Allah T'ala says in the Holy Quran:
وَلَقَدْ خَلَقْنَاكُمْ ثُمَّ صَوَّرْنَاكُمْ ثُمَّ قُلْنَا لِلْمَلآئِكَةِ اسْجُدُواْ لآدَمَ فَسَجَدُواْ إِلاَّ إِبْلِيسَ لَمْ يَكُن مِّنَ السَّاجِدِينَ
قَالَ مَا مَنَعَكَ أَلاَّ تَسْجُدَ إِذْ أَمَرْتُكَ قَالَ أَنَاْ خَيْرٌ مِّنْهُ خَلَقْتَنِي مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ
قَالَ فَاهْبِطْ مِنْهَا فَمَا يَكُونُ لَكَ أَن تَتَكَبَّرَ فِيهَا فَاخْرُجْ إِنَّكَ مِنَ الصَّاغِرِينَ
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
Taken from "The Life of Muhammad" by Muhammad Husayn Haykal,
translated by Dr. Ismail Ragi A. al Faruqi
"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
The following is a Hadith from the books of Bukhari and Muslim:
Hadrat Anas ibn Malik (may Allah be pleased with him) said: While we were in the mosque with Allah's Messenger (may Allah's blessings and peace be upon him) a desert Arab came and began to pass water in the mosque. The companions of Allah's Messenger said, "Stop! Stop!" but Allah's Messenger (may Allah's blessings and peace be upon him) said, "Don't interrupt him; leave him alone." They left him alone, and when he had finished, Allah's Messenger (may Allah's blessings and peace be upon him) called him and said to him, "These mosques are not suitable places for urine and filth, but are only for remembrance of Allah, prayer and recitation of the Qur'an," or however Allah's Messenger expressed it.* Hadrat Ibne Malik (may Allah be pleased with him) said that he then gave orders to one of the people who brought a bucket and poured water over it. (Bukhari and Muslim)
*Indicating that the transmitter is not sure of the exact words.
The Power of Iman
Such is the nature of iman, or religious conviction, to which Islam has called. It has nothing to do with blind faith. Instead, it is involved with the conviction of the enlightened mind, the instructed reason which has considered and weighed the alternatives, pondered and reconsidered the evidence on all sides, researched and rediscovered and finally reached the certainty that God-may He be adored-is. Surely any man who considers the evidence with both heart and reason will be guided to religious conviction. Indeed, the more closely a man looks at the evidence, the longer he contemplates and the larger his scope of investigation becomes so that his awareness considers the whole of time, space, and all the eternally changing universes which they include, the more he will be convinced of his littleness vis-୶is the well patterned, well-ordered, and well-governed worlds, of the shortcoming of his knowledge to grasp them or to enter him into meaningful relation to them without the assistance of a power surpassing his senses and reason, the more capable he will become of defining his place within the total realm of being. All this is the precondition of his entering into relation with the universe and of his encompassing with his consciousness and vision the whole of being. This enlarged vision is the strength given by religious conviction alone.
Iman in God
Iman, or religious conviction, then, is a spiritual intuition by which man's consciousness is filled whenever it seeks the universe and realizes that the infinity of space and time is unreachable, and whenever it seeks to encompass all being within itself, realizing that every species in existence lives, changes, and dies in accordance with laws and patterns, and that all existence realizes the divine pattern and fulfills the cosmic laws of its Lord and Creator. To look for God-may He be adored-as immanent in all existence and in contact with it, rather than as absolutely separate from it, is a futile search leading to error rather than to truth, harming rather than blessing the investigator. Moreover, it does not add to man's knowledge. Writers and philosophers have often exhausted themselves seeking evidence for God's immanence without avail, while others have sought to grasp the essence of the Creator Himself-all to no purpose. Some writers and philosophers have acknowledged that the success of such searches are forever impossible.
But if our reason falls short of achieving such knowledge, that very shortcoming can be the source of a greater realization, namely, the certain religious knowledge of God: This certitude of ours that God exists, that He knows, provides for, and governs everything, that He is the Creator, the Forgiver unto Whom everything returns, can also convince us that it cannot ever be possible for us to know the nature of God Himself. If to this day we do not understand the nature of electricity, even though our very eyes have seen its effects, nor the nature of ether, though we grant that its waves or quanta carry sound and light, how vain it is not to accept the existence of God when we constantly behold His original creations and effects, or to go about denying Him until we can know His very nature! God is transcendentally beyond anything anyone may say in description of Him. As a matter of fact, those who try to describe God under one form or another are precisely those whose consciousness is incapable of rising to the level requisite for grasping that which lies beyond human life. It is they who should be accused of seeking to measure being and the Creator of being with their own relative standards gathered from their own little knowledge of being. On the other hand, those who have true knowledge and wisdom will pause at these divine statements: "And when they ask you concerning the Spirit, answer, `The Spirit belongs to God.' Given the little knowledge that you have, your minds must fall short of understanding its nature." [Qur'an, 17:85] The consciousness of such men becomes filled with certitude and conviction regarding the Creator of the Spirit, the Maker of the whole universe. They do not allow themselves to become involved in futile and vain controversy.