Bukhari

Hadith Commentary: Imam Bukhari rahimahullah has brought the hadith of Jurayj in several places, and from it he has derived various rulings. Here, he has cited this hadith to establish that when a person or persons unjustly demolish someone’s wall, it is obligatory upon them to rebuild the wall in the same manner as the original wall.

The incident of Jurayj is well-known. In their religion, it was necessary to respond to one’s mother even during prayer. However, Jurayj remained engaged in prayer, until his mother, becoming displeased, supplicated against him. In the end, in order to prove his innocence, Allah Most High caused the very child born of adultery to speak, even though he was not of an age to speak. But Allah accepted the supplication of Jurayj and granted that child the ability to speak.

Qastallani said that Allah granted six children the ability to speak in their infancy: among them, the child who testified to the innocence of Yusuf alayhis salam, the son of Pharaoh’s daughter’s maidservant, ‘Isa alayhis salam, the companion of Jurayj, the companion of the trench (ashab al-ukhdud), and the son of a woman from Bani Isra’il whom she was nursing. Suddenly, a man of status and grandeur passed by, and the woman prayed for her child, “O Allah, make my child as fortunate as him.” The suckling child immediately said, “O Allah, do not make me like him.” It is said that Yahya alayhis salam also spoke in his childhood, so in total there are seven children.

The translation of the chapter heading is derived from this: that Jurayj ordered his house to be rebuilt in the same condition as it was before, with mud. From the hadith, it is also derived that a mother’s supplication for her child is certainly accepted. The mother’s right is three times greater than the father’s. Those sons and daughters who keep their mother pleased flourish greatly in this world and attain salvation in the Hereafter, while those who displease their mother always suffer. There is much evidence for this from experience and observation, leaving no room for doubt or uncertainty.

After the mother, the father’s rank is not much less. That is why, in the Noble Qur’an, after the command to worship Allah, the words are used: “And do good to parents” (: al-Baqarah: 83), that is, worship Allah and treat your parents well, to the extent that: “So do not say to them ‘uff’ and do not scold them, but speak to them a noble word. And lower to them the wing of humility out of mercy and say, ‘My Lord, have mercy upon them as they brought me up when I was small’” (: Bani Isra’il: 23-24). Meaning, if your parents are alive, do not even say “uff” to them, nor rebuke them, but speak to them gently and kindly, words full of mercy and compassion, and spread before them the wings of humility out of respect and humbleness, and supplicate for them thus: “My Lord, have mercy upon them as they raised me when I was small.”

There are many hadiths narrated regarding serving, obeying, and being dutiful to parents, the mention of which would be lengthy. The summary is that it is the duty of children to always seek the good supplications of their parents.

There are many other lessons in the incident of Jurayj. To understand them requires the light of insight. The friends of Allah are those who, staying away from the entanglements of the world, remain engaged in the worship of Allah day and night, and there are those who, even while living amidst worldly affairs, are not heedless of the remembrance of Allah. Also, whenever any calamity befalls them, they bear it with patience and steadfastness and leave its outcome to Allah.

This is also the command of our Shari‘ah: if a person has made the intention for a voluntary (nafl) prayer and the Messenger of Allah sallallahu alayhi wa sallam calls him, he should break his prayer and present himself in service. Nowadays, the same ruling applies for children, and also for the wife: she should give precedence to obedience to her husband over voluntary prayers.

And with Allah is all success.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has established from this hadith that when a person unjustly demolishes someone’s wall, he must rebuild it as it was before, whereas some scholars say that the one who demolished the wall must pay its value. The basis of the argument is that the rulings of previous nations are legislated for us, provided that there is no ruling in our Shariah contrary to them. Since the people had said to Hazrat Jurayj that “we will rebuild your place of worship as it was,” Imam Bukhari rahimahullah has derived from this that if the demolisher undertakes to restore it and its owner is pleased, then by consensus it is permissible to do so. Most hadith scholars hold the view that whoever demolishes someone’s wall should rebuild it as it was. If it is not possible to rebuild it as it was, then its value should be paid.

(2)
From this hadith, the rights of the mother are evident. The right of service to the mother is three times greater than that of the father. (Sahih al-Bukhari, al-Adab, Hadith: 5971) Those who keep their mothers pleased flourish greatly in this world and will also be successful in the Hereafter. Those who anger their mothers are disgraced and humiliated in this world and the Hereafter. This reality can also be established through observation, in which there is no room for any doubt or suspicion. And Allah knows best.

Hadith Commentary:
She was a chaste and pious servant of Allah.
The incident of these three children speaking pertains exclusively to the Children of Israel (Bani Isra'il).
Apart from them, some other children have also spoken during their infancy.

Hadith Commentary:
➊
From the hadith of Jurayj, it is understood that serving one’s mother holds great importance, and her supplication is accepted in favor of her children. One should avoid causing her distress. Furthermore, the slave-girl who was being beaten without reason was a righteous servant of Allah.
➋
Apart from these three children, the speech of children is also mentioned in various other hadiths. For example:
In a narration of Sahih Muslim, it is mentioned that the child in the cradle also spoke whose mother was about to be thrown into the fire by the "People of the Ditch" (Ashab al-Ukhdud), so she became somewhat apprehensive.
At that moment, the infant said:
"O my mother! Be patient, for you are upon the truth."
(Sahih Muslim, Kitab al-Zuhd wa al-Raqa’iq, Hadith: 7511(3005))
➌
It is possible that only three children spoke while in the cradle, and the rest spoke outside of the cradle.
It is also possible that the speech of the three children mentioned in this hadith pertains only to the Children of Israel (Bani Isra’il), and the rest of the children were from other than the Children of Israel.
Imam Bukhari rahimahullah has mentioned this to provide information about the circumstances of ‘Isa alayhis salam.
This is also explicitly stated in the Noble Qur’an.
The statement of Allah, the Exalted, is:
“Then she (Maryam)
brought him (the child) to her people, carrying him. They said:
‘O Maryam! Surely you have done a strange thing.
O sister of Harun! Your father was not a man of evil, nor was your mother unchaste.’
So she pointed to him (the child).
They said:
‘How can we speak to one who is a child in the cradle?’
He (‘Isa)
spoke:
‘Indeed, I am the servant of Allah.
He has given me the Book and made me a Prophet.’”
(Maryam: 27–30)

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Yatamaththalu bi husniha:
Her beauty and elegance were proverbial.
(2)
Dabbatun farihah:
An alert, agile, and swift animal.
(3)
Sharah:
A person of good appearance and fine clothing.
(4)
La taj‘alni mithlahu:
Do not make me like him.
Through the child, Allah Ta‘ala highlighted the reality that one should not be impressed merely by someone’s outward appearance; rather, one should also strive to know their inner reality and true nature. The horseman appeared to be a person of good looks and wealth, so the mother prayed for her son to become like him. However, in reality, he was extremely self-conceited, oppressive, and rebellious. As for the slave woman, whom people were cursing, beating, and reproaching—and for this reason, the mother prayed that her son not be made like her—in reality, she was a righteous and pious woman. Therefore, the child desired her righteousness and piety, because in analogy, resemblance is intended in a particular attribute, not in every aspect, so it cannot be said that the child wished to be subjected to beating and accusations as well.