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Al-Qalam June 2016 An Instructional Aspect of Seerat(ملسو هيلع هللا ىلص)- A Retrospect (1)

AN INSTRUCTIONAL ASPECT OF SEERAT(ملسو هيلع هللا ىلص) – A

RETROSPECT Dr. Farhat Naseem Alvi

The teachings of Muhammad (ملسو هيلع هللا ىلص) have great traditions for equitable and

gentle dealings and behavior, and inspire people with nobility and

tolerance. These are human teachings of the highest rank and at the same

time practicable. If we see in the light of the teachings of the Holy

Prophet, we observe that his teaching entirely brought about revolution in

field of education, science and every walk of life. A glimpse of the

Prophet’s (ملسو هيلع هللا ىلص) teaching for formation of individual character and

behavior as well as collective temperament and manners, is being

described in this article.

It is an admitted fact that teaching and nurture is a process

that continues till death and no one can deny this fact. Islam trains

human being in such a way that his full existence gets benefits

from it. Moreover, Islam never neglects any aspect and matter of

his personality. So Islam absorbs man‟s materialistic and spiritual

life itself and prevails all his acts and doings. Islam observes man

in the same criteria with which Allah Almighty has created him. It

neither leaves any aspect of his nature unthrust, nor does it

overwhelm anything else on him except his own nature. It keenly

interprets human nature, organizes the exerted emotions, aptitude

and shows the right path of its outlet.

Through all the ages, man considers himself as developed.

Despite of all the available resources and intelligence, his social

life is faced with sever deterioration and mismanagement.

Different disciplines of life were introduced but keeping in view

the temporary status of the scenario, no system could be succeeded

to make him realize that he is the most noble as super human

being. Contrary to it, the system introduced by the Holy Prophet

for the rectification of humanity, he remained completely (ملسو هيلع هللا ىلص)

successful in delivering it to human society. Not only for his

contemporary generation but also for the coming generations, he

introduced such a complete training system whose, each rule (ملسو هيلع هللا ىلص)

and injunction has attained the status of complete code of life.

Every person seeks knowledge either consciously or

unconsciously. As a matter of fact, “Family” is the first institute of

Assistant Professor, Dept. of Islamic Studies, Sargodha University, Sargodha.


any society from where he attains his primary learning and

training. But it is also an established fact that the methodology

adopted in formal educational institutions for the learning and

training of humanity, is possible only in schools. This educational

system pays a vital role in introducing moral values and

establishing mental approach in human society. These learning

institutions become a source of evolution, creativity and invention

for humanity in any society.

╓a╔rat Khad┘ja‟s ( -house situated in “Dab-ul (رضی ہللا عنھا

Hajar” considered as the first training center for Muslim

community in Makka. Similarly, Dar-e-Arqam and Sufa‟s

residential learning centers in Masjid-e-Nabvi were primary

educational institutes which raised their learners to the apex of

morality.

Significance of Educational Methodology of Seerah:

Quran and Sunnah adopted the best educational

methodology in mentoring and educating a person to make him

beneficial entity for human society. In this sense, the word of

"تزکیہ" (purification) is emphasized several times in Qur‟an and

Sunnah. In procuring this purpose, hazrat Ibrahim ( (علیہ السالم

invocated annunciation of Holy Prophet to purify humanity and he

used the word “تزکیہ” (purification) for this purpose. As Qur‟┐n

says:

الهتب و ایتک و یع یتوا عی رسولا ا وابعث فی رب

ت ايعزیز ايحهی ک ا ا ی ۃ و یزن ايحه

1

And, our Lord, raise in their midst a Messenger from

among them, who should recite to them Your verses,

and teach them the Book and the wisdom, and cleanse

them of all impurities. Indeed You, and You alone, are

the All-Mighty, the All-Wise.

According to Syed Maud┴di: “Lord, raise up from among them a

Messenger who shall recite Your Revelations to them and teach

them the Book and Wisdom and purify their lives. You art All-

Powerful and All Wise".”2 It is said:

ہ ویع ایتہ ویزنیہ یتوا عیہ ہ ین رسولا اذی بعث فی ال ہو اي

اکتب واحکۃ وا کاوا مب فی ض بی3


He is the One who raised amidst the unlettered people a

messenger from among themselves who recites to them

His verses, and purifies them, and teaches them the Book

and the wisdom, while they were earlier in open error.

