And your Lord has decreed that you not worship except Him, and to parents, good treatment. And be good to parents with good treatment. And it has been read: 'And He enjoined.' And from Ibn Abbas, may Allah be pleased with him and his father: 'And He enjoined.' And from some of the children of Muadh ibn Jabal:

And the decree of your Lord. And it is not permissible for the preposition 'in' in 'to parents' to relate to 'good treatment,' because the source does not precede its connection. It is either that it is the conditional 'if' with 'ma' added to it for emphasis, and therefore the emphatic nun entered the verb. If 'if' were singular, its entry would not be correct; you do not say: 'If you honor Zaid, he will honor you,' but rather 'If you honor him.'

And one of them is the subject of 'they will reach,' and it is for those who read 'they will reach' instead of 'the alif of the pronoun returning to the parents.'

And both of them is an addition to one of them as a subject and a substitution. If you say: 'If both of them reach,' then 'both of them' would be an emphasis that must be, so why do you claim it is a substitution? I say: because it is added to what cannot be an emphasis for the two, so it is organized in its ruling, and it must be like it. If you say: What harm would it do you if you made it an emphasis while the one it is added to is a substitution, and you added the emphasis to the substitution? I say: If the emphasis on duality were intended, it would have been said: 'Both of them,' just that. So when it was said: 'One of them or both of them,' it was known that the emphasis was not intended, so it was a substitution like the first.

'Uff' is a sound that indicates annoyance. And it has been read: 'Uff,' with the three movements, both with and without tanween: the kasra on the original structure, and the fatha as a lightening of the damma, and the shadda like 'thum,' and the damma as a following like 'minth.' If you say: What does it mean to you?

I say: It is that they grow old and become unable, and they were both dependent on their child, having no caretaker other than him, so they are with him in his house and under his care. This is more difficult for him and requires more patience, and perhaps he will take on from them what they used to take on from him in childhood. He is commanded to treat them with the gentleness of creation, softness of side, and patience, so that he does not say to them when they annoy him something he finds repugnant or burdensome: 'Uff,' let alone what is more than that. And indeed, Allah has greatly emphasized the recommendation of them, as He began it by coupling good treatment of them with His oneness, and He organized them in the context of His decree regarding both of them together. Then He narrowed the matter in observing them until He did not permit the slightest word to escape from the annoyed one with the causes of annoyance and its implications, and with situations where a person's patience is hardly within reach.

And do not scold them nor rebuke them for what they engage in that does not please you. And the prohibition, scolding, and rebuke are related. And say to them a kind and beautiful saying, as good manners and decency require. And it is said:

It is that he says: 'O my father,' 'O my mother,' as Ibrahim said to his father: 'O my father,' despite his disbelief, and he should not call them by their names, for that is rude and a lack of good manners and the habit of the wicked. They said: And there is no harm in it in other contexts, as Aisha, may Allah be pleased with her, said: 'Abu Bakr granted me such and such.'

And it has been read: 'The wing of humiliation,' and humiliation is with both the damma and the kasra. If you say: What is the meaning of 'the wing of humiliation'? I say: It has two meanings, one of which is that the meaning is: 'And lower to them your wing' as it is said: 'And lower your wing to the believers,' so it is added to humiliation or to being humble, just as Hatim is added to generosity, meaning: 'And lower to them your humble or submissive wing.' The second is that you make for their humiliation a low wing, just as Labid made for the north.

