Volume 3, Book 49, Number 867 :
Narrated by Al-Hasan Al-Basri
By Allah, Al-Hasan bin Ali (radiallaahu `anhu) led large battalions like mountains against Muawiya. Amr bin Al-As (radiallaahu `anhu) said (to Muawiya), “I surely see battalions which will not turn back before killing their opponents.” Muawiya (radiallaahu `anhu), who was really the best of the two men, said to him, “O ‘Amr! If these killed those and those killed these, who would be left with me for the jobs of the public, who would be left with me for their women, who would be left with me for their children?” Then Muawiya (radiallaahu `anhu) sent two Quraishi men from the tribe of ‘Abd-i-Shams called ‘Abdur Rahman bin Sumura and Abdullah bin ‘Amir bin Kuraiz to Al-Hasan (radiallaahu `anhu) saying to them, “Go to this man (i.e. Al-Hasan) and negotiate peace with him and talk and appeal to him.” So, they went to Al-Hasan (radiallaahu `anhu) and talked and appealed to him to accept peace. Al-Hasan (radiallaahu `anhu) said, “We, the offspring of ‘Abdul Muttalib, have got wealth and people have indulged in killing and corruption (and money only will appease them).” They said to Al-Hasan (radiallaahu `anhu), “Muawiya offers you so and so, and appeals to you and entreats you to accept peace.” Al-Hasan (radiallaahu `anhu) said to them, “But who will be responsible for what you have said?” They said, “We will be responsible for it.” So, what-ever Al-Hasan (radiallaahu `anhu) asked they said, “We will be responsible for it for you.” So, Al-Hasan (radiallaahu `anhu) concluded a peace treaty with Muawiya (radiallaahu `anhu).
Al-Hasan (Al-Basri) said: I heard Abu Bakr (radiallaahu `anhu) saying, “I saw Allah’s Apostle (sallallaahu `alayhi wasallam) on the pulpit and Al-Hasan bin ‘Ali (radiallaahu `anhu) was by his side. The Prophet (sallallaahu `alayhi wasallam) was looking once at the people and once at Al-Hasan bin ‘Ali (radiallaahu `anhu) saying, ‘This son of mine is a Saiyid (i.e. a noble) and may Allah make peace between two big groups of Muslims through him.”
If a person is known by this title, there is nothing wrong with that, because the word “Sayyid” may be used for the leader of a people, or for a faqeeh or scholar, or for those who are descended from Faatimah through the children of al-Hasan and al-Husayn. All of these are forms of address which are well known among the people. The Arabs used to call tribal leaders and elders “Sayyid” (e.g. Sayyid Bani Foolaan – the leader of such-and-such tribe, etc). The Prophet (peace and blessings of Allaah be upon him) used this word, when he asked some of the Arabs, “Who is your leader (sayyid), O Banu So-and-so? Who is your leader (sayyid), O Banu So-and-so?”, i.e., who is your chief? And he (peace and blessings of Allaah be upon him) said concerning al-Hasan, “This son of mine is a sayyid and perhaps Allaah will reconcile two great groups of Muslims through him.” It is disliked (makrooh) to address a person as Ya sayyidi (O my master) or Yaa sayyidanaa (O our master), because when it was said to the Messenger (peace and blessings of Allaah be upon him), “You are our master,” he said, “The Master is Allaah, may He blessed and exalted”; and because this may make him conceited and proud. So we should not do that. Instead we should say, “O So and so” or “So Abu (father of) So and so,” using the names, kunyas (Abu So and so, etc.) and nicknames which are known.
With regard to using the phrases “Yaa Sayyidi” and “Yaa Sayyidanaa” when addressing one another, it is better not to do that.
Saying “Sayyid” to a munaafiq or kaafir is not permissible, because of the hadeeth, “Do not say ‘Sayyidanaa’ to a munaafiq, because if he is really your master then you have angered your Lord.” (Narrated by Ahmad, Abu Dawood and al-Nasaa’i; classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 7405, p. 1234)
Taken from IslamQA
Allah’s Name: “Al-Sayyid”
Allaah is al-Sayyid (the Master), i.e., the Sovereign of the universe; all of creation is enslaved to Him.
Allaah is the One Who is needed in an absolute sense. No created being is independent of Him. If He did not create them, they would not exist, and if He did not sustain them after creating them, they would not remain. If He did not help them with all that they are faced with, they would have no help besides Him. So it is His right that His created beings should call Him, and none other, al-Sayyid.
