Guardianship from the point of view of Islam

Ibn Ashur has written in relation to the verse
« النبي اولي باالمؤمنين من انفسهم»
والأنفس : الذوات ، أي : هو أحق بالتصرف في شؤونهم من أنفسهم في تصرفهم في شؤونهم . ومن هذا المعنى ما في الحديث الصحيح من قول عمر بن الخطاب للنبي صلى الله عليه وسلم « لأنتَ أحبّ إليّ من كل شيء إلاّ من نفسي التي بين جنبَيّ » فقال له النبي صلى الله عليه وسلم « لا يؤمن أحدكم حتى أكون أحبَّ إليه من نفسه . فقال عمر : والذي أنزل عليك الكتاب لأنت أحبّ إليّ من نفسي » .
ويجوز أن يكون المراد بالأنفس مجموع نوعهم كقوله : « إذ بعث فيهم رسولاً من أنفسهم » ، ويجوز أن يكون المراد بالأنفس الناس . والمعنى : أنه أولى بالمؤمنين من ولاية بعضهم لبعض ، أي : من ولاية جميعهم لبعضهم على .
Ale Omran / 164
Ibn Ashur, Muhammad Al-Taher Ben Muhammad Al-Shazali Ben Abd Al-Ghader Ben Muhammad Ben Ashur, Al-Tahrir Al-Tanvir, v 11 p 202
The word '' Anfas'' means inners; hence, the meaning of the word '' Ola'' means more superior in the possession of the Muslims than themselves. Such meaning can be observed in the valid Hadith of Umar; he said to the prophet '' you are more beloved than everything for me ,even my breath. The prophet bade '' none of you will believe in God provided that I am considered more beloved than your breath for you. Umar said '' I swear God that descended the Quran to you; you are more beloved than my breath for me''. As God bade '' I selected a messenger like you. The meaning of the word '' Anfosahom'' may be people; therefore, the word '' Ola'' means that the guardianship of the prophet (peace of Allah be upon him and his descendants) that is more qualified than that the guardianship of the Muslims.
 

The translation of Ibn Ashur:

Zar Koli has said about the translation of Ibn Ashur
نقيب أشراف تونس وكبير علمائها ، في عهد الباي محمد الصادق ( باشا ) . ولي قضاءها سنة 1267 ه‍ ، ثم الفتيا سنة 1277، فنقابة الاشراف .
Ibn Ashur was one of aristocrats and dignitaries of Tunes in the time of Muhammad Sadegh. He undertook judge in 1276 and the head of fatwa in 1277.

Al-Alam, Kheir Al-Din Al-Zarkali, v 6 p 173
 

Seraj Al-Din Ibn Adel (died in 9 A.H.):

Ibn Adel has written about the interpretation of the word '' Ola''
« النبي أولى بالمؤمنين مِنْ أَنْفُسِهِمْ » أي من بعضهم ببعض في نفوذ حكمه ووجوب طاعته عليهم . وقال ابن عباس وقتادة وعطا : يعني إذا دعاهم النبي صلى الله عليه وسلم ودعتهم أنفسهم إلى شيء كانت طاعة النبي صلى الله عليه وسلم أولى بهم من طاعة أنفسهم ... .
The prophet (peace of Allah be upon him and his descendants) is more qualified than human for the performance of rule and the necessity of obey. Ibn Abas, Ghatade and Abbas have said that when the prophet (peace of Allah be upon him and his descendants) invites human to an action and the desire of human to another action, obeying the affair of the prophet (peace of Allah be upon him and his descendants) is more qualified than obeying the desire of human.
Abu Hofs Seraj Al-Din Omar Ben Ali Ben Adel Al-Hanbali Al-Dameshghi Al-Namani (died in 9th Century), Tafsir Al-Lebab, v 13 p 52

Abu Muhammad Al-Tostari (died in 233 A.H.):

