The mercy and affection that the parent has for his or her children does not need explanation or declaration. As soon as one becomes a parent; his or her mercy, affection, kindness, care, dedication and love towards their children begins. Before that, and as Islam requires, the righteous man looks for a righteous wife who will be the source of affection, wisdom and righteous upbringing of their offspring together, thus, building a righteous family that is the basic ingredient in the building of the righteous Muslim Society. Furthermore, religious children who were brought up by religious parents, are worthy of being kind and of keeping good relations with their relatives, while the sinners are the farthest among people from righteousness, keeping relations with their kin and Birr in general.
However, one's loving and caring for his or her children should never direct him or her to disregard Allah's Rights or to be lenient with children where they should be firm.
Once, Caliph Hisham bin Abdul-Malik did not see his son among those attending the Friday prayer and questioned him about it, and his son replied that his mule could not carry him. Hisham said to him:
"But you could have walked." Hisham forbade his son from riding an animal for a year, during which he had to walk to the Friday prayer.
This is a method of discipline that our ancestors used with their children, so that they would become aright, adhere by the truth and fulfill their Islamic duties and responsibilities.
Another aspect of beneficial parenthood occurs when silence overcomes the world at night when parents stand before the Hands of Allah and invoke Him for the benefit of their children. Hisham bin Hassan said that Sa’id bin Jubair said to him:
“I perform longer prayers for the benefit of this son of mine.” Hisham commented, “He hoped that Allah will protect his son for him this way.”
When Malik bin Dinar saw a man pray improperly, he said:
“I feel pity for his children!” He was asked, “He does not pray properly and you feel pity for his children?” Malik said: “He is their chief (r teacher) and they learn from him.”
This demonstrates the pivotal role parents play in the way their children treat them in the future, whether they rear them righteously and carefully, invoke Allah for them and protect them from all evils. Therefore, it is incumbent on the Muslim father and mother to protect their children from the punishment Allah has prepared for ‘Uquq of the parents, by being righteous themselves and teaching their children the means and ways of Birr in general and towards parents in particular. They are required to rear their children righteously, teach them Allah’s set limits and warn them against the ways and methods that lead to His anger and displeasure. By implementing this method, parents will also help their children in being kind to them later on in their life. For instance, AI-Ghazzali said:
"Parents should help their children in being kind to them, by refraining from requiring from them what they cannot bear and insisting on things when their children are bored (or tired), for fear that they might disobey them and thus earn the Fire." 
It was said that your child is with you seven years as a prisoner, another seven years as a prince and another seven as a minister.
Moreover, Muhammad bin Hatib said that he heard Abdullah bin 'Umar, may Allah be pleased with them both, say to a man, "Discipline your children, for you will be asked about what you teach them, while they will be responsible for being dutiful and obedient to you." Therefore, children are a trust kept with their parents. Their hearts are just like a valued precious stone that does not have any inscription on it and is ready to accept any and all imprint. If children are taught righteous behavior, they will grow up the same and earn the happiness of this life and the Hereafter.
Also when the parents are righteous, the benefit of their righteousness will reach their children, as demonstrated by Allah's Statement:
"... and their father was a righteous man…" (Surah Al-Kahf, 18:82)
It was said that the father mentioned in the Ayah was their seventh or tenth grandfather.'
As we stated, love of children should not lead any parent to disregard Allah's Rights or the rights of Allah's creation in favor of his or her children. A son of Sharih bin AIHarith said to him:
"There is a dispute between me and some people. Please judge in this case, so that if I have the right I take them to the judge, or else I settle the dispute with them."
He explained the details of the dispute to his father, who advised that he should take the dispute to the authorities. His son implemented his advice, went to the authorities with his dispute and lost the case. He went back to his father and said to him, "By Allah! Had I not asked you to advise me, I would not have gone ahead with the dispute (to the judge) and lost it." Sharih said:
"By Allah, my son, you are dearer to me than the earth's fill like them. However, Allah, the Exalted and Most Honored, is dearer to me than you are. I did not tell you that your case is weak for fear that you might try to settle it with them and in the process eat up some of their rights."?
Birr towards parents also includes the way one walks along with them, as demonstrated by this story: Abu Ghassan Adh-Dhabbi went out walking in front of his father in AI-Madinah and Abu Hurairah (may Allah be pleased with him) caught up with him and asked him:
"Who is that man walking behind you?" He said,
"My father." Abu Hurairah (may Allah be pleased with him) said; "You have missed correctness and contradicted the Sunnah. Do not walk in front of your father, only behind him or to his right and do not let anyone separate between you and him (while walking). Do not take a bone that has meat on it, which your father looked at, for he might have wanted it. Do not look straight at your father, do not sit until he sits and do not sleep until he goes to sleep." (Reported by At-Tabarani)
 Al-Bidayah wan-Nihayah, vol. 9, p. 396
 Hilyatul- Auliya’, vol. 4.p.279
 Sifatus-Safwah,vol 3,p.287
 Tanbihul-Ghafilin, p. 98
 Al-Barakah fi Fadl as-Sa'i wal-Harakah, p. 98
 Fathul-Qadir, vol. 3, p. 304
 Sifatus-Safwah, vol. 3, p. 40
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