The word "wasā" has the same ruling as "amr" in its meaning and usage. It is said: I advised Zayd to do good, just as you say: I commanded him to do it. From this is the line of poetry:

"And Dhubayān advised her sons ... that the Qurāṭif and the Qurūf are lies"

[This is from Maʿqar ibn Ḥamār al-Bārqī, as narrated by Ibn al-Sikkīt in his book titled: 'Islāḥ al-Manṭiq', meaning: a woman attributed to the tribe of Dhubayān advised her sons. The word 'an' is a light form of the heavy one, and its subject is the pronoun of the matter, and its predicate is 'kadhaba', which can mean 'was obligatory' as in the dictionaries. In the hadith: 'Three travelers have lied to you', meaning: 'were obligatory'. And from ʿUmar, may Allah be pleased with him: 'Hajj has lied to you', meaning 'was obligatory'. In speech, there is a meaning of encouragement and urging. The Qurāṭif is the plural of Qurṭuf, which is the soft velvet. The Qurūf are containers made of leather in which roasted meat is placed. The qurf - with a kasra - is the peeled one. The qirfa is the peel used for healing. The qurf - with a fathah - is a container made of leather tanned with qirfa. The words 'aqtarafa' and 'aqtaraba' are similar in sound and meaning, meaning: they advised them to seize it and keep it with them.]

As if he said: I commanded them to seize it. From this is His saying, the Exalted: "And Ibrahim advised his sons" meaning he advised them with the word of monotheism and commanded them with it. And your saying: I advised Zayd about ʿAmr, means: I advised him to take care of ʿAmr and to consider him, and so on. Likewise, the meaning of His saying: "And We advised man concerning his parents with good" means: We advised him to treat his parents well, or to give his parents good treatment, meaning: to do what is good, or what is inherently good due to its great goodness, as His saying: "And speak to the people good" and it is recited: 'good' and 'ihsān'. It is permissible to consider 'ḥusnan' as in your saying: 'Zayd', by implying 'I strike' if you see him prepared to strike, so you would make it accusative by implying or for them. Or do good to them, because the advice concerning them indicates this, and what follows corresponds to it, as if he said: 'We said or do good to them' and 'do not obey them in polytheism if they urge you to it.'

According to this interpretation, if one stops at 'bi-wālidayhi' and begins with 'ḥusnan', it is a good stop, and according to the first interpretation, it is necessary to imply the saying, meaning: 'And We said if they strive against you, O man, what you have no knowledge of' meaning you have no knowledge of His divinity. The intended meaning of negating knowledge is the negation of the known, as if he said: 'Do not associate with Me something that cannot be a god and is not correct.' He advised him about his parents and commanded him to do good to them, then he warned by prohibiting obedience to them if they urge him towards what was mentioned, on the basis that every right, no matter how great, is nullified when the right of Allah comes, and that there is no obedience to a creature in disobedience to the Creator. Then He said: 'To Me is your return, O you who have believed and those who have associated partners, so I will reward you with your due reward.' In this, there are two things: the first is that the reward is to Me, so do not entertain thoughts of being harsh to your parents and being disobedient to them for their polytheism, and do not deprive them of your kindness and good treatment in this world, just as I do not withhold from them My provision. The second is the warning against following them in polytheism, and the encouragement to remain steadfast and upright in the religion by mentioning the return and the warning.

It is narrated that Sa'd ibn Abi Waqqas al-Zuhri, may Allah be pleased with him, when he embraced Islam, his mother - and she was Hamnah bint Abi Sufyan ibn Umayyah ibn Abd Shams - said: O Sa'd, I have heard that you have apostatized. By Allah, no roof of a house will shade me from the sun, and food and drink are forbidden for me until you disbelieve in Muhammad - and he was her most beloved child. So Sa'd refused, and she remained in that state for three days. Then Sa'd came to the Messenger of Allah, blessings and peace be upon him, and complained to him. This verse was revealed, as well as the one in Luqman and the one in Al-Ahqaf. The Messenger of Allah, blessings and peace be upon him, commanded him to be kind to her and to please her with good treatment. It is narrated that it was revealed concerning 'Iyash ibn Abi Rabi'ah al-Makhzumi. He had emigrated alongside Umar ibn al-Khattab, may Allah be pleased with both of them, until they arrived in Medina. Abu Jahl ibn Hisham and al-Harith ibn Hisham - his brothers from his mother, Asma bint Makhramah, a woman from Banu Tamim of Banu Hanthalah - came to 'Iyash and said to him: Indeed, from the religion of Muhammad is the maintaining of family ties and being dutiful to parents. You have left your mother who does not eat or drink or have a home until she sees you, and she loves you more than we do, so come out with us. They deceived him in a cunning manner. He consulted Umar, may Allah be pleased with him, who said: They are deceiving you, and I swear to divide my wealth between you and me. They continued to persuade him until he obeyed them and disobeyed Umar. Umar said to him: Since you have disobeyed me, take my camel; there is no camel in this world that can catch up to it. If you feel any doubt from them, then return. When they reached the wilderness, Abu Jahl said: My camel has become tired, carry me with you. He said: Yes, and he dismounted to make room for himself and for him. They seized him and bound him, each of them striking him with a hundred lashes, and they took him to his mother. She said: You will remain in torment until you return from the religion of Muhammad. Then this verse was revealed.