CHAPTER 2

MUHAMMAD AS A TEACHER
 MUHAMMAD AS A TEACHER

2.1 INTRODUCTION

2.2 PROPHET MUHAMMAD'S CHARACTER AS A TEACHER

2.3 THE PEOPLE PROPHET TAUGHT

2.4 SETTINGS

2.5 COMPARISON AS TEACHERS: MUHAMMAD AND JESUS

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MUHAMMAD AS A TEACHER
2.1 INTRODUCTION

Basically all the prophets, irrespective of the professions they practiced,

were teachers as they were supposed to convey the message of God to human

beings. (The Qur'an 14:4) Mostly their students were common people and

they adopted different methodologies and strategies to teach different strata or

variety of people. Generally they taught both in hostile and favourable settings.

Even though they could not be compared to the present day teachers in

classroom and school settings, we can study their approach to the process of

teaching and the effects it had produced on the people and in society.

Muhammad was a prophet and a teacher in the peninsular Arabia in the

7th century after Christ. According to the following verses of the Qur'an, he

was chosen by God, as a prophet and a teacher to teach God's laws to mankind

and guide them in the right path. "It is He who has sent amongst the unlettered,

a messenger from among themselves, to rehearse to them His signs, to purify

them, and to instruct them in the Book and wisdom, - although they had been,

before, in manifest error". (The Qur'an 62:2). A similar verse of the Qur'an

confirms that the prophet has been sent by God as a teacher to instruct people

in scripture, wisdom and in new knowledge. (2: 151)

Once Muhammad entered into the Mosque in Madinah and saw his

companions sitting in two circles. In one circle, the people were busy in

meditating and glorifying God. The people in the second circle were busy in

acquiring and imparting knowledge to one another. Saying, "Both of them are

busy in good deeds, but I have been sent as a Teacher", he joined the circle of

knowledge. (Ibn-e-Majah, 2004, Vol.1, Hadith No.229, p.136)

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While delivering a sermon one day, Prophet Muhammad said "Behold,

My Lord commanded me that I should teach you that which you do not know

and that which he has taught me today'. (Muslim, 1971, p. 1488). Semaan (1966,

p. 188) remarks, "His activity was not only that of a prophet, as we know such

activity from Biblical sources, but also among other functions of a teacher in

the classical sense". Thus Muhammad was a confirmed teacher to mankind by

the authority of God in the widest and true sense of the word.

2.2 PROPHET MUHAMMAD'S CHARACTER AS A TEACHER

The prophet remained a teacher all through his life. Like Jesus,

Muhammad's sayings and doings as a prophet depict him as a teacher. Besides

being identified by the Qur'an as the apostle to instruct the people in scripture

and wisdom (62:2) all his words and actions were authentically recorded and

are available to us: from these his character as a teacher can be understood.

It identifies the prophet's actions that fall under the category of teaching

The prophet, besides being the best example of a good moral character,

emphatically insisted people to adopt good moral character. The following

were the questions asked to the prophet on various occasions.

Among the slaves of God, who is the dearest to Him?

Which Muslim has the perfect faith?

Who is the most likeable person to the prophet?

Who will be nearest to the prophet on the Day of Judgment?

The answer given by the prophet to all these questions was one and the

same - "One who has the best moral character". Sound moral character was

the foundation for everything in the prophet's view. He himself endeavoured

for a sound moral character on his own part and Qur'an calls him as one who
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has sublime morals. (68:4). Farah (1970, p.61) says that Muhammad's success

in accomplishing his mission within ten short years is a tribute to his faith and to

his superior moral qualities.

Berkowitz (2002, p.48) defines character as an individual's set of

psychological characteristics that affect the person's ability and inclination to

function morally. According to McEwan (2002, p.9) the traits of highly effective

teachers fall into three distinct categories.

1) Personal traits that signify character

2) Teaching traits that get results

3) Intellectual traits that demonstrate knowledge, curiosity and awareness

2.2.1 Personal Traits of Muhammad

The personal traits of a teacher that indicate character tells us how far the

teacher is effective on the basis of his conduct and character. The first trait

mentioned here is "Mission-driven and Passionate" followed by the trait "Positive

and Real" and the last trait is "A Teacher Leader".

2.2.1.1 Mission-Driven and Passionate

As per the Qur'an God chose Muhammad as His final prophet to make

people believe in One universal God for all mankind and to guide humanity in

the right path by giving glad tidings and warnings. (The Qur'an 7:158, 48: 8-9)

This preaching mission which was started by the prophet at the age of forty,

continued for twenty three years. The first ten years were the years of great

tribulation, torture, suffering and discrimination. Of course there were offers

too of worldly treasures and pleasures if the prophet gave up his mission.

Undaunted the prophet continued his mission with firm faith in God. These
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difficult circumstances never deterred his passion for teaching the truth. His

next thirteen years in Madinah was a favourable period in which he became its

undisputed leader. Yet he never gave up his mission and his passion for teaching

the message continued till his death such that the entire Arabian Peninsula

was engulfed by his message and teaching.

2.2.1.2 Positive and Real

This second trait includes the following qualities such as "Respectful",

"Caring", "Empathetic", "Fair", and "The Positive and Real Teacher." In his pre-

prophetic days Muhammad was respectfully called by the Makkans by the title

"Al-Ameen" meaning "trustworthy". The prophet was most respected by the

Muslims. The Makkan Quraish, the arch enemies of Islam, .in spite of their

grave differences with the prophet, never talked ill of his conduct and character.

Once Abu Sufyan, the leader of the Quraish, who was on a business trip to

Palestine, was summoned by the Roman Emperor Heraclius and enquired

about the character of the prophet. Abu Sufyan, the bitterest enemy of the

prophet, spoke well of the prophet's character. (Bukhari, 1971, pp. 7-8)

The prophet used to bestow utmost care on children, orphans, slaves,

sick persons, neighbours and his poor companions. He observed, "None

amongst you believe (truly) till one likes for his neighbour what he likes for

himself." Once he said that visiting a sick person would earn the visitor a place

in paradise. "Similarly a person who cares for an orphaned child," he stated,

"would be in the paradise with me so closely like these two fingers." He taught

his followers to treat slaves, the weak and the downtrodden with utmost

gentleness and love and made it an integral part of worship. Bilal, a black

African slave, was given such an importance by the prophet that his Arab

companions used to address him by the title "O, Our Leader" The prophet
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made rules to the extent that those who wanted God to forgive their sins should

free a slave.

