Al-Rasūl Al-Muʿallim – literally translated as ‘The Messenger, The Teacher’ – is a book written by one of the great ḥadīth scholars of the past century Shaykh ʿAbd Al-Fattāḥ ʾAbu Ghuddah RH (1917-1997). The author expounds in the first part of the book on the personality of the Prophet Muḥammad ﷺ and his unique attributes, whilst in the second part of the book (the larger section), he explains the various teaching methods of the Prophet ﷺ.

Before any sort of radical change can take place within society, the masses must first trust the character of the person spearheading the message. To build trust in this person requires removing any sort of barrier between the messenger and the recipients of the message. The Prophets عليهم السلام who brought about radical change in their communities had the highest level of emotional understanding and intelligence within their personalities to facilitate conveying the message of Allāh to humanity.¹ It was the Prophet’s عليهم السلام personality and refined character that made people receptive to their testifying of one deity in places and times where polytheism was the norm; the Prophet ﷺ was known as Al-ʾAmīn (The trustworthy one) prior to even receiving prophethood. Thus, the author felt it pertinent to talk about the inner attributes of the Prophet ﷺ before discussing his teaching methods which brought change the world hasn’t witnessed before or after.

Several studies that look at how a teacher is perceived to be a good educator show that students often place more importance on personality and relational characteristics (such as kindness and helpfulness) over their ability as a teacher.² So, what then can we say about a teacher who had both the greatest characteristics and was a revolutionary in his teaching styles and methods? Other recent studies which investigate leadership models have proposed that the best leader is the one who has Servant Leadership qualities such as listening, empathy, awareness, and foresight.³ Good leadership is what makes people accepting of what their leader has to say. The Prophet ﷺ was a complete leader and educator who accomplished his role as a messenger to mankind.

Shaykh ʿAbd Al-Fattāḥ ʾAbu Ghuddah RH (1917-1997) in his Al-Rasūl Al-Muʿallim quotes a renowned scholar of the 4^th/5^th Islamic century ʾImām Māwardī RH (d. 450 AH) who in his book ʾAʿlām Al-Nabuwwah (Signs of Prophethood) talks about 4 aspects of the Prophet ﷺ’s perfection, the following is a summary of what is quoted:

1. Perfection of his outer persona:

• The awe he ﷺ possessed that made those around him give him precedence and accept what he said. He was the most feared amongst people; the messengers for the Persian rulers used to fear him when they were in the presence of the Prophet ﷺ despite them being accustomed to the tyranny of their own rulers.
• The radiant smile that caused those around him ﷺ to pledge their loyalty to him and hold him dearly in their hearts to the extent that the Companions RA loved him more than they loved their own parents and children.
• His ﷺ’s mastering of their hearts such that they rushed to obey his commands and submit themselves before him.
• The natural inclination of his ﷺ companions RA to place themselves under his command, and their perseverance on the difficulties they underwent in support for his message.

2. Perfection of his inner attributes:

• His ﷺ’s pragmatic approach and his acumen which is seen through his decision making, planning and his composure in all situations. He wasn’t disconcerted by any schemes against him, neither did he deem any difficulty too difficult. In every situation he looked towards the ultimate goal at its inception, uncovering the flaws of the schemes and solving its difficult aspects.
• His ﷺ’s perseverance of difficulties that he faced from his enemies, and his patience when he faced any sort of distress or adversity. He faced opposition from the Quraysh that was enough to make the hairs turn white.
• His ﷺ’s renouncing of worldly things and being satisfied with means just enough to get by, even though he used to rule over the land covering Hijaz to the border of Iraq and from Yemen to the coast of Oman. He didn’t leave anything behind for his family to inherit from as a means of turning them away from the pleasures of the world.
• His ﷺ’s humility amongst the people even though they were his followers and he was their leader. He used to walk in the marketplace as if he was a layperson and mingle with those that were sat in his company. To an outsider, It was difficult to differentiate him from those that were sat in his gathering due to his humility.
• His ﷺ’s forbearance and dignity when faced with recklessness or stupidity, as well as the harshness of the Bedouins. He was protected from following his base instincts and using his strength recklessly, instead practicing compassion to his ummah. In the year of the conquest of Makkah, the people of Makkah gathered around him, he asked them, “what do you think of me?” They replied “O! Noble brother and son of a noble brother, if you [wish to] pardon then that’s what we think of you, if you wish to avenge [for what we did to you] then [it would be right as] we did inflict pain on you”. Then the Prophet ﷺ said “I say [to you] as Prophet Yusuf عليه السلام said to his brothers ﴾No reproach upon you today! May Allah forgive you and He is the Most-Merciful of the merciful﴿ [Yūsuf:92].” When Hind Bint ʿUtbah came to him ﷺ who had ripped open the stomach and chewed the liver of Hamzah RA (the uncle of the Prophet ﷺ), he ﷺ forgave her.
• His ﷺ’s upholding of agreements and fulfilment of promises, as long as the other party hadn’t violated it. This was done by the Quraysh after the treaty of Hudaybiyyah but Allah placed goodness in their infringement of the agreement for the Muslims.