The meaning of the word '' Ola'' as guardianship and tactfulness is completely clear as Tostari has written in relation to this verse
من لم ير نفسه في ملك الرسول صلى الله عليه وسلم ، ولم ير ولاية الرسول صلى الله عليه وسلم في جميع الأحوال لم يذق حلاوة سنته بحال ، لأن النبي صلى الله عليه وسلم هو أولى بالمؤمنين ، والنبي صلى الله عليه وسلم يقول : « لا يؤمن أحدكم حتى أكون أحب إليه من نفسه وماله وولده والناس أجمعين » .
A person that does not consider himself in the area of ruling and possession of the prophet and does not see Hazrat Muhammad in all of situations has not experienced the enjoyment of the tradition of Hazrat Muhammad. The prophet (peace of Allah be upon him and his descendants) '' a person will not have faith in God if they do not consider me more beloved than their soul, wealth, child and all of people.
Al-Tostari, Abu Muhammad Sahl Ben Abdullah, Tafsir Al-Tostari, v 1 p 1419

Samani has written about Tostari
أبو محمد سهل بن عبد الله بن يونس بن عيسى بن عبد الله بن رفيع التستري الساكن بالبصرة صاحب كرامات وآيات صحب ذا النون المصري توفي سنة ثلاث وثلاثين ومائتين ...
Al-Samaani, Al-Ansab, v 1 p 465
Zahabi has said about the position of Tostari '' he was Sufi and pious and he had impressive way of talking and good sermons.
سهل بن عبد الله ابن يونس ، شيخ العارفين ، أبو محمد التستري ، الصوفي الزاهد ...له كلمات نافعة ، ومواعظ حسنة ، وقدم راسخ في الطريق .
Seir Alam Al-Nobala, Al-Zahabi
 

Some of the Al-Azhar scientists:

The Azhar scientists have written about the following verse
النبى صلي الله عليه وآله أحق ولاية بالمؤمنين ، وأرحم بهم من نفوسهم ، فعليهم أن يحبوه ويطيعوه ، وأزواجه أمهاتهم فى التوقير وحرمة التزوج بهن بعده .
The prophet (peace of Allah be upon him and his descendants) is more qualified about guardianship to the Muslims. Hence, you should love and obey him.
Tafsir Al-Montkhab Majmue Men Al-Olama-Lejane Men Olma Al-Zahar v 2 p 228, according to the program of Al-Maktabe Al-Shamele

Ibrahim Al-Ghatan:

Ibrahim Ghatan has written in the book '' Tisir Al-Tafsir'' about the interpretation of the word '' Ola'' in the verse
اعلموا ايها المؤمنون أن النبيّ احرصُ على استقامة امركم وأحقّ بولايتكم من أنفسِكم ، فعليكم ان تطيعوه .
O' Muslims! Know that the prophet is more greedy and qualified than you for guardianship and your affairs. Therefore, you should obey him and behave
According to his religion.
Ebrahim Al-Ghatan, Tiseir Al-Tafsir, v 3 p 99, according to the software of Al-Maktab Al-Shamelat

The meaning of the word '' Ola'' from the point of view of the Mohadesin:

Mohadesin the same as the Sunni interpreters have two interpretations for the word '' Ola'': some have interpreted as the meaning '' affection and help'', but most of Sunni Mohadesins have interpreted the word '' Ola'' as priority in tactfulness and possession.

A lot of Mohadesin have rejected and criticized doubts and faults about the word '' Ola'' strongly as they have considered fault and doubt about the document of this Hadith unnecessary. Hence, the use of the word '' Ola'' is accepted in the meaning of superiority in possession and tactfulness that is same guardianship in possession.