In administering justice the prophet made no distinction between believers

and non-believers, friends and foes, the high and the low. A woman from a

high caste Makhdoom family was found guilty of theft. For the prestige of the

Quraish some prominent people interceded to save her from punishment. The

prophet refused to condone the crime and expressed his displeasure. He said

many communities ruined themselves in the past by punishing the poor and

ignoring the offences of the rich and if Fatima, his beloved daughter would

have committed theft, she would have been given the same punishment.

(Bukhari, 1971, Vol.8, p.512)

At the same time he remained just and temperate in the exercise of

authority where he could have been absolutely dictatorial. Even his teachings

were tailored to the needs of his companions and audience. The Jews, in spite

of their hostility to the prophet, were so impressed by his impartiality and sense

of justice that they used to bring their cases to him and he decided the cases

according to the Jewish laws. (Muslim, 1971, Vol.3, p.918)

Even at the height of victory when the prophet had conquered Makkah he

empathized with his enemies and asked them what kind of treatment they

expected from him. They said that they expected nothing but goodness from

him. The prophet said, "No reproach on you this day, go your way, for you are

freed ones" (Safi-ur-Rahman, 1996, p.396) The following few incidents would

reveal the empathetic nature of the prophet. Barira, a slave girl, divorced her

husband Mughith but he was very much in love with her and was found going

after her weeping. The prophet was astonished at the love of Mughith for Barira,

empathized with him, called Barira and counseled her to marry him again. She
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asked the prophet whether it was an order or a piece of advice. The prophet

said that it was not an order as he only interceded for him. Then Barira told him

that she was not in need of Mughith and the prophet did not compel her. (Bukhari,

1971,Vol. 7, p.154)

Anas ibn Malik reported that there was a man from the desert who was

very ugly to look at and his name was Zahir. He used to bring gifts from the

desert to the prophet and in return the prophet loved him very much and used

to provide him with whatever he needed. One day the prophet came to him

while he was selling some goods. He embraced him from behind. The man

could not see him, so he said, "Let me go! Who is this?" Then he turned around

and recognized the prophet. The prophet started to say, "Who will buy this

slave?" Zahir said, "0 Messenger of Allah, you will not find anybody to buy an

ugly person like me." The prophet said, "But in the sight of Allah you are

valuable." (Tirmidhi, Hadith No.1264, The Alim CD. Ver.6)

In one house in Medina there was a small boy with whom the prophet

was accustomed to have jokes. One day he found the small boy looking very

sad, and asked what the matter was. When he was told that his pet nightingale

had died, he did what he could do to comfort him. His kindness extended even

to animals, which is remarkable for Muhammad's century and part of the world.

As his men marched towards Makkah just before the conquest they passed a

bitch with puppies; and Muhammad not merely gave orders that they were not

to be disturbed, but posted a man to see that the orders were carried out.

(Watt, 1961,p.229)

The prophet, in spite of his necessity to play various roles in society,

continued to play his role as a teacher in most adverse and difficult as well as
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advantageous circumstances. He was positive and real in all type of

circumstances with his firm faith in God and carried out his educational activities

with the conviction that education alone could bring in development in all walks

of human life.

2.2.1.3 A Teacher Leader

His role as a teacher at Makkah was different. At Makkah he started his

mission secretly and remained so for quite sometime. He had to lead his

companions in a hostile atmosphere. The word was to be spread from mouth

to mouth in an atmosphere of uncertainty, fear and hostility. Although the basic

teaching was defined, revelations of all comprehensive clear instructions were

awaited. In an atmosphere of expectation and hanging, the relationship between

the preacher and the followers turned out to be more personal and intimate.

(Irfan, 2004, p.253) Soon the number of followers swelled and the offering of

prayers became an open affair. Their personal safety and free living were under

threat. But Muhammad the teacher leader and his guidance were a source of

great strength to his followers in a hostile atmosphere. His moral and

psychological support to all his followers made them to remain his staunch

supporters for ever.

His role in Madinah was completely different where the prophet became

the acknowledged leader. He established a mosque which was used not only

for the purpose of prayer but also as a centre of learning. Teaching by the

prophet became more or less an everyday affair. The prophet motivated his

companions highly and facilities were provided to teach literacy skills. In course

of time the number of schools increased, a religious and secular curriculum

developed and more of prophet's companions became expert teachers. To

encourage physical education the prophet had expressed special approval of

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four leisure time activities. According to Jabir, "Everytliing else besides praying

to God is frivolous except four. These are archery, horsemanship, swimming

and amusing oneself in the company of one's wife." (Abu Dawud, as quoted by

Chaudhri,1999, p. 346).Thus the prophet as a great teacher leader influenced

his students and colleagues and led them into a process of great educational

revolution.

2.2.2 Teaching Traits of Muhammad

According to McEwan (2002), teaching traits connote what the effective

teacher does to get results. These traits include "With-it-ness", "Style",

"Motivational Expertise" and "Instructional Effectiveness"

2.2.2.1 With-it-ness

"With-it-ness" of an effective teacher indicates his awakening towards

the cause of education, leading him to think about the classroom organization

and its management, and the engagement of students. The prophet has

described himself as a fatherly teacher of his people whose word touched

everything (Abu Dawud, 2003, Vol.1, p.2). The prophet realized that according

to the verses revealed to him he has to instruct people in scripture and wisdom.

Further he had to guide humanity in the right path by giving glad tidings and

warnings. Hence, he felt that the right tool to fulfill his mission was education.

Thereafter he started teaching the masses in different places, adopting various

strategies. He taught in a variety of settings such as private homes, hillocks

and open spaces, in Ka'bah at Makkah, and in the mosques of Madinah, while

riding, in the desert and in grave yards too. He was able to engage his

companions and the public by his effective teaching methodologies and

psychological approaches.
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2.2.2.2 Style

The teaching style of an effective teacher comprises of "Finding your

Own Style", "Humour", "Creativity", "Novelty" and'"Substance".

Prophet's command over the language was extraordinary as he was

brought up by the tribe of Bani Sa'd bin Bakr known for the chastity of their

language. Once he himself pronounced that he was the most eloquent person

among the Arabs. (Qazi Ayaz, as quoted by Alam, 1991, p.35). He used to

lecture regularly to his companions who gathered around him after every prayer.

