“Maulana and Mawla: Understanding Their Meanings, Usage, and Historical Context”
1. Absolute Sovereignty and Mastery Belong to Allah
The first principle that must be established is that Allah سبحانه وتعالى possesses absolute sovereignty over creation. His authority is not restricted, dependent, or shared with anyone.
Allah says:
ثُمَّ رُدُّوا إِلَى اللَّهِ مَوْلَاهُمُ الْحَقِّ ۚ أَلَا لَهُ الْحُكْمُ وَهُوَ أَسْرَعُ الْحَاسِبِينَ
“Then they will be returned to Allah, their true Master. Surely, His is the judgment, and He is the swiftest of those who take account.”
Qur’an, Sūrat al-Anʿām 6:62.
The description مَوْلَاهُمُ الْحَقُّ — “their true Mawlā” demonstrates the perfect and ultimate nature of Allah’s mastery.
Likewise, Allah says:
ذَٰلِكَ بِأَنَّ اللَّهَ مَوْلَى الَّذِينَ آمَنُوا وَأَنَّ الْكَافِرِينَ لَا مَوْلَىٰ لَهُمْ
“That is because Allah is the Mawlā of those who believe, while the disbelievers have no Mawlā.”
Qur’an, Sūrat Muḥammad 47:11.
Thus, when Mawlā is used for Allah in the sense of absolute authority, protection, sovereignty, and ultimate mastery, that meaning belongs to Allah alone.
2. The Word Mawlā Is Not Restricted to One Meaning
A major source of confusion is treating mawlā as though it possesses only one meaning.
In classical Arabic, mawlā is a word with numerous meanings. Ibn al-Athīr رحمه الله explains:
وقد تكرر ذكر المولى في الحديث، وهو اسم يقع على جماعة كثيرة، فهو الرب والمالك والسيد والمنعم والمعتق والناصر والمحب والتابع والجار وابن العم والحليف والعقيد والصهر والعبد والمعتق والمنعم عليه
“The word Mawlā occurs repeatedly in the ḥadīth. It is a designation applied to many different relationships. It may mean the Lord, owner, master, benefactor, emancipator, supporter, beloved, follower, neighbour, cousin, ally, one bound by a covenant, relative by marriage, slave, emancipated person, and one upon whom a favour has been bestowed.”
Ibn al-Athīr, al-Nihāyah fī Gharīb al-Ḥadīth wa al-Athar, 5/227.
The significance of this explanation is fundamental: the word itself does not determine one universal meaning in every context.
Rather, the intended meaning must be understood from the circumstances in which the word is used.
3. The Qur’an Uses Mawlā in Relation to Created Beings
The Qur’an itself demonstrates that Mawlā is not exclusively applicable to Allah in every linguistic sense.
Allah says:
وَإِنْ تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِين
“If you two support one another against him, then indeed Allah is his Mawlā, and Jibrīl and the righteous believers.”
Qur’an, Sūrat al-Taḥrīm 66:4.
The verse mentions Allah as Mawlā and then mentions Jibrīl عليه السلام and the righteous believers in connection with the same verse.
This does not mean that the wilāyah of Allah and the relationship of created beings are equal. Rather, the same Arabic term can encompass different realities.
Allah's wilāyah is perfect, absolute, and divine, whereas the wilāyah of a created being is limited and dependent.
4. Restricted Wilāyah and Absolute Wilāyah
Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn رحمه الله explained the distinction between unrestricted and restricted forms of wilāyah.
The absolute form of wilāyah belongs to Allah سبحانه وتعالى. Created beings, however, may possess a restricted form of wilāyah appropriate to their circumstances—for example, through guardianship, support, leadership, authority, or another legitimate relationship.
Muḥammad ibn Ṣāliḥ al-ʿUthaymīn, Majmūʿ Fatāwā wa Rasā’il, 3/136–137, al-Manāhī al-Lafẓiyyah.
This distinction is extremely important.
A king may have authority over his subjects, but he does not possess Allah's absolute sovereignty.
A parent has authority over a child, but does not possess divine authority.
A judge has authority to issue judgments within his jurisdiction, but does not possess Allah's unrestricted right of judgment over creation.
A guardian may protect another person, but does not possess Allah's perfect and independent power of protection.