Halabi has accepted the word '' Ola'' in KHadir Khom in the meaning of Guardianship and he has written about it
وهذا أقوى ما تمسكت به الشيعة والإمامية والرافضة على أن عليا كرم الله وجهه أولى بالإمامة من كل أحد وقالوا هذا نص صريح على خلافته سمعه ثلاثون صحابيا وشهدوا به قالوا فلعلى عليهم من الولاء ما كان له (ع) بدليل قوله (ص) ألست أولى بكم وهذا حديث صحيح ورد بأسانيد صحاح وحسان ولا التفات لمن قدح في صحته كأبي داود وأبي حاتم الرازي وقول بعضهم إن زيادة اللهم وال من والاه إلى آخره موضوعة مردود فقد ورد ذلك من طرق صحح الذهبي كثيرًا.
This narration is the strongest reason that Shias have resorted that Imam Ali (peace be upon him) is more qualified than others for caliphate. They have said '' this is clear text about the caliphate of Imam Ali; thirty companions have heard, attested and said that Imam Ali (peace be upon him) has guardianship to the Muslims according to the narration of the messenger of God. This Hadith is valid and it has been narrated with good and valid documents. Some persons, such as Abi Davud and Abi Hatam Razi, have found faults in it, but they are not acceptable. Others have considered the sentence

« اللهم وال من والاة إلى آخره...»
It is not acceptable as well. Faked, but
Ali Ben Borhan Al-Din Al-Halabi (died in 1044), Al-Sirat Al-Halabiye Fi Sirat Al-Amin Al-Mamun, v 3 p 336, Published by: Dar Al-Marefat, Beirut, 1400
The understanding of common people in that era from the word '' Ola'' was guardianship and superiority in possession. Neman Ibn Hares had understood this meaning from the word '' Ola'' in Khadir sermon. Hence, he objected to this action of the prophet (peace of Allah be upon him and his descendants), why did he appoint Imam Ali as the rank of guardianship and superiority over other Muslims? Thalabi has written about this matter
فشاعه ذلك وطار فى البلاد ، فبلغ ذلك الحارث بن النعمان القهرى، فاتى رسول اللّه على ناقة له حتى اتى
الابطح فنزل عن ناقة. فقال: يا محمد امرتنا عن اللّه ان نشهد ان لا اله الاّ اللّه وانّك رسول اللّه فقبلناه منك، وامرتنا ان نصلى خمساً. وبالزكات،. وبالحج، فقبلناه وامرتنا ان نصلى شهراً فقبلناه منك. ثم لم ترض بهذا حتى رفعت بضبعى ابن عمك تفضّلته علينا وقلت: من كنت مولاه فعلى مولاه، فهذ شىء منك ام من اللّه تعالى.
فقال: «والذى لا الاّ اللّه هو هذا من اللّه» فولّى الحرث بن النعمان يدير راحلته وهو يقول: اللّهمّ ان كان ما يقع له حقاً فامطر علينا حجارة من السماء او ائتنا بعذاب اليم، فما وصل اليها حتى رماه اللّه به حجر فسقط على هامشيه وخرج من دُبره فقتله وانزل اللّه.
This news was spread in different realms and Haras Ben Naman heard it. He rode a camel and came to the prophet. He got out of his camel and said to the prophet '' O' Muhammad ( peace of Allah be upon him and his descendants) '' we accepted what you ordered us to attest God and his prophet and we also accepted about what you ordered to pray five times during a day, to pay zakat, to fast and perform hajj. But you were satisfied of whatever we did and you held the hand of my cousin and considered him better than us said ''
(من كنت مولاه فعلى مولاه)
Is this your remark or exalted God? Then the prophet (peace of Allah be upon him and his descendants) bade '' I swear God that is single and unit; this is the order of God. Then when Haras was sitting on his camel, he said '' O' God! If whatever Muhammad said is right, fall a stone from the sky on me or descend a painful torture for me''. He had not sat on his camel when a stone hit his from the sky and fell down from his body. After that, God descended verse 1-3 of Meraj Surah.
Abu Eshagh Ahmad Known as Al-Emam Al-Thalabi, Al-Kashafa Al-Bayan, v 10, under the verse 1- 3 Marej (108), Dar Ehya Al-Torath Al-Arabi, First Edition, 1422