They were allowed to question him on any matter on religion and human

relationship. Whenever he wanted to stress a point, he used to repeat it thrice.

(Bukhari 1971, Vol.1, p.77) Similarly to attract the attention of the listeners and

to make them curious, he used to ask questions, make them think and answer

them later. (Bukhari, 1971, Vol.1, p.52) On some occasions he used to narrate

stories to make clear some points.

Another element of his style was to render ideas of religion as simple as

possible. He said thrice "Teach the religion and make it easy". (Bukhari, 1971,

Vol.1, p.60) If he had to select anyone out of the two, he used to select the

easier one provided it was not a matter of sin. He was a very time conscious

person and used to make his speeches short and crisp, lest it may bore the

listeners. (Bukhari, 1971, Vol.1, p.60) His speeches are intermingled with

humour. Sometimes he used to answer questions followed by demonstration.

Once when somebody asked him about the method of doing ablution, he called

for water and practically showed him the way of doing ablution.

He used to teach systematically point by point. When he sent Muaad to

Yemen to preach Islam to those people, he told him, "Since you are going to
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preach to the people of the Book namely Jews and Christians, please call them

towards the basic tenet of Islam, namely There is no god but Allah and

Muhammad is his Prophet'. If they accept it, then tell them that God had made

the five times prayer compulsory. If they accept it too, tell them that God had

made obligatory on their part to pay the poor-due (Zakat) and that had to be

collected from the rich and distributed to the poor". Sometimes he used to draw

the attention of the people by clapping hands and sometimes by means of

making oaths. Abu Shurayh reported that the Prophet said, "By Allah, he does

not believe! By Allah he does not believe! By Allah, he does not believe!" The

companions asked him' "Who is that person, O Allah's Messenger?" He said,

"That person is he whose neighbour is not safe from his evil" (Bukhari, 1971,

Vol.8, p.28)

He very frequently used similes and metaphors to explain his points. Some

examples are given below.

"Each of you is the mirror of his brother. So if he sees any fault in him, he

should wipe it away from him". (Tirmidhi, 2000, Hadith No. 1286)

"Avoid envy, for envy devours good deeds just as fire devours fuel". (Abu

Dawud,2003, Vol. 3, p.1366)

"If you entirely depend on God, He will give you food as he gives to the

birds. The birds set out in the morning with empty stomach but return in the

evening with their stomach filled". (Tirmidhi, 2000, Hadith No. 1403)

"Imagine there is a river in front of your house. If any one takes bath in it

five times a day will there be any dirt in his body? Similarly God cleanses all

your sins if you pray five times a day". (Bukhari, 1971, Vol.1, p.301)
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During the return march to Madinah after the victories of IVIakkah and

Hunayn the prophet said to some of his companions: "We have returned from

the lesser holy war to the greater holy war." And when one of them asked :

"What is the greater holy war, 0 Messenger of God?" he answered: "The war

against the soul." (Lings, 1983, p.327)

Humour

There were lighter moments in the prophet's life which revealed the sense

of humour in him. Never was he found laughing heartily but he always used to

smile. (Bukhari, 1971, Vol.8, p.74) He used to joke with his companions but

even in joking he never said anything but the truth. (Tirmidhi, 1962, Vol.4,

p.357) The companions saw nothing wrong with joking or having fun, as they

saw the prophet their leader and teacher, occasionally doing so. There are

many delightful reports about the jokes exchanged between the prophet and

his companions.

Anas ibn Malik narrated that once there was an old lady who came to see

the prophet and sought after his prayer and blessings so that she could enter

the paradise. The prophet replied that no old person could enter paradise. The

old lady was much upset and started crying. The prophet smiled and replied

that no old person could go to paradise because God makes those who enter

paradise young again. Hence she would enter paradise not as an old lady but

as a young virgin.

A man came to the prophet to ask him to give him a beast to ride. The

prophet jokingly told him, "I will give you the offspring of a she-camel to ride."

He said, "O Messenger of Allah, what will I do with the offspring of a she-

camel?" The prophet said: "Are riding-camels born except from she-camels?"
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One of the hadiths that reflects the prophet's sense of humour and

enjoyment of fun is the report ftom his wife Ayesha who said: "I went out with

the prophet on a journey. At that time I was a young girl and was quite slender.

The prophet said to me, 'Come, and let us have a race.' So I raced with him,

and I won. He let the matter rest until I had gained weight. Later, I accompanied

him on another journey. He said to me, 'Come, and let us have a race.' So I

raced with him, and he won. He began to laugh, and said, 'This is for that."

Creative Ideas

The prophet used to expose quite a lot of creative ideas in the field of

teaching as well as in other fields. Once the prophet assigned to some of the

captives of the battle of Badr to educate ten men each and thus secure their

release. This may be considered as one of the earliest adult education

programmes of the world. It was also his creative style to modify the traditional

proverbs of his time and make them suitable to drive his own teachings. There

was an old proverb that said: "Let lose the camel but assign its protection to

God." When somebody asked the prophet about it, he slightly modified it and

said "Tie the camel and assign its protection to God." Some of his companions

were specially assigned the task of writing the revelations which the prophet

recited and thus made it available to the entire humanity later. He made the

mosque at Madinah a central educational institution of that day. A part of the

mosque called "suffah" was made available for the poor and needy to stay and

learn. Women were encouraged to acquire knowledge and the prophet

conducted special classes for them.

Another dimension of his style was that he never used to get upset or

angry even if someone put awkward questions. Instead he used to correct

them by asking thought-provoking questions. Once a young man requested

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the prophet to permit him to indulge in illegitimate sexual relationship. The

prophet's companions were upset and looked at the young man angrily. But

the prophet invited the young man to come and sit nearer to him. He asked

him how he would feel if somebody aspired to have the same type of relationship

with his mother, sister or aunt. The young man vehemently said that he would

never allow such things to happen. Thereafter the prophet convinced him,

advised him, kept his hand on his head and prayed for him.

