In teaching the Companions the vast knowledge he (ﷺ) had with him, the Prophet (ﷺ) relied on important educational techniques to make sure that they learned, understood, and remembered what he taught them. Some of the educational techniques and principles he relied on – both in the Makkan and Madanee phases of his biography – are as follows:
1) Repetition
When a good instructor has something important to say, he repeats it, making it easier for his students to learn, understand, assimilate, and memorize the knowledge he is imparting to them. Now, everything the Prophet (ﷺ) said was important, and so on many occasions, he would repeat what he said to his Companions. Anas in Maalik (RA) reported that when the Prophet (ﷺ) would say something, he would repeat it three times, so that his words could be understood. And when he came to a group of people, he i would extend greetings of peace to them three times.[1]
2) Speaking Clearly and Deliberately
The Prophet (ﷺ) would not rush his speech; rather, he would talk slowly and deliberately, clearly enunciating each word and pausing ever so slightly between one word and the next, so as to distinguish one from the other. The Prophet (ﷺ) spoke in this manner because every religious instruction he gave – and not just the Qur’an – was revelation, which his Companions needed to accurately memorize, so that they could then convey his sayings to the following generation. In fact, the Prophet (ﷺ) spoke so clearly and chose his words so carefully that, if a person wanted to, he could count his words when he spoke.[2] ‘Urwah ibn Az-Zubair (RA) related that ‘Aishah (RA) once said, “Are you not amazed at Abu Fulaan (here, she was referring to Abu Hurairah)? He came, sat down beside my apartment, and related (Hadeeth) from the Messenger of Allah (ﷺ) intending for me to hear that (from him). But I was performing voluntary prayers (at the time), and he stood up (to leave) before I finished my voluntary prayer. Had I caught up to him, I would have reproached him (for speaking in such a rush, for quickly relating one Hadeeth after another, for not speaking more slowly, so as to make learning easier for the listener, etc.). Verily, the Messenger of Allah (ﷺ) would not rush his speech as you (people) do!”[3]
3) Moderation, and Choosing an Appropriate Time and place to Teach
In every regard, the Prophet (ﷺ) was moderate in his teaching. He would choose an appropriate time to teach his Companions, so, for example, he would not gather them together at a time when he knew they would not be able to concentrate and focus on his words. And then when he did speak, he spoke for a moderate length of time, fearing that his Companions would become bored, and knowing that their understanding and memory would become impaired if he spoke beyond reasonable limits, ibn Mas’ood (RA) said, “The Prophet (ﷺ) would carefully choose the day to advise us (i.e., he would not do so every day; instead, he would choose the appropriate time and place to speak), fearing that we would become bored.”[4]
4) Saying a Proverb or Illustrating by Example
A good teacher, regardless of the subject he is teaching, tries to relate what he is teaching to something concerning which his students have knowledge. A comparison or parable or example helps the student assimilate new knowledge, because a theoretical or figurative concept then takes on a practical and literal form. The Qur’an is replete with parables and illustrations, and in some Verses, Allah even mentioned the wisdom behind mentioning them in His Book. Allah said:
“And these similitudes We put forward for mankind, but none will understand them except those who have knowledge (of Allah and His Signs, etc.).” [Qur’an 29: 43]
And Allah said in another Verse:
“Had We sent down this Qur’an on a mountain, you would surely have seen it humbling itself and rending asunder by the fear of Allah. Such are the parables which We put forward to mankind that they may reflect.” [Qur’an 59: 21]
The Prophet (ﷺ) followed the same methodology in his sayings, a fact that ‘Abdullah ibn ‘Umar (ﷺ) underscored when he said, “I memorized one thousand parables (examples, illustrations, etc.) from the Messenger of Allah (ﷺ).”[5] In fact, many books have been written concerning the parables and examples that are found in the sayings of the Prophet (ﷺ); one of the first such books to be written was Amthaal Al-Hadeeth, by Qaadee Abu Muhammad Al-Hasan ibn ‘Abdur-Rahmaan ibn Khallaad Ar-Raamhurmuzee, who died in the year 360 H.
5) Asking questions
A good teacher frequently asks his students questions, to test their knowledge, to grab their attention, to give them pause to think about an issue, to invigorate their minds, and to achieve various other instructional aims, among the most important of which is to establish a mental line of communication between himself and his students. For these reasons, the Prophet (ﷺ) would often, when teaching his Companions, ask them questions, which, beyond what we have already discussed, further enabled them to understand and memorize his teachings.
