And when He, glorified and exalted is He, prohibited adoption, and the Prophet, blessings and peace be upon him, had adopted Zayd ibn Harithah, his freedman, because he chose him over his father and mother, He, glorified and exalted is He, explained the prohibition in particular by saying that the matter is greater than that: ﴿The Prophet﴾ meaning the one whom Allah informs of the details of affairs in marvelous sayings, and He raises him always in the ranks of perfection, and does not want to occupy him with a child or wealth ﴿more deserving of the believers﴾ meaning those firmly rooted in faith, for others are more deserving in all matters of religion and the world because of what they possess of the divine presence ﴿from themselves﴾ in addition to their fathers in the enforcement of His ruling over them and the obligation of obeying Him, because He does not call them except to reason and wisdom, and does not command them except with what will save them. Their own selves only call them to desire and temptation, thus commanding them with what will ruin them. So He manages them as fathers do, but rather as kings do, [rather] greater because of this divine reason. So what need does He have for the physical cause? ﴿And His wives﴾ meaning those whom He entered into marriage with because of their sanctity ﴿their mothers﴾ meaning the believing men specifically, excluding women, because there is no prohibition from the side of women. This is in terms of sanctity, honor, greatness, and respect, and the prohibition of marriage without the permissibility of seclusion, looking, and other rulings. The greatness between them and the mothers in this is fundamental, so it is not permissible to violate their sanctity in any way nor to approach them with any form of deficiency, because the right of the Prophet, blessings and peace be upon him, over his nation is greater than the right of a father over his child, and he is alive in his grave. This is a matter that Allah has established, and when He establishes something, it is so, because the matter is His matter and the creation is His creation, and He is the All-Knowing of what will benefit them and what will harm them ﴿Does He not know who created, and He is the All-Aware, the All-Aware?﴾ [Al-Mulk: 14] Al-Bukhari and Muslim narrated from Abu Hurairah, may Allah be pleased with him, that the Prophet, blessings and peace be upon him, said: "There is no believer except that I am more deserving of him in this world and the Hereafter. Read if you wish ﴿The Prophet is more deserving of the believers than themselves﴾. So if any believer leaves behind wealth, let his relatives inherit it, whoever they are. But if he leaves behind a debt or a loss, let it come to me, for I am his guardian."

And when Allah, glorified and exalted is He, returned things to their origins, and forbade dispersion and branching, among that was the matter of adoption. And from it branched the inheritance, as it was established long ago from migration, support, and the brotherhood that the Prophet, blessings and peace be upon him, established when the matter was in need of it. And that was abrogated by the verse at the end of Al-Anfal, which is prior to this surah in arrangement and revelation. And what is mentioned here is an individual included in the general meaning of that verse. He brought it back here for emphasis and specification on this individual due to the importance of it, along with what is in it of detail and addition. He said: "And those related by blood" meaning the relatives of various kinds of lineage from prophethood and others. "Some of them are more worthy" by right of kinship "to some" in all general benefits for calling, inheritance, support, and connection "in the Book of Allah" meaning the decree of which He has all authority and no authority belongs to anyone with Him. And His ruling is as previously mentioned in this book of yours, and as the previous hadith indicated.

And when He clarified that they are more worthy due to kinship, He specified what is detailed upon it and said: "From" meaning they are more worthy due to kinship than "the believers" among the Ansar from [non-]kinship that is preferable, "and the emigrants" among the believers from non-kinship likewise. And when the meaning was: more worthy in every benefit, He excluded from it based on the rule of exception from the most general of the general by His saying, drawing attention to the style of address so that the addressed may take from it that they are characterized by steadfastness in faith, which was indicated in the verse of priority by the description. This encourages them to do good: "Except that you do" [meaning] while you are connecting and supporting "to your allies" by kinship or adoption or alliance in health absolutely and in sickness from the third, whether by bequest or otherwise, "a good deed" by which you benefit them. Then at that time, that guardian would be deserving of that, and the relative would not be more worthy than him. Rather, there is no bequest for an heir.

And when He informed that this ruling is in the Book of Allah, He reiterated the warning about that for emphasis, uprooting this ruling that has been established in the minds by its establishment, glorified and exalted is He, in what has passed. He said, resuming: "That was" [meaning] the great ruling "in the Book" (p-293) meaning the Qur'an at the end of the surah of Al-Anfal "written" in a wording that encompasses it. Al-Asbahani said: And it was said: in the Torah, because in the Torah it states: If a man settles among a people of his religion, then they must honor him and support him, and his inheritance is for his relatives. Thus, the verse is from the intertwining: it first established the description of faith as evidence for its second omission and described migration second as evidence for the first omission of support.