Abu Hurayra reported that he heard the Messenger of Allah, may Allah bless him and grant him peace, say, "No human child has ever spoken in the cradle except for 'Isa ibn Maryam, may Allah bless him and grant him peace, and the companion of Jurayj." Abu Hurayra asked, "Prophet of Allah, who was the companion of Jurayj?" The Prophet replied, "Jurayj was a monk who lived in a hermitage. There was a cowherd who used to come to the foot of his hermitage and a woman from the village used to come to the cowherd.
"One day his mother came while he was praying and called out, 'Jurayj!' He asked himself, 'My mother or my prayer?' He concluded that he should prefer the prayer. She shouted to him a second time and he again asked himself, 'My mother or my prayer?' He thought that he should prefer the prayer. She shouted a third time and yet again he asked himself, 'My mother or my prayer?' He again concluded that he should prefer the prayer. When he did not answer her, she said, 'Jurayj, may Allah not let you die until you have looked at the faces of the beautiful women.' Then she left.
"Then the village woman was brought before the king after she had given birth to a child. He asked, 'Whose is it?' 'Jurayj's,' she replied. He asked, 'The man in the hermitage?' 'Yes,' she answered. He ordered, 'Destroy his hermitage and bring him to me.' They hacked at his hermitage with axes until it collapsed. They bound his hand to his neck with a rope and took him along to the king. When he passed by the beautiful women, he saw them and smiled. They were looking at him along with the people.
"The king asked, 'Do you know what this woman claims?' 'What does she claim?' he asked. He replied, 'She claims that you are the father of her child.' He asked her, 'Where is the child?' They replied, 'It is in her room.' He went to the child and said, 'Who is your father?' 'The cowherd,' he replied. The king said, 'Shall we build your hermitage out of gold?' 'No,' he replied. He asked, 'Of silver?' 'No,' he replied. The king asked, 'What shall we build it with?' He said, 'Put it back the way you found it.' Then the king asked, 'What made you smile.' 'Something I recognised,' he replied, 'The supplication of my mother overtook me.' Then he told him about it."
Taken from Parents: Al-Adab al-Mufrad Al-Bukhari
The first part of verse 16:90 says:
"Allah enjoins justice, generosity and kind treatment with kindred."
The verse 16:90 is being recited in Jumuah khutbas every Friday in millions of Masajid throughout the world since the time of Umar bin Abdul Aziz (may Allah T'ala be please with him).
The first of these three commandments of Allah T'ala is justice which has two aspects.
To make such arrangements as may enable everyone to get one's due rights without stint. Justice does not, however, mean equal distribution of rights, for that would be absolutely unnatural. In fact, justice means equitable dispensation of rights which in certain cases may mean equality. For example, aII citizens should have equal rights of citizenship but in other cases equality in rights would be injustice. For instance, equality in social status and rights between parents and their children will obviously be wrong. Likewise those who render services of superior and inferior types cannot be equal in regard to wages and salaries. What AIIah enjoins is that the full rights of everyone should be honestly rendered whether those be moral, social, economic legal or political in accordance with what one justly deserves.
"By the grace of Allah, you are gentle towards the people;
if you had been stern and harsh-hearted, they would have dispersed from round
about you" The noble Qur'an, A'al-Umran(3):159
Even with all of his concerns and obligations, Muhammad (s.a.a.w.)
never became unmindful of his people. He had a special place in his heart for
each one of them and he was known among them for his soft-spokenness, his
generosity, his tolerance, and his friendliness.
He would joke with his companions, sit and talk with them,
play with their children and sit them on his knee. He would respond to the call
of the free man or the slave, or the young girl or the poor. He would visit the
sick on the opposite end of the city and he would attend their funerals. He
would accept the people's apologies and their excuses, and he was the most
humble among them.