At times, the Prophet (ﷺ) would ask a question simply to engage the attention of his Companions, to make them desirous of knowing the answer to his question. Such questions would often take the form of, “Shall I not tell (you about),” or some similar phrase. For example, Abu Hurairah reported that the Prophet (ﷺ) once said, “Shall I not guide you to that with which Allah erases sins and raises (people) in rankings?’ The Companions said, “Yes, O Messenger of Allah.” He said, “Performing ablution (Wudoo) well and completely when circumstances are difficult (such as performing Wudoo with cold water, when necessary), taking many steps to the Masjids, and waiting for prayer after (the completion of the previous) prayer. That (you should know) is Ar-Ribaat (confining the soul in order to perform legitimate acts of worship).”[6]
Other times, the Prophet (ﷺ) would ask them about something regarding which he knew they had no knowledge, intending to stimulate their minds and attract their attention to the topic at hand. A clear instance of this is when the Messenger of Allah (ﷺ), as is related by Abu Hurairah (RA), said to his Companions, “Do you know who the broke one is?” They said, “The broke one among us is he who has neither dirham nor (worldly) possession.” The Prophet (ﷺ) said, “Verily, the broke one from my nation is he who will come on the Day of Resurrection with prayer, fasting, and Zakaat (i.e., he prayed in the world, fasted, and gave Zakaat); but he will also come, having cursed this one, slandered this one, (wrongly) eaten from the wealth of this one, spilled the blood of this one, and struck this one. This one (i.e., one of the above) will be given from his good deeds (as repayment for the wrong he did to him), and this one will also be given from his good deeds. If his good deeds run out before payment is made for what he owes, he will take from their (i.e., from the people he wronged) bad deeds. They will be thrown and heaped upon him, and then he will be cast into the Hellfire.”[7]
And on yet other occasions, the Prophet (ﷺ) would ask a question for which he expected an answer, and then if the Companion he asked answered it correctly, he would commend him and thus encourage others to learn. An instance of this is related in a narration by Ubai in Ka’ab (RA), who said, “The Messenger of Allah (ﷺ) said, ‘O Abul-Mundhir (i.e., Ubai), do you know which Verse that you have with you from the Book of Allah is greatest?’ I said, ‘Allah and His Messenger know best.’ He said, ‘O Abul-Mundhir, do you know which Verse you have with you from Allah’s Book is greatest.’ I said, ‘Allah! La ilaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists. (Qur’an 2: 255).’ He is struck me on my chest and said, ‘By Allah! Abul-Mundhir, may knowledge be salutary to you!”[8] Such recognition, as any student knows, instills confidence into one’s soul and encourages one to work harder and seek out more knowledge.
6) Bringing Students to the Point where their Attention is Aroused
Used sparingly and for important truths, one of the most beautiful of ways to impart knowledge is to first discuss a topic that engages the attention of a student, and then, when he is focused, to surprise him with an important and related truth. One of the best examples of this style of teaching is found in a Hadeeth that is related by Jaabir in ‘Abdullah (RA). Jaabir (RA) related that, one day, the Messenger of Allah (ﷺ) passed by the marketplace, entering from an ‘Aaliyah (one of the highlands of Al-Madeenah), and the people were standing to his side. He passed by a dead baby goat whose ears were small. The Prophet (ﷺ) picked it up and took hold of its ear. He then said, “Who among you would love to have this for a dirham?” Surprised, they answered, “We would not want to have it for any price. And what would we do with it?” The Prophet (ﷺ) said, “Would you love to have it?” They said, “By Allah, even if it were alive, it would be (considered) defective, for it has small ears? Then what can it be worth when it is dead?” The Prophet (ﷺ) said, “Then by Allah, the world is more insignificant to Allah than this (dead baby goat) is to you.”[9]
7) Using Visual Aids
Sometimes visual aids can help a student relate to and focus on the concept that he is learning; after all, to engage two senses, both sight and hearing, is certainly more conducive to learning than engaging only one – either sight or hearing. In this regard, the Prophet (ﷺ) resorted to various methods when he was teaching his Companions; the following are some of those methods:
