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so we affirm the reality of this attribute for Allah Most High in a true and befitting manner, while consigning the nature of that attribute to Allah Himself.
Lessons derived from the ḥadith
- The right of the parents is immense, for Allah ﷻ has coupled His own right with theirs. He says, “And We have enjoined upon man that he give thanks to Me and to your parents” (Luqmān 31:14), and He says, “Your Lord has decreed that you worship none but Him and that you show kindness to parents” (al-Isrāʾ 17:23).
- In this ḥadith Allah has made His pleasure contingent on their pleasure and His displeasure contingent on their displeasure: whoever pleases them has pleased Allah, and whoever angers them has angered Allah.
- It therefore establishes the obligation of pleasing them and the prohibition of angering them; pleasing them is a duty, while angering them is forbidden.
- The scriptural texts that command dutifulness to parents and forbid disobedience to them are exceedingly numerous. Among them is the report in Muslim (2551) from Abū Hurayrah in which the Prophet ﷺ said: “May his nose be rubbed in dust, may his nose be rubbed in dust, may his nose be rubbed in dust—the one who lives to see one or both of his parents reach old age yet does not enter Paradise.” Al-Bukhārī (527) and Muslim (85) record from Ibn Masʿūd: “I asked the Messenger of Allah ﷺ, ‘Which deed is most beloved to Allah?’ He replied, ‘Prayer at its proper time.’ I said, ‘Then what?’ He said, ‘Kindness to parents.’ I said, ‘Then what?’ He said, ‘Striving in the path of Allah.’” The two Ṣaḥīḥs also narrate from Abū Bakrah that the Prophet ﷺ said: “Shall I inform you of the greatest of the major sins? Associating partners with Allah and undutifulness to parents.”
- Obedience to parents is only in what is right; there is no obedience to them if it entails disobedience to Allah. Allah says, “But if they strive to make you associate with Me that of which you have no knowledge, then do not obey them” (Luqmān 31:15). The Prophet ﷺ said: “There is no obedience to any created being in disobedience to the Creator.” Ṣiddīq Ḥasan, in his commentary, wrote: “The sum of this discussion is that obedience to parents does not…"
فنثبت حقيقتها لله تعالى إثباتًا حقيقيًّا، ونفوِّض كيفية صفتها إلى الله تعالى.
* ما يؤخذ من الحديث:
١ - حق الوالدين كبير؛ فقد قرن ﵎ حقَّه بحقِّهما؛ فقال تعالى: ﴿وَوَصَّيْأَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ﴾ [لقمان: ١٤]، وقال تعالى: ﴿وَقَضَى رَبُّكَ أَلَّا تَعْبُدُوا إِلاَّ إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا﴾ [الإسراء: ٢٣].
٢ - وفي هذا الحديث جعل الله رضاه من رضائهما، وسخطه من سخطهما، فمن أرضاهما فقد أرضى الله، ومن أسخطهما فقد أسخط الله.
٣ - فيه وجوب إرضائهما، وتحريم إسخاطهما؛ ذلك أن إرضاءهما من الواجبات، وإسخاطهما من المحرمات.
٤ - النصوص في وجوب بر الوالدين، وتحريم عقوقهما كثيرة جدًّا، ومنها: ما رواه مسلم (٢٥٥١) من حديث أبي هريرة، عن النَّبي ﷺ قال: "رَغِمَ أنف، ثمَّ رغفَ أنف، ثمَّ رغم أنف، من أدرك أبويه عند الكبر، أحدهما أو كلاهما، فلم يدخل الجنَّة".
وجاء في البخاري (٥٢٧) ومسلم (٨٥) من حديث ابن مسعود قال: "سألت رسول الله ﷺ أي العمل أحب إلى الله تعالى؟ قال: الصَّلاة لوقتها، قلت: ثمَّ أي؟ قال: بر الوالدين، قلت؛ ثمَّ أي؟ قال: الجهاد في سبيل الله".
وجاء في الصحيحين، من حديث أبي بكرة؛ أنَّ النَّبيَّ ﷺ قال: "أَلاَ أُنَبِّئُكم بأَكْبَرِ الْكَبَائِرِ: الإِشْرَاكُ باللهِ، وَعُقُوق الوالدين".
٥ - وطاعة الوالدين إنَّما تكون بالمعروف؛ فلا طاعة لهما في معصية الله تعالى؛ فقد قال تعالى: ﴿وَإِنْ جَاهَدَاكَ عَلَى أَنْ تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا﴾ [لقمان: ١٥].
وقال ﷺ: "لاَ طاعَة لمخلوقٍ في معصية الخالق".
قال صديق حسن في تفسيره: وجملة هذا الباب أنَّ طاعة الوالدين لا