Accordingly, the existence of a human use of mawlā does not imply that divine attributes are being attributed to that person.
5. The Sunnah Explicitly Uses Mawlā for a Human Being
One of the clearest pieces of evidence is the Prophet's ﷺ statement concerning Zayd ibn Ḥārithah رضي الله عنه:
«أَنْتَ أَخُونَا وَمَوْلَانَا»
“You are our brother and our Mawlā.”
Ṣaḥīḥ al-Bukhārī, no. 2552.
This is decisive in establishing that the word Mawlā can be applied to a human being.
The meaning here is obviously not that Zayd رضي الله عنه possessed divine lordship or absolute sovereignty. Rather, it refers to a legitimate human relationship.
Therefore, the mere fact that Mawlā is used as a description of Allah does not make every human usage of the word impermissible.
6. “Sayyidī” and “Mawlāy” in the Prophetic Sunnah
The Sunnah also contains an explicit instruction concerning how a slave should address his master.
The Prophet ﷺ said:
«وَلْيَقُلْ: سَيِّدِي، مَوْلَايَ»
“Let him say: ‘My master’ or ‘my Mawlā.’”
Ṣaḥīḥ al-Bukhārī, no. 2552; Sunan Abī Dāwūd, no. 4976.
This provides another clear example of Mawlā being used for a created being.
The context is important. The slave is not attributing divinity to his master. Rather, Mawlā is being used according to the human relationship of master and servant.
This demonstrates why words must be examined according to their intended meaning and context, rather than being judged solely by the fact that the same word is also used for Allah.
7. Allah Is Described as the Walī and Mawlā
At the same time, the Qur’an and Sunnah establish the special and perfect meaning of Walī and Mawlā when they refer to Allah.
Allah says:
اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ
“Allah is the Walī of those who believe; He brings them out from darknesses into the light.”
Qur’an, Sūrat al-Baqarah 2:257.
Allah also says:
أَمِ اتَّخَذُوا مِنْ دُونِهِ أَوْلِيَاءَ ۖ فَاللَّهُ هُوَ الْوَلِيُّ وَهُوَ يُحْيِي الْمَوْتَىٰ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
“Or have they taken protectors besides Him? But Allah—He is the Walī, and He gives life to the dead, and He is capable of all things.”
Qur’an, Sūrat al-Shūrā 42:9.
The Prophet ﷺ likewise taught:
«أَنْتَ وَلِيُّهَا وَمَوْلَاهَا»
“You are its Walī and its Mawlā.”
Ṣaḥīḥ Muslim, ḥadīth of the supplication: «اللَّهُمَّ آتِ نَفْسِي تَقْوَاهَا...»
Here, Allah's wilāyah and mastery are perfect and unrestricted.
8. Other Qur’anic Examples of Mawlā
Allah says:
وَإِنْ تَوَلَّوْا فَاعْلَمُوا أَنَّ اللَّهَ مَوْلَاكُمْ ۚ نِعْمَ الْمَوْلَىٰ وَنِعْمَ النَّصِيرُ
“If they turn away, then know that Allah is your Mawlā. Excellent is the Mawlā and excellent is the Helper.”
Qur’an, Sūrat al-Anfāl 8:40.
Allah also says:
وَاغْفِرْ لَنَا وَارْحَمْنَا ۖ أَنْتَ مَوْلَانَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ
“Forgive us and have mercy upon us. You are our Mawlā, so give us victory over the disbelieving people.”
Qur’an, Sūrat al-Baqarah 2:286.
And Allah says:
قُلْ لَنْ يُصِيبَنَا إِلَّا مَا كَتَبَ اللَّهُ لَنَا ۚ هُوَ مَوْلَانَا ۖ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
“Say: Nothing will happen to us except what Allah has decreed for us. He is our Mawlā, and upon Allah let the believers rely.”
Qur’an, Sūrat al-Tawbah 9:51.
These verses establish the special divine meaning of Mawlā, particularly in relation to Allah's protection, authority, assistance, and complete control.
9. The Prophetic Warning Concerning “Sayyid”
Another important text concerns the word Sayyid.
A delegation from Banū ʿĀmir addressed the Prophet ﷺ by saying:
«أَنْتَ سَيِّدُنَا»
“You are our master.”