a) Speaking while moving his hand:
On one occasion, for example, the Prophet (ﷺ) interlocked his hands to make clear the relationship between a believer and his brother. Abu Moosa Al-Ash’aree (RA) related that the Prophet (ﷺ) said, “One believer and another are (together) like a building: Parts of it strengthen its other parts.” He (ﷺ) then interlocked his fingers together.”[10]
b) Explaining along with the use of a drawing:
‘Abdullah ibn Mas’ood (RA) related that the Messenger of Allah (ﷺ) drew a line (in the ground) with his hand. He then said, “This is the Straight Path of Allah.” Next, he drew lines to its right and to its left, after which he said, “These are paths – [Yazeed said, ‘Divided (or irregular),]. Upon each one of these paths is a devil, inviting (people) to take it.” The Prophet (ﷺ) then recited this Verse:
“And verily, this (i.e. Allâh’s Commandments mentioned in the above two Verses 151 and 152) is My Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This He has ordained for you that you may become Al-Muttaqûn (the pious).” [Qur’an 6:153]
c) Displaying the items that are the topic of discussion:
Abu Taalib (RA) related that the Prophet of Allah (ﷺ) took silk, placing it in his right hand, and gold, placing it in his left hand, and said, “Verily, these two (things) are prohibited for the male (members) of my nation.”[11] One narration of this Hadeeth contains the following addition: “And lawful for the female ones (of my nation).’[12]
d) Standing in front of students and physically doing what they need to learn
This, for example, is what the Prophet (ﷺ) did when he, wanted to teach his Companions how to pray. He rose to the pulpit and prayed so that everyone could see him. Sahl ibn Sa’d As-Sa’idee (RA) said, “I (once) saw the Messenger of Allah (ﷺ) stand up on the pulpit, facing the Qiblah. He said, ‘Allahuakbar (Allah is the Greatest, ie., he began to pray). The people stood up behind him. He recited (parts of the Qur’an) and went down into the bowing position; the people went down into the bowing position behind him. He then raised his head and walked backwards (still facing the Qiblah; he did this so that he could perform prostration on the ground). He performed prostration on the ground, after which he returned to the pulpit. Then he recited (parts of the Qur’an), went down into the bowing position, raised his head, walked backwards (back onto the ground), and then performed prostration on the ground. When he was finished his prayer), he came before the people and said, ‘O people, I did this only so that you could follow me and learn my prayer.”[13]
8) Making Students Feel Comfortable and Creating a Rapport with Them
Especially when a topic is sensitive, a teacher must make his students feel comfortable and at ease. In this regard, the Prophet (ﷺ) would sometimes precede his instruction with a kindly phrase, as he did when he taught his Companions the manners of going to the washroom. He (ﷺ) said, “Indeed, I am for you the status of a father: I teach you (what you need to learn). So if one of you has to defecate, let him not face the Qiblah nor turn his back to it. And let him not clean himself with his right hand.”[14]
Beyond these teaching techniques the Prophet (ﷺ) relied on when instructing his Companions in general, he relied on equally salutary techniques and manners when he instructed individuals or groups among them, having seen something from them that required either encouragement or correction. Among those techniques and manners are the following:
a) Praising Someone who does Well at Something
When a teacher praises his students for doing well, they feel a sense of rapport with their teacher and they become motivated to work even harder than before. This is the case with the average teacher and student of this world; then how much more poignant and effective such praise must have been when it came from the mouth of the Messenger of Allah (ﷺ). Imagine, then, the encouragement Abu Moosa Al-Ash’aree (RA) must have felt when, one day, the Messenger of Allah (ﷺ) said to him, “Would that you had seen me when I was attentively listening to your recitation (of the Qur’an) last night. You have indeed been given a flute from the flutes of Daawood’s (David’s) family.”[15]
b) Showing Mercy to Someone Who Makes a Mistake and not Speaking Harshly to Him