Novelty

It was a novel method of the prophet to make his companions and followers

abide by his teaching by making them to take a pledge. In the second Aqabah

pledge the Ansars from Madinah held the hand of the prophet and promised

that they would listen and obey him in all circumstances, to spend for the cause

of God in plenty as well as in scarcity, to enjoin good and forbid evil, fear the

censure of none in the path of God and defend the prophet in case he sought

their help. (Safi-ur-Rahman, 1996, p.158)

To fuse a sense of brotherhood between the emigrants from Makkah and

the natives of Madinah the prophet introduced a novel method. He requested

each native of Madinah to adopt one emigrant from Makkah as his brother and

share with him all that he could share. This had kindled a spirit of selfishness

among the natives of Madinah who shared everything, the land, the orchards,

the business and other properties. (Haykal, 1976, p.178)

Substance

The prophet is credited with bringing to the world a concept of knowledge

and a system of education. This system was most suited to the need for the

spread of his message and mission. In fact the prophet laid more emphasis on
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knowledge than on worship as he regarded the learned superior to the devout.

The curriculum he developed maintained a balance between the material as

well as the spiritual dimensions. He enjoined upon the people to seek and

impart knowledge for a better living in this world and a more blissful and eternal

living in the hereafter. (Alam, 2004, pp.265-266)

2.2.2.3 Motivational Expertise

This trait explains the personal teaching efficacy of the prophet in

motivating his companions to bring out the best in them in their behaviour as

well as in academics.

For the prophet, Qur'an, the Book of God, was a powerful tool to motivate

his companions to engage themselves in the process of teaching and learning.

The very first verse, which was revealed to the prophet, tells about reading,

writing, teaching and acquiring knowledge. "Read! In the name of thy Lord and

Cherisher, who created; Created man out of a leech-like clot. Read! And thy

Lord is Most Bountiful, He who taught the use of the pen, taught man that

which he knew not" (The Qur'an 96:1- 5) The following verse clearly makes

distinction between those who possess knowledge and those who do not. "Say:

Are those equal, those who know and those who do not know? It is those who

are endued with understanding that receive admonition". (The Qur'an 39: 9).

The next verse says that those who possess knowledge fear God. "Those truly

fear God, among His servants who have knowledge" (The Qur'an 35: 28)

Therefore they have to pray "O my Lord, Increase me in knowledge"

Though he himself was 'ummi' (unlettered) the prophet taught his followers

the importance of acquisition of knowledge and spread the same to others.

The prophet used to stress that whosoever had learnt knowledge should spread
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it to others lest he would incur the wrath of God. Abdullah ibn Mas'ud narrates

that Allah's Messenger told him to acquire knowledge and impart it to the

people....for he was a person who had to depart this world (Tirmidhi, 2000,

Hadith No.107). He motivated them by quoting the benefits they acquire in this

world as well as in the here-after.

He said that the most superior among you are those who learn the Qur'an

and teach it. (Bukhari, 1971, Vol.6, p.502). The prophet motivated his

companions by saying, "He who comes to this mosque of mine and he comes

only to learn a good, his status is like that of one who strives in the cause of

God. He who comes for any other motive, his status is like that of a person who

covets the property of another". (Tirmidhi, 2000, Hadith No.244)

Once the messenger of God came out and said, "Which of you would like

to go out every morning to Buthan or Al-Aqiq and bring two large she-camels

without being guilty of sin or without severing the ties of kinship?" His

companions said, "Messenger of God, we would like to do it". Upon this he

said, "Is there not one of you go out in the morning to the mosque and teach or

recite two verses from the Book of God, the Majestic and Glorious? That is

better for him than two camel, and three verses are better than three she-

camels and four verses are better for him than four she-camels and so on their

numbers in camels'. (Muslim, 1971, p. 385)

The prophet firmly believed that by making the people literate and thereby

motivating them to acquire knowledge would solve many theological

controversies and social evils present at that time. Many of his proverbs

vociferously advocated the importance of education and immensely encouraged

his followers to devote themselves to the process learning more than anything
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else. The prophet ordained that it was compulsory to all Muslims both men and

women to acquire knowledge. Such learning, he commented, was better for a

person than this world and the hereafter. He would even appreciate if somebody

had taken some effort even to go to a distant land like China to gain some

knowledge. Such people, he said, were in the path of God and they were the

true Inheritors of the prophet. The prophet preferred such people more than

the people who were highly devout.

Reminding his companions of the benefits they would obtain in the

hereafter by acquiring knowledge in this world, the prophet said such persons'

intercession would be accepted in the hereafter and God would make easy

their path towards paradise. Those people who acquired knowledge and taught

it to others would be resurrected as leaders in the hereafter. Further the writing

of the learned would be weighed against the sacrifices of the martyrs.

He gave such an importance to learning that once while he was delivering

a sermon, he was told that a stranger had come to learn about the religion. He

immediately left the sermon, sat with him and began teaching. He even allotted

one day a week to teach women exclusively. Though he taught his disciples

orally, he made arrangements to get his revelations as well his actions recorded.

After the battle of Badr, when the enemy prisoners of war requested the prophet

to free them without ransom, he told each one of them who could read and

write to teach his companions to read and write and get his release.

Another important psychological tool used by the prophet was motivation

by appreciation. He used to lavishly appreciate his companions' talents,

capacities and their conduct and character. The titles he conferred on some of

his companions such as 'Saifullah (The Sword of God) to Khalid bin Waleed,
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'Ameenul Ummat' (The Protecter of the Community) to Abu Ubaidah are still

remembered today.

It was one of his motivational tactics that he would never hesitate to offer

concessions to people depending on the existing conditions and circumstances.

Even though he wanted to extend his prayer time he used to cut short it whenever

he heard the children crying. When a camel driver expressed his inability to

join the long congregational prayer in the night conducted by Mu'aad ibn Jabal,

the Prophet advised Mu'aad to recite small verses to make it comfortable to

everybody.

The motivational expertise of the prophet had a tremendous effect on his

companions which changed their very conduct and character in complete

contrast to what they had been in the "Period of Ignorance". Further the thirst

for knowledge which the prophet kindled in them made them great students

and teachers seeking knowledge mainly in the field of theology and in course

of time in the secular fields too.

2.2.2.4 Instructional Effectiveness

Prophet Muhammad's communication abilities, teaching skills and his

teaching behaviour made him an effective instructor in the field of teaching. He

was a cheerful person and his well defined instructions and guidance had a

tremendous effect on his companions and followers. His instructions used to

be neither very short nor fast but clear so that any person sitting by his side

could remember what he said. He spoke concisely with fewer words with more

meaning.