The Prophet ﷺ replied:
«السَّيِّدُ اللَّهُ تَبَارَكَ وَتَعَالَى»
“The Master is Allah, Blessed and Exalted.”
He then said:
«قُولُوا بِقَوْلِكُمْ، أَوْ بَعْضِ قَوْلِكُمْ، وَلَا يَسْتَجْرِيَنَّكُمُ الشَّيْطَانُ»
“Speak according to your customary expression, or part of what you normally say, and do not let Satan lead you on.”
Sunan Abī Dāwūd, no. 4806; Musnad Aḥmad, no. 16307.
This narration demonstrates the Prophet's ﷺ concern about excessive praise and exaggeration.
It does not necessarily mean that the word Sayyid can never be used for a created being. Rather, it warns against allowing praise to become excessive or to enter into meanings that belong exclusively to Allah.
10. The Difference Between Mawlā and Sayyid
Although the two words can overlap in certain contexts, they are not identical.
Sayyid — سَيِّد
Depending upon context, Sayyid can refer to:
✦ A master ✦ A chief ✦ A leader ✦ A person of status ✦ A person worthy of respect ✦ A person exercising authority
As Ibn al-Athīr explained, it can refer to relationships involving mastery, ownership, support, alliance, protection, emancipation, kinship, and other forms of association.
Ibn al-Athīr, al-Nihāyah fī Gharīb al-Ḥadīth wa al-Athar, 5/227.
Consequently, it is incorrect to assume that every occurrence of Mawlā carries the meaning of divine lordship.
11. The Specific Ruling on Saying “Yā Mawlāy” to a King
This is the central issue.
Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn رحمه الله was specifically asked about addressing a king by saying “Mawlāy”.
He answered:
وعلى هذا فلا بأس أن يقول القائل للملك: مولاي بمعنى سيدي ما لم يُخشَ من ذلك محذور
“On this basis, there is no harm in someone saying to a king, ‘My Mawlā,’ meaning ‘my master/sire,’ provided that there is no fear of an objectionable implication.”
Muḥammad ibn Ṣāliḥ al-ʿUthaymīn, Majmūʿ Fatāwā wa Rasā’il, 3/136–137, al-Manāhī al-Lafẓiyyah.
This is a direct answer to the question.
According to Ibn ʿUthaymīn, “Yā Mawlāy” may be used when addressing a king, provided that Mawlā is intended in the restricted human sense of Sayyid—that is, a master, ruler, or person possessing worldly authority—and not in the sense of divine lordship.
The qualification «ما لم يُخشَ من ذلك محذور» is important. The expression must not carry a prohibited meaning or lead to excessive glorification.
12. Why the Intention and Context Matter
The same word can describe Allah and a human being while referring to completely different realities.
For example, when a Muslim says:
الله مولانا
he may intend Allah's perfect protection, authority, sovereignty, assistance, and ultimate mastery.
When a person says:
مولاي
to a king, the intended meaning may simply be a respectful human title corresponding to “my master,” “my ruler,” or “my lord” in a limited linguistic sense.
These two meanings are not equivalent.
A created ruler possesses only limited authority, granted to him by Allah. He does not independently control creation, possess absolute knowledge, or determine benefit and harm independently.
Allah says:
أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ
“Surely, His is the creation and the command.”
Qur’an, Sūrat al-Aʿrāf 7:54.
Therefore, the theological boundary is clear: absolute creation, command, sovereignty, and lordship belong to Allah alone.
13. Imām al-Nawawī on Mawlā and Sayyid
Imām al-Nawawī رحمه الله discusses these expressions in al-Adhkār.
He cites Abū Jaʿfar al-Naḥḥās as saying:
أما المولى فلا نعلم اختلافاً بين العلماء أنه لا ينبغي لأحد أن يقول لأحد من المخلوقين: مولاي
“As for Mawlā, we do not know of any disagreement among the scholars that a person should not say to another created being: ‘My Mawlā.’”
Reference: Imām al-Nawawī, al-Adhkār, p. 840.
