Tirmidhi

Explanation:
1:
That is, the rights of the parents should be safeguarded and given special attention.
If "father" is taken as a generic term, then both parents are meant.
Or, the meaning of the hadith is that if this is the status and rank of the father, then what can be said of the status of the mother.

Takhrij:
[صحيح ترمذي 1899],
[ابن حبان 459/2] [حاكم 152/4]
Shaykh Nasir al-Din al-Albani has discussed the authentication and verification of this hadith in detail in Silsilat al-Ahadith al-Sahihah [516].

Vocabulary:
«رِضَا». The root of «رَضِيَ عَنْهُ وَعَلَيْهِ يَرْضٰي رِضًا» «عَلِمَ يَعْلَمُ» is with kasrah on the ra.

Defective (Naqis) with Waw:
«سَخَطٌ» «قُفْلٌ» «عُنُقٌ» and on the pattern of «جَبَلٌ» «سُخْطٌ» «سُخُطٌ» and «سَخَطٌ» are read as «عَلِمَ» «يَعْلَمُ», which is its root.

Benefits:
➊ From this hadith, it is understood that pleasing the parents is obligatory, and displeasing them is forbidden, because in their pleasure is Allah’s pleasure, and in their displeasure is Allah’s displeasure.
Allah Ta’ala has mentioned the right of the parents alongside His own right in the Noble Qur’an, as He said:
« أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ» [31-لقمان:14]
“Be grateful to Me and to your parents.”
And He said:
«وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانً» [الاسرا 23/171]
“And your Lord has decreed that you worship none but Him, and do good to parents.”
➋ There are many ahadith regarding the obligation of good conduct towards parents. Among them are the following: The Messenger of Allah sallallahu alayhi wa sallam said:
«رغم انف ثم رغم انف ثم رغم انف قيل : من يا رسول الله ؟ قال : " من ادرك ابويه عند الكبر احدهما او كليهما فلم يدخل الجن» [صحيح مسلم 6510]
“May his nose be rubbed in dust, may his nose be rubbed in dust, may his nose be rubbed in dust—the one who finds his parents, one or both of them, in old age, and yet does not enter Paradise.”
(b) Ibn Mas’ud radi Allahu anhu said: I asked the Messenger of Allah sallallahu alayhi wa sallam: Which deed is most beloved to Allah Ta’ala? He said: «الصلوة لوقتها» “Prayer at its proper time.” I asked: Then which? He said: «بر الوالدين» “Good conduct towards parents.” I asked: Then which? He said: «الجهاد فى سبيل الله» “Striving in the path of Allah (jihad).” [متفق عليه]
(c) Abu Bakrah radi Allahu anhu narrated that the Messenger of Allah sallallahu alayhi wa sallam said: Shall I not inform you of the greatest of the major sins? He said this three times. We said: Certainly, O Messenger of Allah! He sallallahu alayhi wa sallam said: «:الاشراك بالله وعقوق الوالدين» [الحديث] “Associating partners with Allah and harming the parents.” [صحيح بخاري 5976]
➌ The command of the parents is to be obeyed only when it does not contradict the command of Allah Ta’ala. If it involves disobedience to Allah, then the parents’ command is not to be obeyed. For example, if the parents command something that Allah has forbidden, or prevent from something that Allah has made obligatory upon everyone, then their word is not to be followed.
It is narrated from Ali radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:
«لا طاعة فى معصية انما الطاعة فى معروف» [ متفق عليه مشكوة كتاب الامارة]
“There is no obedience to any created being in disobedience to Allah; obedience is only in what is right (ma’ruf).” Especially if they command to commit shirk, then their obedience is not permissible:
«وَإِن جَاهَدَاكَ عَلَى أَن تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا» [31-لقمان:15]
“And if your parents strive to make you associate with Me that of which you have no knowledge, then do not obey them.”
➍ Nawab Siddiq Khan rahimahullah said in his tafsir: The summary is that when there is commission of a sin, or one is required to abandon something that is individually obligatory (fard ‘ayn), i.e., obligatory upon every person, then the parents’ obedience is not to be given. Their obedience is only in matters that are permissible (mubah).