And on a morning when the wind had revealed and the coldness... when it became in the left hand its reins. (He) means by saying, a hand, and for strength, a rein, an exaggeration in humility and submission to them from the mercy of Your excessive mercy towards them and Your compassion for them, for their greatness and their need today for one who was the poorest of Allah's creation to them yesterday. And do not suffice with Your mercy upon them, which has no permanence, and ask Allah to have mercy on them with His everlasting mercy, and make that a reward for their mercy upon you in your childhood and their upbringing of you. If you say: The supplication for them is only valid if they are Muslims. I say: And if they are disbelievers, he may supplicate for them on the condition of faith, and that he asks Allah for their guidance and direction. Some people said: Supplication for the disbelievers was permissible and then abrogated. Ibn Uyaynah was asked about charity for the deceased, and he said: All of that reaches him, and nothing is more beneficial for him than seeking forgiveness. And if there were anything better than it, He would have commanded you regarding the parents. And indeed, Allah, glorified and exalted is He, has repeated in His Book the command to be dutiful to the parents. And from the Prophet, blessings and peace be upon him: 'The pleasure of Allah is in the pleasure of the parents, and His anger is in their anger.' [Reported by Al-Tirmidhi from Abdullah ibn Amr, and it was narrated as a stopping statement. Al-Bazzar narrated it and said: We do not know anyone who has transmitted it except Khalid ibn Al-Harith. There is a consideration in it, because Al-Hakim narrated it through Abdul Rahman ibn Mahdi from Shu'bah as a raised narration, and likewise Al-Tabarani and Al-Bayhaqi narrated it from the narration of Al-Qasim ibn Sulaim from Shu'bah as a raised narration. Al-Bayhaqi also has it from the narration of Al-Husayn ibn Al-Walid from Shu'bah as a raised narration. He said: And we have also narrated from the narration of Abu Ishaq Al-Fazari and Zayd ibn Abu Al-Rahh and others as a raised narration. And the narration of Abu Ishaq is with Abu Ya'la. And Al-Bukhari said in Al-Adab Al-Mufrad: Adam ibn Abu Iyass narrated to us, Shu'bah narrated, and he mentioned it as a stopping statement, and there is a narration from Ibn Umar reported by Al-Bazzar, and he said: 'It was uniquely transmitted by Ismat ibn Muhammad Al-Ansari from Yahya ibn Sa'id.' ] And it was narrated: 'The righteous does what he wishes to do, and he will not enter the Fire, and the disobedient does what he wishes to do, and he will not enter Paradise.' [Reported by Al-Thalabi from the path of Muhammad ibn Al-Samak from Abid ibn Shurayh from Ata from Aisha. In it is Ahmad ibn Muhammad ibn Ghalib, the slave of Al-Khalil. He is a liar, but Abu Nu'aym narrated it in Al-Hilya from another route from Sahnun Al-Samak with the wording: 'Indeed, I will forgive you,' and with the wording: 'Indeed, I will not forgive you.' ] And it was narrated by Sa'id ibn Al-Musayyib: 'Indeed, the righteous does not die a bad death.' And a man said to the Messenger of Allah, blessings and peace be upon him: 'My parents have reached such old age that I cannot repay them for what they did for me in my childhood. Have I fulfilled my duty to them?' He said: 'No, for they used to do that while they loved your existence, and you do that while you desire their death.'

And a man complained to the Messenger of Allah about his father, saying that he takes his money. So he called for him, and if an old man leaning on a staff. He asked him, and he said: 'He was weak, and I was strong, and poor, and I was rich, so I would not prevent him anything from my money. And today I am weak, and he is strong, and I am poor, and he is rich, and he is stingy with his money towards me.' The Messenger of Allah, blessings and peace be upon him, wept, and he said: 'There is no stone or soil that hears this except that it weeps.' Then he said to the son: 'You and your wealth belong to your father. You and your wealth belong to your father.' [I did not find it. I said it was reported in the dictionary of the companions through a route.] And another man complained to him about the bad character of his mother, and he said: [I did not find it.] 'Was she not of good character when she carried you for nine months?' He said: 'She is of bad character.' He said: 'Was she not like that when she breastfed you for two years?' He said: 'She is of bad character.' He said: 'Was she not like that when she kept you awake at night and made you thirsty during the day?' He said: 'I have repaid her.' He said: 'What did you do?' He said: 'I performed Hajj with her on my shoulders.' He said: 'You have not repaid her even with a single contraction.' [The saying 'He said: You have not repaid her even with a single contraction' in the correct dictionaries refers to the contraction of childbirth, so the contraction is the time of it. (He)] And from Ibn Umar that he saw a man in Tawaf carrying his mother and saying: 'Indeed, I am her mount that does not flee... when the riders flee, it does not flee.'

