The benefits of the saying of Allah the Exalted: “The Prophet is more worthy of the believers than themselves, and his wives are their mothers”

Then Allah the Exalted said: We have not yet finished what you see
The student: ...
The Shaykh : We have not finished its benefits, meaning it is wonderful. Well, there is no contradiction. Be patient and let us see.
Among the benefits of this noble verse is the obligation to prioritize the love of the Prophet (peace and blessings be upon him) over the self, based on His saying: He is more worthy of you than your self
And among them is the greatness of the mercy of the Prophet (peace and blessings be upon him) for his Ummah, because he is more worthy of them than they are of themselves
And among them is the obligation to obey the Prophet (peace and blessings be upon him) and to prioritize his obedience over the obedience of the self, based on His saying: This concept includes that if he commands you to do something and your self urges you to the opposite, you must prioritize what the Prophet (peace and blessings be upon him) commanded. Thus, the Prophet is more worthy of the believers than themselves, both with regard to you and with regard to him, O my son. With regard to him, it is obligatory for you to prioritize his love and obedience over the love and obedience of your self. And with regard to you, he is more gentle with you and more merciful to you than your self is.
It is derived from this noble verse that the wives of the Prophet (peace and blessings be upon him) are the mothers of the believers, based on His saying: ... We did not say that they are the mothers of the believers, nor did we say that they are the mothers of the entire Ummah, because He said: Some scholars have argued that whoever hates Aisha is not a believer. He said: Because Allah said: meaning the believers. And a person cannot hate his mother. So if he hates her, he is not a believer, because if he were a believer, she would be his mother, and if she were his mother, he would not hate her or insult her. This is a good deduction. The scholars differed on whether the relatives of the wives of the Messenger (peace and blessings be upon him) are called by the terms that kinship implies. Are the brothers of the wives of the Messenger called the maternal uncles of the believers? And are their fathers called the fathers of the believers, and their sons called the brothers of the believers? There is disagreement among the scholars on this, and the correct view is that these people are not called by the terms used for their counterparts in kinship, because this motherhood is specific to their relationship with whom? With the Prophet (peace and blessings be upon him). Their relatives have no relationship with the Messenger of Allah (peace and blessings be upon him), so none of their brothers is called a maternal uncle of the believers, none of their fathers is called a father of the believers, and none of their sons is called a brother of the believers.
It is derived from this noble verse that the status of the Messenger (peace and blessings be upon him) with regard to the believers is higher than the status of fatherhood, because He said: And on this basis, there is no need for the reading by which some of the Salaf read it, which is his saying: Because fatherhood, or rather higher than fatherhood, is derived from His saying:
It is derived from this noble verse the prohibition of marrying the wives of the Prophet (peace and blessings be upon him) after him, because they are mothers. And it will come in this Surah the saying of Allah the Exalted: [Al-Ahzab: 53] This is part of Allah’s protection of the bed of the Prophet (peace and blessings be upon him), such that even after his death, no one marries any of his wives.