وَالَّذِي قَالَ لِوَالِدَيْهِ أُفٍّ لَكُمَا أَتَعِدَانِنِي أَنْ أُخْرَجَ وَقَدْ خَلَتِ الْقُرُونُ مِنْ قَبْلِي وَهُمَا يَسْتَغِيثَانِ اللَّهَ وَيْلَكَ آمِنْ إِنَّ وَعْدَ اللَّهِ حَقٌّ فَيَقُولُ مَا هَذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ ﴿۱۷﴾ أُولَئِكَ الَّذِينَ حَقَّ عَلَيْهِمُ الْقَوْلُ فِي أُمَمٍ قَدْ خَلَتْ مِنْ قَبْلِهِمْ مِنَ الْجِنِّ وَالْإِنْسِ إِنَّهُمْ كَانُوا خَاسِرِينَ ﴿۱۸﴾ وَلِكُلٍّ دَرَجَاتٌ مِمَّا عَمِلُوا وَلِيُوَفِّيَهُمْ أَعْمَالَهُمْ وَهُمْ لَا يُظْلَمُونَ ﴿۱۹﴾

﴾17﴿ Wallazee qaala liwaali daihi uffil lakumaaa ata'idanineee an ukhraja wa qad khalatil quroonu min qablee wa humaa yastagheesaanil laaha wailaka aamin inna wa'dal laahi haqq, fa yaqoolu maa haazaaa illaaa asaateerul awwaleen
﴾18﴿ Ulaaa'ikal lazeena haqqa 'alaihimul qawlu feee umamin qad khalat min qablihim minal jinni wal insi innahum kaanoo khaasireen
﴾19﴿ Wa likullin darajaatum mimmaa 'amiloo wa liyuwaf fiyahum a'maalahum wa hum laa yuzlamoon

﴾17﴿ And the one who says to his parents, Woe to you both! Do you threaten me that I will be resurrected, while generations have passed before me, But they both cry out to Allah for help, saying, Woe to you! Believe! Indeed, the promise of Allah is true. Yet he says, This is nothing but tales of the ancient people
﴾18﴿ These are the ones upon whom the decree of punishment has been confirmed. They will enter (the Fire) along with the groups of jinn and humans who came before them. Indeed, they were those who committed loss through their deeds
﴾19﴿ And for each, there are degrees according to their deeds so that Allah may fully recompense them for their actions, and they will not be wronged

[17] This is the mention of the second type—one who disobeys his mother and father regarding the matter of resurrection after death.
Simply mentioning disobedience is not the primary purpose here, although that too is a sin. Rather, the one meant is the disobedient child who opposes the beliefs of his mother and father in matters of Islamic creed—this reaches the level of disbelief.
(Wa qad khalat al-qurūnu min qabli)—This is the argument of the denier of resurrection: “Many generations have passed before me, and not a single one has been brought back to life until now.”
However, this reasoning is false, because the claim is not that people will be revived in this world right now. Rather, resurrection will occur after the destruction of this world.
(Fayaqūlu mā hādhā)—This is the second method of denial used by the disbeliever: “This matter of resurrection has been mentioned among earlier people too, but it is nothing more than false tales and legends.”
[18] This is a warning of the Hereafter for the second type (those who deny).
(Ūlā’ika)—This indicates that the verse is general and not specific to anyone in particular, such as ‘Abd al-Raḥmān ibn Abī Bakr or ‘Abdullāh ibn Ubayy, as some commentators have mentioned as the reason for revelation.
Al-Bayḍāwī and al-Biqā‘ī have refuted those commentators who considered ‘Abd al-Raḥmān ibn Abī Bakr as the cause of revelation.
(Umamun qad khalat min qablihim)—This refers to the previous nations who perished before them, pointing toward their leaders, elders, and misguiding religious figures.
[19] This relates to both groups (the believers and the deniers) and serves as a way to remove a doubt.
The doubt was: What is the reason for the difference between these two groups?
The essence of the answer is that the difference lies in their actions—their deeds are different, and therefore their ranks and rewards (or punishments) are also different.