3. His ﷺ’s speech:

• The far-reaching wisdom and abundance of knowledge he ﷺ had despite being unlettered, despite not reading a book, or studying or accompanying scholar or a teacher. He surpassed intellects from the proficiency he displayed.
• His ﷺ’s memory of what Allah had informed him from the stories of the previous Prophets عليهم السلام and stories of previous ummahs. He didn’t retain it through witnessing the events or by way of studying a book.
• His ﷺ’s enjoining of what was legislated by giving the clearest of proofs through his use of words. The Prophet ﷺ said “I have been given [the art of] speaking concisely [but the words being plentiful in meanings]…”
• His ﷺ’s speech which consisted of calling towards good manners and good etiquette, from maintaining family ties and sympathising on the weak and the orphaned. His prohibiting of holding enmity and grudges so that excellence and good manners be widespread amongst the people, as mentioned in the ʾĀyah ﴾You are the best of people produced for mankind, you enjoin what is right and forbid what is wrong﴿. [ʾĀl ʿImrān:110]. The Ṣaḥābah RA held firmly onto his commands until Allāh gave Islam honour and disgraced polytheism through them.
• The clarity of his ﷺ’s answers when he was asked a question and the coherence of his arguments when he was debated.
• He ﷺ was protected from distorting his speech. The Quraysh knew of his truthfulness prior to Islām but they still openly accused him of lying, some out of jealousy, some out of stubbornness, and some thinking it is farfetched that he is a messenger or a prophet.
• He ﷺ only spoke out of need with words enough to send his message across. He didn’t speak heedlessly nor was he ever unable to express himself. Hence why his words have been preserved in hearts and written in books; the beauty of his ﷺ’s speech is clear, and the mouths still find his ﷺ’s words to be sweet.
• He ﷺ was the most eloquent of people, most clear in explaining issues, most concise in speech, most pure in words and most correct in expression. Even though the science of rhetoric wasn’t something he engaged in, nor did he study with those acquainted with the science from the orators, poets, or rhetoricians (experts in the field of rhetoric). This was a natural ability he possessed for the purpose of fulfilling his duties as a messenger to humanity.