What she carried and nursed me more... Allah is my Lord, the Lord of the Greatest Majesty. [Ibn Umar narrated this from a man who was carrying his mother during Hajj: he likened himself to a mount in a profound comparison, and "when the riders fled" is a description of it, meaning he lowered to her the wing of humility out of mercy, and he does not tire of her like others do. So, her carrying him and nursing him is more than his kindness to her, and 'dhahr' means fear and fright: he feared and was alarmed, and the intended meaning is the necessity of fright and fleeing, which is anxiety, restlessness, and not being settled on his back. Then it became great because it is a symbol of Hajj from the day of sacrifice until the last days of Tashreeq.] Do you think I have repaid her, O Ibn Umar? [The saying "Do you think I have repaid her, O Ibn Umar?" perhaps he then said, "You think I have."] He said: No, not even with a single sigh. [This was narrated by Ibn Mubarak in 'Al-Birr wa al-Silah': he informed us that Sa'id ibn Sa'id ibn Abi Burdah narrated from his father, saying that Ibn Umar was performing Tawaf around the House when he saw a man - and he mentioned it. This chain is authentic, and it was also narrated by Al-Bayhaqi in 'Al-Shu'ab' in the fifty-fifth chapter, and by Al-Bukhari in 'Al-Adab Al-Mufrad' from Adam from Sa'id in a summarized form.] And from him, blessings and peace be upon him: "Beware of disobeying parents, for the scent of Paradise is found from a distance of a thousand years. [This was narrated by Ibn Adi from the narration of Muhammad ibn Al-Furat from Abu Ishaq from Al-Harith from Ali with this and more. In it, it mentions a distance of five hundred instead of a thousand. Al-Tabarani narrated it in 'Al-Awsat' from the path of Jabir Al-Ja'fi from Abu Ja'far from Jabir ibn Abdullah, and he mentioned it with the wording 'a thousand years,' and Jabir and Muhammad ibn Al-Furat are both considered unreliable.] And no disobedient child, nor one who severs ties of kinship, nor an old man who commits adultery, nor one who drags his garment in arrogance will find its scent. Indeed, pride is for Allah, the Lord of the worlds." The jurists said: He should not take his father to the pledge of allegiance [The saying "He should not take his father to the pledge of allegiance" in the authentic narrations: the pledge of allegiance is with a kasra for the Christians.] and if he sends for him from it to carry him, he may do so, but he should not hand him wine. He takes the vessel from him if he drinks it. And from Abu Yusuf: If he commands him to kindle a fire under a pot that contains pork, he may kindle it. And from Hudhayfah, he sought permission from the Prophet, blessings and peace be upon him, to kill his father while he was in the ranks of the polytheists, so he said: Let him be with someone else. [I did not find this: nor is it authentic about Hudhayfah's father being in the ranks of the polytheists: for he was martyred at Uhud among the Muslims, and they mistakenly thought he was one of the disbelievers, as in Sahih Al-Bukhari, but a similar story was narrated about Abu Ubaidah ibn Al-Jarrah.] And Al-Fasil ibn Iyad was asked about kindness to parents, and he said: That you do not rise to serve them out of laziness. And someone was asked, and he said: That you do not raise your voice against them, nor look at them with anger [The saying "nor look at them with anger" is the look of an angry person from the corner of the eye, as mentioned in the authentic narrations.] and that they do not see from you any disobedience in outward or inward matters, and that you have mercy on them as long as they live, and pray for them when they die, and serve their friends after them. For the Prophet, blessings and peace be upon him, said: "Indeed, one of the best acts of kindness is for a man to maintain the ties of friendship of his father's friends." [This was narrated by Muslim from the hadith of Ibn Umar with a story.]