However, the discussion does not end there. Al-Nawawī proceeds to distinguish between different forms and contexts and states:
والأظهر أنه لا بأس بقوله: المولى والسيد بالألف واللام بشرطه السابق
“The stronger position is that there is no harm in saying al-Mawlā and al-Sayyid with the definite article, subject to the previously mentioned condition.”
Reference: Imām al-Nawawī, al-Adhkār, p. 840.
This demonstrates again that the subject involves distinctions concerning form, context, intended meaning, and the status of the person being addressed.
14. Addressing a Non-Muslim as “Mawlānā” or “Sayyidunā”
Another issue should be distinguished from the question of addressing a Muslim king.
Ibn al-Qayyim رحمه الله discussed the use of honorific expressions such as Sayyidunā and Mawlānā for a non-Muslim.
He writes:
لا يُخاطب الذمي بسيدنا ونحوه. وأما أن يخاطب بسيدنا ومولانا ونحو ذلك فحرام قطعاً
“A protected non-Muslim is not to be addressed as ‘our master’ and similar expressions. As for addressing him as ‘our master,’ ‘our Mawlā,’ and similar expressions, this is unquestionably prohibited.”
Ibn al-Qayyim, Aḥkām Ahl al-Dhimmah, 2/771.
This is a separate question from whether Mawlā can linguistically describe a Muslim or a ruler.
The ruling here concerns honorific address and recognition of religious or social superiority, rather than every possible occurrence of the lexical root.
15. What About “Mawlānā”?
The expression Mawlānā (مَوْلَانَا) literally means “our Mawlā,” but its intended meaning depends upon context.
Among Muslims, it may be used as an honorific expression for a scholar, teacher, respected elder, or person possessing knowledge or virtue.
The cited scholarly discussion permits referring to a Muslim as Mawlānā when the intended meaning is appropriate.
Reference: Islam Question & Answer, Question 107392, concerning the use of al-Walī and al-Mawlā and calling a Muslim Mawlānā.
Again, the essential issue is not the mere presence of the word Mawlā, but what the speaker means by it.
16. The Principle of Avoiding Ghulūw
One of the clearest principles emerging from the Prophetic texts is the prohibition of ghulūw (الغلو)—going beyond legitimate limits in praise or reverence.
The Prophet ﷺ warned:
«وَلَا يَسْتَجْرِيَنَّكُمُ الشَّيْطَانُ»
“Do not let Satan lead you on.”
Sunan Abī Dāwūd, no. 4806; Musnad Aḥmad, no. 16307.
Therefore, even when a title may have a legitimate linguistic meaning, Muslims should remain attentive to whether the expression could become exaggerated or convey an inappropriate theological meaning.
This is particularly relevant when addressing rulers, kings, scholars, saints, or other respected individuals.
Respect is permissible.
Excessive glorification is not.
18. When Would “Mawlā” Become Impermissible for a Human Being?
Using Mawlā for a human being becomes problematic if the speaker intends a meaning that belongs exclusively to Allah.
For example, it would be impermissible to believe that a human being possesses independently:
absolute sovereignty over creation;
divine lordship; independent control over benefit and harm; independent knowledge of the unseen;unrestricted authority over all creation;or any other quality that belongs uniquely to Allah.
Allah says:
قُلْ لَنْ يُصِيبَنَا إِلَّا مَا كَتَبَ اللَّهُ لَنَا ۚ هُوَ مَوْلَانَا
“Say: Nothing will happen to us except what Allah has decreed for us. He is our Mawlā.”
Qur’an, Sūrat al-Tawbah 9:51.
The problem, therefore, is not simply the pronunciation of the word. The theological issue is the meaning attributed to it.
18. A King’s Authority Is Restricted
A king may legitimately be called a ruler, sovereign, master, or similar title according to the language and customs of his society.
However, his authority remains created and limited.
He does not possess absolute authority over existence.
His kingdom exists only by Allah's permission.
Allah says:
قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَنْ تَشَاءُ وَتَنْزِعُ الْمُلْكَ مِمَّنْ تَشَاءُ
“Say: O Allah, Owner of sovereignty, You give sovereignty to whom You will and take sovereignty away from whom You will.”
Reference: Qur’an, Sūrat Āl ʿImrān 3:26.
This verse establishes the fundamental distinction between created kingship and Allah's absolute ownership of sovereignty.
