The Teaching Methods of the Messenger ﷺ (Part Four)

Teaching is a vital necessity in our lives for which there are numerous methods and techniques. What may work for one student, may not do the trick for another and what may be appropriate for a topic, may not be for another. The Messenger of Allāh ﷺ knew this and beautifully executed his teaching methods each and every time.

Below are the final ten examples of the teaching methods of the Messenger so that we may learn and adopt them in our teaching, inshā’Allāh.

The Teaching Methods of the Messenger ﷺ:

▪ Teaching through advice and reminders.

This is the most important and highlighted techniques of the Messenger ﷺ as it is a means of conforming to the directive of Allāh ﷻ.

He says: ‘And keep reminding. Indeed, reminders benefit the believers.’ ^[1]سورة الذاريات، الآية 55. He also said: ‘(O Prophet!) Keep on reminding. You are only one who reminds.’ ^[2]سورة الغاشية، الآية 21.

On the authority of Abū Najīḥ al-ʿIrbāḍ ibn Sāriyah رضي الله عنه who said: ‘The Messenger of Allāh ﷺ gave us a sermon by which our hearts were filled with fear and tears came to our eyes. So, we said: “O Messenger of Allāh! It is as though this is a farewell sermon, so advise us.”

He ﷺ said: “I advise you to have taqwā (fear) of Allāh, and to listen and obey [your leader], even if a slave were to become your leader. Indeed, he among you who lives long will see great controversy, so you must keep to my sunnah and the sunnah of the al-khulafā’ al-rāshidīn (the rightly guided caliphs).

Cling to it stubbornly [literally: with your molar teeth]. Beware of newly invented matters [in the religion], for indeed every bidʿah (innovation) is misguidance.”’ [Sunan Abū Dāwūd]^[3]رواه أبو داود في كتاب السنة والترمذي في كتاب العلم وقال (هذا حديث حسن صحيح) وابن ماجه في المقدمة (باب اتباع سنة … المزيد

Jābir ibn ʿAbdullāh رضي الله عنه said: ‘When Allāh’s Messenger ﷺ delivered a sermon, his eyes would become red, his voice would raise, and his anger would increase such that he was like one giving a warning against the enemy and saying: “The enemy has made a morning attack on you and in the evening too.”

He would also say: “The Last Hour and I have been sent like these two.” And he would join his forefinger and middle finger. And would further say: “The best of the speech is embodied in the Book of Allāh, and the best of the guidance is the guidance given by Muḥammad. And the most evil affairs are their innovations; and every innovation is error.”

He would further say: “I am dearer to a Muslim even than his own self. And he who left behind property, it is for his family. And he who dies under debt or leaves children (in helplessness), the responsibility (of paying his debt and bringing up his children) lies on me.”’ [Ṣaḥīh Muslim]^[4]رواه مسلم في الجمعة والنسائي في العيدين وابم ماجه في المقدمة (باب اجتناب البدع والجدل).

▪ Teaching through encouragement and warnings.

One of his most remarkable methods of teaching was that of encouraging to do good and warning against doing evil. He used to encourage his companions by mentioning the rewards and benefits of good deeds while warning them against evil deeds by mentioning its punishments.

He used to combine between encouragement and warnings. He would never suffice with warnings only as this would lead to their withdrawal. Nor would he suffice with encouragement only as this would lead to laziness.

The scholars of ḥadīth have dedicated entire books from the noble sunnah of the Messenger of Allāh ﷺ to the topic of targhīb (encouragement) and tarhīb (warnings). The most voluminous on this subject is the book; al-Targhīb wa al-Tarhīb min al-Ḥadīth al-Sharīf by Imām al-Mundhirī رحمه الله.

In the previously mentioned methods, many aḥādīth on this topic were related. Hence, we will suffice with them.

▪ Teaching through stories and anecdotes of past nations.

Often the Messenger ﷺ would teach his companions by narrating to them stories of the past nations. This had a great impact on them as it would draw their interest and settle in their minds and hearts easily since it didn’t contain any explicit command or prohibition. It would merely be stories of others and they would thus learn lessons, take admonition and have an example to emulate.

Abū Hurayrah رضي الله عنه reported Allah’s Messengerﷺ  as saying: ‘A person suffered from intense thirst while on a journey, when he found a well. He climbed down into it and drank (water) and then came out and saw a dog lolling its tongue on account of thirst and eating the moistened earth.

The person said: “This dog has suffered from thirst as I had suffered from it.” He climbed down into the well, filled his shoe with water, then caught it in his mouth until he climbed up and made the dog drink it. So, Allāh appreciated this act of his and pardoned him.