Abdullah ibn Al-Haritha narrated:
"I have never seen anyone who smiled more continuously than
the Messenger of Allah (s.a.a.w.)" (Narrated by Al-Tirmathi)
Usamah ibn Zayd narrated:
"The daughter of the Prophet (s.a.a.w.) sent (a messenger) to
the Prophet (s.a.a.w.) requesting him to come as her child was dying. However, the
Prophet (s.a.a.w.) returned the messenger and told him to convey his greeting to her
and say: "Whatever Allah takes is for Him and whatever He gives is for Him.
Everything with Him has a limited fixed term (in this world) and so she should
be patient and hope for Allah's reward." She again sent for him, swearing that
he should come. The Prophet (s.a.a.w.) stood up, and so did Sa'id ibn Ubadah, Mu'ath
ibn Jabal, Ubay ibn Ka'ab , Zayd ibn Thabit and some other men. [When he
arrived,] the child was brought to Allah's Apostle (s.a.a.w.), his chest heaving. On
that the eyes of the Prophet (s.a.a.w.) began shedding tears. Sa'd said, "O Allah's
Apostle! What is this?" He replied, "It is mercy which Allah has lodged in the
hearts of His slaves, and Allah is merciful only to those of His slaves who are
merciful (to others)." (Narrated by Al-Bukhari)
Ibne Malik narrated that
"the Prophet (s.a.a.w.) used to mix with us (the children) to
the extent that he would say to a younger brother of mine, 'O abu-Umayr! What
did the Nughayr (a kind of bird) do?' " (Narrated by
Abu Dawood narrated that the Messenger of Allah would say:
"Let none of you transmit to me [evil news] about my
companions, for I like to meet with you with a pure heart"
Ibn Masood narrated that Muhammad (s.a.a.w.) said to a group he sent to teach and advise:
"Be lenient and do not make [this religion] difficult.
Bring glad tidings and do not repel"
AbuMalik al-Ash'ari said:
"The Messenger of Allah (s.a.a.w.) said: 'Cleanliness is half
of faith, and [saying] 'Praise be to God' fills the scale, and [saying] 'Glory
be to God' and 'Praise be to God' fill up what is between the heavens and the
earth, and prayer is a light, and charity is proof [of one's faith], and
patience is a brightness, and the Qur'an is a proof for or against you. All men
go out early in the morning and sell themselves, some setting themselves free
and others destroying themselves.' " (Narrated by
Allah T'ala says in the Holy Quran:
وَلاَ تَكُونُواْ كَالَّذِينَ خَرَجُواْ مِن دِيَارِهِم بَطَرًا وَرِئَاء النَّاسِ وَيَصُدُّونَ عَن سَبِيلِ اللّهِ وَاللّهُ بِمَا يَعْمَلُونَ مُحِيطٌ
(8:47) And be not like those who came forth from their homes exulting, with a desire to be seen of people, and hindering others from the way of Allah. Allah encompasses all that they do.
This alludes to the army of the disbelieving Qurayash, which, when it proceeded on a military expedition against the Muslims, was accompanied by singing and dancing minstrels. (See Ibn Sa'd. vol. 2, p. 13 ) Whenever the army halted, dancing and drinking parties were held. Also the army arrogantly vaunted its military power and numerical strength before the tribes and localities which fell on the way, and boasted of its invincibility. (See al-Waqidi, vol. 1, p. 39 ) This much is about the moral state of the Quraysh army. What was even worse was the object of their fighting. They were not fighting for any lofty ideal. What they aimed at was merely to defeat the forces of truth and justice, to suppress and obliterate the only group which sought to uphold the truth. They simply did not want any one to champion the cause of truth and justice.
This occasion was considered appropriate to warn the Muslims not to let themselves degenerate into a group like the Quraysh. God had favoured them with faith and devotion to the truth. And gratitude to God for this favour required that they should purify both their conduct and their reason for fighting.
