The verse I want to give alternate translation to is verse 33:6.
The Prophet has more right/authority over the believers then themselves, and his wives are their mothers, and the possessors of family/blood/womb relationship, some of them having more right/having more authority then others in the book of God from the believers and the emigrants only that you do goodness towards your masters indeed this has been written in the book.
Support in hadiths we find in AlKafi:
Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isi from his father from ‘Abdallah ibn al-Mughirah from ibn Muskan from ‘Abd al-Rahim ibn Ruh al-Qasir from abu Ja‘far (a.s.) who has said the following about the words of Allah, the Most Holy, the Most High. "
The Prophet has more right/authority over the believers then themselves, and his wives are their mothers, and the possessors of family/blood/womb relationship, some of them having more right/having more authority then others in the book of God from the believers and the emigrants only that you should do good to your masters indeed this has been written in the book." (33:6) About who this verse has come? He then said, "It came about the Mastery. This verse continued to apply to the lineage of al-Husayn (a.s.) after him. We, thus, are of a proirity to Mastery and to the Messenger of Allah than the beleivers of immigrants and the Ansar." The narrator has said that then he asked the Imam (a.s.), "Do the sons of Ja‘far have any share in it?" The Imam (a.s.) said,"No, they do not have any share in it." I asked, "Do the sons of al-‘Abbass have any hsare in it?" He said , "No, they do not have any share in it." I counted for him the folks from the descendents of ‘Abd al-Muttalib and in answer to all he would say, "No." The narrator has said that then he forgot the sons of al-Hassan (a.s.). I went to see at another time andasked him, "Do the sons of al-Hassan (a.s.) have any share in it?" He replied, "No, I sweatr by Allah, O ‘Abd al-Rahim, no one related to Muhammad has any share in it except us
Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus and Ali ibn Muhammad from Sahl ibn Ziyad, abu Sa‘id from Muhammad ibn ‘Isa from Yunus from ibn Muskan from abu Basir who has said that he asked abu ‘Abdallah (a.s.) about the following words of Allah, the Most Holy, the Most High. "O you who believe, obey God and obey His Messenger, and those who possess the authority from you. . . ." (4:59) The Imam (a.s.) said, "This was revealed about Ali ibn abu talib al-Hassan and al-Husayn (a.s.)." I then said, "People say, "Why did He not specify Ali and his family by their names in the book of Allah, the Most Holy, the Most High?’"....(<long tradition>……. (a lot said)….then get's to
….Umm Salama at this point said, "Am I not of your family?" The Holy Prophet (s.a.) said, "You are in goodness but these are my family and my gravity." Whe the Messenger of Allah passed away Ali (a.s.) had the utmost priority and guardianship of the people all because of what the Messenger of Allah had preached about him. It was because of raising him up for the people and holding his hand in his hand. When Ali (a.s.) (was about to) passed away he could not (and would not) enter Muhammad ibn Ali or al-‘Abbass ibn Ali or anyone of his other sons in the position of Imamt. Otherewise, al-Hassan and al-Husayn (a.s.) would have said, "Allah, the Most Holy, the Most High, has revealed about us jus as He has done so about you, and He has commaned people to obey us just as He has commanded people to obey you. The Messenger of Allah has preached to people about us just as he has done so about you. Allah has removed al-Rijs uncleanliness from us just as He has done so to you. When Ali (a.s.) left this world, al-Hassan had the utmost priority for Imamat (Leadership with Divine Authority) because he was the eldest. When was about to die he could not, and would not, enter his sons in the position of Imamat.It is because ;Allah, the Most Holy, the Most High, says, ". .
and the possessors of family/blood/womb relationship, some of them having more right/having more authority then others in the book of God from the believers and the emigrants ." (33:6) He then places Imamat (Leadership with Divine Authority) in his sons. If so, al-Husayn (a.s.) would have said, "Allah has commanded people to obey me just as He has commanded people to obey you and to obey your father. The Messenger of Allah has preached to people about me just as he has preached to people about you and your father. Allah has removed alRijs (unleanliness) from me just as He has removed from you and your father. When the Imamat (Leadership with Divine Authority) was infull force with al-Husayn (a.s.) there was no one in his family to who could claim against him as he could calim against his brother and father, had they wanted to diver it from him and they would not do so. After them it found its place with al-Husayn (a.s.) and the interpretation of this verse continued, ". . .
and the possessors of family/blood/womb relationship, some of them having more right/having more authority then others in the book of God from the believers and the emigrants . . . ." (33:6) After al-Husayn (a.s.) Imamat (Leadership with Divine Authority) found its place with Ali ibn al-Husayn (a.s.). After Ali ibn al-Husayn (a.s.) it (Leadership with Divine Authority) found its place with Muhammad ibn Ali (a.s.)."
And there is MANY more traditions include the famous letter of Imam Ali to Mauwiya in Nahjul Balagha that imply the translation above.
My comment: We see according to these hadiths, the Topic is about the Prophet authority over believers so much so he is like a father to them so much so that his wives are if their mothers, then says, and the possessors of blood/family relationship, which is talking about the Prophet's family and hence it's about their right, and so Awliya especially in context of Awla here, is referring to those who God appointed as Authorities and Masters over believers. The next verse 33:7 will emphasize on the covenant of all Prophets.