19. Reconciling the Different Scholarly Statements
At first glance, the statements of the scholars may appear contradictory.
Ibn ʿUthaymīn says:
«فلا بأس أن يقول القائل للملك: مولاي بمعنى سيدي»
“There is no harm in saying to a king, ‘My Mawlā,’ meaning ‘my master/sire.’”
Ibn ʿUthaymīn, Majmūʿ Fatāwā wa Rasā’il, 3/136–137.
These positions can be understood as differing primarily in their approach to permissibility versus precaution.
The first position considers the linguistic meaning and context and permits the expression where no objectionable implication exists.
The second position emphasizes avoiding expressions that may lead to exaggeration or ambiguity and therefore recommends simpler forms of address.
Thus, the disagreement should not be exaggerated into a claim that one side affirms divine attributes for human beings. Rather, the discussion concerns the permissibility and appropriateness of particular honorific expressions.
20. What Is the Safest Form of Address?
A person who wishes to avoid the scholarly disagreement altogether can use clear and unambiguous expressions.
For example:
◈ Your Majesty ◈ Your Highness ◈O King ◈ Your Excellency
where appropriate the ruler's name; an established official title. Such expressions communicate respect without creating a discussion about the theological or linguistic meanings of Mawlā and Sayyid.
This approach is especially suitable for someone who wishes to follow the more cautious position associated with Mawlā and Sayyid.
22. Answering the Question Directly
Is it permissible to say “Yā Mawlāy” to a king?
According to Shaykh Ibn ʿUthaymīn رحمه الله, yes.
His ruling is explicitly:
«فلا بأس أن يقول القائل للملك: مولاي بمعنى سيدي ما لم يُخشَ من ذلك محذور.»
“There is no harm in saying to a king, ‘My Mawlā,’ meaning ‘my master/sire,’ provided that there is no fear of an objectionable implication.”
Ibn ʿUthaymīn, Majmūʿ Fatāwā wa Rasā’il, 3/136–137.
Therefore, if a person says يا مولاي to a king and intends a restricted worldly meaning such as “my master,” “my ruler,” or “my sovereign,” the expression is permissible according to this ruling.
Is the expression universally recommended?
No.
Shaykh Ibn Bāz رحمه الله preferred avoiding Mawlāy and Sayyidī in ordinary address.
Reference: Ibn Bāz, Ḥukm Iṭlāq al-Sayyid wa al-Mawlā ʿalā Shakhs Mā.
Is Mawlā exclusively a word for Allah?
No, not in every linguistic usage.
The Sunnah explicitly applies Mawlā to a human being:
«أَنْتَ أَخُونَا وَمَوْلَانَا»
“You are our brother and our Mawlā.”
Ṣaḥīḥ al-Bukhārī, no. 2552.
Does this mean that a human being can possess Allah's attributes?
Absolutely not.
Absolute lordship, sovereignty, ownership, and unrestricted authority belong to Allah alone.
Qur’an 6:62; 7:54; 47:11.
22. A Simple Comparison
Expression General ruling / explanation
الله مولانا — “Allah is our Mawlā” Established and unquestionably correct.
Mawlā for a human being in a restricted sense Established in Arabic usage and the Sunnah.
A slave saying “Mawlāy” to his master Established in authentic Sunnah.
Yā Mawlāy to a king Permitted by Ibn ʿUthaymīn when intended as a restricted human title and no objectionable meaning is intended.
Yā Mawlāy in ordinary address Ibn Bāz preferred avoiding it.
Mawlānā for a Muslim Permitted in the cited scholarly discussion when used appropriately.
Mawlānā/Sayyidunā for a non-Muslim as an honorific Prohibited according to the cited position of Ibn al-Qayyim.
Attributing absolute lordship or divine authority to a human being Impermissible.
23. Final Conclusion
The ruling on “Yā Mawlāy” (يا مولاي) cannot be determined merely by saying that Mawlā is among the words used to describe Allah.
The Arabic language uses Mawlā in several different senses. Classical scholars such as Ibn al-Athīr explicitly documented its numerous meanings, including master, supporter, ally, benefactor, and other forms of relationship.
Ibn al-Athīr, al-Nihāyah fī Gharīb al-Ḥadīth wa al-Athar, 5/227.