Then (the Companions around him) said: “Allāh’s Messenger, is there for us a reward even for (serving) such animals?” He said: “Yes, there is a reward for service to every living animal.”’ [Ṣaḥīḥ Muslim]^[5]رواه البخاري في كتاب الأدب (باب رحمة الناس والبهائم) ومسلم في كتاب السلام (باب فضل سقي البهائم المحرمة … المزيد

▪ Introducing a sensitive and delicate issue with a subtle prelude.

At times, the Messenger ﷺ used to pave the way with a subtle prelude when he intended to teach a topic which could cause embarrassment and bashfulness.

Abū Hurayrah رضي الله عنه said: ‘The Messenger of Allāh said: “I am to you like a father to his son; I teach you. So, when you go to relieve yourselves, do not face the qiblah (direction of the Kaʿbah) or turn your backs towards it.” He ordered us to use three pebbles, he forbade us to use dung and bones, and he forbade cleaning oneself with the right hand.’ [Sunan Ibn Mājah]^[6]رواه مسلم مختصرا وأبو داود والنسائي وابن ماجه في كتاب الطهارة (باب الاستنجاء بالحجارة والنهي عن الروث والرمة).

The following lessons can be derived from this ḥadīth:

1. The humility of Allāh’s Messenger.
2. His kind consideration to his students.
3. His extreme subtleness when teaching something which could cause embarrassment.
4. His concern in teaching them to adhere to a system in all their matters and affairs, including cleanliness.

▪ Sufficing with indications and allusions when teaching sensitive and delicate issues.

Sometimes, the Messenger of Allāh ﷺ would suffice with a mere reference and indication when teaching something embarrassing.

ʿĀ’ishah رضي الله عنها said that Asmā’ رضي الله عنها (daughter of Shakal) asked the Messenger of Allāh ﷺ about taking a bath after menstruation. He said: ‘One of you should use water (mixed with the leaves) of the lote-tree and cleanse herself well, then pour water on her head and rub it vigorously till it reaches the roots of the hair. Then, she should pour water on it. Afterwards, she should take a piece of cotton smeared with musk and cleanse herself with it.

Asmā’ said: “How should she cleanse herself with the help of that?” Upon this, he (the Messenger of Allāh) observed: Glory be to Allāh, she should cleanse herself.” ʿĀ’ishah said – in a subdued tone – that she should apply it to the trace of blood. She (Asmā’) then further asked about bathing after sexual intercourse.

He (the Messenger of Allāh ﷺ) said: “She should take water and cleanse herself well or complete the ablution and then (pour water) on her head and rub it till it reaches the roots of her hair, then pour water on her head.”

ʿA’ishah رضي الله عنها said: “How good are the women of Anṣār (helpers) that their shyness does not prevent them from learning the religion.”’ [Ṣaḥīḥ Muslim]^[7]رواه البخاري في كتاب الحيض (باب دلك المرأة نفسها إذا تطهرت من المحيض) ومسلم في كتاب الحيض أيضا.

The following benefits are derived from this ḥadīth:

1. A teacher may glorify Allāh ﷻ when surprised. In this context, the glorification means: ‘How can you not grasp something so obvious which doesn’t require much thought.’
2. Using allusions when teaching matters related to the private parts. This is understood from his ﷺ statement: ‘Cleanse herself well.’
3. A woman may ask an ʿālim about matters which she may be shy about.
4. Sufficing with allusions in matters which are considered improper.
5. Repeating an answer to ensure that the questioner fully understands.
6. The permissibility of explaining the words of an ʿālim in his presence to someone who doesn’t understand what he’s saying if it is known that it would please him.
7. The permissibility of learning from someone who is less learned (in this case, ʿĀ’ishah رضي الله عنها) in the presence of someone who is more learned (in this case, the Messenger of Allāh ﷺ).
8. The permissibility of a student reading to his teacher if he approves, even if he doesn’t verbally say ‘yes’ after what has been read.
9. With regards to imparting knowledge, it is not a condition that the listener understands everything that he hears.
10. Showing kindness to students and presenting excuses of those who do not understand.
11. Concealing one’s faults even if it is part of his nature. This is understood when the Messenger of Allāh ﷺ instructed the woman to apply perfume to remove any bad smell.
12. Not addressing the questioner directly when answering questions that can cause embarrassment and bashfulness. In this ḥadīth, the Messenger ﷺ said: ‘One of you should…’ instead of ‘you should…’ which illustrates additional etiquettes.
13. The noble character of the Messenger ﷺ, his modesty and grand status are apparent. May Allāh ﷻ increase him in honour and status. Āmīn.