The meaning and application of "تزکیہ" (purification) & training

which comes before us in the light of “Sunnah” (teachings of Holy

Prophet (ملسو هيلع هللا ىلص)), is to train man‟s self-abilities in such a way that

compelled him to obey all his capabilities and potentials in

submission of Allah and leads him towards Allah‟s will. It means

the best development of human faculties, in every aspect of life

and in totality (whether it is an individual aspect or collective

aspect and whether it is internal or external aspect of life). Such

training of man‟s self-potential that the obedience of Almighty

Allah‟s commandments whether they belong to faith/beliefs or

prayers and they are related to manners and etiquettes or dealings

become loveable to him and to seek Allah‟s blessing and

willingness become the sole purpose of his life.4

As for as comprehensive definition of purification is

concerned, the qualities of Islamic concept of education can be

easily learnt hence Islamic concept has unique and comprehensive

traits and resultantly, the self-training is of great significance. It is

the real "دین" (Religion( and target to attain the esoprup ,

“Religion”. It is veiled in the Holy Qur‟an that “تزکیہ”

(purification) was not only the purpose of Holy Prophet‟s

annunciation (بعثت) but of the former prophets too. In Surah Al-

Ala, it is said:

ی تزک ی oقذ افح ہ فصل رب یا o وذنز اس ايحیوۃ ايذ ثزو تو اخزۃ o ب

وال

ابكی o5 صحف ابرہی ووضیo ا ہذا فی اصحف ااوی oخیر و

Success is surely achieved by him who purifies

himself, and pronounces the name of his Lord, then

offers prayer. But you prefer the worldly life, while

the Hereafter is much better and much more

durable. Indeed this is (written) in the earlier divine

scripts, the scripts of Ibrahim and M┴sa.

Mol┐na Amin A╒san I╖l┐╒i states that “it is clear from the mode

of Islam that there are also other tasks for the prophets to

accomplish but the outcome and purpose of them is “تزکیہ”

(purification). So in Surah Baqra the main aim is to reveal “تزکیہ”


(purification) whether it is mentioned in the start or at the end.”6 It

means that “تزکیہ” (purification) is included in the obligations of

the Holy Prophet (ملسو هيلع هللا ىلص) that along with the deliverance of the

teaching, he should also train the society and to accomplish this

duty, the methodology has been taught by Allah Almighty Himself.

ی احش تی باي ۃ و جادي وعظۃ ايحش ۃ و اي ک بايحه رب ادع الی سبی7

Invite (people) to the way of your Lord with

wisdom and good counsel. And argue with

them in the best of manners. Surely, your

Lord knows best the one who deviates from

His way, and He knows best the ones who are

on the right path.

In this verse Allah has described few principles for the training of

mankind in which there is immortal guidance and light from the

time of Prophets to the end of mankind. The life of the Holy

Prophet (ملسو هيلع هللا ىلص) is the practical specimen in this regard.

Characteristics of Holy Prophet’s Method of Education:

The Prophet‟s (ملسو هيلع هللا ىلص) personality is an unending ocean of

knowledge which blessed humanity with desirous gems. His

personality is a collection of comprehensive deeds and traits. His

character and conduct of life is the best specimen for those who are

the real followers. Its example has been quoted in “Seerat-ul-

Nabi” by Mol┐na Shibli No‟mani.

Allah Almighty sent Holy Prophet (ملسو هيلع هللا ىلص) to reform the

world and on the same basis, granted him a complete divine law of

Shari„at (Religion) which is not only adequate to the Arabs but for

the whole world. It is also worth mentioning that no Shari„at, no

constitution and any act can be beneficial and useful until it is

associated with such a group who is the practical portrait of all

doings and whose each matter, each action and each movement

influenced and inspired the surroundings to be a practical preacher.

That‟s why the last prophet‟s (ملسو هيلع هللا ىلص) main objective was to train one

particular nation and prepare them to reform the world.8

The friends as well as enemies admit that among prophets,

he is the only super human being who performed complete

obligations of his creation and prophet-hood in a minimum

duration and did leave any aspect of human reforms whose


accomplishment has not been done with teachings and actions. In

Surah A╒z┐b, Allah Almighty said:

یزجوا اہلل و ايیو کا ۃ ي اہلل اسوۃ حش فی رسو له يكذ کا

اخز و ذنز اہلل نثیراال

9

There is indeed a good model for you in the Messenger

of Allah - for the one who has hope in Allah and the

Last Day, and remembers Allah profusely.

Exegesis of this verse has been revealed in zia-ul-Qur‟an in this

way.

But it is a code of life which guides in every aspect of life and

conveys message at every stage. It is not an easy task practicing its

teachings until and unless we don‟t have any practical specimen.

