Sharḥ Riyāḍ al-Ṣāliḥīn - Ibn al-'Uthaymin - (3/183)

Sharḥ Riyāḍ al-ṢāliḥīnIbn al-'Uthaymin

—all of this elaboration is meant to underscore her immense right.

Next, Allah describes the hardest circumstance in which parents may find themselves: “If one of them—or both—reaches old age in your care, do not even say ‘uff’ to them” (Q 17:23). When parents grow old, their strength wanes and they become dependent upon the child; yet, despite this, He says, “and act kindly toward them if one of them—or both—reaches old age in your care.” Meaning: do not say, “I am fed up with you.” Rather, treat them with gentleness, goodness, and tenderness, and do not snap at them when they speak. The clause “or both of them—do not say” means: answer them with a gracious reply, for their right is tremendous.

The author then cites the ḥadīth of Ibn Masʿūd (d. 32 AH): ʿAbd Allāh ibn Masʿūd asked the Prophet (Allah bless him and grant him peace), “Which deed is most beloved to Allah?” He replied, “Prayer at its proper time.” I asked, “Then what?” He said, “Dutifulness to parents.” I asked, “Then what?” He said, “Striving in the path of Allah.”

Thus, the Prophet (Allah bless him and grant him peace) placed dutifulness to parents above the rank of jihād in Allah’s cause. Ibn Masʿūd added, “Had I asked for more, he would have given me more.” This clearly shows the virtue of honoring one’s parents.

If someone asks, “What is dutifulness (birr)?” we answer: it is showing them kindness—in word, deed, and financial support—as far as one is able: “Fear Allah as best you can.” The opposite of that is disobedience and insolence.

He then mentions the second ḥadīth, in which the Messenger of Allah (Allah bless him and grant him peace) said: “No child can fully repay his father unless he finds him enslaved, purchases him, and sets him free.” In other words, he emancipates him by buying him, for he has ransomed his father from human bondage. This hadith does not imply that a father who comes into the ownership of his son does not automatically become free; rather, its meaning is: unless he purchases him and frees him—that is, he emancipates him by that purchase—because

كُرْهاً) [الأحقاف: ١٥] ، كل هذا البيان سبب حفها العظيم. ثم ذكر الله أشد حالة يكون عليها الوالدان فقال تعالى: (إِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلاهُمَا فَلا تَقُلْ لَهُمَا أُفٍّ) ؛ لأن الوالدين إذا بلغا الكبر؛ ضعفت نفوسهما، وصارا عالة على الولد، ومع ذلك يقول (إِحْسَاناً إِمَّا يَبْلُغَنَّ عِنْدَكَ) يعني لا تقل إني متضجر منكما؛ بل عاملهما باللطف والإحسان والرفق، ولا تنهرهما إذا تكلما، (أَوْ كِلاهُمَا فَلا تَقُل) يعني: رد عليهما رداً جميلاً لعظم الحق. ثم ذكر حديث ابن مسعود ﵁ أن النبي ﷺ قال حين سأله عبد الله بن مسعود: أي العمل أحب إلى الله؟ قال ((الصلاة على وقتها)) قلت: ثم أي؟ قال ((بر الوالدين)) ، قلت: ثم أي؟ قال: ((الجهاد في سبيل الله)) فجعل النبي ﷺ مرتبة البر بالوالدين مقدمة على مرتبة الجهاد في سبيل الله، قال: ولو استزدته لزادني، وفي هذا دليل على فضل بر الوالدين. فإن قال قائل: ما هو البر؟ قلنا: هو الإحسان إليهما؛ بالقول والفعل والمال بقدر المستطاع، اتقوا الله ما استطعتم، وضد ذلك العقوق. ثم ذكر الحديث الثاني وهو قول الرسول ﷺ: ((لا يجزي ولد والداً إلا أن يجده مملوكاً فيشتريه فيعتقه)) يعني يعتقه بشرائه؛ لأنه فك أباه من رق العبودية للإنسان، وهذا الحديث لا يدل على أن من ملك أباه لا يعتق عليه؛ بل نقول: إن معناه إلا أن يشتريه فيعتقه، أي فيعتقه بشرائه؛ لأن