Annabiyyu awla bilmu'mineena min anfusihim waazwajuhu ommahatuhum waoloo al-arhami baAAduhum awla bibaAAdin (surah Ahzab: 6)

Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi

(33:6) Surely the Prophet has a greater claim over the believers than they have over each other, *12 and his wives are their mothers. *13 According to the Book of Allah, blood relatives have greater claim over each other than the rest of the believers and the Emigrants (in the cause of Allah), except that you may do some good to your allies (if you so wish). *14 This is inscribed in the Book of Allah.

An-Nabiyyu awlaa bil mu`mineena min anfusihim wa azwaajuhoo ummahatuhum wa ulul arbaami ba`duhum awlaa biba`din fee Kitaabil laahi minal mu`meneena wal Muhaajireena illaaa an taf`alooo ilaaa awliyaaa`ikum ma`roofaa; kaana zaalika fil kitaabi mastooraa

*12) That is, "The relationship of the Holy Prophet with the Muslims and of the Muslims with the Holy Prophet is of a superior nature, over and above alI human relationships. No other relationship is in any way comparable with the relationship that exists between the Holy Prophet and the believers. The Holy Prophet (may Allah's peace and blessings be upon him) is more compassionate and affectionate and a greater well-wisher of the Muslims than their own parents, even theft own selves. Their parents and their wives and children can harm them, can treat them in a selfish manner and mislead them, can make them commit errors and mistakes, can push them into Hell, but the Holy Prophet's cast is different: he will do for them only that which results in and leads to their eternal well-being and enduring happiness. They can commit follies resulting in their own ruin and disaster, but the Holy Prophet will wish for them only that which is beneficial and useful for them. And when it is so, the Holy Prophet also has a right on the Muslims that they should regard him dearer than their own parents, their own children, even their own selves. They should lout him more than anything and anybody else in the world; should prefer his judgement and opinion to their own and should submit to every command that he gives.
The same thing has been said by the Holy Prophet in a Hadith, which Bukhari and Muslim and others have related with a little difference in wording: "No one of you can be a believer until I become dearer to him than his own father and his own children and all mankind. "
*13) On the basis of the special relationship mentioned above, another characteristic of the Holy Prophet is that his wives are forbidden to the Muslims just like their own real mothers although their adopted mothers are in no sense their real mothers. This thing is peculiar only to the person of the Holy Prophet and of no other man in the world. In this connection, one should also know that the wives of the Holy Prophet are mothers of the believers only in the sense that the Muslims are under obligation to have reverence and respect for them, and no Muslim could marry them. As for other matters they are not like the mothers. For example, apart from their real relatives, all other Muslims were non-mahram for them from whom they had to observe Purdah; their daughters were not like real sisters for the Muslims, so that no Muslim could marry them; their brothers and sisters were not like the maternal uncles and aunts for the Muslims; they could not be inherited by a Muslim, unless a close relative, as a mother is inherited by her son. Another noteworthy point in this connection is that according to the Qur'an, this status accrues to all the wives of the Holy Prophet among whom Hadrat 'A'ishah is also included. But, when a section (of the Muslims) made Hadrat `AIi and Fatimah (may Allah be pleased with them) and their children the centre of their Faith and made the whole system of religion revolve around them, and made Hadrat `A'ishah also, along with many other Companions, the target of curse and abuse, this verse became a hindrance for them, for according to it every person who claims to be a believer has to acknowledge her as his mother. Consequently, to overcome this difficulty a strange claim was made to the effect: The Holy Prophet had given Hadrat 'Ali the authority that after his death he could allow any of his wives he liked to retain her position of the holy wife and divorce any other on his behalf. Abu Mansur Ahmad bin Abu Talib Tabrasi has written this in Kitab al-Ihtijaj and Suleman bin `Abdullah al-Bahrani has related that the Holy Prophet said to Hadrat `Ali "O Abul Hasan: this honour will last till the time that we remain steadfast on obedience to Allah. Therefore, you may divorce any of my wives, who after me disobeys Allah by revolting against you, and deprive her of the honour that belongs to the mothers of the faithful. "
This is a false -tradition even according to the principles of reporting Hadith. But if one studies vv. 28-29 and 51-52 of this very Surah Al-Ahzab itself, one finds that this tradition goes against the Qur'an as well. For after the revelation of the "verse of the option" (v. 29), the Holy Prophet's right of divorce against those of his wives who chose to remain with him through every difficulty had been curtailed. For further explanation, see E.N.'s 42 and 93 below.
Moreover, if an unbiased person only uses his common sense and considers this tradition carefully, he will find that it is utterly absurd and highly derogatory in respect to the Holy Prophet. The rank and position of the Messenger of Allah is very high and exalted. It cannot even be expected of an ordinary man that he would think of divorcing his wife after his death and on leaving the world would authorise his son-in-law to divorce her on his behalf if there arose a dispute between him and her in the future. This shows what regard these sectarians have for the honour and reverence of the Holy Prophet himself; and even for the Divine Law.
*14) The verse means this: As for the' Holy Prophet the nature of the Muslims' relationship with him is unique. Hut as far as the common Muslims are concerned, their mutual relationship will be based on the principle that the rights of the relatives on one another are given priority over the rights of others. No charity is right if a person overlooks the needs and requirements of his own parents and children and brothers and sisters, and gives away charities to others: The Zakat money also will be used first of all to help one's own poor relatives and then the other needy people. The inheritance will necessarily be divided among those who are nearest in relation to the deceased. As for others, the dying person may give them a part of his wealth as a gift or by trust and will. But in no case is he allowed to deprive his rightful heirs and give away everything to others. After this Divine Command the system of "Brotherhood" that had been established between the Muhajirin and the Ansar after the Hijrah also became abolished, for according to it the Muhajirin and the Ansar became heirs to one another only on the basis of their relationship of being the brethren in faith. Allah enjoined the law that inheritance will be divided only on the basis of blood relationship; however, a person could help his brother-in-faith by making him a gift or through a will if he so liked.