▪ Paying attention to teaching and advising women.

The Messenger of Allāh ﷺ used to pay particular attention to teaching essential topics to women. He used to have special gatherings and advices for them.

Ibn ʿAbbās رضي الله عنهما said: ‘I am a witness that Allāh’s Messenger ﷺ offered the ʿīd prayer before delivering the sermon. Then, he thought that the women would not be able to hear him (because of the distance), so he went to them along with Bilāl who was spreading his garment. The Prophet ﷺ reminded them, advised them and ordered them to give in charity.

So, the women started giving their ornaments (in charity).’ (The sub-narrator; Ayyūb pointed towards his ears and neck meaning that they gave ornaments from those places such as earrings and necklaces.) [Ṣaḥīḥ al-Bukhārī]^[8]رواه البخاري ومسلم في أول كتاب صلاة العيدين.

It is derived from this ḥadīth that it is mustaḥab (recommended) to advise and remind women of the Hereafter and the rulings of Islām. On the condition that there isn’t any fear of fitnah for neither the adviser nor the student. Also, in this ḥadīth, it is derived that when women attend the gatherings of men, they must be segregated for fear of fitnah, gazes and thoughts, etc.

▪ Expressing anger and disapproval when necessary.

The Messenger of Allāh ﷺ would become very angry when a student crossed the limit by delving into an issue or questioning a matter which should not be delved into nor questioned.

ʿAmr ibn Shuʿayb narrated from his father that his grandfather رضي الله عنه said: ‘The Messenger of Allāh ﷺ came out to his companions when they were disputing about the Divine Decree, and it was as if pomegranate seeds had burst on his face (i.e. turned red) because of anger.

He said: “Have you been commanded to do this?! Were you created for this purpose?! You are using one part of the Qur’ān against another part, and this is what led to the doom of the nations who came before you.”’

ʿAbdullāh bin ʿAmr said: ‘I was never happy to have missed a gathering with the Messenger of Allāh ﷺ as I was to have missed that gathering. [Sunan Ibn Mājah]^[9]رواه ابن ماجه في المقدمة (باب القدر). قال البوصيري في مصباح الزجاجة عن إسناد هذا الحديث (هذا إسناد صحيح رجاله … المزيد

The Messenger of Allāh ﷺ only expressed anger because qadr (destiny) is among the secrets of Allāh ﷻ and seeking the secrets of Allāh is prohibited. This is because when someone delves into it, he is bound to slip and falter just as al-Jabariyyah¹Al-Jabariyyah is an early philosophical school based on the belief that humans are controlled by predestination, without having choice or free will. and al-qadariyyah²Al-Qadariyyah deny the existence of destiny and contend that Allāh ﷻ does not have knowledge of occurrences beforehand. Their belief indicates that He is not aware of things until after they come to pass and this is a clear negation of His prior Knowledge. did.

The servants of Allāh are ordered to accept whatever Allāh and His Messenger ﷺ has ordered without seeking the secrets of that which isn’t allowed to seek.

▪ Utilising writing as a means for teaching.

Among the teaching methods of the Messenger of Allāh ﷺ was that of writing. He had more than 15 scribes who used to write down the Qur’ān as dictated by him. He also had scribes specifically designated to write letters for him to various lands and rulers, conveying to them the message of Islām and inviting them towards it. Other scribes were designated for further tasks.

Some of the scribes who used to write down the Qur’ān through his dictation in his very presence were: the four rightly guided khulafā’; Abū Bakr, ʿUmar, ʿUthmān, ʿAli. Also, Zayd ibn Thābit, Ubayy ibn Kaʿb, al-Zubayr ibn al-ʿAwwām, Khālid ibn Saʿīd, his brother; Abbān ibn Saʿīd ibn al-ʿĀṣ, Ḥanẓalah ibn al-Rabīʿ, Muʿāwiyah ibn Abū Sufyān and others رضي الله عنهم. It has also been established that the Messenger of Allāh ﷺ permitted some of his companions to record his ḥadīth. In fact, he ordered some of them to do so.

ʿAbdullāh ibn ʿAmr ibn al-ʿĀs said: ‘I used to write everything which I heard from the Messenger of Allāh ﷺ. I intended (by it) to memorise it. The Quraysh prohibited me saying: “Do you write everything that you hear from him while the Messenger of Allāh ﷺ is a human being; he speaks in anger and pleasure?”