That‟s why Allah Almighty has not only rested on the revelation of

the Holy Qur‟an but for its preaching, chose His endeared Holy

Prophet (ملسو هيلع هللا ىلص) so that he may display to act on the revelations of

Almighty Allah and also present a practical specimen of that

beauty and clearity. Hence, those who are enquirer in search of

"حق" (Right), embrace Qur‟┐nic teachings by observing practical

portrait. It is a beautiful pattern in every aspect of life by holding

its footsteps, certainly everyone will achieve success.

Personality of "معلم" (Teacher):

Allah Almighty has sent the Holy Prophet (ملسو هيلع هللا ىلص) for the

guidance of humanity. He has devoted his life for this noble deed

and left no stone unturned in the deliverance of this duty.

According to the revelation, the Holy Prophet (ملسو هيلع هللا ىلص) accomplished

this task with devotion, dedication, unmatched knowledge,

unprecedented wisdom, hard work and continuous struggle. In this

respect, the Holy Prophet (ملسو هيلع هللا ىلص) presented his previous life before

the people.

ق ہ اف ا تعكو زا ع فكذ ي ثت فیه10

Then, I have lived among you for years before it.

Have you, then, no sense?

The Holy Prophet himself said:

عنی ربی فاحش تعیی و ادبنی ربی فاحش تادیبی11

He used to pay attention to everyone around Him, in which

there was an important matter of learning and training. He pays


attention towards children‟s learning & training with great

kindness and in this respect never differentiate between young and

old and teach in such an effective and loveable manner which can‟t

be traced back into history. Let‟s have a glimpse of some of the

charming styles of Holy Prophet‟s teaching. Abdullah bin „Abb┐s

(R.A) said: “The Holy Prophet (ملسو هيلع هللا ىلص) placed his both hands on my

shoulder and said”:

اي فكہ فی ايذی و عہ ايتاوی12

„O! Allah, give him the knowledge of Jurisprudences (دین) and

Tafs┘r.

It means to whom it has been taught, primarily pay attention

towards him with great adoration and attain his maximum attention

towards you.

Complete Belief:

Two basic points have pivotal role in the training

methodology of the Holy Prophet (ملسو هيلع هللا ىلص). Firstly, the speaker who is

asking question, have complete assurance on whatever education

and instructions are given by the Holy Prophet (ملسو هيلع هللا ىلص) are free from

any kind of suspicions. Secondly, the speaker should belong to the

group who has ability to believe in the existence of Almighty

Allah. With this sheer belief, the society which was prepared as a

result of Holy Prophet‟s teachings, is clearly expressed in this

verse of the Holy Qur‟an.

كین oاي ت ذی ي o ذيک الهتب لا ریب فیہ و

یو ذی اي

كو ی ا ر ق

وۃ و ايص و oبايػیب و كی و یو ذی و اي

و یوق اخزۃ ق ک و بال ز ا ا ايیک و ز ا ا o13ب

This Book has no doubt in it - a guidance for the

God-fearing; who believe in the Unseen, and are

steadfast in Salah (prayer), and spend out of what

We have provided them; and who believe in what

has been revealed to you and what has been revealed

before you; and they have faith in the Hereafter.

Principle of Gradation: The revelation of the Holy Qur‟an is based on this principle

and special announcement has been taken in the Qur‟an by itself

through which precedence‟s are present in the commandments


related to sanctity of vine, veil (پردہ), usuary and about other

concerns. The Holy Prophet (ملسو هيلع هللا ىلص) trained his devotees according

to the same principle. As he said at the time of appointing to

╓a╔rat Mu„┐z bin Jabal (R.A) governor:

" :ع اب ع اض أ رسو اہلل صلى اہلل عیه و س بعث عاذا إلى ايی فكا

فادعه إلى طهادۃ أ لا إيه إلا اہلل وأ حذا .إو تأتی قوا أه الهتاب

فأعه أ اہلل قذ فزض عیه خص . فإ ه أطاعوا يذيو .رسو اہلل

فإ ه أطاعوا يذيو فأعه أ اہلل قذ فزض .صوات فی ايیو وايیۃ

. فإ ه أطاعوا يذيو .عیه صذقۃ تؤخذ أغیائه فترد فی فكزائه

"فإیاى ونزائ أوايه واتل دعوۃ ايظو فإه يیص بیها وبین اہلل ححاب 14

“You‟ll pass by a nation who are among Ahla-e-Kit┐b,

when you reach the them ten say اشھد ہللا الا لہ ہللا, if they

concede then tell them about اشھد ان دمحم رسول ہللا. When

they follow this too then say to them that Allah has made

five prayers compulsory for you during day and night. If

they accept this then say to them that Allah has made it

compulsory for your give offerings, which is received

from the rich/wealthy and distributed among the poor. If

they accept this too, then talk to them and avoid taking

curse of the innocent.”