This directive was not meant just for the time in which it was revealed. It is equally applicable today, and will remain applicable in all times to come. The forces of Unbelief today are no different from those in the time of the Prophet (peace he on him) for the moral state of the present-day armies is no better than of armies in the past. Arrangements for prostitution and drinking are as much a part of the present-day armies of unbelievers as ever before. The soldiers in these armies feel no shame in openly demanding the maximum amount of alcoholic drinks and as many call-girls as possible. Without any sense of shame the soldiers virtually ask their compatriots to make available to them their daughters and sisters for the gratification of their lust. That being the case how can one expect that the soldiers of today would not go about committing debauchery and polluting the life of the people in the lands which they happen to conquer?
Apart from moral corruption, the soldiers of the present-day armies are known for their arrogance and affrontery to the conquered peoples. Their gestures and conversation - both of ordinary soldiers and officers - bespeak of their arrogance. Arrogance is also reflected in the statements made by the statesmen of the militarily-strong and triumphant nations who in effect boastfully say to their people, in the words of the Quran: 'No one shall overcome you today' (al-Anfal 8: 48) and challenging the whole world in their vainglory: 'Who is greater than us in strength?' (Fusilat 41: 15).
These powers are evidently wicked, but the purposes for which they wage war are even more so. These powers are keen, out of sheer trickery, to assure the rest of the world that in waging war they are prompted only by the welfare of mankind. In actual fact, they might have either one motive for waging war or another, but it is absolutely certain that the motive is not the welfare of mankind. Their purpose is to establish their exclusive control and to exploit the resources created by God for all mankind. Their goal is to reduce other nations to the position of hewers of wood and drawers of water and to subject them to thraldom and servitude. Here Muslims are being told, in effect, that they should eschew the ways of non-Muslims and desist from devoting their lives, energy, and resources to the evil purposes for which non-Muslims engage in warfare. (Tafheemul Quran)
Allah, the Exalted, says:
"Verily! Allah commands that you should render back the trusts to those to whom they are due.'' (4:58)
"Truly, We did offer Al-Amanah (the trust or moral responsibility or honesty and all the duties which Allah has ordained) to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it (i.e., afraid of Allah's torment). But man bore it. Verily, he was unjust (to himself) and ignorant (of its results)". (33:72)
199. Abu Hurairah (May Allah bepleased with him) reported: Messenger of Allah (PBUH) said, "There are three signs of a hypocrite: When he speaks, he lies; when he makes a promise, he breaks it; and when he is trusted, he betrays his trust."
[Al-Bukhari and Muslim].
Another narration adds the words: 'Even if he observes fasts, performs Salat and asserts that he is a Muslim".
Commentary: A hypocrite is the one who professes Islam before the Muslims but conceals hatred and animosity against them. This double-dealing is worse than Kufr. This is the reason the Noble Qur'an has declared about them that they will be in the lowest depths of the Hell. The hypocrites referred to here lived at the time of the Prophet (PBUH) and he was informed about them through Wahy (Revelation). It is very difficult to identify the class of hypocrites in this age. It is almost impossible to know the hypocrisy of Faith. The practical hypocrisy is, however, now very common among the Muslims. It can be identified on the strength of the traits which have been stated in the Ahadith about them. These traits are very common among many of the present-day Muslims. Their conduct bears the marks of hypocrisy. This practical hypocrisy is, however, not Kufr as is the case with the hypocrisy of Faith.
200. Hudhaifah bin Al-Yaman (May Allah bepleased with him) reported: Messenger of Allah (PBUH) foretold to us two Ahadith. I have seen one (being fulfilled), and I am waiting for the other. He (PBUH) told us, "Amanah (the trust) descended in the innermost (root) of the hearts of men (that is, it was in their heart innately, by Fitrah, or pure human nature). Then the Qur'an was revealed and they learnt from the Quran and they learned from the Sunnah.'' Then the (Prophet (PBUH)) told us about the removal of Amanah. He said, "The man would have some sleep, and Amanah would be taken away from his heart leaving the impression of a faint mark. He would again sleep, and Amanah would be taken away from his heart leaving an impression of a blister, as if you rolled down an ember on your foot and it was vesicled. He would see a swelling having nothing in it.'' He (the Prophet (PBUH)) then took up a pebble and rolled it over his foot and said, "The people would enter into transactions with one another and hardly a person would be left who would return (things) entrusted to him (and there would look like an honest person) till it would be said: `In such and such tribe there is a trustworthy man.' And they would also say about a person: `How prudent he is! How handsome he is and how intelligent he is!' whereas in his heart there would be no grain of Faith.'' Hudhaifah bin Al-Yaman (May Allah bepleased with him) added: I had a time when I did not care with whom amongst you I did business, I entered into a transaction, for if he were a Muslim, his Faith would compel him to discharge his obligation to me; and if he were a Christian or a Jew, his guardian (surety) would compel him to discharge his obligation to me. But today I would not enter into a transaction except with so-and-so.
