Exegesis of the saying of Allah the Exalted: “And those who are related by blood are closer to one another in the Book of Allah than the believers and the emigrants”

those with kinship ties in inheritance namely the inheritance by faith and migration that existed at the beginning of Islam, which was then abrogated " [end of] the verse.

And those of [blood] relationship are more entitled [to inheritance] in the decree of Allah than the [other] believers

وَأُوْلُوا الأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ فِي كِتَابِ اللَّهِ مِنَ الْمُؤْمِنِينَ

[Al-Ahzab 33:6]

It is said:

from the believers

من المؤمنين

[the phrase] is connected to "the nearest."

than the [other] believers and the emigrants

أولى من المؤمنين والمهاجرين

[Al-Ahzab 33:6]

And on this basis, the

Who

من

here indicates the one who is preferred. Take note: if I say "so-and-so is better than so-and-so," then this [word] specifies the one who is preferred. And here,

And those who are related by blood ... are closer

وَأُوْلُوا الأَرْحَامِ ... أولى

"those with kinship ties"

than the [other] believers and the emigrants

أولى من المؤمنين والمهاجرين

[Al-Ahzab 33:6]

It is also said that

Who

من

[the phrase] is explanatory, meaning that those with kinship ties among the believers and the emigrants are closer to one another, i.e., those with kinship ties, whether they are believers only or believing emigrants, for some of them are closer to one another. Which of the two meanings is more general? Be aware that if we say "those with kinship ties are closer to one another in inheritance than the believers and the emigrants," or if we say "those with kinship ties are closer to one another than the believers and the emigrants," the latter meaning becomes more general and comprehensive. In any case, there are two opinions among the exegetes regarding this verse:
The first opinion is that this verse abrogates the inheritance established in the early period of Islam between the believers from among the Ansar and the emigrants from among the Muslims. Initially, the Prophet (peace and blessings be upon him) made them brothers, creating a brotherhood through which they inherited from one another, until Allah revealed the verse of inheritance and made those who are related by blood closer to one another. This is the opinion.
The second opinion states that those who are related by blood among the believers and the emigrants are closer to one another. Accordingly, the verse is clear and decisive, containing no abrogation, and it is more comprehensive than inheritance; they are closer to one another in every matter, including the guardianship of marriage and others. They are closer to one another.

those who are related

أولوا

means “owners of,” and

by blood

الأرحام

is the plural of “rahm” (womb), which means kinship. For this reason, the author said, “ those who have kinship ties.” As for what is common in our custom that “al-urham” (the relatives) refers to the wife’s relatives, this is incorrect. The wife’s relatives are called “as-har” (in-laws). Due to this error in meaning, some people ask, “You say that the causes of inheritance are three: kinship, marriage, and offspring. Where is the third? Kinship and marriage are the same for these people, so where is the third?” We say that your understanding of “rahm” (kinship) is incorrect. This is what the Shari'ah aims for in naming things with their legal names, so that error does not occur. Now, the word “'amm” (maternal uncle) is used by the common people for the mother’s husband. People always ask you, “Some people met their 'amm.” They met their 'amm, and you assume that his 'amm is his father’s brother. After the conversation goes around, you find that he meant by 'amm his mother’s husband. All these things require us to correct our speech so that error does not occur.