Willingness and Consistency:

The lord of the universe is the owner of all knowledge and

no one is more aware of man‟s needs, aspirations and his

psychological conditions rather than Allah. Allah Himself has used

human psyche at many occasions. This is also the basic rule of

training methodology by adopting such a style for mental urgeness

that there remains no option for the listener rather than to accept it

whole heartedly and act on it. The Holy Prophet‟s training method

also follows the same pattern which Allah Almighty adopted in the

Qur‟an. First of all, create a sense of motivation to the listener to

listen whatever has been said and this listening would become their

requirement. As hazrat Yousuf (A.S.) preached oneness of Allah

beautifully to the visiting prisoner‟s youngsters.


oیصاحبی اضج ءارباب تفرمو خیر ا اہ اواحد امھار ا تع ذو

ا ال ايحه ا سظ ا اہلل ب ز ا ا و اباون ت ا ا و یت ائ س ا اس دوہ ال

و اض لا یع و له ان ر اي ايكی ی اہ ذيک ايذ ا ای ا ال ا تع ذو ز ال ا15

O my fellow prisoners, are different gods better or

Allah, the One, the All-Dominant? Whatever you

worship, other than Him, are nothing but names you

have coined, you and your fathers. Allah has sent

down no authority for them. Sovereignty belongs to

none but Allah. He has ordained that you shall not

worship anyone but Him. This is the only right path.

But most of the people do not know.

The Holy Holy Prophet (ملسو هيلع هللا ىلص) himself followed the same rule

throughout his life and then guided in the same way to stay on

right thing. As it is said in Qur‟an:

ا اذی ماوا ربا اہ ث اضتماوا تت عیہ ائکۃ اا تخافوا

توعذو ت تی ن ۃ اي وا وابظزوا بايح ولا تحز16

Surely, those who have declared: Our Lord is Allah ,

then remained steadfast, on them the angels will

descend, saying, :Do not fear, and do not grieve; and

be happy with the good news of the Jannah (Paradise)

that you had been promised.

The lesson of stability and consistency for an individual from the

teachings of the Holy Prophet (ملسو هيلع هللا ىلص) can be easily understand

through this ╓adith:

ع س یا ب ع ذاہلل ايثك ی قا قت یا رسو اہلل ق لی فی الاس ا قولا لا اسا

عہ احذا بعذ ک وفی حذیث ابی اساۃ غیر ک قا ق ات باہلل ث استك 17

Sufi┐n bin „Abd-ul-Allah (R.A.) states that I said to

the Holy Prophet (ملسو هيلع هللا ىلص) tell me something about

Islam about which I need not to ask from anyone

after you. The Holy Prophet said: “Say I brought

faith in Allah and then resisted on it.”

Style of Inducement:

The methodology of the Holy Prophet (ملسو هيلع هللا ىلص) has also the

peculiar quality to urge the listener mentally as well as physically.


Thus the style of temptation should be lunched in such a way with

which the chance of listener‟s satisfaction and consolation will be

provided and the religious commandments should also be carried

out effectively. As the Holy Prophet (ملسو هيلع هللا ىلص) said:

قا قا يیۃ ايكذر ایاا و ملسو هيلع هللا ىلص ع ابی زیزۃ رضی اہلل عہ ع ايبی

احتشابا غ زيہ ا تكذ ذ ہ و صا رطا ایاا و احتشابا غ زيہ ا تكذ

ذ ہ 18

Abu Hurayrah (R.A.) states that the Holy Prophet

said any person who stands in Shabb-e-Qadar with

faith and with the intention to earn virtue, his

previous sins are forgiven and he who observes

fasts in Ramzan with faith and the intention of

earning virtue, his previous sins are forgiven.”

Sense of Responsibility:

The place of an individual is same for the society as it is of

a cell in a body. The body remains healthy at the time when all its

cells are working efficiently.

Similarly, the society becomes healthy and upright when all

its members behave plainly and perform their duties appropriately.

When every person realizes his duty for the sake of others, whose

protection and custody is his liability and feels grave

responsibilities for his actions, then he is always ready to help

others and lend cooperative hand towards them. During the

training of his followers, the Holy Prophet (ملسو هيلع هللا ىلص) also pays

meticulous attention towards inculcating the sense of

responsibility. According to this hadith:

شئو ه راع وک ه ألا ک ه قا أ ی اہلل عیه وس بی صل اي ز ع ع اب ع

راع ج ته وايز رعی ع شئو اض راع وهو ذی علی اي یر اي أ

ته فال رعی ع

زأۃ راعیۃ علی بیت بعها وويذه وهی واي ه ع شئو بیته وهو علی أه

راع ه ه ألا فک ع شئو سیذه وهو ا وايع ذ راع علی ه شئويۃ ع

ته رعی ع شئو ه وک19

It has been narrated on the authority of hazart Ibn-e-

„Umer (R.A.) that the Holy Prophet (ملسو هيلع هللا ىلص) said: Beware.

