THE RULING ON SAYING “YĀ MAWLĀY” TO A KING
A Detailed Study of the Words Mawlā, Mawlānā, Sayyid, and Sayyidunā in Islamic Usage
Introduction
The question of whether a person may address a king or another person of authority by saying “Yā Mawlāy” (يا مولاي) requires careful consideration of the meanings of the Arabic word مَوْلَى (Mawlā) and the word سَيِّد (Sayyid).
The issue is not simply whether these words occur among the Names or descriptions of Allah. Rather, the essential question is what meaning is intended when the word is applied to a human being.
The scholars have explained that some meanings of Mawlā and Sayyid are exclusive to Allah, while other meanings are restricted human meanings that may legitimately be applied to created beings.
This distinction is particularly important when addressing a king, ruler, scholar, teacher, elder, or person of recognized authority.
1. The Basic Principle: Absolute Sovereignty Belongs to Allah
Allah سبحانه وتعالى possesses absolute sovereignty, authority, lordship, and mastery over His creation.
Allah says:
﴿ثُمَّ رُدُّوا إِلَى اللَّهِ مَوْلَاهُمُ الْحَقِّ أَلَا لَهُ الْحُكْمُ وَهُوَ أَسْرَعُ الْحَاسِبِينَ﴾
“Then they will be returned to Allah, their true Master. Unquestionably, His is the judgment, and He is the swiftest of accountants.”
Reference: Qur’an, Sūrat al-Anʿām 6:62.
The phrase مَوْلَاهُمُ الْحَقُّ — “their true Mawlā” establishes that Allah is the ultimate and absolute Master.
2. Allah Is the Mawlā of the Believers
Allah سبحانه وتعالى says:
﴿ذَٰلِكَ بِأَنَّ اللَّهَ مَوْلَى الَّذِينَ آمَنُوا وَأَنَّ الْكَافِرِينَ لَا مَوْلَىٰ لَهُمْ﴾
“That is because Allah is the Mawlā of those who believe, whereas the disbelievers have no Mawlā.”
Reference: Qur’an, Sūrat Muḥammad 47:11.
Allah also says:
﴿أَلَا إِنَّ أَوْلِيَاءَ اللَّهِ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ﴾
“Indeed, the allies/protected servants of Allah will have no fear, nor will they grieve—those who believe and are mindful of Allah.”
Reference: Qur’an, Sūrat Yūnus 10:62–63.
These verses establish the special relationship of wilāyah between Allah and His believing servants.
3. Two Different Types of Wilāyah
Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn رحمه الله explained that wilāyah can be understood in two broad categories:
First: Absolute Wilāyah
Absolute and unrestricted authority belongs to Allah سبحانه وتعالى.
This includes His absolute sovereignty, control, protection, judgment, and lordship.
Reference: Ibn ʿUthaymīn, Majmūʿ Fatāwā wa Rasā’il, vol. 3, pp. 136–137, al-Manāhī al-Lafẓiyyah.
Second: Restricted or Qualified Wilāyah
A restricted form of wilāyah may be attributed to a created being when the intended meaning is appropriate to that person and relationship.
For example, a person may be described as a supporter, guardian, patron, leader, ally, or one entrusted with a particular affair.
Reference: Ibn ʿUthaymīn, Majmūʿ Fatāwā wa Rasā’il, vol. 3, pp. 136–137.
This distinction is fundamental to understanding the ruling concerning “Yā Mawlāy.”
4. Qur’anic Evidence That “Mawlā” Can Be Used in a Restricted Context
Allah says:
﴿وَإِنْ تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ﴾
“If you two support one another against him, then indeed Allah is his Mawlā, and Jibrīl and the righteous believers.”
Reference: Qur’an, Sūrat al-Taḥrīm 66:4.
The verse demonstrates that the word Mawlā occurs in connection with created beings as well as Allah, although the meaning and reality of Allah's wilāyah are incomparable to those of created beings.
