Tafsir of Al-`Ankabut 29:8

(Enjoined/Wassa): Its ruling is the same as "commanded" (amara) in meaning and grammatical usage. It is said: "I enjoined (wassaitu) Zayd to do good," just as you say: "I commanded him to do so." From this is the verse of Al-Islah: A woman of Dhubyan enjoined her sons To deny the Qaratif and the Quruf. It is as if she said: "I commanded them to plunder them." Similarly, the Almighty’s saying: {And Abraham enjoined his sons [to do the same]} (Al-Baqarah: 132), meaning he commanded them with the word of Tawhid.

When you say: "I enjoined Zayd regarding ‘Amr," it means: I commanded him to look after ‘Amr and care for him. Likewise, the meaning of His saying: {And We have enjoined upon man [care for] his parents, husnan (good)}: We have enjoined him to provide his parents with husnan (goodness), or to treat them with husnan—meaning an act that is good, or something that is inherently good due to its extreme excellence. This is like His saying: {And speak to people good [words]} (Al-Baqarah: 83). It has been recited as husnan and ihsanan.

It is also possible to consider husnan as being in the category of saying: "Zayd!" with the implied verb "Strike!" when you see him prepared for a beating; you put it in the accusative case by implying the verb. Or, it may be an imperative (if‘al), because the injunction regarding them points to it, and what follows is consistent with it, as if He said: "We said: Treat them with kindness."

{...but if they endeavor to make you associate with Me that of which you have no knowledge...} Meaning: You have no knowledge of its divinity. The negation of knowledge here implies the negation of the object of knowledge, as if He said: "To associate with Me something that cannot possibly be a god."

It is not consistent for Him to enjoin kindness to parents and command goodness toward them, then—by forbidding obedience to them when they urge him toward what He mentioned—indicate that every right, no matter how great, is superseded when the right of Allah comes. There is no obedience to a created being in disobedience to the Creator.

{...to Me is your return, and I will inform you of what you used to do.} He then says: "To Me is the return of whoever believes among you and whoever disbelieves, and I will recompense you with your true recompense." This contains two points:

1. The recompense is with Me, so do not let your soul contemplate harshness or disobedience toward your parents due to their polytheism, nor deprive them of your kindness and goodness in this world, just as I do not deprive them of My provision.
2. A warning against following them in polytheism, and an exhortation to remain steadfast and upright in the religion by mentioning the return and the threat.

Historical Context: It is narrated that when Sa’d ibn Abi Waqqas (may Allah be pleased with him) accepted Islam, his mother, Hamna bint Abi Sufyan, said: "O Sa’d, I have heard you have apostatized. By Allah, no roof shall shade me from the sun and wind, and food and drink are forbidden to me until you disbelieve in Muhammad." She was his most beloved child, but Sa’d refused. She remained like this for three days. Sa’d went to the Messenger of Allah (peace be upon him) and complained, so this verse—along with the ones in Luqman and Al-Ahqaf—was revealed. The Messenger of Allah (peace be upon him) commanded him to treat her gently and appease her with kindness.

It is also narrated that it was revealed regarding ‘Ayyash ibn Abi Rabi’ah al-Makhzumi. He migrated with ‘Umar ibn al-Khattab to Medina. Abu Jahl and al-Harith, his brothers through his mother, Asma bint Makhrama, came to him and said: "Part of Muhammad’s religion is maintaining kinship and kindness to parents. You have left your mother; she neither eats nor drinks nor enters a house until she sees you, and she loves you more than we do. Come out with us." They persisted until ‘Umar advised him: "They are deceiving you. I will share my wealth with you." They did not cease until he obeyed them and disobeyed ‘Umar. ‘Umar said: "Since you have disobeyed me, take my she-camel, for there is no beast in the world that can catch her. If you suspect them of anything, return." When they reached the desert, Abu Jahl said: "My camel is exhausted, let me ride with you." When he dismounted to assist, they seized him, bound him, and each gave him a hundred lashes. They took him to his mother, who said: "You shall remain in torment until you renounce Muhammad’s religion." Then this verse was revealed.

{But those who have believed and done righteous deeds - We will surely admit them among the righteous.}