The Prophet (ﷺ) would take people’s situation into consideration, excusing them if they were ignorant and correcting their mistakes with an air of kindness and forbearance. To be sure, one is instinctively likely to admit one’s mistake when the one who points it out does so in a kind and sincere manner. Mu’aawiyah ibn Al-Hakam As-Sulamee (RA) remembered a mistake he once made and the kindness that was then shown to him by the teacher of mankind, the Prophet (ﷺ). Mu’aawiyah (RA) said: “As I was praying with the Messenger of Allah (ﷺ), one of the men present sneezed, and so I said, ‘May Allah have mercy on you! The people directed their gazes at me, and I said, ‘Alas for the bereavement my mother has suffered (an expression of grief not to be taken literally)! What is your problem that makes you look at me (so)!’ They began to strike their hands over their legs, and when I saw that they were trying to silence me, I became quiet. Then when the Messenger of Allah (ﷺ) completed his Prayer – and may my father and mother be held ransom for him, for I have never seen, either before or after him, one who was better at teaching than he (ﷺ) was – he (ﷺ) did not, by Allah, scold me, nor did he strike me, nor did he curse me. He (simply) said, ‘Indeed, no speech of men is appropriate for this prayer; (prayer) is only At-Tasbeeh (glorification of Allah), At-Takbeer (magnifying Allah, by saying, ‘Allahuakbar,’ Allah is the Greatest), and recitation of the Qur’an.”[16]
c) When Addressing People, Not Mentioning a Person by Name, But Simply Mentioning the Wrong He Did
No one likes to be singled out for a mistake they made; the embarrassment is often too much to bear and can even have the effect of turning one away from the truth. When the Prophet (ﷺ) found out about a person who sinned or made a mistake, and when he then wanted to warn the general Muslim population not to perpetrate that same sin, he would refer to the sin, without exposing the person who perpetrated it. This occurred on more than one occasion; for example, when the Prophet (ﷺ) appointed ‘Abdullah ibn Al-Lutbiyyah (RA) with the task of collecting Zakaat money from the Banu Sulaim tribe, ‘Abdullah (RA) did what was asked of him, but he also accepted personal gifts at the same time. When he finished collecting the money, the Messenger of Allah (ﷺ) went to him in order to take account of the money he received. Singling out the Zakaat money, ‘Abdullah said, “This is your wealth,” and then putting aside a gift he received, he said, “And this is a gift (that was given to me).” The Messenger of Allah (ﷺ) said, “If you are truthful, should you not have sat down in the house of your mother and father, waiting until your gift came to you?” For, if he had been at home and someone voluntarily came and gave him a gift, the situation would not have been considered suspicious. But since he went out to do a task on behalf of the Muslim leadership, he should not have accepted gifts. After advising ‘Abdullah personally, the Prophet (ﷺ) went out to deliver a sermon to the people. He first praised and extolled Allah, after which he (ﷺ) said, “As for what follows: Verily, I appoint one of you to do a job that Allah has charged me with the duty of completing; he then comes to me and says, ‘This is your wealth, and this is a gift that was presented to me; Should he not have sat in the house of his father and mother until his gift came to him. By Allah, no one among you takes something without a right to do so, except that he will meet Allah on the Day of Resurrection, carrying it (with him). And I indeed know one among you who will meet Allah, carrying a camel that has a Rughaa (the sound of a camel), or a cow that has a Khuwaar (the mooing sound of a cow), or a sheep that Tai’ar (i.e., that makes the sound of a sheep).” He is then raised his hand until the whiteness of his armpits could be seen, and he said, “O Allah, have I conveyed. My eye has seen, and my ear has heard.”[17]
d) Showing Anger when Anger is called for
Certain situations call for anger; the good teacher is one who recognizes those situations. A specific kind of person might realize his mistake only when he sees that his teacher is serious and angry; a specific mistake might be so vile that a teacher needs to show anger in order to make his student understand the seriousness of his mistake; on these and similar occasions, a teacher or guide must keep his anger focused, showing only that amount of anger that is appropriate and necessary, and not transgressing the bounds of moderation.