5. The Word “Mawlā” Has Many Meanings
One of the most important points in this discussion is that Mawlā is a word with numerous meanings in the Arabic language.
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 frequently in the ḥadīth. It is a word that applies 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 favor has been bestowed.”
Ibn al-Athīr further explains that the correct meaning is determined by the context in which the word occurs.
Reference: Ibn al-Athīr, al-Nihāyah fī Gharīb al-Ḥadīth wa al-Athar, 5/227.
Therefore, the word “Mawlā” does not have one single meaning in every occurrence.
6. The Prophet ﷺ Used “Mawlā” for a Human Being
One of the clearest proofs that the word Mawlā is not exclusively used for Allah in every context is the statement of the Prophet ﷺ concerning Zayd ibn Ḥārithah رضي الله عنه:
«أَنْتَ أَخُونَا وَمَوْلَانَا»
“You are our brother and our Mawlā.”
Reference: Ṣaḥīḥ al-Bukhārī, ḥadīth no. 2552.
This demonstrates that the word can be used for a human being in an appropriate and restricted meaning.
7. The Prophetic Supplication: Allah Is the Walī and Mawlā
The Prophet ﷺ taught the following supplication:
«اللَّهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا»
“O Allah, grant my soul its piety and purify it; You are the best One to purify it. You are its Walī and its Mawlā.”
Reference: Ṣaḥīḥ Muslim, ḥadīth no. 7081 according to the numbering cited in the source.
This establishes the use of Walī and Mawlā for Allah in the sense of His perfect and unrestricted protection, authority, care, and guardianship.
8. Other Qur’anic Uses of “Mawlā”
Allah says:
﴿وَإِنْ تَوَلَّوْا فَاعْلَمُوا أَنَّ اللَّهَ مَوْلَاكُمْ نِعْمَ الْمَوْلَىٰ وَنِعْمَ النَّصِيرُ﴾
“But if they turn away, then know that Allah is your Mawlā. Excellent is the Mawlā and excellent is the Helper.”
Reference: Qur’an, Sūrat al-Anfāl 8:40.
Allah says:
﴿وَاغْفِرْ لَنَا وَارْحَمْنَا أَنْتَ مَوْلَانَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ﴾
“Forgive us, have mercy upon us. You are our Mawlā, so give us victory over the disbelieving people.”
Reference: Qur’an, Sūrat al-Baqarah 2:286.
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.”
Reference: Qur’an, Sūrat al-Tawbah 9:51.
9. The Ruling of Shaykh Ibn ʿUthaymīn on Saying “Yā Mawlāy” to a King
Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn رحمه الله was specifically asked:
What is the ruling on a person saying to a king: “Yā Mawlāy” — “O my Mawlā”?
His answer was:
«وعلى هذا فلا بأس أن يقول القائل للملك: مولاي بمعنى سيدي ما لم يُخشَ من ذلك محذور.»
“Accordingly, there is no harm in a person saying to a king, ‘My Mawlā,’ meaning ‘my master/sire,’ provided that there is no fear of any objectionable implication in doing so.”
Reference: Muḥammad ibn Ṣāliḥ al-ʿUthaymīn, Majmūʿ Fatāwā wa Rasā’il, vol. 3, pp. 136–137, Bāb al-Manāhī al-Lafẓiyyah.
This is the most direct answer to the original question.
According to Ibn ʿUthaymīn, “Yā Mawlāy” may be permissible when addressing a king if “Mawlā” means “Sayyid,” meaning a ruler, master, or person of authority in a restricted human sense.
The qualification “provided that there is no objectionable implication” is important.
Reference: Ibn ʿUthaymīn, Majmūʿ Fatāwā wa Rasā’il, 3/136–137.
10. The Prophetic Statement: “Whoever I Am His Mawlā, ʿAlī Is His Mawlā”
The Prophet ﷺ said:
«مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ»
“Whoever I am his Mawlā, then ʿAlī is his Mawlā.”