Every one of you is a shepherd and everyone is


answerable with regards to his flock. The Caliph is a

shepherd over the people and shall be questioned about

his subjects. A man is a guardian over the members of

his family and shall be called in question about them. A

woman is a guardian over the households of her

husband and children, she shall be accountable about

them. A slave is a guardian over the property of his

master and shall be asked about it. Beware, every one

of you is a guardian and every one of you, shall be

valued accordingly.

Creation of Instigation and Curiosity:

The foremost technique of education psychology is that to

attract the listener by asking a question or by saying incomplete

sentence, through this curiosity creates interest and inclination. The

Holy Prophet used this technique at several occasions in such an

effective way, that listeners attracted towards him. As it is

described in this ╓adith:

، ملسو هيلع هللا ىلص ع ابی طزیح ا اي نی و اہلل لا یو واہلل لا یو قا واہلل لا یو

جارہ بوائكہ۔ قی و یا رسو اہلل قا ايذی لا یا20

Sometimes, he gave advice and instruction by suing words like

Lam, Faa, Waw ( Disposition, attention and interest are .(الم ، ف، و

essential tools for effective learning &training and above all, an

extreme need for human psyche too. The Holy Prophet (ملسو هيلع هللا ىلص)

specially focused:

ايذی استوقذ ارا 21

او نصیب22

The Holy Prophet (ملسو هيلع هللا ىلص) also sought help through his immaculate

character, spotless past and excellent principle of judgment by

using teaching methodology.

Pictorial Style of the Holy Prophet (ملسو هيلع هللا ىلص):

Once, the Holy Prophet (ملسو هيلع هللا ىلص) during a session with his

companions asked to guess the tree whose leaves don‟t fall and

having close resemblance to Muslims. The people present in the

meeting, started thinking about different wild plants and gave

names of several trees but the Holy Prophet (ملسو هيلع هللا ىلص) denied them all.


The people inquired about the name. He (ملسو هيلع هللا ىلص) said, “That is palm

tree”. As described below:

ع اب عز ع ايبی صلی اہلل عیه وس قا إ ايظحز طحزۃ لا شكع

ورقها وإها ث ايش حذثونی ا هی قا فوقع اياض فی طحز اي وادی قا

ع ذ اہلل فوقع فی ن شی أها ايدۃ فاستحییت ث قايوا حذثا ا هی یا رسو

23 اہلل قا هی ايدۃ

“Narrated Ibn „Umar: The Prophet (ملسو هيلع هللا ىلص) said,

“Amongst the trees, there is a tree, the leaves of

which do not fall and is like a Muslim. Tell me the

name of that tree.” Everybody started thinking about

the trees of the desert areas. And I thought of the

date-palm tree. The others then asked, “Please inform

us what is that tree, O Allah's Apostle?" He replied,

“It is the date-palm tree.”

With this illustration, he wanted to tell that palm tree had been

resembled with beneficence symbolically. Through this

precedence, the Holy Prophet (ملسو هيلع هللا ىلص) has elaborated about model of

perfection, teaching methodology and curriculum deliberately. In

teaching process, by asking question and then enhancing zeal to

get an answer, keeping no difference between young and old,

youngers remain silent before elders by virtue of veneration.

The great leader has provided with such golden principles

and skills due to which a comprehensive and great Islamic

revolution appeared within the span of twenty three years.

ع سه ب سعذ رضی اہلل عه قا أتی ايبی صلی اہلل عیه وس بكذح فظزب

ه وع ییه غ ا أصػز ايكو والأطیاخ ع شاره فكا یا غ ا أتأذ لی أ

أعظیه الأطیاخ قا ا نت لأوثز ب طلی ک أحذا یا رسو اہلل فأعظاه إیاه24

Suhail bin S„ad states that a tumbler, full of milk

presented to the Holy Prophet (ملسو هيلع هللا ىلص). He (ملسو هيلع هللا ىلص) drank

a little from it, now he (ملسو هيلع هللا ىلص) wanted to give the

remaining to others. A child was sitting at right hand

and on left side, some people were sitting. He (ملسو هيلع هللا ىلص)

said to the child, “O child, would you permit me to


give this pot to the elders.” The child said, “I don‟t

want to give these blessings to the others coming

from your side”. Then he gave the pot to that child.