As a teacher who would never like a compromise with his basic beliefs,

Prophet Muhammad's answers used to be decisive and sincere. Faith was

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perhaps the strongest moving force behind his personality. The success behind

his effectiveness lies in the fact that he himself was a perfect model and a

beautiful example of what he instructed to others. He had the natural ability to

apply the principles of learning in his system of teaching. He was particular that

the messages delivered should be understood by the masses and prohibited

anything which was beyond the comprehension of the common people. Any

important instructions he used to repeat three times and his choice of words,

clarity of purpose and way of presentation would definitely impress the listeners.

Prophet Muhammad had a large group of companions who were highly

devoted, faithful, loyal and sincere. They listened to all that he said, acted on

all his instructions and practiced what was taught to them. Whenever a passage

of the Qur'an was revealed to the prophet, he used to recite it back to his

companions. All such revelations were committed to memory as well as to

writing by his companions who used to stay in turn outside the prophet's house

throughout the day and night. They were a source of great strength to the

prophet.

When advising individuals he used to talk to them, taking into account

their psychological status, strengths and weaknesses and needs. Once he

advised a person extensively on fear of God, importance of Jihad, remembering

God and reading His Book, the necessity to keep his tongue under control and

on another occasion he advised another person to control his anger. When

the person requested him to advise him further, he stressed the same thing

again and again. Thus the prophet was able to select need based and

appropriate approaches for effective instruction.

During Tabuk expedition, when there was a call from the prophet to donate

liberally for the cause of God, the people responded positively and the things
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donated were heaped up like a mountain. Omer brought half of his entire

belongings whereas Abu Bakr donated all he had. A companion, out of his

hard labour throughout the night, brought half a kilo of date fruits, which he

earned as his wages. The prophet honoured him by keeping the little fruits he

brought on the top of the things donated and made him happy.

His instructions were effective because of the freedom he gave to the

people in certain matters, to perform his instructions as per their status and

capacity. Once he said, "Whenever you see an evil, try to stop it with your

hands, if not with your tongue and if you are not able to do so, at least hate it in

your heart. However the third position indicates the weakest status of the

believer'. (Muslim, 1999, Vol.2, Hadith No.175, p.212)

His careful planning, systematic execution and the time given for change

were important factors which resemble the research based teaching behaviour

of modern times. Regarding consumption of alcohol the first remark made in

the Qur'an which he delivered to the people was that there are some good as

well as some bad in it and the evils are more than the good. Later it was

ordered that people should not enter the mosque for prayer in an inebriated

condition. After sometime, drinking was totally prohibited. But the response of

the people was tremendous and overwhelming as the prophet's instructions

prepared them mentally for a social change in a phased manner.

2.2.3 Intellectual Traits of Muhammad

The intellectual traits of a person can be understood by his depth of

knowledge, ability to deal with difficult and dangerous situations and his mental

life.
 61

2.2.3.1 Book Learning

Prophet Muhammad was an illiterate, not taught by a teacher in a formal

school setting and did not have any formal training to teach. But he was highly

resourceful and knowledgeable and was teaching by the authority of God. (The

Qur'an 6.44,16.64, 62.2). It is said the prophet as a special favour from God to

humanity, brought the Qur'an through revelation, interpreted it and implemented

the same. Beside the revelations from God, the Qur'an was the book from

which he learnt and derived immense knowledge from it. According to his wife

Ayesha his conduct was a personification of the Qur'an itself. The Qur'an says

that he always acted wisely and invited people with wisdom. (2:151, 16:125,

62:2) Thus the prophet became the great scholar of the Qur'an in which he had

an in depth knowledge. As far as the prophet was concerned 'wisdom' refers to

the intelligent interpretation of the revelations received and converting them in

the form of actions which later came to be known as the traditions of the prophet.

2.2.3.2 Street Smart

Street smart teachers consider literacy and education are vital factors for

the progress of mankind and strive hard even under difficult circumstances to

spread the same. They give much importance to the process of learning through

reading, writing, listening and experience. When Prophet Muhammad started

his mission he realized that he had to educate his people to enable them to

receive the message of God. But the period in which he started his mission

was called the Period of Ignorance in which the people were highly corrupt

morally and educationally. The Arabs of the pre-lslamic period were groping

about in darkness and ignorance, entangled in a mesh of superstitions paralyzing

their kind and driving them to lead an animal like life. Woman was a marketable

commodity and was regarded as a piece of inanimate property. Inter-tribal

relationships were fragile. Avarice for wealth and involvement in futile wars
 62

were the main objectives that governed their chiefs' self-centered policies. Most

of them were illiterates. Practically there were no written work and they practised

only oral communication. It was a very difficult situation which the prophet faced.

But by the spiritual and intellectual mission of Muhammad it is observed

these nomads were transformed into the representatives of truth and dignity

and became a group of noble souls. All these changes happened within a

period of twenty three years. George Bush writes, (as quoted by Rahman,

1980, p. 9) "No revolution in history, if we except that affected by the religion of

the Gospel, has introduced greater changes into the state of the civilized world

than that which has grown out of the rise, progress and permanence of

Muhammadanism".

On the basis of Quranic instructions and through prophetic experience

the prophet laid great emphasis on both reason and experience, and the

acquisition of knowledge from nature and history through the use of these

faculties. "His education and teaching brought man into the world of reason

and experience and stimulated research and the critical facuty of man. (Rahman,

1980, p. 5)

Besides self learning from the Qur'an and prophetic experiences, the

prophet made all necessary arrangements to make his companions too engaged

in the process of learning. His revelations were immediately written down by

officially appointed scribes and committed to memory. He taught his companions

the fundamental principles of morality, ethics and religion and gave them the

wealth of eternal values which formed the basis of their culture in all its many

dimensions covering every branch of human activity. Thus Afzalur Rahman

(1980, p.4) says "He gave man knowledge in place of ignorance, reason in
 63

place of customs and traditions; and freedom of thought and research in place

of blindly following the footsteps of forefathers and religious and political leaders".

