Continuation of the explanation of the saying of Allah the Exalted: << ووصينا الإنسان بوالديه حسنا . . . . . . . . . . . . . . . . >>
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The Shaykh said: [Al-'Ankabut 29:8] The word *wasiyyah* (bequest) means a covenant regarding something important. One who covenants regarding something important is called a *wasiyy* (testator). So the meaning of "We commanded him" is that We covenanted with him regarding an important matter for him to carry out. And His saying: means his mother and his father. And His saying: is the object of or is in the accusative case with the preposition omitted, meaning We covenanted with him regarding a command, i.e., regarding kindness to them. There is no need for what the author (may Allah have mercy on him) said: "i.e., a bequest characterized by kindness, by being dutiful to them" . Rather, what is the subject of the bequest? It is the command itself. The command here is not a description of the bequest, but a description of what is bequeathed. The author wants the implied meaning to be that the command is a description of Allah's bequest, but the correct view is that it is a description of what? Of what is bequeathed, i.e., We commanded him regarding a matter involving kindness, as Allah the Exalted said: [Al-Ahqaf: 15]. And the author's saying: "by being dutiful to them" — what is *birr* (dutifulness)? *Birr* is kindness... he is kind to them in speech, in action, and in wealth. And wealth is, in reality, part of action. He is kind to them in speech, as Allah the Exalted said: [Al-Isra: 23]. And in action: [Al-Isra: 24]. And in wealth: [Al-Isra: 26]. For example, if a person is kind to his parents with wealth and never falls short with them, perhaps he floods them with wealth, but he is biased against them in terms of speech, remaining silent toward them and frowning at their faces, has he fulfilled *birr*? No. Likewise, if he is smiling toward them and gentle with them in speech, and generous to them with wealth, but does not serve them with his own person when the need arises, then he is not dutiful. So *birr* must be in speech, action, and wealth. He said: [Al-'Ankabut 29:8] meaning they exerted their utmost effort. And you know that *jihād* means compulsion, forcing, and putting in a difficult position. meaning they command you to associate partners with Allah and exert effort in that by compelling you and putting you in a difficult position. Sometimes by praising shirk, sometimes by criticizing tawhid, sometimes by compulsion and forcing, and sometimes by threatening to cut off ties if they press you regarding this. Allah the Exalted says: Why? Because the right of the Creator takes precedence over the right of the created. And associating partners with Allah is injustice regarding the right of the Creator, as Allah the Exalted said: [Luqman: 13]. So it is not permissible for you to neglect the right of Allah for the sake of the right of these people. And His saying: "if they press you to associate" is like His saying: [Luqman: 15]. And His saying: [Luqman: 15] meaning by his association. The scholar says: "In accordance with reality, so it has no implied meaning." "Look, notice the verse: [Luqman 31:15] If we took the apparent meaning of the verse, we would say that it indicates that associating partners with Allah is divided into two categories: association without knowledge and association with knowledge. So association with knowledge is permissible, and association without knowledge is not permissible. We say: It is not so. But this is a clarification of reality that all shirk with Allah is something of which a person has no knowledge. Allah the Exalted said: [Al-A'raf: 33]. And it is known that Allah the Exalted did not make any shirk that has authority. All shirk has no authority. Rather, authority and correct knowledge have established that it is false, right? It is false. So the meaning of His saying: [Hud 11:46] is that it is in accordance with reality, so it is like teaching the prohibition of shirk, as if He is saying: "To associate with Me, while the fact is that you have no knowledge of shirk, for shirk certainly cannot be established by evidence of its existence. Rather, the correct evidence is for its non-existence, for Allah the Exalted has no partner." Yes. Regarding association, if the father and mother, for example, say: "If you do not associate, we will cut you off, not speak to you, and not come to your house..." What do you say in this? I do not obey them no matter what, because this is the meaning of His saying: [Al-'Ankabut: 8]. Meaning, do not think that by disobeying them, sin will befall you in this, for your return is to Me. When? On the Day of Resurrection. [Al-'Ankabut 29:8] And the intended meaning of *inba'* (informing) here is its necessary consequence, which is punishment and accountability. So you remain upon tawhid, and you are rewarded with the reward of the one who has tawhid. And they remain upon shirk, and they are rewarded with the reward of the one who has shirk. Rather, more than that, they are rewarded with the reward of the one who has shirk and calls to shirk. Meaning, they did not press him to associate except that they were established upon it and persistent in it. So there are two punishments upon them: one punishment for their shirk, and the second punishment for their calling to shirk. Rather, it is not just calling, but pressing the child to associate. meaning you and they. [Al-'Ankabut 29:8] I inform you. And the intended meaning of *ikhabar* (informing) is its necessary consequence. And for this reason, the author said: " So I will reward you for it."