And the one who said to his parents: Those are the ones upon whom the saying has been justified. And the intended meaning of the one who said: is the category of those who say that saying. Therefore, the news is mentioned collectively. Al-Hasan said: It refers to the disbeliever who is disobedient to his parents and denies resurrection. And Qatadah said: It is a description of a wicked servant who is disobedient to his parents and sinful towards his Lord. It is said: It was revealed about Abdur-Rahman ibn Abu Bakr. [Mahamud said: "Some claimed that the meaning of the verse is Abdur-Rahman ibn Abu Bakr..." Ahmad said: "We prefer that the intended meaning is the category, not Abdur-Rahman ibn Abu Bakr. However, we do not prefer to respond to the one who said that in this manner, for he can say: He meant Abdur-Rahman and his category. An example of this is Allah's saying, as narrated about the Aziz addressing Zuleikha: Indeed, it is from your plotting; indeed, your plotting is great. He addressed her and her category, and the intended one is her, and he returned to addressing her specifically with his saying: And ask forgiveness for your sin; indeed, you were among the wrongdoers. But the response to the one who claimed that it refers to Abdur-Rahman is what Al-Zamakhshari mentioned secondly, saying: Those upon whom the saying has been justified are the ones who are eternally in Hell in the knowledge of Allah, and Abdur-Rahman was among the best of Muslims and their elite. It was reported that Muawiyah wrote to Marwan to pledge allegiance for Yazid, and Abdur-Rahman said: You have brought forth something like Heraclius; are you pledging allegiance for your sons? Then Marwan said: O people, this is the one whom Allah spoke of in the verse: And the one who said to his parents... the verse. Aisha heard this and became angry and said: By Allah, he is not that, and if I wanted to name him, I would name him. But Allah cursed your father while you were in his loins, so you are a part of Allah's curse." Ahmad said: "And in this verse is a refutation of those who claim that the singular noun does not generalize, for it is not treated like the plural either in description or in news. It is not permissible to say: The yellow dinar is better than the white dirham. This is refuted by the fact that the news of the one who is a category came in the form of a description of the news of the collective, as you have seen, and Allah knows best. ] Before his Islam, his father Abu Bakr and his mother Umm Ruman invited him to Islam, but he turned away from them and said: Send me Jadhan ibn Amr and Uthman ibn Amr, who are among his ancestors, so that I may ask them about what Muhammad says, and they witness to its falsehood. The intended meaning of the one who said: is the category of those who say that, and that their saying: Those upon whom the saying has been justified: are the companions of the Fire, and Abdur-Rahman was among the best of Muslims and their elite. And Aisha, may Allah be pleased with her, denied its revelation about him. And when Muawiyah wrote to Marwan to pledge allegiance for Yazid, Abdur-Rahman said: You have brought forth something like Heraclius; are you pledging allegiance for your sons? Then Marwan said: O people, he is the one whom Allah spoke of in the verse: And the one who said to his parents: Uff to you both. Aisha heard this and became angry and said: By Allah, he is not that, and if I wanted to name him, I would name him. [Narrated by An-Nasa'i, and the wording is his, and by Ibn Abi Khaythama, Al-Hakim, and Ibn Mardawayh from the narration of Muhammad ibn Ziyad. And it was said: "When Muawiyah pledged allegiance for his son, Marwan said: It is the Sunnah of Abu Bakr and Umar. Abdur-Rahman ibn Abu Bakr said: It is the Sunnah of Heraclius and Caesar. Marwan said: This is what was revealed - and he mentioned the verse. This reached Aisha, and she said: By Allah, it is a lie. He is not that. And he mentioned it. But the Messenger of Allah, blessings and peace be upon him, cursed Abu Marwan and Marwan while he was in his loins, until the end of it. And the wording of Ibn Abi Khaythama is: Indeed, Muawiyah wrote to Marwan ibn al-Hakam to pledge allegiance for the people for Yazid ibn Muawiyah. Abdur-Rahman said: You have brought forth something like Heraclius - until the end of the wording of the author.

I said: Its origin is in Al-Bukhari from the narration of Yusuf ibn Mahak from Aisha, without what is at its end. But Allah cursed your father while you were in his loins, so you are a part of the curse of Allah. The saying 'you are a part of the curse of Allah' means: what has separated from the man's sperm and fluctuated in his loins. And it has been read: 'Af,' with both a kasra and a fatha without tanween, and with the three vowel marks with tanween. It is a sound that when a person makes it, it is known that he is annoyed, just as when he says: 'Has,' it is known that he is in pain. The 'lam' is for clarification, meaning: this annoyance is specifically for you both, and for you alone, without others. And it has been read: 'Atu'addani' with two noon letters. And 'A' tuaddani' with one of them. And 'Atu'addani' with idgham. Some have read: 'Atu'addani' with a fatha on the noon, as if he found it heavy to have the two noon letters and the two kasras and the ya together, so he opened the first one seeking ease, just as he sought ease from idgham and from dropping one of them. 'An ukhraj' means 'to be brought out' and 'to be raised from the earth.' And it has been read: 'Ukhraj' and 'Qad khalati al-quroun min qabli' meaning: and no one was raised from them. 'Yastagheethani Allah' means: they say: 'The help is with Allah from you and from your saying,' which is an expression of the enormity of his saying 'Woe to you,' a supplication against him for destruction. The intended meaning is encouragement and incitement to faith, not the reality of destruction in nations, similar to his saying about the companions of Paradise. And it has been read: 'An,' with a fatha, meaning: 'I believe that the promise of Allah is true.'