The Sunnah further establishes the human use of the word:
«أَنْتَ أَخُونَا وَمَوْلَانَا»
“You are our brother and our Mawlā.”
Ṣaḥīḥ al-Bukhārī, no. 2552.
The Prophet ﷺ also instructed the slave to address his master with expressions including:
«سَيِّدِي، مَوْلَايَ»
“My master, my Mawlā.”
Ṣaḥīḥ al-Bukhārī, no. 2552; Sunan Abī Dāwūd, no. 4976.
At the same time, Allah's absolute sovereignty and mastery are unique to Him:
ثُمَّ رُدُّوا إِلَى اللَّهِ مَوْلَاهُمُ الْحَقِّ ۚ أَلَا لَهُ الْحُكْمُ
“Then they will be returned to Allah, their true Master. Surely, His is the judgment.”
Qur’an, Sūrat al-Anʿām 6:62.
Consequently, the correct distinction is between absolute divine mastery and restricted human authority or relationship.
Regarding the specific expression “Yā Mawlāy” to a king, Shaykh Ibn ʿUthaymīn رحمه الله gave an explicit ruling of permissibility when Mawlā means Sayyid—a human master, ruler, or person of authority—and when no objectionable meaning is intended.
Reference: Ibn ʿUthaymīn, Majmūʿ Fatāwā wa Rasā’il, 3/136–137.
Nevertheless, Shaykh Ibn Bāz رحمه الله preferred avoiding expressions such as Yā Mawlāy and Yā Sayyidī, choosing instead clearer forms of address.
Reference: Ibn Bāz, Ḥukm Iṭlāq al-Sayyid wa al-Mawlā ʿalā Shakhs Mā.
Therefore, the balanced conclusion is:
Saying “Yā Mawlāy” to a king is permissible according to the explicit ruling of Shaykh Ibn ʿUthaymīn when the expression is intended in a restricted human sense and does not contain exaggeration or a divine implication. However, avoiding the expression and using a clear title is safer for someone who wishes to avoid the scholarly disagreement.
The decisive principles are:
Allah alone possesses absolute lordship and sovereignty.
The word Mawlā has multiple meanings in Arabic.
The Sunnah establishes restricted human uses of Mawlā.
Context and intended meaning must therefore be considered.
Excessive praise and ghulūw must be avoided.
When there is concern about ambiguity, a clear and ordinary title is preferable.
And Allah سبحانه وتعالى knows best.
꧁ Primary References ꧂
♛ Qur’an ♛
Sūrat al-Baqarah 2:257 Sūrat al-Baqarah 2:286 Sūrat Āl ʿImrān 3:26 Sūrat al-Anʿām 6:62 Sūrat al-Aʿrāf 7:54 Sūrat al-Anfāl 8:40 Sūrat al-Tawbah 9:51 Sūrat Yūnus 10:62–63 Sūrat Muḥammad 47:11 Sūrat al-Shūrā 42:9 Sūrat al-Taḥrīm 66:4
𖤐 Ḥadīth 𖤐
Ṣaḥīḥ al-Bukhārī, no. 2552 Ṣaḥīḥ Muslim, the supplication: «أنت وليها ومولاها» Sunan Abī Dāwūd, no. 4806 Sunan Abī Dāwūd, no. 4976 Musnad Aḥmad, no. 16307
༺ Classical Works ༻
Ibn al-Athīr, al-Nihāyah fī Gharīb al-Ḥadīth wa al-Athar, 5/227.Imām al-Nawawī, al-Adhkār, p. 840. Ibn al-Qayyim, Aḥkām Ahl al-Dhimmah, 2/771.
✦ Contemporary Scholars ✦
Muḥammad ibn Ṣāliḥ al-ʿUthaymīn, Majmūʿ Fatāwā wa Rasā’il, vol. 3, pp. 136–137, al-Manāhī al-Lafẓiyyah.
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Abd al-ʿAzīz ibn Bāz, Ḥukm Iṭlāq al-Sayyid wa al-Mawlā ʿalā Shakhs Mā.
Islam Question & Answer, Question 107392, concerning al-Walī and al-Mawlā and the use of Mawlānā for a Muslim.
⛧ والله أعلم ⛧
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