The Principles of Prophetic Education (13): “Do Good!”

One of the fundamental principles of Prophetic education is the principle of doing good to others. Education is essentially an act of kindness. It is the practice of living, spreading, cultivating, and strengthening goodness while preventing and countering evil and injustice. It involves taking measures to prevent people from falling into wrongdoing, rescuing those who have erred from their mistakes, and instead sowing and nurturing the seeds of goodness.

In carrying out this endeavor, it is crucial to approach others with goodness and never deviate from the path of kindness. This is because one of the most effective ways to touch people’s hearts, shape their emotions, and instill in them morals, virtues, and values is to seize every opportunity to do good for them. From this perspective, the educational value of kindness is extraordinarily high and cannot be replaced by anything else. All goodness and beauty can only be learned or taught by doing good both for ourselves and for others.

God is Abundantly Benevolent to His Servants

When considered from the perspective of divine morality and discipline, it becomes evident that God, who creates, sustains, provides sustenance, and guides His creation toward the means necessary for their survival, interacts with all beings—animate and inanimate—on the foundation of goodness. His generosity, grace, and mercy encompass all realms. As the Qur’an states, God (exalted is His majesty) is abundantly benevolent to all His creation and servants: (Indeed, He is the Most Kind (Al-Barr), the Most Merciful (Ar-Rahim)). 1

God is the creator of all goodness, the source of all blessings, and the possessor of infinite mercy. He generously bestows goodness upon His creation and is the origin of all virtues and acts of kindness. He created humanity inclined toward both good and evil to suit the reality of life’s test. Yet, He did not leave them unaided in the struggle between right and wrong. Through the prophets and exemplary individuals He sent and the scriptures He revealed, He guided humanity to the straight path. God also commands His servants to embody the attribute of barr—to live by and spread goodness. 2 He calls upon them to be merciful, just, fair, gentle, and benevolent, urging them always to act with kindness.

God has promised that the reward for goodness is always goodness and has drawn attention to the reality that genuine kindness always begets more kindness. 3 At the same time, He warns against

all forms of evil, wickedness, and transgression, emphasizing that He does not approve of wrongdoing. 4 He assures that even the smallest act of goodness will not go unrewarded, nor will the smallest act of evil go unpunished: “Whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it.” 5

God further encourages acts of goodness by declaring that their rewards will be multiplied, whereas evil deeds will be met with equivalent consequences: “Whoever brings a good deed will receive tenfold the like of it, and whoever brings an evil deed will only be recompensed for what is equal to it; and no one will be wronged.” 6

The Messenger of God (peace and blessings be upon him) also emphasized this point, giving glad tidings that even the intention to do good will not go unrewarded: “If My servant intends to do a good deed but does not do it, I write it as one full good deed. But if they carry it out, I write it as ten to seven hundred times the reward. If My servant intends to commit a bad deed but refrains from doing it, I write it as one complete good deed. However, if they commit it, I write it as only one sin.” 7

In light of this divine and prophetic morality, parents, educators, and mentors should act with the same spirit. They should love goodness and good people, maintain positive feelings and thoughts toward everyone and everything, and make a concerted effort to do good. They should reward acts of kindness and ensure that no good deed goes unrecognized. While they must take a firm stance against all forms of evil, they should avoid alienating those who have fallen into wrongdoing. Instead, they should seek ways to reach their hearts with kindness, guiding them with care, love, and compassion toward the right path. By acting with grace and striving to reform individuals through kindness, they can help them embrace goodness and leave their faults behind.

