So far, there is no choice for researchers, except to accept that Maula
implies Awla. And supposing if we regard it less than that and accept that the
term of Maula is a shared word and this is one of the meanings, we would say: In
the tradition, there are numerous contexts [joined and disjoined], which negate
other meanings as will be clear from the following:
First context
The beginning of tradition, when the Messenger of Allah (s.a.w.a.) says:
“Do I not have more right on you?” That is: “Do I not have absolute Mastership
(Wilayat) on you?” Or something near to this. Then His Eminence added the
following words as a continuation of his statements and says: “Of whomsoever I
am the master, Ali is (also) his master.” This preface is narrated by many Shia
and Ahle Sunnat scholars.
1. Ahmad bin Hanbal
2. Ibne Majah
3. Nasai
4. Tabari
5. Tirmizi
6. Suyuti
This preface is from the authentic and proved parts of this tradition such that
there is no scope to object against it. Thus, from this statement, the Messenger of
Allah (s.a.w.a.) clarified the introduction of what he intended. In any case, his
statement, which we believe is away from every mistake and His Eminence is
most eloquent and most expressive of people; thus, there is no option, except to
say that the meaning of preface continues in the discourse [and since Maula in the
discourse of the Prophet implied Awla bi Shayyin, thus Maula in the statement
after that is also in this meaning.]
Also, the statement of Sibte Ibne Jauzi Hanafi1 in his Tadkira completely
explains the captioned matter. He has mentioned ten meanings for the word of
Maula and Awla is mentioned as the tenth, and he says:
“The implication of the tradition is special obedience, on the basis of this
tenth meaning, which is Awla is definite, and the meaning of the tradition is: For
whomsoever I have more precedence, Ali also has precedence over him.
Second context
At the end of the tradition, when the Holy Prophet (s.a.w.a.) says:
اللهم وال من والاه و عاد من عاداه
“O Allah, love those, who love him and be inimical to those, who are inimical to him.”
And in some versions it is mentioned:
و انصر من نصره و اخذل من خذله
“Help those, who help him and degrade those, who insult him.”
We mentioned its narrators and discussed the aspects before that Maula is
only in the meaning of superiority necessitating Imamate:
1. When the Messenger of Allah (s.a.w.a.) holds the prominent rank, which
Almighty Allah had bestowed on his successor that is general rulership on the
people and absolute Imamate after the Prophet, naturally he knows that
realization of this issue requires military power, supporters and obedience of
governors, commanders and officials.
He also knows that as mentioned in Quran2 there were some individuals
among people, who were jealous of him. And His Eminence also knew that there
were those, who had concealed malice to him in their hearts, and there were
hypocrites, who would seek revenge in the style of enmity of Jahiliyya.
He also knew that after him, mischief would appear from those greedy
individuals for rulership and wealth, and jealousy and greed will appear and they
will make demands from Ali (a.s.) for which they are not eligible and Ali (a.s.)
will act according to truth and not fulfill their demands, as a result they would
array against him: [they would become his enemy and will take up swords
against him],3
He mentioned this briefly, saying: “If you obey Ali – and I don’t think that
you will do that – you would definitely be guided,”4 and according to another
version, he said: “If you accept the Caliphate of Ali (a.s.) – and I don’t think you
will accept – you would find him guiding and guided.”5
Since the Prophet knew the future, he began by praying for his supporters
and helpers, and cursing his enemies and those, who insults him, so as to make
the matter of Caliphate clear. That people may realize that love for him is cause
of receiving love of Allah, the Mighty and Sublime and enmity to him and
insulting him will cause His anger and fury, so that people may get attached to
truth and folks of truth.
Such a supplication in a general form and without stipulation is not
appropriate, except regarding one having such a status. That is why such a
supplication is not mentioned for all believers for whom God made loving each
other obligatory, and hatred among them is a part of that and it does not reach to
this level.
2. This supplication is general implying that in every condition, and in every
time and on everyone, his love and affection is obligatory and enmity to him, and
to regard him as debased is unlawful. This shows that he is in all conditions
having a quality, which is an obstacle for disobedience; he does not speak other
than the truth; he does not do, but what is right; and he does not support other
than the truth, because if a sin is committed by him, it is obligatory on all to
disobey him and to express enmity to him.
Since the Prophet has not specified any time and condition, we conclude that
Ali (a.s.) is always and in all conditions and at all times, having the same quality
which we mentioned. And one having this quality is definitely the Imam because
on the basis of reasonings mentioned before it is bad that a person lower than him
should get precedence over him and become the Imam. When it is proved that he
is the Imam, then he has precedence with relation to people and he is more
worthy of discretion than others.