said that he heard the Messenger of God asking, “If there were a river at his doorstep and one took bath in it five times a day, could there remain any dirt on his body?” His companions said that no dirt would remain in his body. He then said that it was like the five prayers by which God destroys one’s sins completely. (Muslim, 1971, Hadith No. 1410, p.325) Once the Prophet quoted, “Faith is naked, its dress is piety, its adornment is modesty and its fruit is knowledge.” He advised people to avoid envy as envy devoured good deeds as fire devoured fuel. He indicated that every believer was like a mirror image of his fellow believer and hence should strive to help him in distress.

On another occasion the Prophet said, “The example of guidance and knowledge with which Allah has sent me is like abundant rain falling on the earth, some of which was fertile soil that absorbed rain water and brought forth vegetation and grass in abundance. (And) another portion of it was hard and held the rainwater and Allah benefited the people with it and they utilized it for drinking, making their animals drink from it and for irrigation of the land for cultivation. (And) a portion of it was barren which could neither hold the water nor bring forth vegetation (then that land gave no benefits). The first is the example of the person who comprehends Allah’s religion and gets benefit (from the knowledge), which Allah has revealed through me (the Prophet) and learns and then teaches others. The last example is that of a person who does not care for it and does not take Allah’s guidance that is revealed through me (He is like that barren land.)” (Bukhari, 1971, Vol.1, Hadith No.79, p.67)

An-Nu’man bin Bashir reported that the Prophet once told the story of a person who set out on a journey with a provision of food and drink on the back of his camel. On the way, in the desert he felt like sleeping. So he got down under the shade of a tree and slept. But his camel ran away. After sometime he got up to find that his camel was missing. He climbed a nearby mound and searched in vain. Then he claimed a second one but could not find it. Then he tried to find the camel by climbing a third mound. Finally in utter disgust, frustration and tiredness he returned to the original place where he slept. As he was sitting there he saw his camel coming towards him. How happy the person would be, who lost and found his camel in spite of his great difficulties. Then the Prophet said that God would be more pleased and happier to find his slave coming back to him in repentance. (Muslim, 1971, Hadith No.6616, p.1434)

6.4 Method of Modifying Old Proverbs

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The Prophet used to modify slightly certain old proverbs in use to give a new meaning based on the thrust of his teaching. Among the Arabs there was a proverb, which exhorted people to leave a camel untied but put faith over its safety in God. When a person asked the Prophet about it the Prophet asked him to tie the camel and then depend on God for its safety. It was a more practical answer than asking anybody to depend blindly on God without doing one’s own duty. (Tirmidhi, Hadith Encyclopaedia CD, Ver.2.1, 2000, Hadith No. 2441)

Similarly there was a proverb, which exhorted people to help one’s brother whether he was an oppressor or a person who was oppressed by others. The Prophet gave a different interpretation for the same when somebody said to him that it was right to help a brother who was oppressed but asked how it was right to help him when he was an oppressor. The Prophet answered him saying that preventing him from treating people cruelly was the real help to him. (Bukhari, 1971, Hadith No.3.624, p.373)

7.0 Prophet’s Methods of Teaching and its Relevance To-Day

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We have to study the effectiveness of the Prophet’s methods of teaching which he initiated roughly 1400 years ago and find out how far they are relevant to-day. The basic skills such as “Reading”, “Writing” and “Speaking” have become the basic necessity for any human being in this modern world. Teachers all over the world have contributed to the development of these skills.

From the Prophet’s period his teaching legacy has become part of any literacy programme in the Muslim world and even beyond. Under “Reading” programme, emphasize was given to the reading of the Qur’an. Beside Arab Muslims the converts too learned Arabic in order to read the Qur’an, and, as Islam spread, Arabic became the medium of communication in many parts of the Islamic world. Scholars, non-Arabs and non-Muslims wrote in Arabic and introduced into the language of their adoption many words from their own native tongue. (Walker, 2002, p.259) It can be seen all over the Muslim world that a small school called “Maktab” is attached to every mosque through which the art of reading Qur’an in Arabic is being taught to children and the tradition is kept alive to-day.

In the higher level the recitation of the Qur’an is being taught in Arabic colleges in which a student is trained to recite Qur’an in seven different ways. In the field of “Writing” the art of Calligraphy initiated by the Prophet which began with the art of writing the verses of the Qur’an beautifully well, developed into a full fledged art and design work not only in the Arabic language writing but in other languages too.