4. The Great Distinction of His ﷺ’s actions:

• Beauty of his ﷺ’s conduct and the soundness of his management in taking people from what they were accustomed to i.e., idolatry, to what they were unfamiliar with i.e., Islam which they submitted themselves to. This is an insurmountable task without the help of Allāh.
• He ﷺ brought together those that were predisposed to him and those that feared him, they both assisted him in preaching this religion and this is how the religion was passed down to those who came after.
• He ﷺ preached moderation, preventing us from being excessive or lax.
• He ﷺ didn’t tell his companions RA to run to the world nor did he tell them to completely shun the world. In a ḥadīth the Prophet ﷺ said “The best of you is not the one who has shunned this world for the akhirah, nor the one who has shunned his akhirah for this world but one that takes from both as the world is a means of reaching the akhirah…” As for the one who busies himself in preparation for the akhirah only will either be a deprived individual in this world or be under the care of someone else.
• Addressing matters pertaining to the religion in a way that became clear for the Ummah i.e., what was necessary for them in matters of worship, what is ḥalāl and ḥarām, and what is permissible in transactions and dealings. He ﷺ then laid out principles to derive rulings for matters that didn’t occur during his blessed lifetime, leaving those that came after him without the need for new revelation.
• His ﷺ’s standing up in the face of the enemy even when the Muslims were few and surrounded on all fronts.
• His ﷺ’s bravery in battles such that every battle he was present in resulted in victory or defence, and his resoluteness when enduring the difficulties of the enemy. Once in Madīnah there was a loud noise so people went out to the direction of the noise and found the Prophet ﷺ returning on a horse [having already investigated the cause of the noise] and told the people of Madīnah not to worry.
• His ﷺ’s generosity even though the rulers of Arabia had amassed a lot of wealth and treasures. He used to eat coarse and rough food, and similar was his clothing. Even when he had nothing to give he wouldn’t leave those that asked from him empty handed, in one narration he told the asker to buy at his ﷺ’s expense when the Prophet ﷺ didn’t have anything to give [meaning eventually the Prophet ﷺ would himself pay off the creditor].⁴

It’s these characteristics that we should look to be moulded with when on the journey of learning this religion, which then itself will help you educate the next generation, gain a consciousness of Allah in our daily lives and much more, just the way the Prophet ﷺ taught his companions. Shaykh Hamzah Yūsuf says in his Purification of the Heart “learning at the hand of the Prophet ﷺ provides meaning and benefits that extend beyond life. Attaining nearness to God does not involve wronging others. On the contrary, access to the source of all power requires a character that is selfless, compassionate, and sensitive to the rights of others.”⁵

These are from some of the clearest proofs of the truthfulness of his prophethood which history attests to. It’s these transformative characteristics we should look to embody when we try to look for a change in the world around us. Allāh says in the Qur’ān ﴾Surely, Allāh doesn’t change the state of a people until they change themselves﴿ [Raʿd:11].

Our Duty

Once we’ve come to know that Prophet ﷺ fulfilled his duty to us as recipients of his message, it’s important we know what we have to do to discharge our duty to him ﷺ.

Allāh says in the Qur’ān:

﴾Indeed, We have sent you (O Prophet) as a witness and as a bearer of good news and as a warner ۞ So that you (O people) believe in Allāh and His messenger, and support him and revere him, and pronounce His (Allāh’s) purity morning and evening﴿ [Fatḥ:8-9].

Here, Allāh mentions 3 duties for the Prophet ﷺ:

• A witness for Allāh that he has relayed Allāh’s message.
• A bearer of good news for the believers.
• A warner for the disbelievers.

Then Allāh mentions 3 duties on us to the Prophet ﷺ:

• Believing in the Messenger ﷺ.
• Supporting the Prophet ﷺ by obeying him and assisting his religion i.e., some form of service to this religion.
• Revering him by calling him ﷺ with respect with titles that he is deserved of including sending salutations on him ﷺ.

May Allāh allow us to make even an atoms worth of change the Prophet ﷺ made, and may He infuse in us the characteristics of his most beloved ﷺ, and enable us to fulfill our duty to him that gains us his ﷺ’s intercession on a day where there will be no other intercessor.

[Maulana] Abdullah Nakhuda

12 Dhu Al-Qaʿdah 1444/1 June 2023

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¹ M.A. Smith, With The Heart In Mind. Arlington, Qalam Books, 2019, p. 163.

² M. Bullock, ‘What makes a good teacher? Exploring student and teacher beliefs on good teaching’, Rising Tide, vol. 7,no. 1, 2015, pp. 1-30.

³ L.C. Spears, ‘Character and servant leadership: Ten characteristics of effective, caring leaders’, The journal of virtues & leadership, vol. 1, no. 1, 2010, pp. 25-30.

⁴ A.F. Abu Ghuddah and S.A.F. Abu Ghuddah (ed.), Al-Rasūl Al-Muʿallim, 5^th edn., Cairo, Dar Al-Salām, 2016, pp. 40-63.

⁵ H. Yusuf, Purification of the Heart, 2^nd edn., Starlatch Press, 2004, p. 33.