[Al-Bukh ri and Muslim].
Commentary: The word `Amanah' (trust) is a very comprehensive term which includes everything like adherence to Islamic injunctions, fairness in dealing, giving everybody his due, etc. According to this Hadith, with decline in moral values the true sense of Amanah will gradually go on diminishing and eventually a stage will come which has been elucidated in the text of this Hadith.
201. Hudhaifah and Abu Hurairah (May Allah bepleased with them) reported that they heard Messenger of Allah (PBUH) saying, "Allah will assemble mankind, and the believers will stand till Jannah will be brought near them. They will then go to Adam (PBUH) and say, `O our father, ask (Allah (SWT), that Jannah may be opened for us, but he will reply: `There was nothing that put you out of Jannah except your father's sin. I am not the one to do that, go to my son Ibrahim (Abraham), the beloved man of Allah.' Then Ibrahim (PBUH) when approached, will say: `I am not the one to do that, for I was only a friend; and that is not a lofty status but ask Musa (Moses) to whom Allah spoke.' They will then go to Musa (PBUH) but he will say: `I am not the one to do that; go to `Isa (Jesus), Allah's Word and spirit.' `Isa (PBUH) will say: `I am not the one to do that.' So they will come to me; and I will stand and be given permission. Amanah and ties of relationship will be sent forth and will stand on the sides of the Sirat (that is, the Bridge set over Hell-fire) right and left, and the first of you will pass like lightning.'' I said (that is Abu Hurairah (May Allah bepleased with him)" :I ransom you with my father and mother, what is like the movement of lightning?'' The Messenger of Allah replied, "Have you not seen how the lightning goes and returns in the twinkling of an eye? Next (group will pass) like the passing of the breeze, next like the passing of a bird, and the next with the speed of a running man, according to the quality of their deeds. (During all this time) your Prophet (PBUH) will remain standing on the Bridge saying: `O my Rubb, keep (them) safe, keep (them) safe,' till men's deeds are so weak that a man comes who will be able only to crawl. On both sides of the Bridge pronged flesh hooks, placed under command will be hung and will seize those about whom they receive command, some people being lacerated and escaping and others being thrown violently into Hell.'' Abu Hurairah added: By Him in Whose Hand Abu Hurairah's soul is, the pit of Jahannam (Hell) is seventy years in depth.
Commentary: This Hadith mentions the horrors of the Day of Resurrection which are evident from the fact that even Prophets will be fearful of Allah and making supplication to Him. Prophet Muhammad (PBUH) alone will be requesting Allah for bestowing His Mercy on humans. This Hadith also describes the grace of the Prophet (PBUH) who will then intercede for all.