Only Goodness Can Eliminate Evil

Goodness has the power to eradicate all the negative effects of evil, both on a person’s inner world and on the psychology of others. Destruction is easy, but the healing impact of goodness on emotions is far greater. The secret of eliminating evil and replacing it with virtue always lies in doing good. As the Qur’an states, “Good deeds remove evil deeds by educating and refining the human soul”. 8 However, remaining steadfast in this principle can sometimes be challenging for the ego. For this reason, the Qur’an advises patience in the face of both internal and external difficulties: “Be patient, for God does not let the reward of those who do good be lost”.9

The Prophet of God (peace and blessings be upon him) also highlighted the purifying and transformative nature of goodness. While bidding farewell to the respected Mu‘adh ibn Jabal as he departed for Yemen, he offered this advice: “Fear God wherever you are. If you commit any evil as part of human nature, follow it up immediately with a good deed to erase it. And treat people with good character and manners”. 10

The Messenger of God (peace and blessings be upon him) always approached the shortcomings of others with kindness, guiding and encouraging them toward what is good and beautiful with gentle words and a soft manner. The respected Anas ibn Malik, who served the Prophet for ten years while also learning from him, described this aspect of his character: “I served the Messenger of God (peace and blessings be upon him) for ten years. Not every task I did was to his liking, yet he never said to me, ‘Why did you do this?’ Nor did he ever say about something I failed to do, ‘Why didn’t you do this?’ He never scolded, criticized, or hurt me with his words. He never frowned at me or struck me. In fact, he never even said ‘Uff’ (an expression of displeasure) to me.” 11

Never Underestimate Any Act of Kindness!

At times, people may perceive acts of kindness and good behavior as “ordinary” or “insignificant,” thinking, “These are such small things!” As a result, they may disregard or neglect simple acts of kindness that are well within their ability. Over time, this attitude can become a way of life, eventually leading them to forgo even greater acts of goodness. However, kindness is inherently significant because it is goodness in its essence. There are moments and situations when an act of kindness that appears small can bring as much benefit and reward to the doer and as much value and happiness to the recipient as a seemingly greater act.

Additionally, since one can never truly know which act of kindness will be accepted by God or which will touch the hearts of others and create a positive emotional impact, a person should strive to perform kindness in all its forms. For this reason, the Messenger of God (peace and blessings be upon him) provided believers with this timeless principle: “Do not consider any act of goodness insignificant, even if it is meeting your brother with a cheerful face.”12

The Prophet (peace and blessings be upon him) also tied the concept of kindness to that of charity, establishing the principle: “Every act of goodness is charity.”13 He elaborated on this idea with

various examples: “Smiling at your brother is charity. Enjoining good and forbidding evil is charity. Guiding someone who has lost their way is charity. Helping a blind person by leading them to their destination is charity. Pouring water from your bucket into your brother’s vessel is charity. Removing harmful objects, such as stones, thorns, or trash, from the road is charity.”14 “Protect yourself from the fire, even if it is by giving a piece of a date in charity. And if you cannot find that, then at least do so with a kind word.”15

Even a smile, a kind word, a compliment, or an expression of appreciation in the context of education and instruction should never be underestimated. Education is inseparable from acts of kindness. A smile, a simple inquiry about someone’s well-being, or even a gentle pat on the head can significantly contribute to teaching and reinforcing desired behaviors in a learner. This is why the respected Abdullah ibn Umar summarized kindness in three simple aspects: “Kindness is not difficult but easy. It consists of a cheerful face, soft words, and sweet speech.”16

Do Not Dwell on Your Acts of Kindness!

Many parents and educators mistakenly believe that recounting their good deeds will have a positive impact on those they are addressing. As a result, they frequently remind others of the kindness they have done. However, this is a significant error in education. Human psychology does not appreciate having past acts of kindness highlighted. Such reminders often lead to feelings of embarrassment or a sense of being belittled.

The Qur’an and the Sunnah emphasize the principle of “not reproaching others with your favors”—avoiding the act of humiliating, hurting, or wounding the feelings of others by reminding them of the help you provided. Such behavior strips the act of its status as kindness and diminishes, or even nullifies, its positive effect in education. The Qur’an highlights this principle: “Kind words and forgiveness are better than charity followed by injury.”17 The Prophet Muhammad (peace and blessings be upon him) also warned against those who habitually use their good deeds to control or demean others, stating that such people will not enter Paradise. 18

Kind words and gentle expressions have the power to heal wounds and bring happiness to hearts. Forgiveness, especially when the other party has made a mistake, is another act of kindness that purifies hearts from resentment and hatred, replacing those emotions with love and respect. Forgiveness draws hearts closer and fosters harmony between individuals. Parents and educators must never use their acts of kindness as tools of superiority or control. To do so robs the kindness of its spiritual reward and educational value. Instead, they should strive to forget their good deeds, as the Qur’an advises. Excuses such as, “What’s the harm? I only do this for their own good!” should never be used to justify turning kindness into a weapon that stings. This behavior may provoke negative reactions from others and ultimately undermine the desired outcomes of kindness.

