And when He struck the ears with this decisive prohibition for His Oneness, He followed it with the news of the command regarding that. This combines in that between the explicit commands and prohibitions, explicitly, after declaring Him free from partners, by singling Him out in worship. In the style of news, it informs of the greatness of the status. So He said (glorified and exalted is He): ﴿And it has been decreed﴾; meaning: He has forbidden you from that; and commanded; ﴿Your Lord﴾; meaning: the One who is good to you; a command that is obligatory, definitive, past, and does not allow for dispute. Then He explained this command by saying (glorified and exalted is He): ﴿That you not worship﴾; meaning: you and all the people of your call; and they are all of creation; ﴿Except for Him﴾; for indeed that is the goodness.

And when He commanded to know the truth for the absolute Benefactor, alerting to the obligation of that by the name of the Lord, He followed it with the command to know the truth for the first of the educators from creation. So He said: ﴿And with the parents﴾; meaning: and do good; meaning: perform goodness towards them; ﴿Goodness﴾; by following in the truth, if they are both upright, thankful for His blessings; like Ibrahim and Nuh - peace be upon them. For indeed that increases their good deeds; and by disassociating from them in falsehood, for indeed that lightens their burden; and being kind to them as long as it does not lead to corruption; so that Allah may be with you; for indeed He is with those who are conscious of Him; and those who are good.

And when He - glorified and exalted is He - was All-Knowing of what is in the nature of children, He said (the Most High): "Either"; emphasizing by including "what"; on the conditionality; for the increase of confirmation of the meaning; showing concern for the matter of the parents; "they reach old age with you"; meaning: that they would be forced to you; so there would be no guardian for them other than you; "the old age"; and He negated every possibility related to it by the saying of Him (the Most High): "one of them or both of them"; so they would be unable; where they would be in your guardianship; "so do not say to them 'uff'"; meaning: do not be annoyed with them; and in Surah "Al-Ahqaf"; there is much that is beneficial here; then He stated what the speech forbids from the first place; in glorification of the status; so He said: "and do not repel them"; in what you do not approve of; and "repelling" is scolding with severity and shouting; and the scholar Abu al-Hasan al-Harali - may Allah have mercy on him - said in his book; in the principles of jurisprudence: And the scholars of principles have become accustomed to mention (p-402) in the context of this chapter - that is: the chapter of inferring the implied from the necessary; and the lesser from the greater - His saying (the Most High): "and do not say to them 'uff'"; based on the fact that annoyance to them is the least thing by which a father is disobedient; and that is contrary to the norms of expression; and the purpose of wisdom; because there is nothing in disobedience that is more severe than annoyance; because it is only said to the despicable and contemptible; and for this reason He added "and do not repel them"; because it does not necessitate from it a necessity of equality; nor a necessity of something greater; and it is not suitable in what occurs at the least to add to it what necessitates equality or something greater; just as if someone were to say: "Whoever does an atom's weight of good will see it; and whoever does a grain's weight will see it"; it would not be suitable to add it to the first; for the benefit of the first to him; and perhaps that is something that has been lost in it; so it was followed without consideration of his saying; it has ended.

And when He forbade him from disobeying them; prioritizing what would avert the harm; He commanded him to be dutiful to them; bringing about the benefit; so He said (the Most High): "And say to them"; meaning: instead of repelling and other than it; "a noble saying"; meaning: something good and beautiful; that Allah approves of; and His Messenger; along with what appears in it of gentleness; and tenderness; and compassion; and mending the heart; and being generous; as good manners require; and beautiful nobility; (p-403) and from that is that you do not call them by their names; but rather by "O my father"; and "O my mother"; and similar to this;