The Messenger of Allah ﷺ said, "None spoke in the cradle except three. Isa son of Maryam, and there was among the Children of Israel a devout worshipper called Jurayy, who built himself a hermitage and devoted himself to worship within it.One day the Children of Israel were speaking about Jurayy's devotion, and a prostitute among them said, 'If you wish, I will seduce him.' They replied, 'We do wish it.' So she came to him and presented herself to him, but he paid her no attention. She then offered herself to a shepherd who used to shelter his flock at the base of Jurayy's hermitage, and she became pregnant and gave birth to a boy.The people asked her, 'Whose child is it?' She said, 'Jurayy's.' So they came to him, brought him down, insulted him, beat him, and demolished his hermitage.He asked, 'What is the matter with you?'They said, 'You committed adultery with this prostitute and she has borne a boy.'He asked, 'Where is he?'They said, 'Here he is.'So he stood up, prayed, and supplicated. Then he went over to the boy and poked him with his finger, saying, 'By Allah, boy, who is your father?'The child said, 'I am the son of the shepherd.'At that, they rushed to Jurayy, kissing him and saying, 'We will rebuild your hermitage out of gold.'He said, 'I have no need of that. Build it of clay as it was before.'While a woman was nursing her son, a rider of fine appearance passed by, and she said, 'O Allah, make my son like this man.' The infant let go of her breast, turned toward the rider, and said, 'O Allah, do not make me like him.' Then he returned to her breast and resumed nursing."Abu Hurairah said, "It is as though I can see the Messenger of Allah ﷺ imitating the child's action, placing his finger in his mouth and beginning to suck on it."The Prophet ﷺ continued, "Then a slave woman passed by who was being beaten, and the mother said, 'O Allah, do not make my son like her.' The infant let go of her breast, turned toward his mother, and said, 'O Allah, make me like her.'That was when they spoke back and forth. She said, 'May my throat be cut! A rider of fine appearance passed by and I said, "O Allah, make my son like him," and you said, "O Allah, do not make me like him." And this slave woman passed by and I said, "O Allah, do not make my son like her," and you said, "O Allah, make me like her."'He replied, 'Mother, the rider of fine appearance is a tyrant among tyrants, while this slave woman, they say she has committed adultery when she has not, and that she has stolen when she has not, and she keeps saying, "Allah is sufficient for me."'"
حدثنا وهب بن جرير حدثني أبي قال سمعت محمد بن سيرين يحدث
قال رسول الله ﷺ لم يتكلم في المهد إلا ثلاثة عيسى ابن مريم وكان من بني إسرائيل عابد يقال له جريج فابتنى صومعة وتعبد فيها قال فذكر بنو إسرائيل يوما عبادة جريج فقالت بغي منهم لئن شئتم لأصبينه فقالوا قد شئنا قال فأتته فتعرضت له فلم يلتفت إليها فأمكنت نفسها من راع كان يأوي غنمه إلى أصل صومعة جريج فحملت فولدت غلاما فقالوا ممن قالت من جريج فأتوه فاستنزلوه فشتموه وضربوه وهدموا صومعته فقال ما شأنكم قالوا إنك زنيت بهذه البغي فولدت غلاما قال وأين هو قالوا ها هو ذا قال فقام فصلى ودعا ثم انصرف إلى الغلام فطعنه بإصبعه وقال بالله يا غلام من أبوك قال أنا ابن الراعي فوثبوا إلى جريج فجعلوا يقبلونه وقالوا نبني صومعتك من ذهب قال لا حاجة لي في ذلك ابنوها من طين كما كانت قال وبينما امرأة في حجرها ابن لها ترضعه إذ مر بها راكب ذو شارة فقالت اللهم اجعل ابني مثل هذا قال فترك ثديها وأقبل على الراكب فقال اللهم لا تجعلني مثله قال ثم عاد إلى ثديها يمصه قال أبو هريرة فكأني أنظر إلى رسول الله ﷺ يحكي علي صنيع الصبي ووضعه إصبعه في فمه فجعل يمصها ثم مر بأمة تضرب فقالت اللهم لا تجعل ابني مثلها قال فترك ثديها وأقبل على أمه فقال اللهم اجعلني مثلها قال فذلك حين تراجعا الحديث فقالت حلقى مر الراكب ذو الشارة فقلت اللهم اجعل ابني مثله فقلت اللهم لا تجعلني مثله ومر بهذه الأمة فقلت اللهم لا تجعل ابني مثلها فقلت اللهم اجعلني مثلها فقال يا أمتاه إن الراكب ذو الشارة جبار من الجبابرة وإن هذه الأمة يقولون زنت ولم تزن وسرقت ولم تسرق وهي تقول حسبي الله
Its isnad is sahih. Jareer is Ibn Hazim Azdi. The hadith appears in Jami al-Masanid wal-Sunan 7:367, taken from this very place. Ibn Kathir also mentioned it in Tarikh 2:134-135, taken from this same place as well, then attributed it to the two Sahihs, as will come later. It will also come right after this from Husayn bin Muhammad, from Jareer bin Hazim, in similar wording. It will also come, at length and in brief, through other routes at 8982, 9124, 9600, 9601. Bukhari related it in 6:344-348 of Fath from Muslim bin Ibrahim, from Jareer bin Hazim, with it, similarly. He also related it at 915, in brief, with the same isnad. Muslim related it in 2:276-277, through the route of Yazid bin Harun, from Jareer bin Hazim.Her saying, "la-asbiyannahu," is with a silent sad, a broken (kasrah) ba, then a fatha on the ya after it followed by a doubled nun. It comes from sabaa and sabwah, both with a fatha on the sad, meaning inclination toward amusement and desire. It is said, "asabat al-mar-ah" and "tasabbat," meaning she captivated him and drew him toward playful longing so that he yearned for her. This is what is established in manuscript M, and it is supported by the correctness of Muslim's version, "la-aftinannahu." In H and K it appears as "la-usibannahu," that is, with a kasrah on the sad followed by a silent ya then a ba with a fatha, from isabah. This can be interpreted, with some strain, to mean, "I will afflict him with calamities," though that reading does not seem sound to me, and I consider it more likely to be a scribal distortion."Dhu sharah," the Hafiz said, means one of good appearance. It was also said to mean one of fine bearing, appearance, and dress, such that he is marveled at and pointed out.His saying, "Allah, make me like her," in H there is an addition after it, "O my mother," but it has no place or meaning here, and it is not found in the other references, so we have removed it.His saying, "hina tarajaa al-hadith," means they disputed and argued back and forth.Her saying, "halqa," with a fatha on the ha and the qaf, between them a silent lam, and ending with a shortened alif, on the pattern of "ghadba." Its original meaning is a curse upon her, that she be widowed from her husband and so shave her hair in mourning, but it later came to be used to express astonishment, without intending the curse itself.His saying, "ya umataah," in H it is "ya amaah." What we have adopted is what is established in the two manuscripts and in Jami al-Masanid, and what the Hafiz cited in Fath from Musnad.