2.2.3.3 A Mental Life

Traits such as "Meta Cognitive", "Strategic", "Reflective", "Communicative",

"Responsive" etc constitute the mental life of an effective teacher. (Mc Ewan,

2002, p. 113-120)

The prophet's plan to migrate to Madinah and its precise execution proved

him to be a wonderful strategist and a man of wisdom. When Muhammad

came to l<now that the Quraish had plotted to kill him, he told his friend Abu

Bakr to keep ready two horses and was waiting for the command of God. In

the mean time the chiefs of Makkah assigned eleven men to assassinate the

prophet who surrounded his house in the night. Having received God's order

to migrate, the prophet made his cousin AN to cover himself fully and sleep in

his bed and left the house. Then with Abu Bakr the prophet took a road in the

south, instead of the usual road to Madinah in the north. They stayed in a cave

called Thawr for three nights. He made arrangements through Abu Bakr's son

to appraise them about the latest situation in Makkah. According to his plan, a

non-Muslim guide brought two camels and guided them to Madinah in an

unfamiliar route.

The Hudaibiyah agreement was a simple example for his critical thinking

and farsightedness where he agreed to sign the treaty, even though some of

the terms and conditions were not favourable to Muslims and most of his
 64

companions were not for signing the agreement. Later the agreement turned

to be a blessing in disguise to the Muslims.*

The bond o f Brotherhood-in-falth' developed by the prophet between the

"Muhajiruns", the migrant Muslims from Makkah and the "Ansars", the local

Muslim helpers of Madinah, was a classical example for his social intelligence

which created a spirit of selflessness among his companions.

He had clear-cut aims for his teaching mission by which he sought to

accomplish a complete social transformation. His strategy and its execution of

his migration to Madinah, the way he created the bond of brotherhood between

the Makkan refugees and the helpers of Madinah, his bold acceptance of

Hudaibiya pact in spite of unfavourable terms and conditions and resentment

"The clauses of Hudaibiyah treaty were as follows:

1. The Muslims shall return this time and come back next year, to stay in Makkah not more than
three days.
2. They shall not come back armed but can bring with them swords only sheathed in scabbards
and these shall be kept in bags.
3. War activities shall be suspended for ten years, during which both parties will live in full
security and neither will raise sword against the other.
4. If anyone from Quraysh goes over to Muhammad without his guardian's permission, he should
be sent back to Quraysh, but should any of Muhammad's followers return to Quraysh, he shall not be
sent back.
5. Whoever wishes to join Muhammad or enter into treaty with him, should have the liberty to do
so; and likewise whosoever wishes to join Quraysh , or enter into treaty with them, should be allowed to
do so.
A series of events confirmed the profound wisdom and splendid results of the peace treaty which
Qur'an called "a manifest victory." (48:1) By the treaty the Quraysh had recognized the legitimate Muslims'
existence on the political scene of Arabia and indirectly relinquished their claim to religious leadership.
Muslims were provided with an atmosphere of freedom and had the opportunity to spread Islam over
areas not then explored. People moved freely and many tribal representatives visited Madinah and
received the message. Within the two years following the conclusion of the treaty double as many entered
Islam as ever before. Even the Makkan converts who came to Madinah to take refuge with the prophet
were sent back to Makkah as per the treaty but at Makkah they became centres of influence for Islam.
Thus the treaty which apparently appeared as favourable to Quraysh and humiliating to the Muslims
turned to be a blessing in disguise to Muhammad)
 65

among his followers, the successful transformation of the nomadic Arabs as

the torch bearers of knowledge, the conquest of Makkah and the complete

transformation of the people to change their age old customs, traditions, beliefs

etc and bringing them into the fold of Islam within a short period of twenty three

years attest to his intellectual traits. According to Farah (1970, p.62) Muhammad

was thoroughly practical and master of both individual and mass psychology

In a brief space of one generation and during his own life time. Prophet

Muhammad successfully transformed the faith, mentality and culture of the

people of Arabia. Within hundred years, his message had touched the heart

and lives of millions in Africa, Asia and parts of Europe. Farah (1970, p.61)

says that Muhammad's life and work are a living testimony to his genius.

2.3 THE PEOPLE PROPHET TAUGHT

2.3.1 First Disciples

Prophet Muhammad taught a variety of people, a cross section of the

population of that period who met him and sought his guidance. Many a time

he himself taught people voluntarily. In the beginning, he initiated his secret

mission right from home and then moved to the people closely associated with

him. His first disciples were his beloved wife Khadija, his cousin Ali, Abu Bakr,

a trusted friend, and his freed slave Zaid and many others. They belonged to

various sects of Quraish. Ibn Hisham, a biographer, counted them to be more

than forty. (Ibn Hisham, 1/245-262 as quoted by Safi-ur-Rahman, 1996, p.78)

The prophet taught them secretly for three years. Later, as per the command

of God, he invited his kinsmen of Bani Hashim with a group of Bani-Ai-Muttalib

and tried to convince them in vain. All his initial attempts were made in a

hostile atmosphere.
 66

2.3.2 Variety of Students

Beside teaciiing friends, relatives and companions lie also taught poets

lii<e Swaid bin Samit, Tufail bin 'Amr Ad-Dausi, people like Dhumad Al-Azdi, a

specialist in incantation, slaves like Zaid bin Harithah, Bilal, Ammar bin Yassir

etc, polytheists. Christians, Jews, rich and poor, sinners, traders, farmers,

soldiers, captives, pilgrims, members of various deputations, blind people and

men and women in distress.

2.3.3 Teaching Various Tribes

The prophet believed he was ordained by the revelations of God that he

had to meet the leaders of various tribes and people from other religions and

teach them the basic tenets of his mission, so that thereby he could bring in the

whole tribe in the fold of Islam. "On the authority of Az-Zuhri, of the tribes that

Islam was introduced to, we could speak of Banu 'Amir bin Sa'sa'ah, Muharib

bin Khasfa, Fazarah, Ghassan, Murrah, Haneefah, Saleem, 'Abs, Banu nasr,

Banu al-Buka', Kindah, Kalb, Al-Harith bin Ka'b, Udhrah and people of

Hadrmout'. (At-Tirmidhi as quoted by Safi-ur-Rahman, 1996, p 141). In spite

of the prophet's efforts to teach these tribes nearly about ten years, none of

them responded positively. He was even chased away from Ta'if, a place sixty

kilometers away from Makkah when he stayed there for ten days to deliver his

message.