In this regard, a good example of a story that involves ‘Umar ibn Al-Khattaab (RA), who one day brought a copy of the Torah to the Prophet (ﷺ), so that he could read it to him. Had not the Prophet (ﷺ) shown an appropriate degree of anger, people would not have appreciated from the following narration the seriousness of referring to previously revealed books for guidance. Jaabir ibn ‘Abdullah (RA) related that, when ‘Umar ibn Al-Khattaab (RA) took a copy of the Torah to the Messenger of Allah (ﷺ), he said, “O Messenger of Allah, this is a copy of the Torah.” The Prophet (ﷺ) remained silent, not answering ‘Umar, who proceeded to read from it, while the Prophet’s face took on an expression of anger. Abu Bakr (RA), who was with the Prophet (ﷺ) at the time, said to ‘Umar, “May many mothers be bereaved of you! Do you not see the face of the Messenger of Allah?” ‘Umar looked at the face of the Messenger of Allah (ﷺ) and, realizing the mistake he made, said, “I seek refuge with Allah from the anger of Allah and the anger of His Messenger. We are pleased with Allah as our Lord, with Islam as our religion, and with Muhammad as our Prophet.” The Prophet (ﷺ) then said, “By the One Who has the soul of Muhammad in His Hand, had Moosa appeared before you, and had you followed him and abandoned me, you would have indeed strayed from the Straight Path. And had he been alive and lived through the period of my Prophethood, he would have followed me.’[18]
On another occasion, the Prophet (ﷺ) became angry when some Muslims were causing hardships for other Muslims. What happened was that some Imams were prolonging the prayer to the degree that certain people – especially the old and the weak – suffered, even after the Prophet (ﷺ) had prohibited people from doing that. Abu Mas’ood Al-Ansaaree (RA) related that a man once said to the Prophet (ﷺ), “I show up late for prayer[19] because of how much so and so prolongs (the prayer) when he is leading us (in prayer).” Abu Mas’ood (RA) later said when relating this Hadeeth, “Verily, since that day I never saw the Prophet (ﷺ) give a sermon with as much anger. He said, ‘O people, indeed you repel others (by going to extremes, by causing hardships for others, etc.), so whosoever leads people in prayer, let him make it lighter (by shortening its length), for indeed, among you are the sick, the weak, and the ones who have needs to which they must attend.”[20]
On yet another occasion, the Prophet (ﷺ) displayed anger because he (ﷺ) wanted his Companions to understand that the argument they were engaged in had caused the members of previous nations to become destroyed. ‘Abdullah ibn Al-‘Aas (RA) said, “The Messenger of Allah (ﷺ) (once) went out to his Companions , who were arguing with one another about Divine Preordainment. He looked so angry that it looked as if a grain of pomegranate was scooped into (or out of) his face (i.e., his face turned red from anger). He (ﷺ) said, ‘Is this what you were commanded to do? Or is this what you were created to do? Are you striking out some Verses of the Qur’an with others (i.e., with an incorrect understanding)? Because of this nations before you were destroyed.”[21]
And on yet another occasion, the Prophet (ﷺ), became angry when some of his Companions (RA) insisted on going to extremes instead of following his just guidance, thinking that what they were doing was better than what he (ﷺ) commanded them to do. ‘Aishah (RA) said, “When the Messenger of Allah (ﷺ) commanded them (i.e., the people), he commanded them to do those deeds that they were capable of performing. They (ie., some people) said, ‘Our situation is not like yours, O Messenger of Allah: Allah has indeed forgiven your past and future sins (they were saying that they needed to outdo the Prophet (ﷺ) in the amount of worship they performed). He became angry, to the degree that anger could easily be discerned in his face. He then said, ‘Verily, I fear Allah the most among you, and among you I am best acquainted with Allah (i.e., so follow my guidance and obey my commands, without going into excess).”[22]
On the above-mentioned and similar occasions, the Prophet (ﷺ) became angry, not on personal grounds or because of an affront to his character, but on religious grounds and for the sake of Allah. His goal was always to guide his Companions and raise them to a higher level of understanding and piety. Any Muslim leader or Imam must sometimes display annoyance and anger in order to make people aware of the gravity of certain sins. But again, anger must be resorted to sparingly – for the appropriate situations, places, times, and people.
e) Taking Advantage of a Situation to Teach a Related Moral or Lesson
The Prophet (ﷺ) was always alert and observant. If he saw a situation from which a related moral or lesson could be inferred, he immediately pointed it out to his Companions. For example, ‘Umar ibn Al-Khattaab (RA) related that a group of prisoners were brought to the Prophet (ﷺ); among them was a women who, upon seeing a baby among the prisoners, went to it, picked it up, attached it to her chest, and breastfed it. Seeing the love she showed for her child, the Prophet (ﷺ) said to his Companions, “Do you suppose that she would throw her child into the Hellfire?” They said, “No, not if she is able to avoid doing so.” He (ﷺ) said, “Indeed, Allah is more merciful to His slaves than she is to her child.”[23]
[The Noble Life of the Prophet (ﷺ) by Dr. Ali Muhammad As-Sallaabee, vol. 2, p. 901-914]
Notes:
[1] Saheeh Bukhaaree, the Book of Knowledge, chapter “When One Repeats One’s Speech Three Times, So As To Be Understood”; Hadeeth number: 95.