A passion has been created to safeguard the rights of the youngers,

respect for elders and the Holy Prophet‟s (ملسو هيلع هللا ىلص) affection that

brought auspiciousness and exaltation.

Similarly he (ملسو هيلع هللا ىلص) appointed U‟s┐ma Ibn-e-Zaid (R.A) the

chief commander of the army which was sent to Rome on an

expedition at the age of seventeen. In this incident, a glimpse of

training for leadership and guidance for youngers can be observed.

Attention to Mental Abilities of Audience:

In the teachings of Holy Prophet (ملسو هيلع هللا ىلص), the competency and

capacity of the listeners must be kept in mind. He (ملسو هيلع هللا ىلص) created

different environment while behaving the Bedouin, citizens

(Arabic), literate and illiterate, by using his wisdom and experience

in this regard. He taught with the help of excellent examples and

observation of routine matters. He took the notice of the listener‟s

psyche and mental level.

إ ازأتی : أ أعزابیا أتى رسو اہلل صلى اہلل عیه و س فكا ) أبی هزیزۃ (وعه

ه " :ويذت غ اا أسود وإنی هزته فكا يه رسو اہلل صلى اہلل عیه و س

ه فیها " : حز قا :قا " فا أيواها ؟ " : ع قا :قا " يو إب ؟

. عزم زعها :قا " فأنى تزى ذيو جاءها ؟ " : إ فیها يورقا قا :قا " أورم ؟

وي یزخص يه فی الات اء ه" فع هذا عزم زعه " :قا 25

Hazrat Abu Hurayrah (R.A) has mentioned a

person of Bani Fazzarah in this respect, who was a

Bedouin. He came to see Prophet (ملسو هيلع هللا ىلص) and said, “A son

has born to me, whose colour is black. I refused to accept

him because no one of us is black. The Prophet (ملسو هيلع هللا ىلص)

replied him according to his sense and understanding. He

.”said, “Do you have some camels”. He replied, “yes (ملسو هيلع هللا ىلص)

Then, he (ملسو هيلع هللا ىلص) again asked about their colour? The man

answered of red colour. He (ملسو هيلع هللا ىلص) said “Is there anyone

among them, is of grey colour or light black?”. The man


again replied “Yes”. Then he inquired, “Tell me how

blackness appears in red camels”. The man answered “It

may be happened in its race, either it can be of some grey

colour or its signs appeared in that”. When He (ملسو هيلع هللا ىلص) listened

the reply, he removed his suspicion by saying that “in your

son‟s matter the same happened. It‟s a miracle of race and

there is no fault of your wife”.

Sense and Significance of Training:

In better academic links this method is also used that the

speakers make their wording clear by using different gestures and

comparisons. Thus the study of Holy Prophet‟s (ملسو هيلع هللا ىلص) life makes it

clear that he (ملسو هيلع هللا ىلص) used gestures and similarities to clear his

viewpoint. Sometimes it happens that during conversation, he (ملسو هيلع هللا ىلص)

drew some lines using his hands and the listeners were able to

understand it easily. In this way, audience‟s mind accepts these

imaginations certainly. It is observed that when a speaker draws

lines or points out with hand then it is penetrates into people‟s

mind. While using instructional methodology, he (ملسو هيلع هللا ىلص) emphasized

over this teaching strategy. As Sahal (R.A) states the Holy Prophet

:said (ملسو هيلع هللا ىلص)

أا وکاف ايیت فی ايحۃ هذا واطار باص عہ ايش ابۃ وايوسظی 26

He (ملسو هيلع هللا ىلص) joined his index finger with middle finger and said that

“The guardian of orphans and I shall be like this in the dooms day

and there will be no hindrance between us”.

So, the companions of the Holy Prophet (ملسو هيلع هللا ىلص) who had

always been desired to seek bounty and grace in the company of

Prophet (ملسو هيلع هللا ىلص), after listening this saying, this passion should not be

developed among them to help the orphans and to get this boon at

any cost.

Imam Bukhari has copied a saying from Ha╔rat M┴sa Al-

Ash„ari (R.A)

کايبیا ظذ بعطہ بعطا وط ک ملسو هيلع هللا ىلص قا رسو اہلل " يو ايو

" رسو اہلل بین اصابعہ27

The Holy Prophet (ملسو هيلع هللا ىلص) said, “a believer for another

believer is just like a building whose one part

strengthens the other and by saying it he has mixed

put his fingers into each other.”