2.3.4 Companions of the Platform (Ashab As Suffah)

His poor but constant companions known as "Ashab as Suffah" were

staying in a platform outside the prophet's mosque-cum house. They were the

people whom the prophet taught most. Hameedullah calls it the first Residential

University of Islam. (Alam, 1991, p.42) This was used as lodging for the new

comers too. The day scholars and visitors who came there to learn Islam used
 67

to stay there for a short duration. He had even special days allotted to instruct

ladies exclusively. Sometimes the children too were the learners. Special

cases were individuals under depression, people under stress etc. (Haykal,

1976, p 335). He also played the role of a master trainer, to teach people to

teach as well as to govern. A special mention has been found in the Qu'ran

about his teaching to the 'Jinns' (Spirits made of fire) 'Say: It has been revealed

to me that a company of Jinns listened (to the Qur'an).They said 'we have

really heard a wonderful recital! (72:1)

2.3.5 Universal Call

After his victory over Makkah he gave instructions to officers appointed

by him and his governors. He assumed the larger role of an educator. He also

conveyed the message to ambassadors of other countries. He sent messages

to the kings beyond Arabia calling them to his faith. Deputations and

messengers were sent to Negus, King of Abyssinia, to the Vicegerent of Egypt

called Muqawqas, to Chosroes, Emperor of Persia, to the Envoy to Caesar,

King of Rome, to Mundhir bin Sawa, Governor of Bahrain, to Haudhabin 'All,

Governor of Yamama, to Harith bin Abi Shamir alGhassani, King of Damascus,

and to the King of Oman, Jaifer and his brother 'Add Al-Jalandi. (Safi-ur-

Rahman, 1996, pp 350 - 360)

2.4 SETTINGS

2.4.1 The Socio-Hlstorica! Milieu

Muhammad taught under an all-Arab milieu in the period called "The Time

of Ignorance" in which Arabia had no dispensation, no inspired prophet and no

revealed book. The vast majority of the population was nomadic. They had no

king to rule. Living in the hinder deserts they enjoyed full autonomy. Intertribal

hostilities arising from disputes over cattle, pasture lands or springs were
 68

common and they were always ready for a fight. Eloquence in both prose and

poetry, archery and horsemanship were their areas of pride. Polytheism and

worship of idols was the most prominent religion of pre-lslamic Arabs. Beside

specialized deities they worshipped trees, wells, caves, stones as well as moon.

Even though women among nobility enjoyed an esteemed position, the women

in general were considered as marketable property. The Arabs were highly

hospitable. Keeping a covenant, sense of honour and repudiation of injustice

were their great merits.

2.4.2 Variety of Settings

Unlike the present day teachers who traditionally teach in a classroom,

the prophet taught in a variety of settings. He began his teaching providing a

feast to the invitees at home and later on continued his teachings in private

homes. Once in the earlier days, he made a call from Mount Safa and later

because of inhuman persecutions, he taught his companions in secret in a

place called Dar Al-Arqam in As-Safa mountain. After the conquest of Makkah,

he addressed a great gathering of pilgrims in a vast open space called Arafat.

The Mosque in Madinah was the usual place of his teaching beside other

mosques. His Friday sermons from the pulpit were a regular feature. Sometimes

there were special gatherings for specific purposes (like Qur'an Study Circle,

collection of alms etc). As a guest he taught in hosts' houses too.

2.4.3 Teaching during War

The different wars the prophet engaged in too provided settings for his

teachings. He taught his companions during the preparations for the war (like

digging trench in the war of Khandaq). He had given guidelines to his soldiers

on what to do and what not to do during wars that are relevant even to day. He

had addressed them after victory ( Fathe Makkah) as well as after defeat

(Uhud) and even while sharing the booty.

 69

2.4.4 Graveyard too, a Place To Teach

Journey (Tabuk expedition) and resting places (During Migration to

Madinah) too provided the prophet settings for his teaching. Even the graveyard

seems to be a familiar setting for his teaching. Special mention has to be

made about his teaching during a solar eclipse, the day he had lost his only

son. Even during his last days in deathbed he was teaching. Mostly all these

episodes occurred in the city of Makkah, Madinah and their surroundings.

2.5 COMPARISON AS TEACHERS - MUHAMMAD AND JESUS

Muhammad and Jesus had similar settings: while Muhammad taught under

an all-Arab milieu Jesus had an all-Jewish milieu. Both Muhammad's and Jesus'

actions and words characterize them as teachers. Generally Muhammad was

frequently addressed as prophet whereas Jesus as teacher. However there

are many explicit mentions of teacher related terms such as "I am here to

answer your questions", "preaching", "addressing in loud voice", "praying for

knowledge", "convey the knowledge", 'selecting a suitable time (for teaching)",

"facilitate and do not make it hard", "comprehend", "learn and teach others",

"to memorize", "recognize and remember", "repeating", "write", "keep quiet and

listen", "teach" etc in the Hadith literature which identify Prophet Muhammad

as a teacher. (Bukhari, 1971, Vol.1, pp. 50-99) Similar teacher related terms

such as "explaining", "disciple", "telling parables", "answering questions",

"pronouncing on law", "began to teach", "sent instructions", "I have something

to tell you" etc are found in the Bible which depict Jesus as a teacher. (Dillon,

1995, pp. 4-5)

2.5.1 Authority for Teaching

Prophet Muhammad represented himself as acting on the instructions of

God and spoke in the name and authority of God. The following verses of the
 70

Qur'an attest the same. "0 Prophet! Truly we have sent thee as a witness, a

bearer of glad tidings and a warner, and as one who invites to Allah's grace by

His leave and as a lamp spreading light" (33: 45,46). Say: "It is not for me, of

my own accord to change it: I follow naught but what is revealed unto me" (10:

15). "For me, I have been commanded to serve the Lord of this city, Him Who

has sanctified it and to Whom (belong) all things. And I am commanded to be

of those who bow in Islam to Allah's will and to rehearse the

Qur-an"(27:91,92)

The leaders of Quraysh and the people of Makkah criticized Muhammad

for his teaching even though he had told them that he was talking to them as a

Messenger of God. In contrast Dillon sees Jesus' actions and words as self-

authoritative (Mark 1.22). He said and did things of his own assertion and his

characteristic speech ran "Amen, I tell you that....' But people criticized Jesus

for teaching without authorization (Mark 6.2).