[2] Refer to Saheeh Bukhaaree (3567).
[3] Saheeh Bukhaaree, the Book of Merits, chapter “The Description of the Prophet (ﷺ)”; Hadeeth number: 3568.
[4] Saheeh Bukhaaree (68).
[5] Refer to Manaahij Wa-Adaab As-Sahaabah (pg. 65).
[6] Saheeh Muslim, the Book of Purification, chapter “The Virtue of Performing Ablution Well and Completely in Difficult Situations”; Hadeeth number: 251.
[7] Saheeh Muslim, the Book of Righteousness, Joining Ties of Relation, and Manners; chapter “The Prohibition of Adh-Dhulm (Wrongdoing, Injustice, etc.); Hadeeth number: 2581.
[8] Saheeh Muslim, the Book of the Traveler’s Prayer, and Its Being Shortened, chapter “The Superiority of Soorah Al-Kahf and of the Throne Verse” Hadeeth number: 810.
[9] Saheeh Bukhaaree, the Book of Al-Mazaalim (Wrongs and Injustices), chapter “Aiding the One Who is Wronged”; Hadeeth number: 2446.
[10] Saheeh Bukhaaree, the Book of Wrongs and Injustices, chapter “Helping the One Who is Wronged”; Hadeeth number: 2446.
[11] Abu Daawood, the Book of Attire, chapter “Regarding Silk and Women”; Hadeeth number: 4057. And Al-Albaanee declared it to be authentic in Saheeh Sunan Abu Daawood.
[12] Saheeh Sunan An-Nasaaee by Al-Albaanee, who declared it to be authentic. Its number in Saheeh Sunan An-Nasaaee is: 5163.
[13] Saheeh Bukhaaree, the Book of Prayer, chapter “Praying on Rooftops, Pulpits, and (Propped-Up) Wood”; Hadeeth number: 377.
[14] Abu Daawood, the Book of Purification, chapter “It Being Disliked to Face the Qiblah When One Is Reliving Oneself’ (1/3); Hadeeth number: 8. And in Saheeh Sunan Abu Daawood, Al-Albaanee declared it to be authentic.
[15] Saheeh Muslim, the Book of the Traveler’s Prayer and Its Shortening, chapter “It Being Recommended to Make Beautiful One’s Voice When Reciting the Qur’an”; Hadeeth number: 793.
[16] Saheeh Muslim, the Book of Masjids and Places of Prayer, chapter “It Being Prohibited to Speak During Prayer and the Abrogation of Its Permissibility”; Hadeeth number: 537.
[17] Saheeh Bukhaaree, the Book of Artifices, chapter “The Artifice of a Worker, so that He can Receive a Gift”; Hadeeth number: 6979.
[18] Mujma’ Az-Zawaaid (1/173-174). There are other narrations that attest to and strengthen this Hadeeth. Al-Albaanee mentioned it in Irwaa Al-Ghaleel (6/34) and declared it to be strong (in terms of its authenticity).
[19] This is one of a few interpretations of what he said; refer to the explanation of this Hadeeth in Fathul-Baaree.
[20] Saheeh Bukhaaree, the Book of Knowledge, chapter “When He (ﷺ) Would, if He (ﷺ) Saw that Which He Disliked, Show Anger While Giving a Sermon or Teaching”; Hadeeth number: 90.
[21] Refer to the Introduction of Ibn Maajah, to the chapter “About Divine Preordainment (1/33)”; Hadeeth number: 85. And Al-Albaanee declared it to be authentic in Saheeh Sunan Ibn Maajah (69-84).
[22] Saheeh Bukhaaree, the Book of Eemaan, chapter “The Prophet’s Saying, ‘Among You I am Best Acquainted with Allah”; Hadeeth number: 20.
[23] Saheeh Bukhaaree, the Book of Manners, chapter “Kissing a Child, Hugging a Child, and Showing Mercy to a Child”; Hadeeth number: 5999.