Reference: Reported in Musnad Aḥmad and other collections, with discussion among scholars concerning its chains and wordings.
The relevance of this narration to the linguistic discussion is that the word Mawlā is explicitly applied to a created person, namely ʿAlī رضي الله عنه, and therefore the word itself cannot be regarded as exclusively divine in every possible usage.
Reference: Ibn ʿUthaymīn's discussion of the term Mawlā, Majmūʿ Fatāwā wa Rasā’il, 3/136–137.
11. “Al-Walī” and “Al-Mawlā” in Relation to Allah
A separate scholarly discussion explains that al-Walī and al-Mawlā are names or descriptions used for Allah in the Qur’an and Sunnah.
Allah 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 over all things capable.”
Reference: Qur’an, Sūrat al-Shūrā 42:9.
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.”
Reference: Qur’an, Sūrat al-Baqarah 2:257.
These verses establish the special divine meaning of Walī and Mawlā.
12. Is It Permissible to Say “Mawlānā” to a Muslim?
A scholarly answer on this specific issue concludes that it is permissible to refer to a Muslim as “Mawlānā”, while it should not be used in the same manner for a non-Muslim.
The evidence includes the statement of the Prophet ﷺ to Zayd ibn Ḥārithah:
«أَنْتَ أَخُونَا وَمَوْلَانَا»
“You are our brother and our Mawlā.”
Reference: Ṣaḥīḥ al-Bukhārī, no. 2552.
The same source notes that some scholars permitted using al-Mawlā for a Muslim who possesses virtue through knowledge, righteousness, or another legitimate quality.
Reference: Islam Question & Answer, Question 107392.
13. The Position of Shaykh Ibn Bāz: Avoiding “Yā Mawlāy” and “Yā Sayyidī”
Shaykh ʿAbd al-ʿAzīz ibn Bāz رحمه الله adopted a more cautious position.
He was asked about calling people “Mawlāy” or “Sayyidī.”
He answered:
«هذه التسمية لا تنبغي، لا مولاي، ولا سيدي، ينبغي ألا يسمى بها»
“This designation should not be used—neither ‘Mawlāy’ nor ‘Sayyidī.’ It is better that people not be addressed by these expressions.”
Reference: ʿAbd al-ʿAzīz ibn Bāz, Ḥukm Iṭlāq al-Sayyid wa al-Mawlā ʿalā Shakhs Mā.
He recommended instead addressing a person by his name, kunya, or another ordinary form of address.
Reference: Ibn Bāz, same fatwa.
14. The Important Exception: A Slave Addressing His Master
The Sunnah contains a specific usage of “Sayyidī” and “Mawlāy” when a slave addresses his master.
The Prophet ﷺ said:
«وَلْيَقُلْ: سَيِّدِي، مَوْلَايَ»
“Rather, let him say: ‘My master’ and ‘my Mawlā.’”
Reference: Ṣaḥīḥ al-Bukhārī, no. 2552; Ṣaḥīḥ Muslim, with related wordings; Sunan Abī Dāwūd, no. 4976.
This is important because it establishes an authentic human use of the word Mawlā.
It also shows that the word cannot simply be declared prohibited in every human context without considering the relationship and intended meaning.
Reference: Ṣaḥīḥ al-Bukhārī, 2552; Ṣaḥīḥ Muslim; Sunan Abī Dāwūd, 4976.
15. The Hadith: “The Master Is Allah”
Another important ḥadīth concerns a delegation from Banū ʿĀmir who said to the Prophet ﷺ:
«أَنْتَ سَيِّدُنَا»
“You are our master.”
The Prophet ﷺ responded:
«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 usual manner, or part of what you normally say, and do not let Satan lead you on.”
Reference: Sunan Abī Dāwūd, no. 4806; Musnad Aḥmad, no. 16307. The report is graded authentic.
The significance of this ḥadīth is that the Prophet ﷺ was concerned about excessive praise and exaggeration.