Express Gratitude for Kindness Received!

In the realm of education and upbringing, an essential principle is to instill in others the awareness and habit of expressing gratitude for the kindness they receive. Parents and educators play a crucial role in this by setting a good example and encouraging this behavior in their interactions. The Messenger of God (peace and blessings be upon him) emphasized the importance of gratitude with the following guidance: “One who does not thank people has not truly thanked God.” 19 He further taught that gratitude should go beyond a simple “thank you,” suggesting that it is more meaningful to accompany it with a prayer: “If someone has done you a kindness and you say, ‘May God reward you with goodness,’ you have expressed the best form of thanks.”20

In another teaching, the Prophet (peace and blessings be upon him) encouraged reciprocating acts of kindness when possible, saying: “If someone does a good deed for you, repay them in kind if you are able. If you cannot, then praise them and speak well of them. By doing so, you have expressed gratitude. Failing to do so would be an act of ingratitude.”21 Even if one lacks the means to return the favor in kind, expressing appreciation through a few heartfelt words, making a supplication, or encouraging others to do good keeps the spirit of kindness alive. Failure to cultivate gratitude not only undermines individual relationships but also allows ingratitude and negativity to dominate. In such an environment, true education, moral refinement, and character development cannot thrive.

Author: Dr. Selim Koç

Dr. Selim Koç, one of the contributors to our site, completed his undergraduate studies at Uludağ University’s Faculty of Theology in 1987. He earned his master’s degree in Hadith studies at the same faculty in 1992 and completed his PhD in Tafsir at Sakarya University’s Institute of Social Sciences in 2002. During these years, he continued to receive private instruction in various Islamic sciences, including Tafsir, Hadith, Fiqh, Kalam, and Sufism. For many years, Dr. Koç has also dedicated himself to the study of the Prophet’s life (Siyer) and has authored numerous articles in this field. He has been a regular contributor to our site for eight years. Dr. Koç spent approximately 1.5 years living in Mecca and Medina, visiting many locations significant to the life of the Prophet Muhammad (peace be upon him). During this time, he conducted extensive research and investigations related to the Seerah.

Footnotes:

1.Tur, 52:28.

2.See Naḥl, 16:90.

3.See Raḥman, 55:60.

4.See Naḥl, 16:90.

5.Zilzal, 99:7–8. Also see Qaṣaṣ, 28:84.

6.Anʿam, 6:160; Nisa, 4:40. See also Hud, 11:115.

7.Bukhari, Tawḥid 35; Muslim, Iman 59/203–207 (128, 129, 130, 131).

8.Hud, 11:114. Also see Ankabut, 29:45.

9.Hud, 11:115.

10.Tirmidhi, Birr 55.

11.Bukhari, Wasaya 25; Adab 39; Diyat 26; Muslim, Faḍaʾil 13/51–53 (2309); Abu Dawud, Adab 1; Tirmidhi, Birr 69.

12.Muslim, Birr 144.

13.Tirmidhi, Birr 45.

14.Tirmidhi, Birr 36.

15.Bukhari, Jihad 72; Adab 34; Muslim, Zakah 17/56 (1009).

16.Bayhaqi, Shuʿab al-Iman, X/404.

17.Baqarah Surah, 2:263.

18.See Nasaʾi, Ashribah 46.

19.Abu Dawud, Adab 12; Tirmidhi, Birr 35.

20.Tirmidhi, Birr 88.

21.Abu Dawud, Adab 12; Tirmidhi, Birr 87.