202. Abu Khubaib `Abdullah bin Az-Zubair (May Allah bepleased with them) reported: When Az-Zubair, got ready to fight in the battle of Al-Jamal, he called me and said: "My son, whoever is killed today will be either a wrongdoer or a wronged one. I expect that I shall be the the wronged one today. I am much worried about my debt. Do you think that anything will be left over from our property after the payment of my debt? My son, sell our property and pay off my debt.'' Az-Zubair then willed one-third of that portion to his sons; namely `Abdullah's sons. He said, "One-third of the one-third. If any property is left after the payment of debts, one-third (of the one-third of what is left is to be given to your sons.'' (Hisham, a subnarrator added: "Some of the sons of `Abdullah were equal in age to the sons of Az-Zubair, e.g., Khubaib and Abbad. `Abdullah had nine sons and nine daughters at that time)". (The narrator `Abdullah added:) He kept on instructing me about his debts and then said: "My son, should you find yourself unable to pay any portion of my debt then beseech my Master for His help.'' By Allah, I did not understand what he meant and asked: "Father, who is your Master?'' He said: "Allah.'' By Allah! Whenever I faced a difficulty in discharging any portion of his debt; I would pray: "O Master of Zubair, discharge his debt,'' and He discharged it. Zubair was martyred. He left no money, but he left certain lands, one of them in Al-Ghabah, eleven houses in Al-Madinah, two in Basrah, one in Kufah and one in Egypt. The cause of his indebtedness was that a person would come to him asking him to keep some money of his in trust for him. Zubair would refuse to accept it as a trust, fearing it might be lost, but would take it as a loan. He never accepted a governorship, or revenue office, or any public office. He fought along with Messenger of Allah (PBUH) and Abu Bakr, `Umar and `Uthman (May Allah be pleased with them).
`Abdullah added: I prepared a statement of his debts and they amounted to two million and two hundred thousand! Hakim bin Hizam met me and asked me: "Nephew, how much is due from my brother as debt?'' I kept it as secret and said: "A hundred thousand.'' Hakim said: "By Allah! I do not think your assets are sufficient for the payment of these debts.'' I said: "What would you think if the amount were two million and two hundred thousand?'' He said: "I do not think that you would be able to clear off the debts. If you find it difficult let me know.''
Az-Zubair (May Allah bepleased with him) had purchased the land in Al-Ghabah for a hundred and seventy thousand. `Abdullah sold it for a million and six hundred thousand, and declared that whosoever had a claim against Az-Zubair (May Allah bepleased with him) should see him in Al-Ghabah. `Abdullah bin Ja`far (May Allah bepleased with him) came to him and said: "Az-Zubair (May Allah bepleased with him) owed me four hundred thousand, but I would remit the debt if you wish.'' `Abdullah (May Allah bepleased with him) said: "No.'' Ibn Ja`far said: ``If you would desire for postponement I would postpone the recovery of it.'' `Abdullah said: "No.'' Ibn Ja`far then said: "In that case, measure out a plot for me.'' `Abdullah marked out a plot. Thus he sold the land and discharged his father's debt. There remained out of the land four and a half shares. He then visited Mu`awiyah who had with him at the time `Amr bin `Uthman, Al-Mundhir bin Az-Zubair and Ibn Zam`ah (May Allah bepleased with them). Mu`awiyah (May Allah bepleased with him) said: "What price did you put on the land in Al-Ghabah?'' He said: "One hundred thousand for a each share. Mu`awiyah inquired: "How much of it is left?'' `Abdullah said: "Four and a half shares.'' Al-Mundhir bin Az-Zubair said: "I will buy one share for a hundred thousand". `Amr bin `Uthman said: "I will buy one share for a hundred thousand". Ibn Zam`ah said: "I will buy one share for a hundred thousand.'' Then Mu`awiyah asked: "How much of it is now left?'' `Abdullah said: "One and a half share. Mu`awiyah said: "I will take it for one hundred and fifty thousand.'' Later `Abdullah bin Ja`far sold his share to Mu`awiyah for six hundred thousand.
When `Abdullah bin Az-Zubair (May Allah bepleased with him) finished the debts, the heirs of Az-Zubair (May Allah bepleased with him) asked him to distribute the inheritance among them. He said: "I will not do that until I announce during four successive Hajj seasons: `Let he who has a claim against Az-Zubair come forward and we shall discharge it.''' He made this declaration on four Hajj seasons and then distributed the inheritance among the heirs of Az-Zubair (May Allah bepleased with him) according to his will. Az-Zubair (May Allah bepleased with him) had four wives. Each of them received a million and two hundred thousand. Thus Az-Zubair's total property was amounted to fifty million and two hundred thousand.