Conclusion and final summary:

According to what the Sunni interpreters and Mohaddesin expressed about the interpretation of verse
«النَّبِيُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ»
We can conclude that the word ''Ola'' means guardianship in possession and tactfulness idiomatically as it means superiority in possession and tactfulness terminologically. This superiority in possession and tactfulness is same guardianship and domination that will be left to some prophets and Imams with tashrih and Jal of God.
Since the prophet (peace of Allah be upon him and his descendants) had duty to announce the God Jal of Imamate of Amir Al-Momenin in any conditions, he bade with emphatic order
يَأَيهَُّا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ وَ إِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَ اللَّهُ يَعْصِمُكَ مِنَ النَّاسِ إِنَّ اللَّهَ لَا يهَْدِى الْقَوْمَ الْكَافِرِين .
O' the prophet! Inform people completely from whatever has been descended to you from God and if not, you have not done your mission. God will save you from (the probable dangers of) people and he will not guide (stubborn) unbelievers.
Understanding this great responsibility from the exalted God in a critical condition, the messenger of God (peace of Allah be upon him and his descendants) announced the Imamate of Imam Ali (peace be upon him) formally in the presence of a lot of Muslims in Khadir Khom. He already made them confess the guardianship that he had toward the Muslims and he used a word that the Exalted God had applied for the rank of his guardianship. It is the word '' Ola'' in the verse
«النَّبِيُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ»
It seems that there is no doubt about the meaning of the word '' Ola'' because there will be no doubt and fault with the clarification of the Sunni scientists. The basis of the disagreement is about the Imamate and God guardianship of the innocent Imams that is dependent on the choice and votes of people from the point of view of the Sunni scientists. They believe that the prophet (peace of Allah be upon him and his descendants) did not appoint someone for this rank and they have justified every religious text, whether the verses of the Quran or the prophetic Hadiths, in relation to the Imamate and guardianship of the innocent Imams or they find faults in their meanings and concepts, such as Khadir Khom Sermon.

However, the followers of Ahle Beit (peace be upon them) believe that Imamate is related to the Tashrih system and Jal of God and the messenger of God (peace of Allah be upon him and his descendants) announced the Imamate of Amir Al-Momenin (peace be upon him) in Khadir Khom in public formally according to the order of God.
Since organizing affairs was related to the messenger of God (peace of Allah be upon him and his descendants) in the era of the messenger of God, a person was supposed to undertake this important affair of the Muslims after he passed away.
A wise and tactful person never imagines that a religion be announced from the God of the world and the doomsday and the extent of the Islamic trains includes all of religious and moral principles about the social and individual life, but it never applies prudence and policy for the future of his followers and it never needs leadership and special management that be performer of rules and regulations in contrast with other systems.
It is a false interpretation that if a person thinks that the Islamic society is lack of need of king and government and it does needs organization of affairs in contrast with all of the human societies whereas the way of the prophet (peace of Allah be upon him and his descendants) was that he introduced and appointed persons as his successor in order to organize the social affairs of the Muslims whenever he left Median because of war or other matters as he appointed Ali Ben Abi Taleb as his successor in Median for Tabuk War.Imam Ali ( peace be upon him) bade '' do you appoint me as your successor and caliph in Medina whereas there is no one in this city except women and children? The prophet (peace of Allah be upon him and his descendants)

'' Don't you want that the relationship between you and I be like the relationship between Harun and Musa. Differently there were prophets after Musa, but there will be no prophets after me.

Hazrat Muhammad had domination on other cities, such as Mecca, Taef, Yamane and …) and he appointed rulers and managers.

Difference between the time of the prophet (peace of Allah be upon him and his descendants) and the time after his decease is not related to this matter. Hence, the complete and permanent religion should meet the needs of his followers in different eras and conditions.