Manner of Persuasion: Polite conversation is a salient feature of human nature and

due to it, it can be easily urged to pay attention and act on such

type of conversation. So in order to keep in mind, the requirements

of human nature as set by the Prophet‟s (ملسو هيلع هللا ىلص) way of teaching. As

it is stated by hazrat Mu„avia bin hakam (R.A), “once I was

offering prayer in the guidance of Holy Prophet (ملسو هيلع هللا ىلص), I committed

an unusual disobedience, on which people were annoyed. When

He (ملسو هيلع هللا ىلص) completed his prayer, he softly taught me:

ف ابی و وامی ، ا رایت عا ق ہ ولا بعذ احش تعیا ہ ، واہلل ا قزنی ،

ا ذہ ايصوۃ لا صح فیا شی ک ا اياض :ولا طتنی ، ولا ضزبنی ، قا

"، ذا اا ی ايتشبیح و اايته یر ، وقزاۃ ايكزآ28

I said, “My parents will devote on you. I‟ll never see

before you and after you any good teacher like you (ملسو هيلع هللا ىلص)

God heaven! Neither scolds me nor beat me and didn‟t

use any harsh words, but said that it was not good to

speak during prayer. It may be only recited Qur‟an,

Takb┘r Tasb┘╒ (counting beads)”

But Alas being „Ummah‟ of the Holy Prophet (ملسو هيلع هللا ىلص) we are

unaware of his learning and training methods. When we received

the same style or gesture from others, we appreciate them a lot.

The non Muslims themselves give the examples to describe the

simplicity of Prophet‟s life. As Mahatama Ghandi‟s claim is the

clear proof of this character in which he suggested simple life

while addressing a meeting, “I can‟t cite Ram Chandar and

Krishan because they were not historical personalities. I am

helpless to mention the names of hazrat Abu Bakar (R.A) and

Hazrat Umar (R.A). They were the true leaders of very large

estates but they lived like mendicants (Darwaish)”.29

Conclusion To sum it up, if we follow the instructional methodology of

the greatest educationist of all times, the Holy Prophet (ملسو هيلع هللا ىلص)

brought ornamented educational style, incomparable education and

scientific revolution. A nation which was unaware of civilization,

high moral values and ethics, the Holy Prophet (ملسو هيلع هللا ىلص) not only


taught them such golden principles and cultural behaviors but also

developed such significant skills of knowledge and nurture that the

entire world was amazed to see their glimpses in the history of

mankind. Eventually, the prediction of hazrat Ibrahim (A.I)

appeared in true sense that made possible the arrival of the last

Prophet (ملسو هيلع هللا ىلص) among the race of Ism„ail (A.I).

ۃ الهتب و ايحه یع30

He teaches them the Book and the wisdom

It means that the Prophet, who was taught the rules of knowledge

and wisdom by Allah Almighty to purify them.

Dr. Na╖┘r A╒mad N┐╖ir rightly said: The Holy Prophet‟s (ملسو هيلع هللا ىلص)

dignity and status can be visualized as the greatest educationist of

the humanity that illiterate Bedouins of desert became discerning

scholars and remarkable reformers. The light, which the Prophet

enlightened in Masjid-e-Nabvi, was extended throughout the (ملسو هيلع هللا ىلص)

world by his (ملسو هيلع هللا ىلص) pupils.”31

He (ملسو هيلع هللا ىلص) attained superiority in dignity and status over all

the prophets. He directed humanity to the paths of guidance. He

is owner of countless favours and blessed treasures. Our (ملسو هيلع هللا ىلص)

Prophet (ملسو هيلع هللا ىلص) is our leader. We gathered magnificence and homage

due to his incomparable repute and admiration.

اي ص علی حذ ايبی الامی وعلی ايہ وس تشیا

REFRENCES & NOTES

1 Al-Baqra 2:129

2 Maududi, Syed Abul ‘Al┐, The Meaning of Qur’┐n, Translator: ‘Abdul

Aziz Kam┐l, Islamic Publication (Pvt) LTD, vol. 1, p 90. 3 Al-Jum‘ah 62:2

4 Dr. Muhammad A’m┘n, Tarbiat ka Nabvi Manhaj, Maqal┐t-e-S┘rat-e-

Nabvi, (Bah┐walp┴r: Islamic University of Bah┐walp┴r, 2009), Vol: 1, pp. 218-19. 5 Al-Aala 19-14:87