The statement does not mean that the Prophet ﷺ cannot be described as Sayyid in every human or contextual sense. Rather, it emphasizes that absolute and unrestricted mastery belongs to Allah.
Reference: Sunan Abī Dāwūd, 4806; Musnad Aḥmad, 16307.
16. Why Did the Prophet ﷺ Say “The Master Is Allah”?
The scholars explain that the Prophet ﷺ was protecting his companions from ghulūw (الغلو)—excessive exaggeration in praise.
The ḥadīth itself ends with the warning:
«وَلَا يَسْتَجْرِيَنَّكُمُ الشَّيْطَانُ»
“Do not let Satan lead you on.”
Reference: Sunan Abī Dāwūd, no. 4806.
Thus, one of the important principles in Islamic speech is to avoid language that can lead from legitimate respect into exaggeration, excessive glorification, or attributing divine qualities to a created being.
17. The Difference Between “Sayyid” and “Mawlā”
The word Sayyid generally conveys the meaning of master, leader, chief, or person of status.
The word Mawlā, however, is broader and has many meanings.
Ibn al-Athīr specifically emphasized that Mawlā may mean:
«الرب والمالك والسيد والمنعم والمعتق والناصر والمحب والتابع والجار وابن العم والحليف...»
“Lord, owner, master, benefactor, emancipator, supporter, beloved, follower, neighbour, cousin, ally…”
Reference: Ibn al-Athīr, al-Nihāyah fī Gharīb al-Ḥadīth wa al-Athar, 5/227.
Therefore, context is essential.
18. The Position of Ibn al-Qayyim Concerning a Non-Muslim
Ibn al-Qayyim رحمه الله discussed the question of addressing a non-Muslim with titles of honor such as Sayyidunā and Mawlānā.
He stated:
«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 the like. As for addressing him as ‘our master,’ ‘our Mawlā,’ or similar expressions, that is unquestionably prohibited.”
Reference: Ibn al-Qayyim, Aḥkām Ahl al-Dhimmah, 2/771.
This ruling concerns the use of such expressions as titles of honor and reverence, rather than every possible linguistic meaning of the word Mawlā.
19. The Position of Imām al-Nawawī
Imām al-Nawawī رحمه الله discussed this matter in al-Adhkār.
He quoted Abū Jaʿfar al-Naḥḥās:
«أما المولى فلا نعلم اختلافاً بين العلماء أنه لا ينبغي لأحد أن يقول لأحد من المخلوقين: مولاي.»
“As for the word 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, al-Nawawī then explained that the discussion involves distinctions in the form and context of the word and concluded:
«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.
The condition mentioned is that the person should be worthy of such recognition because of virtue, knowledge, righteousness, or another legitimate quality.
If the person is sinful, corrupt, or questionable in religious commitment, al-Nawawī mentions that calling such a person Sayyid may be disliked.
Reference: Imām al-Nawawī, al-Adhkār, p. 840.
20. The Difference Between the Scholars Is Largely About Precaution and Context
When all these texts are considered together, it becomes clear that the scholars' statements should not necessarily be understood as contradictory.
There are several separate questions:
Can the word Mawlā be used for a human being at all?
Yes, there are authentic textual examples demonstrating human usage.
Reference: Ṣaḥīḥ al-Bukhārī, no. 2552.
Does Mawlā have meanings that belong exclusively to Allah?
Yes. Absolute lordship, sovereignty, and unrestricted authority belong to Allah.
Reference: Qur’an 6:62; 8:40; 47:11.
Can a human being be called Mawlā in a restricted sense?
Yes, according to the scholars who rely upon the linguistic and textual evidence.
Reference: Ibn ʿUthaymīn, Majmūʿ Fatāwā, 3/136–137; Ṣaḥīḥ al-Bukhārī, 2552.
Is it better to avoid the expression in ordinary speech?
Some scholars, particularly Shaykh Ibn Bāz, considered avoiding it preferable because of the possibility of exaggeration.