In Sharh al-Iqna’, it is stated: If the parents command to abandon an obligation, then their obedience is not to be given. For example, acquiring knowledge that is obligatory upon a person, and by which the religion is established, such as purification (taharah), prayer (salah), fasting (sawm), etc. (because fulfilling these obligations is not possible without knowledge of them). If this knowledge cannot be acquired in one’s own city, then one may travel without their permission. Because in disobedience to the Creator, the word of the creation is not to be followed. [بحواله توضيح الاحكام] Acquiring training for fighting the disbelievers and preparing for battle is also obligatory, because neglecting this preparation is the practice of the hypocrites:
«وَلَوْ أَرَادُوا الْخُرُوجَ لَأَعَدُّوا لَهُ عُدَّةً» [9-التوبة:46]
“And if they had intended to go forth (for battle), they would have prepared for it some preparation.”
If this preparation is not possible in one’s own city, then the permission of the parents is not a condition for travel, and if they prohibit, their word is not to be followed.
➎ It is narrated from Abdullah ibn Amr radi Allahu anhu that a man came to the Prophet sallallahu alayhi wa sallam and sought permission for jihad. He (the Prophet) asked: Are your parents alive? He said: Yes. He (the Prophet) said: Then strive in their service. [البخاري الجهاد باب 138 ]
Imam Bukhari rahimahullah has established a chapter on this hadith: «الجهاد باذن الابوين» “Jihad with the permission of the parents.” In its commentary, Hafiz Ibn Hajar rahimahullah said:
The majority of scholars say that when both parents, or even one of them, prohibits, then jihad is forbidden, provided both are Muslims, because good conduct towards them is individually obligatory (fard ‘ayn), while jihad is a communal obligation (fard kifayah). However, when jihad becomes individually obligatory (fard ‘ayn), then no permission is to be sought. [فتح الباري حديث 3004 ]
➏ When jihad becomes individually obligatory (fard ‘ayn), then if a person refrains from jihad due to the command of his parents, there is a danger of Allah’s punishment. Allah Ta’ala said:
«قُلْ إِن كَانَ آبَاؤُكُمْ وَأَبْنَاؤُكُمْ وَإِخْوَانُكُمْ وَأَزْوَاجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَاكِنُ تَرْضَوْنَهَا أَحَبَّ إِلَيْكُم مِّنَ اللَّـهِ وَرَسُولِهِ وَجِهَادٍ فِي سَبِيلِهِ فَتَرَبَّصُوا حَتَّى يَأْتِيَ اللَّـهُ بِأَمْرِهِ وَاللَّـهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ » [9-التوبة:24]
“Say: If your fathers, your sons, your brothers, your wives, your relatives, the wealth you have acquired, the commerce you fear may decline, and the dwellings you love—if these are more beloved to you than Allah and His Messenger and striving in His cause, then wait until Allah brings about His command (punishment); and Allah does not guide the defiantly disobedient people.”
➐ In the following cases, jihad becomes individually obligatory (fard ‘ayn):
① When the enemy attacks or occupies Muslim lands (for details, see Tafsir al-Qurtubi, Issue Four, verse 41, Surah al-Tawbah)
② When the leader commands a group or a specific person to go forth.
«واذا استنفرتم فانفروا» [بخاري 2825]
“When you are told to go forth, then go forth.”
③ When a person is present on the battlefield and fighting has commenced.
«يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا لَقِيتُمُ الَّذِينَ كَفَرُوا زَحْفًا فَلَا تُوَلُّوهُمُ الْأَدْبَارَ» [8-الأنفال:15]
“O you who have believed, when you meet those who disbelieve advancing [for battle], do not turn your backs to them.”

Takhrij:
«أخرجه الترمذي، البر والصلة، باب ما جاء من الفضل في رضا الوالدين، حديث:1899، وابن حبان(الإحسان):1 /328، حديث:430، والحاكم:4 /152.»©Explanation:
In this hadith, there is a command to keep the parents pleased and to avoid their displeasure. However, if the parents command something that involves disobedience to Allah, then obeying them is impermissible.
In such a situation, one should not be concerned about their displeasure, as this has been explicitly stated in other ahadith.