The Prophet is more worthy of the believers in all matters of religion and worldly affairs than their own selves. Therefore, it is necessary for them to love him more than themselves. His ruling is more binding upon them than their own ruling. His rights are more preferred to them than their own rights. Their compassion for him should be greater than their compassion for themselves. They should sacrifice themselves for him and make themselves a ransom for him if a difficult matter arises, and protect him if war breaks out. They should not follow what their souls call them to or what diverts them from him, but should follow everything that the Messenger of Allah ﷺ calls them to and what he diverts them from. For everything he calls them to is guidance for them to attain salvation and achieve happiness in both worlds, and what he diverts them from. He took hold of their reins so that they do not fall into what is thrown at them towards misery and the punishment of the Fire. Or he is more worthy of them, meaning that he is more compassionate towards them, more caring for them, and more beneficial for them, as Allah, glorified and exalted is He, says: 'He is compassionate and merciful towards the believers.' And from the Prophet ﷺ: 'There is no believer except that I am more worthy of him in this world and the Hereafter. Read if you wish: 'The Prophet is more worthy of the believers than their own selves.' So if any believer dies and leaves wealth, let his closest relatives inherit it, and if he leaves a debt or a lost property, it is for me.' This was narrated by al-Bukhari through the route of Abdul Rahman ibn Abi Umrah from Abu Huraira, may Allah be pleased with him, in meaning. In the reading of Ibn Mas'ud: 'The Prophet is more worthy of the believers than their own selves,' and he is a father to them. Mujahid said: Every Prophet is the father of his nation. Therefore, the believers became brothers because the Prophet ﷺ is their father in religion, and his wives are their mothers. This is a comparison of them to mothers in some rulings, which is the obligation of honoring and respecting them, and the prohibition of marrying them. Allah, glorified and exalted is He, says: 'And you are not to marry his wives after him, ever.' And beyond that, they are like strangers. Therefore, Aisha, may Allah be pleased with her, said: 'We are not the mothers of women.' This was narrated by al-Daraqutni from the narration of Mudar al-Attiq who said: I said to Aisha: 'O Mother.' She said: 'I am not the mother of women; I am the mother of men.' In the classes, from the route of Masruq, it was said: 'A woman said to Aisha: O Mother.' Aisha replied: 'I am not your mother; I am the mother of men.' She meant that they were only mothers of men, as they are prohibited to them like their own mothers. The evidence for this is that this prohibition did not extend to their daughters, nor did it establish for them the other rulings of mothers. The Muslims in the early days of Islam inherited through guardianship in religion and migration, not through kinship, as the hearts of people were united by their contributions to charity. Then this was abrogated when Islam became strong and its people were honored, and inheritance became by right of kinship in the Book of Allah in the preserved tablet, or in what Allah revealed to His Prophet, which is this verse, or in the verse of inheritance, or in what Allah has prescribed, as His saying: 'The Book of Allah is upon you.'

'Of the believers and the emigrants' may be an explanation of the closest relatives, meaning that some of these are more entitled to inherit from each other than from strangers. It may also be for the beginning of the limit, meaning that the closest relatives by right of kinship are more entitled to inheritance than the believers by right of guardianship in religion, and than the emigrants by right of migration.

If you say: From what is it excluded 'that you do'? I say: From the most general of the general in meaning of benefit and kindness, as you say: 'The relative is more entitled than the stranger except in a will,' meaning that he is more deserving than him in every benefit of inheritance, gift, present, charity, and so on, except in a will. The intended action of kindness is the bequest because there is no will for an heir, and the phrase 'that you do' is in the meaning of: you do good and you give.

'Whoever receives a blessing from Him, let him be grateful for it.' The intended meaning of the allies is: the believers and the emigrants for the guardianship in religion. This is a reference to what was mentioned in both verses. The interpretation of the Book is what has been mentioned earlier, and the sentence is a new statement, like a conclusion to what has been mentioned of the rulings.