Allah T'ala says in the Holy Quran:
(4:148) Allah does not like speaking evil publicly unless one has been wronged. Allah is All-Hearing, All-Knowing.
(4:149) (Even though you have the right to speak evil if you are wronged), if you keep doing good -whether openly or secretly -or at least pardon the evil (then that is the attribute of Allah). Allah is All-Pardoning and He has all the power to chastise.
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 SIMILITUDE WITH WHICH ALLAH'S APOSTLE (MAY PEACE BE UPON HIM) HAS BEEN SENT WITH GUIDANCE AND KNOWLEDGE
Abu Musa reported Allah's Apostle (may peace be upon him) as saying: The similitude of that guidance and knowledge with which Allah, the Exalted and Glorious, has sent me is that of rain falling upon the earth. There is a good piece of land which receives the rainfall (eagerly) and as a result of it there is grown in it herbage and grass abundantly. Then there is a land hard and barren which retains water and the people derive benefit from it and they drink it and make the animals drink. Then there is another land which is barren. Neither water is retained in it, nor is the grass grown in it. And that is the similitude of the first one who develops the understanding of the religion of Allah and it becomes a source of benefit to him with which Allah sent me. (The second one is that) who acquires the knowledge of religion and imparts it to others. (Then the other type is) one who does not pay attention to (the revealed knowledge) and thus does not accept guidance of Allah with which I have been sent. (Muslim, Book 030, Number 5668)
Allah T'ala says in the Holy Quran:
The ethical system of the ideal state revealed in the Qur'an does not deprive man of the enjoyments of the good things of life, precisely because both privation and overindulgence may lead to the same consequences: neglect of the cosmos as a whole and of the pursuit of cosmic knowledge. The Islamic system strongly rejects man's total surrender to enjoyment of affluence and comfort even as it rejects his surrender to privation and abstinence in which he loses himself in subjective psychic pursuits. On the contrary, Islam seeks to make its people a community of the golden mean, to orient them toward pure virtue, to develop their knowledge of the cosmos, and to master all that it contains. The Qur'an continually speaks of the cosmos and of what it contains in a way directing us toward increasing our knowledge of it. It speaks about the new moons, about the sun and the moon, day and night, the earth and the creatures that roam over it, the sky and the stars which adorn it, the sea whose surface is crisscrossed with ships sailing in pursuit of God's bounty, of the animals we take as beasts of burden and others as ornaments, and of all that the earth contains for knowledge and art. In speaking about all these, the Qur'an asks man not only to look into them and study them but to enjoy their effects and to feel grateful to God for His bounty. With such discipline as the Qur'an has enjoined, and by following its insistent call to seek cosmic knowledge, man may fulfill his destiny. If he responds to the 'call of the Qur'an and fulfills its requisite rational contemplation of the cosmos, he bases his economic and social system upon solid and worthy foundations.