Reference: Ibn Bāz, Ḥukm Iṭlāq al-Sayyid wa al-Mawlā ʿalā Shakhs Mā.
21. Applying the Ruling Specifically to a King
The original question is specifically about addressing a king as:
“Yā Mawlāy” — يا مولاي
According to Shaykh Ibn ʿUthaymīn, this is permissible when Mawlā means Sayyid, i.e. a king, ruler, or person possessing worldly authority, provided there is no prohibited meaning intended.
His exact ruling is:
«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,’ so long as there is no fear of an objectionable implication.”
Reference: Ibn ʿUthaymīn, Majmūʿ Fatāwā wa Rasā’il, 3/136–137.
Therefore, according to this opinion, the expression itself is not automatically forbidden merely because the word Mawlā is also used for Allah.
22. What Would Make the Expression Problematic?
The concern arises if a person uses “Mawlā” for a human being while intending a meaning that belongs exclusively to Allah, such as:
absolute lordship,
divine control over creation,
independent knowledge of the unseen,
independent power over benefit and harm,
or any other attribute that belongs exclusively to Allah.
Such meanings cannot be attributed to a created being.
Allah says:
﴿أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ﴾
“Unquestionably, His is the creation and the command.”
Reference: Qur’an, Sūrat al-Aʿrāf 7:54.
Therefore, the prohibited issue is not merely a sound or word; rather, the question is what is meant by the word and what belief accompanies it.
23. The Safer Approach
Although Ibn ʿUthaymīn permitted the expression in the stated context, someone who wishes to avoid the difference of opinion may simply use an unambiguous title such as:
Your Majesty
Your Highness
O King
Your Excellency, where appropriate
the person's name or established title.
These expressions avoid confusion concerning the theological meanings that may be associated with Mawlā and Sayyid.
This approach is consistent with Ibn Bāz's recommendation to use a person's name, kunya, or another ordinary form of address rather than “Yā Sayyidī” or “Yā Mawlāy.”
Reference: Ibn Bāz, Ḥukm Iṭlāq al-Sayyid wa al-Mawlā ʿalā Shakhs Mā.
24. Important Note About the Phrase “Mawlānā”
The expression “Mawlānā” literally means “our Mawlā”, but its intended meaning can vary.
It may be used for a scholar or respected Muslim in the sense of:
our teacher,
our patron,
our respected leader,
our supporter,
or another restricted meaning.
The scholarly answer cited above permits calling a Muslim “Mawlānā”, while distinguishing this from addressing a non-Muslim with such an honorific.
Reference: Islam Question & Answer, Question 107392.
Thus, the expression should be interpreted according to the linguistic convention and the context in which it is used.
25. Final Ruling
Is it permissible to say “Yā Mawlāy” to a king?
According to Shaykh Ibn ʿUthaymīn رحمه الله: Yes, it is permissible if “Mawlāy” means “my master,” “my sovereign,” or “my ruler” in a restricted human sense, and there is no prohibited implication or exaggeration intended.
Reference: Ibn ʿUthaymīn, Majmūʿ Fatāwā wa Rasā’il, vol. 3, pp. 136–137.
Is there another scholarly opinion?
Yes. Shaykh Ibn Bāz رحمه الله preferred avoiding the expressions “Yā Mawlāy” and “Yā Sayyidī” when addressing ordinary people because of the concern over exaggeration and because of the prophetic guidance concerning expressions of excessive praise.
Reference: Ibn Bāz, Ḥukm Iṭlāq al-Sayyid wa al-Mawlā ʿalā Shakhs Mā.
Is the word “Mawlā” exclusively for Allah?
No—not in every linguistic and contextual usage. The Qur’an and Sunnah establish divine usage of Mawlā, but the Sunnah also contains human usage of the word.
Reference: Ṣaḥīḥ al-Bukhārī, no. 2552; Ibn al-Athīr, al-Nihāyah, 5/227.
