Tafsir of Al-Ahzab 33:6

"The Prophet is more worthy of the believers than their own selves."

This is absolute and unrestricted, covering all matters of religion and worldly life. Therefore, it is incumbent upon them that:

• He be more beloved to them than their own selves.
• His judgment be more binding upon them than their own.
• His right be preferred over their own rights.
• Their compassion for him precede their compassion for themselves.
• They sacrifice themselves for him and offer their lives as a ransom when a calamity strikes or war erupts.
• They must not follow what their own souls call them to, nor what their souls turn them away from; rather, they must follow everything the Messenger of Allah (ﷺ) calls them to and avoid everything he forbids. This is because all that he calls them to is guidance toward salvation and the attainment of the happiness of both worlds, and all that he forbids is a restraint to prevent them from falling into what would lead them to misery and the punishment of the Fire.

Alternatively, "more worthy of them" means he is more compassionate, affectionate, and beneficial to them, as in the verse: "To the believers, he is full of pity, merciful" (At-Tawbah: 128).

The Prophet (ﷺ) said: "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, any believer who dies and leaves behind wealth, let his heirs inherit it, whoever they may be. But if he leaves behind debt or dependents, let them come to me."

In the recitation of Ibn Mas‘ud, it is: "The Prophet is more worthy of the believers than their own selves, and he is a father to them." Mujahid said: "Every prophet is a father to his nation." This is why believers became brothers, because the Prophet (ﷺ) is their father in religion.

"And his wives are their mothers." This is a comparison to mothers in certain rulings: the obligation to honor and respect them, and the prohibition of marrying them. Allah says: "And it is not for you to marry his wives after him, ever" (Al-Ahzab: 53). Beyond that, they are like unrelated women. This is why ‘A’ishah (may Allah be pleased with her) said: "We are not the mothers of women," meaning they were only mothers to men because they were forbidden to them just as their own mothers were. The proof is that this prohibition did not extend to their daughters, nor were the other rulings of motherhood established for them.

"In the Book of Allah." In the beginning of Islam, Muslims inherited through the bond of religion and migration, not by kinship. Then, this was abrogated when Islam spread and its people became mighty, and inheritance was established by the right of kinship. "In the Book of Allah" refers to the Preserved Tablet, or what Allah revealed to His Prophet (this verse), or the verse of inheritance, or what Allah ordained.

"Among the believers and the emigrants." It is possible this clarifies "those of kinship," meaning: the relatives among these groups are more entitled to inherit from one another than strangers. It is also possible it denotes the starting point of the limit, meaning: those of kinship by blood are more entitled to inheritance than those who are believers by the bond of religion or those who are emigrants by the bond of migration.

"Except that you do a kindness to your allies." If you ask: From what is "that you do" excepted? I say: From the most general of generalities regarding benefit and kindness. It is like saying: "The relative is more entitled than the stranger, except in the case of a bequest." You mean he is more entitled to every benefit—inheritance, gifts, charity, etc.—except for the bequest. The "kindness" here refers to making a bequest, for there is no bequest for an heir. The verb "do" is connected with "to" (ila) because it carries the meaning of "bestowing" or "granting." The "allies" refers to the believers and emigrants due to the bond of religion.

"That is inscribed in the Book." This refers to everything mentioned in both verses. The interpretation of "the Book" is what was just mentioned. The sentence is a new beginning, acting as a conclusion to the rulings mentioned.