6 I╖l┐╒i, Mul┐na Am┘n A╒san, Tazkia-e-Nafs, (Faisalab┐d: Malik Sons,

1981), Vol: 1, p 17. 7 Al-Nahl 16: 125

8 Shibl┘ Nu‘am┐ni, ‘All┐mah, & Sayed Sulaim┐n al-Nadvi, S┘rat al-Nabi,

(A‘zam Garh: Dar-al-Musannafin Shibli Acadomy, India) Vol: 4, p 201. 9 Al-Ahzab 33:21

10 Younas 10:16


11 Al-Muttaq┘, Al-Hind┘, ‘Al┘, Kanz al-A‘am┐l, (Beirut: Mua’sisah Ar-Ris┐lah, 1985), Vol: 11, p 406, H. 31895. 12

Ahmad bin ambal, Musnad Ahmad, (Beirut: D┐r Al-Fikr) H. 2397 13

Al-Baqrah 2: 1-4 14

Kha═┘b Tabraizi, Wali Ad-D┘n Muhammad bin ‘Abdullah, Mishk┐t al-Ma╖ab┘╒, (Beirut: Al-Maktabah al-Tujjariah, D┐r al-Fikr, Labnon, 1991), Kit┐b al-Zak┐t, Vol: 1, p 577. 15

Yousuf 12:39-40 16

Ha Mim Sajda 41:30 17

Im┐m Muslim, Abu al-╓usain al-Qushayri, Al-╗a╒┘╒ al-Muslim, (Al-Ria╔: D┐r al-Sal┐m li-Nashr wal-Toz┘‘, 1999) Kit┐b al-├m┐n, B┐b J┐m‘a Au╖┐f al-Isl┐m, Vol: 1, p 48. 18

Al-Bukh┐ri, Mu╒ammad bin Isma‘┘l, Al-╗a╒┘╒ al-Bukh┐ri, (Al-Ria╔: D┐r al-Sal┐m li-Nashr wal-Toz┘‘a, 1999), Kit┐b ╗aom, B┐b Man ╗┐m Ram╔┐n ├m┐nan wa I╒tis┐ban, H. 1780. 19

Im┐m Muslim, Abu al-╓usain al-Qushayri, Al-╗a╒┘╒ al-Muslim, Op.Cit., Kit┐b al-Imar┐t, B┐b Fa╔ilh al-Im┐m al-‘└dil wa ‘Uq┴bat al-J┐iz wal-╓ith bir-Rifq bir-R‘iyh wal-Nahi ‘An al-Mushaqqah ‘Alihim, Vol: 2, p. 122. 20

Al-Bukh┐ri, Muhammad bin Isma‘┘l, Al-╗a╒┘╒ al-Bukh┐ri, (Karachi: Qad┘mi Kutob Kh┐nah, └ram Bagh), Kit┐b al-Adab, B┐b Ithm Mun La Ya’mun Jaruh┴ bi Waq┐ihi ┼biquhunna Yuhlikhunnah Maobiqan Mahlikan, Vol: 2, p 889. 21

Al-Baqra 02:17 22

Al-Baqra 02:19 23

Ibn ╓ajr, A╒mad bin ‘Ali, Fat╒ al-B┐ri Shara╒ ╗a╒┘╒ al-Bukh┐ri, (Ria╔: D┐r

Al-Sl┐m), Vol: 1, Kit┐b al-‘Ilm, B┐b 5, Hadith 62. 24

Al-Bukh┐ri, Mu╒ammad bin Isma‘┘l, Al-╗a╒┘╒ al-Bukh┐ri, Op.Cit, Kit┐b al-Mus┐q┐t al-Shurb, B┐b Fi al-Shurb wa Qoal al-All┐h وجعلنا ۔۔۔۔الخ, Vol: 1, p 316. 25

Kha═┘b Tabraizi, Wali Ad-D┘n Mu╒ammad bin ‘Abdullah, Mishk┐t al-Ma╖ab┘╒, Op. Cit., B┐b al-Li‘┐n, al-Fa╖l al-Awwal, p 286. 26

Al-Bukh┐ri, Mu╒ammad bin Isma‘┘l, Al-╗a╒┘╒ al-Bukh┐ri, Op.Cit, p. 948, Hadith 5304. 27

Al-Bukh┐ri, Mu╒ammad bin Isma‘┘l, Al-╗a╒┘╒ al-Bukh┐ri, Op.Cit, p 83, Hadith 481, p 394, Hadith 2446. 28

Ahmad bin ╓ambal, Musnad A╒mad, Op. Cit., Vol: 5, p 447 29

Rozn┐mah “Harijan”, dated 27-02-1937 30

Al-Baqra 02:129 31

Dr. Na╖┘r Ahmad Nasir, Paighamber-e-A‘a╘am wa └khir, (Lahore: Feroz

Sans), p 428

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