What is unquestionably exclusive to Allah?
Absolute lordship, absolute sovereignty, and unrestricted mastery over creation belong to Allah alone.
Reference: Qur’an 6:62; 8:40; 47:11.
26. Concise Summary of the Evidence
Expression Ruling / Explanation
Allah is our Mawlā Correct and firmly established in the Qur’an and Sunnah.
A human being is Mawlā in a restricted sense Established in the Sunnah and Arabic language.
A slave says “Sayyidī/Mawlāy” to his master Established in authentic ḥadīth.
“Yā Mawlāy” to a king Permitted by Ibn ʿUthaymīn when meaning “my master/sire” in a restricted human sense and no objectionable meaning is intended.
“Yā Mawlāy” generally to a person Ibn Bāz preferred avoiding it.
“Mawlānā” for a Muslim Permitted by the cited scholarly position, provided the intended meaning is appropriate.
Calling a non-Muslim “Mawlānā/Sayyidunā” as an honorific Prohibited according to Ibn al-Qayyim and the cited scholarly discussion.
Attributing absolute lordship or divine authority to a human being Not permissible; such attributes belong to Allah alone.
27. Final Conclusion
The issue can be summarized by one fundamental principle:
The same Arabic word may be used for Allah and for created beings when its meanings are different and appropriate to each context.
The word Mawlā is used for Allah in the sense of His perfect, absolute, and unrestricted authority, protection, lordship, and mastery.
It is also used for human beings in restricted meanings such as master, patron, supporter, ally, leader, protector, or one entrusted with an affair.
The Prophet ﷺ himself used the word for a human being when he said:
«أَنْتَ أَخُونَا وَمَوْلَانَا»
“You are our brother and our Mawlā.”
Reference: Ṣaḥīḥ al-Bukhārī, no. 2552.
Therefore, according to the specific ruling of Shaykh Ibn ʿUthaymīn, there is no objection to addressing a king as “Yā Mawlāy” when it means “O my master/sire” in the restricted worldly sense, provided that no divine meaning or objectionable exaggeration is intended.
Reference: Ibn ʿUthaymīn, Majmūʿ Fatāwā wa Rasā’il, 3/136–137.
Nevertheless, because Shaykh Ibn Bāz and other scholars preferred avoiding such expressions in ordinary address, using a clear and unambiguous title is a sound way to avoid the area of disagreement.
The issue, therefore, should not be reduced to the statement that “Mawlā is a Name of Allah, therefore it can never be used for a human being.” Nor should one ignore the prophetic warning against excessive praise.
Rather, the correct approach is to consider:
the word, its meaning, the person being addressed, the context, and the intention behind the expression.
And Allah knows best.
References and Sources
Qur’an
Sūrat al-Anʿām 6:62.
Sūrat al-Baqarah 2:257.
Sūrat al-Baqarah 2:286.
Sūrat al-Tawbah 9:51.
Sūrat al-Anfāl 8:40.
Sūrat Yūnus 10:62–63.
Sūrat Muḥammad 47:11.
Sūrat al-Shūrā 42:9.
Sūrat al-Taḥrīm 66:4.
Sūrat al-Aʿrāf 7:54.
Ḥadīth
Ṣaḥīḥ al-Bukhārī, no. 2552.
Ṣaḥīḥ Muslim, including the supplication «أنت وليها ومولاها».
Sunan Abī Dāwūd, no. 4806.
Sunan Abī Dāwūd, no. 4976.
Musnad Aḥmad, no. 16307.
Classical Scholars
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.
ʿAbd al-ʿAzīz ibn Bāz, Ḥukm Iṭlāq al-Sayyid wa al-Mawlā ʿalā Shakhs Mā. Official Ibn Bāz Fatwa
Islam Question & Answer, Question 107392, al-Walī wa al-Mawlā min Asmā’ Allāh wa Yajūz an Yuqāl lil-Muslim Mawlānā. Original Arabic article
والله أعلم.
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