And when He, glorified and exalted is He, mentioned what He advised His son regarding the gratitude to the first Bestower, who no one shared with Him in His creation, and mentioned what is upon associating partners with Him of horror, disgrace, and ugliness, He, glorified and exalted is He, followed His advice to the son with the advice regarding the father, due to him being the second Bestower, who is unique, glorified and exalted is He, in that He made him a cause for the existence of the son, acknowledging the truth. And indeed, it is small for his family and an indication that he does not thank Allah who does not thank the people. And it is a magnification of the rights of the parents, as He associated disobedience to them with associating partners with Him. And it is a notification that loyalty is one thing; whenever something from it is diminished, the rest collapses, as in the narration from Abu Darda, may Allah be pleased with him, that the Prophet, blessings and peace be upon him, said: 'If a servant meets Allah with the entirety of what He has made obligatory upon him, except for being dutiful to his parents, he will not enter Paradise. And indeed, being dutiful to the parents is part of the system of monotheism, prayer, and remembrance.' And for this reason, the speech was directed to the manifestation of greatness, intimidating from disobedience and elevating what he may think that separation from associating partners cannot be except by turning away from all of creation.

And for what the devil may suggest to him that adhering to the obedience of the father is associating partners, including in that advice the excellence of Luqman, peace be upon him, in improving gratitude and denouncing associating partners for his agreement with the command of the Lord of the worlds, and the obligation of his son to comply with his command. So he said, clarifying his right and the right of every other father, and informing of the ugliness of one who commands his son to associate partners, as it contradicts the wisdom that Luqman, peace be upon him, clarified, and the prohibition of the son complying with that and the obligation of opposing his father in it, prioritizing the greater of the two rights, and committing the lesser of two harms: 'And We commanded.' That is, Luqman said that to his son as advice for him, while we, in our greatness, commanded his son with it in a manner similar to what He advised him regarding our right - thus was the original - but he expressed it in a way that encompasses others, saying: 'Mankind.' That is, this type through the tongue of the first prophet we sent, and so on, and with what we have instilled in every innate disposition that the reward for good is nothing but good. 'To his parents.' It is as if he said: Indeed, Luqman recognized our favor upon him and upon the children of his kind, for our command to their children regarding them, so he thanked us and taught them our prohibition against associating partners, for it is ingratitude for the favor of the Bestower. Thus, he concluded in himself and forbade his son, and by that, he was wise.

And when the mother is in a position of being undervalued for what the father has of greatness due to strength, intellect, and hard work for her and her child, He mentioned her and pointed out what pertains to her from the causes of the child's existence and his survival from the father, from what she has experienced of hardship because of him and what she has towards him from upbringing. So He said, explaining or beginning: "His mother carried him with hardship," meaning while she is in a state of weakness carrying him in her womb. He emphasized by making the act itself a sign of the severity of that weakness by its intensification every time she becomes heavier. "With hardship," meaning it is inherent to her from the very nature of her creation and composition to what increases her continuation in carrying. Then He indicated what she has upon him of favor through compassion and good care, while he does not possess anything for himself by saying: "And his weaning," meaning his weaning from breastfeeding after his birth.

And when the parents consider the existence of the child to be one of the greatest causes of goodness and joy, He expressed regarding him with the term that revolves around abundance for that, and as a means of support for them by which they are honored and to magnify their right by expressing what indicates the difficulty of what they endured in him due to the length of his time. So He said: "In two years," during which they endure in his sleeping and waking what no one knows truly except Allah, the Exalted. And in the expression with the term also indicates the magnification of its end, as she counts the days of his breastfeeding - while it is the weakest time in his upbringing - as days of abundance and joy. And the expression with "in" indicates that the parents have the right to wean him before their completion according to what his condition can bear, and what the interest of his affair calls for.

And when he mentioned the command and referred to the main causes of it, he mentioned what is to be bequeathed and said, explaining 'We have enjoined': ﴿Be grateful﴾. And since gratitude is something to be looked at with complete attention, its action is limited, meaning establish this reality and let it be among your concerns. And since it must have a relation, it is as if he said: To whom? So he said, presenting what is the foundation of what is to be bequeathed regarding the parents to be considered significant, directing the saying to the singular pronoun without magnifying it, specifying the intended meaning: ﴿To me﴾, meaning because I am the one bestowing the reality ﴿and to your parents﴾ because I made them a cause for your existence and for the kindness in your upbringing. And he reminded man of this mention in the Surah of Wisdom, indicating that he is the most complete of existents in wisdom. Al-Razi said at the end of Surah Al-Ahzab from his insights: All existents are like a tree, and man is its fruit. It is like the peels, and man is its core. It is like the principles, and man is its perfection. And from where does the world have what man has? Rather, the higher world is in it; there is nothing in the higher world that is in it. For he has gathered what is between the two worlds with his soul and body, and he has combined the two universes with his intellect and senses, and he has risen above the two degrees by the connection of the higher matter with him through a verbal revelation, and he has submitted to the One who has creation and command in a voluntary and willing submission. Then he justified the matter of gratitude, warning and saying: ﴿To Me﴾, not to others ﴿is the final destination﴾, meaning I ask you about that as it was from them the beginning, evident by what I made for them as a cause for that. So they will ask you about fulfilling their rights, even if you fall short in them, your complaint to the people will be established against you, and they will take their right from you.