Among the basic skills the art of memorization had a tremendous effect in the world of Islam. Memorising the whole Qur’an has become the most sought after vocation among the faithful. Hence one can find a number of Islamic institutions established exclusively for this purpose and providing free board and lodge to the students. This process initiated by the Prophet has made it possible to keep the Qur’an intact and unadulterated. Memorization is also a part of the modern educational system wherein the students are tested with questions like “Quote from memory”. The memorization of the multiplication tables by the elementary school pupils has become an added advantage to them in mathematical calculations.

Some methods of the Prophet consist of elements of the “Scientific Method’ as it is in practice all over the world. Practical demonstration by the teacher and correction of students under the direct supervision of the teacher resembles the “Guru-Sishya apprentice mode”. Explanation of any idea by diagrams is an accepted norm in the academic world for easy understanding of any subject.

Many of the methods of the Prophet with psychological approach are a part of modern day teaching practice. Selecting a suitable time for learning is an important factor in the teaching learning process which is being followed normally in all the educational institutions while framing a time table. Teachers are instructed to motivate students to facilitate learning not only in slow learners but also in gifted children. Conferring special doctorates by the Universities for worthy academicians and special titles to the citizens by any government for their worthy contribution to the nation is a method adopted by the Prophet more than 1400 years ago. In fact the convocation ceremony and the conferment of degrees and diplomas were the outcome of the traditions of the Islamic system of education (Chaudhri, 1999, p.1) Appreciating students for their work, celebrating small success, accommodating individual differences and method of expiation which are parts of modern educational terminology were parts of Prophet’s educational regimen too.

The Method of Pledge which was Prophet’s exclusive method to make his followers adhere to the basic tenets of Islam is in practice in many universities in the west in which the student gives an oath that he would abide by the rules and regulations of the institution or like a medical professional takes the convocation oath (Hippocratic oath) that he would abide by the ethics of the profession. His methods of correcting people’s mistakes aimed at reforming them rather than punishing them. Similar objective prevails in most modern institutions for juvenile delinquents for reforming them.

The Prophet’s methods of mass communication in an era of very poor communication facilities are noteworthy and many of them are relevant to-day. The Method of Feasting in Fellowship is being followed if not in the field of formal education but in seminars, workshops and in business meetings. His Methods of institutionalizing education resemble that of “Gurukul” system of ancient India and the modern residential school system. The Prophet’s order and insistence that all his followers spread the knowledge received from him to others by word of mouth was really unique but in the present context technology has taken that role. It was really a daring move of the Prophet to initiate steps to educate women and even slave girls in a caste-ridden society. But the pity is such a status to women and slaves has been denied in many countries until recently.
The simple techniques such as “repetition”, “questioning and dialogue”, making use of “parables, similes and metaphors” used by the Prophet are still in use to-day in instruction.

References

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Abu Dawud. (2003) Sunan Abu Dawud, in English by Ahmad Hasan. New Delhi: Kitab Bhavan

Alam, Zafar (1991). Education in Early Islamic Period. Delhi: Markazi Maktaba Islami

Bukhari, Imam (1971). Sahih Al-Bukhari. Translated into English by Muhammad Mohsin Khan. Madinah: Al Maktabat Al Salafiat.

Bukhari, Imam (2000). Hadith Encyclopaedia CD, Ver.2.1 Cairo: Harf (http://www.harf.com/)

Chaudhri, Abdul Gafur (1999). Muhammad-The Educator of Mankind. Delhi: Adam Publishers

Fidai, Rafi Ahmad & Shaik.N.M. (2001). The Companions of the Holy Prophet. Delhi: Adam Publishers

Haykal, Muhammad Husayn (1976). The Life of Muhammad. Aligarh: Crescent Publishing Co.

Ibn-Kathir (2003). Tafsir Ibn Kathir (Tamil). Chennai: Rahmath Trust.

Muslim, Imam (2000). Alim CD, Ver.6. Washington DC: ISL Software Corporation.

Muttaqi al-Hindi (1989). Kanz al-Ummal (Arabic). Beirut: Mu’assasa Al Risalat.

Shariati, Ali (2004). http://www.shariati.com/, 2005

Tirmidhi (2000). Hadith Encyclopaedia CD. Ver.2.5. Cairo: Harf (http://www.harf.com/)

Walker, Benjamin (2002). Foundations of Islam. New Delhi: Rupa & Co.