2.5.2 No Formal Education

Neither Muhammad nor Jesus is mentioned anywhere as having had any

formal education and neither was spoken of as the pupil of a known teacher.

2.5.3 A Variety of Learners

The people whom Muhammad and Jesus taught were not only common

people but also women and marginal groups whom teachers of their time would

never accept as pupils. Muhammad's treatment of slaves was highly

commendable in a period when they were treated worse than animals by the

high caste Quraish. Women were allotted special time every week to learn

directly from the prophet. The list of learners from the prophet is already given

in this chapter. The types of learners whom Jesus engaged included elites
 71

such as Pharisees, Scribes, Sadducees, priests. Synagogue officials, Council

members, zealots, rich etc, marginals such as poor, women. Ill-diseased,

disabled and possessed and outcasts such as notorious sinners and immoral

tax collectors. (Dillon, 1995, p.37)

2.5.4 Teaching Everywhere

Jesus and Muhammad did not confine themselves to a class room for

teaching: rather they were found teaching not only in the places of worship but

every other place of their choice. They were predominantly found teaching in

public rather than in private. Muhammad was always surrounded by his

companions. Both Jesus and Muhammad were eloquent speakers. Jesus'

speech and manner were direct, immediate, informal, unsystematic, pressing,

insistent and affront (Dillon, 1995, p.7). Muhammad's expression was pensive

and contemplative, serene and sublime. His speech was well set and free

from the use of superfluous words. The prophet was noted for superb eloquence

and fluency in Arabic. He was an accurate, unpretending, straight fonward

speaker. (Safi-ur-Rahman, 1996, p. 496)

2.5.5 Disciples

The companions of the prophet known as 'Sahaba' were the people who

readily responded to the call of the prophet when he came out with the message

of oneness of God. Initially they were thirty men at the start of Islam in Makkah.

Later the number of the companions who swore their fealty to the Prophet was

1400. But at the time of conquest of the Makkah there were more than ten

thousand members with the prophet. "They braved for his sake persecutions

and dangers; they believed, trusted, obeyed and honoured him even in the

most excruciating torture and severest mental agony caused by ex

communication; even unto death. Around him, in quite early days, gathered
 72

what was the best and the noblest in Makkah, its flower and cream, men of

position, rank, wealth and culture and from his own kith and kin, those who

knew the ins and out of his life" ( Rao, 1989, pp 18-19)

Many of the prophet's disciples played an active role in the learning and

teaching process. The first persons who were entrusted with the duty of teaching

under the prophet were Masaab bin Umayr and Ibn UmMaktum. They were

deputed by the prophet from Makkah on the request of the Ansar of Madinah

who desired some teachers of religion for them. Similarly teachers were sent

to the tribal areas by the prophet from time to time.

Among the Prophet's disciples there were many official scribes who used

to write down the revelations to the prophet as soon as he recited them. Some

were used to prepare drafts of official letters as per the orders of the prophet,

to maintain accounts of zakat and war booty.The prophet appointed Abdullah

bin Sayyed bin As to teach the art of calligraphy. Some of the companions of

the prophet committed the Qur'an to memory as and when it was revealed.

These disciples were very eager to acquire knowledge and posed a number of

questions to clarify their doubts as and when the prophet taught them.

Contrary to the tradition - of disciples seeking out and attraching

themselves to a teacher, Jesus attracted disciples and attached them to him.

In fact it was Jesus who chose his disciples on an individual basis. (Dillon,

1995, p.7) This group of disciples fixed soon after Jesus' death as "The Twelve",

are called apostles as well as disciples. Out of the twelve Simon, James and

John are depicted as Jesus' most constant intimates. According to Dillon little

is known of most of these individuals. Jesus' disciples had only a positive role

to play during his lifetime. They were not his partners in activities like lectures,

discussions, question and answer sessions etc.

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2.5.6 Subject Matter

Muhammad as a teacher perceived and presented himself as authorized

by God, was knowledgeable but his knowledge of the hidden was limited to

what God chose to teach him. His main themes of teaching were "Oneness of

God", "Right Doing of Man" and "The Hereafter". Of all the three themes "The

Concept of Oneness of God" known as "Tawhid" is the most important Islamic

belief. It is the belief in One God with all His powers. It is this belief that unites

the humanity and brings in the sense of brotherhood among human beings.

God made man as His representative on earth and gave him limited free will.

However man is weak and rebellious by nature. Hence God sent His guidance

to him through prophets and made righteous action of man as an integral part

of his faith. However man is answerable to God for all his actions in the world

and would be judged by God in the hereafter.

The thematic subject of Jesus' teaching is that the Kingdom of God is

coming soon. (Dillon, 1995, p.11) "The right time has come, and the Kingdom

of God is near!" (Mark 1.15; Matthew 4.17) It means that there is a crisis and

the things are at an end. Hence Jesus calls for an action, "Repent". He instructed

people to repent as the Kingdom of God was approaching. It indirectly indicates

that God's ruling is forgiveness in action. However there is a sense of urgency

in his theme of teaching.

The learners were adults and for both, the subject and aim were religious

and not secular and intellectual.

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TABLE 2.1

COMPARISON AS TEACHERS: MUHAMMAD AND JESUS

No Catergory Muhammad Jesus

1. Milieu All-Arab Milieu All-Jewish Milieu

2. Formal Education No formal education No formal education

3. Their Teachers No known teacher No known teacher

4. Literacy Level Illiterate Literate

5. Authority for As instructed by God Self-authoritative

Teaching

6. Places of Teaching Teaching everywhere Teaching everywhere

7. Period of Teaching 23 Years Around 3 Years

8. Disciples Disciples attached Attached disciples to him

themselves to him

9. Status of Disciples Active Partners Passive Partners

10. Students Variety of common people Variety of common people

11. Subject Matter Theological Theological

12. Main Themes of Oneness of God, Right doing Kingdom of God comes;
Teaching of man and the Hereafter Repent.

13. Eloquence Highly Eloquent Highly Eloquent

14. Use of parables, Used Extensively Used

similes & metaphors

15. Universal Call Conveyed his message to all No such attempt was

16. Impact of Teaching Could convince a large Could convince a small

during his life time number of people
group of people

17. Impact of Teaching Highly Effective Highly Effective

on Posterity