So, I stopped writing, and mentioned it to the Messenger of Allāh ﷺ. He signalled with his finger to his mouth and said: Write, by Him in Whose hand my soul lies, only the truth comes out from it. [Sunan Abū Dāwūd]^[10]رواه أبو داود في كتاب العلم (باب في كتاب العلم).

▪ Ordering some of the companions to learn the Syrian language.

Zayd ibn Thābit رضي الله عنه said: ‘The Messenger of Allāh ﷺ ordered me (to learn the writing of the Jews), so I learnt for him the writing of the Jews. He said: “I swear by Allāh, I do not trust Jews in respect of writing for me.” So, I learnt it, and only a fortnight passed before I mastered it. I would write for him when he wrote (to them), and read to him when something was written to him.’ [Sunan Abū Dāwūd]^[11]رواه البخاري في كتاب الأحكام (باب ترجمة الحكام) ورواه أيضا في التاريخ الكبير والترمذي في كتاب الاستئذان … المزيد

Utilising foreign languages for teaching, inviting and propagation whenever necessary, is proven from the sunnah of the Messenger of Allāh ﷺ . This was one of the teaching methods of the Messenger of Allāh ﷺ.

Today, languages are the key to universal sciences which have become necessary because of the close proximity with non-Arabs and Europeans. Languages are keys to healthy relations between nations. They have become vital keys for mutual connection which has become essential in life. Languages are also important for the safeguarding of a person’s rights in his interaction with others.

Shaykh Ṣafī al-Dīn al-Ḥillī رحمه الله who mastered various languages said:

A person’s benefit is increased in proportion to his languages. And those languages come to his assistance in times of difficulties. So, hasten in mastering different languages. For every language, in reality, is a human.

▪ Teaching through his ﷺ noble personality.

Indeed, the Messenger of Allāh was chosen by Allāh ﷻ to teach mankind His religion and His final, everlasting sharīʿah. There’s nothing more precious in this world to Allāh that His religion. So, it is for this reason, He chose the best prophet and messenger; Muḥammad ﷺ to propagate and teach it.

Allāh ﷻ chose this teacher to convey His sharīʿah to people, to teach them through his appearance, inmost being, speech and all of his methods. His perfect personality is a method in and of itself for students in that they can embody his noble example and eminent conduct.

It is vital that a teacher strives for the perfection of their personal self, intellect, knowledge, wisdom, appearance, elegance, behaviour, manners, movements, silence, pleasant speech, sweet smell, clean clothing, beautiful countenance and excellent conversations, behaviour and leadership.

All of these qualities were found in the Messenger of Allāh; our teacher, in the most complete and perfect form. Through his noble and exemplary personality, he serves as a teacher for all teachers and educators. He is an embodiment of the ideal teacher. His various methods and techniques of teaching attest to this. These methods are directed at a Muslim and guide him to be an embodiment of the verse: ‘You are the best of nations chosen for the people.’^[12]سورة آل عمران، الأية ١١٠.

It is then not surprising that his noble qualities are considered as teaching methods. Which teacher – apart from the Messenger of Allāh ﷺ – impacted humanity to such an extent and whose religion and sharīʿah people accepted despite their differences in colour and language? Is there anyone else who was accepted as an example and role model in all aspects of life?

With these few words, I conclude forty teaching methods of the Messenger of Allāh. Read Part One, Part Two and Part Three which contains ten teaching methods each.

I ask Allāh to be pleased with this effort, accept it and grant us the opportunity of being able to follow the sunnah of the Messenger of Allāh ﷺ. I ask Him to be pleased with his companions and those who follow them in virtue until the Day of Resurrection. And all praises belong to Allāh; the Lord of the worlds.

These forty teaching methods of the Messenger ﷺ were extracted from the work of Shaykh ʿAbd al-Fattāḥ Abū Ghuddah (may Allāh have mercy on him); Al-Rasūl al-Muʿallim. May Allāh reward him immensely for this impeccable effort and make it weighty on his scales of good deeds on the Day of Judgements. Āmīn.

Download all forty methods as posts by clicking here.

Footnotes

• 1
  Al-Jabariyyah is an early philosophical school based on the belief that humans are controlled by predestination, without having choice or free will.
• 2
  Al-Qadariyyah deny the existence of destiny and contend that Allāh ﷻ does not have knowledge of occurrences beforehand. Their belief indicates that He is not aware of things until after they come to pass and this is a clear negation of His prior Knowledge.