Taken from IslamQA
Giving the title “Sayyid” to Prophet (sallallaahu `alayhi wasallam)
Giving the title Sayyiduna to the Prophet (blessings and peace of Allah be upon him) is right and proper, because he is the master (sayyid) of the sons of Adam, and it is proven that he (blessings and peace of Allah be upon him) said: “I am the master (sayyid) of the sons of Adam and no boast.” He is the master of mankind and the Messengers. So if a man says Sayyiduna Muhammad, and: Allahumma salli ‘ala Sayyiduna Muhammad (O Allah, send blessings upon our master Muhammad), there is nothing wrong with that. He is the master (Sayyid) of the sons of Adam and the master of mankind.
He only disliked that from people during his lifetime because he feared that they might exaggerate. So when they said, You are our master (sayyid), he said: “Al-Sayyid is Allah, may He be blessed and exalted,” so as to block the means (that might lead to exaggeration), as he was afraid that they might exaggerate about him (blessings and peace of Allah be upon him). But after he died (blessings and peace of Allah be upon him), and as he told us that he is the master (sayyid) of the sons of Adam, there is nothing wrong with saying Sayyiduna (blessings and peace of Allah be upon him). So he is the best of us, and our master (sayyid), and our leader (imam), and he is a close friend of the Most Merciful (blessings and peace of Allah be upon him).
Taken from IslamQA
Ahadith 2219 – 2225 (below) are repeats. Related posts have been linked.
Volume 3, Book 46, Number 721:
Narrated Al-Ma’rur bin Suwaid:
I saw Abu Dhar Al-Ghifari (radiallaahu `anhu) wearing a cloak, and his slave, too, was wearing a cloak. We asked him about that (i.e. how both were wearing similar cloaks). He replied, “Once I abused a man and he complained of me to the Prophet (sallallaahu `alayhi wasallam). The Prophet (sallallaahu `alayhi wasallam) asked me, ‘Did you abuse him by slighting his mother?’ He added, ‘Your slaves are your brethren upon whom Allah has given you authority. So, if one has one’s brethren under one’s control, one should feed them with the like of what one eats and clothe them with the like of what one wears. You should not overburden them with what they cannot bear, and if you do so, help them (in their hard job).”
Volume 3, Book 46, Number 722:
Narrated Ibn ‘Umar (radiallaahu `anhu):
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “If a slave is honest and faithful to his master and worships his Lord (Allah) in a perfect manner, he will get a double reward.“
Volume 3, Book 46, Number 723:
Narrated Abu Musa Al-Ashari (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said, “He who has a slave-girl and teaches her good manners and improves her education and then manumits and marries her, will get a double reward; and any slave who observes Allah’s right and his master’s right will get a double reward.”
Volume 3, Book 46, Number 724:
Narrated Abu Huraira (radiallaahu `anhu):
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “A pious slave gets a double reward.” Abu Huraira (radiallaahu `anhu) added: By Him in Whose Hands my soul is but for Jihad (i.e. holy battles), Hajj, and my duty to serve my mother, I would have loved to die as a slave.
Volume 3, Book 46, Number 725:
Narrated Abu Huraira (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said, “Goodness and comfort are for him who worships his Lord in a perfect manner and serves his master sincerely.”
Volume 3, Book 46, Number 726:
Narrated ‘Abdullah (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said, “If a slave serves his Saiyid (i.e. master) sincerely and worships his Lord (Allah) perfectly, he will get a double reward.”
Volume 3, Book 46, Number 727:
Narrated Abu Musa (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said, “The Mamluk (slave) who worships his Lord in a perfect manner, and is dutiful, sincere and obedient to his Saiyid (master), will get a double reward.”
Volume 3, Book 46, Number 728:
Narrated Abu Huraira (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said, “You should not say, ‘Feed your lord (Rabbaka), help your lord in performing ablution, or give water to your lord, but should say, ‘my master (e.g. Feed your master instead of lord etc.) (Saiyidi), or my guardian (Maulai), and one should not say, my slave (Abdi), or my girl-slave (Amati), but should say, my lad (Fatai), my lass (Fatati), and ‘my boy (Ghulami).”
Al-Nawawi (may Allaah have mercy on him) said: The scholars said: The word al-Rabb, with the definite article al-, cannot be applied to anyone except Allaah, may He be glorified and exalted. But it may be used in conjunction with something else, in the genitive, e.g., rabb al-maal (the owner of the wealth), rabb al-daar (the owner of the house) and so on. An example of this is what the Prophet (peace and blessings of Allaah be upon him) said, in the saheeh hadeeth about the lost camel, “Let it be until its owner (rabbuha) finds it, and in another saheeh hadeeth, “until the one who has wealth (rabb al-maal) will be worried about finding someone to accept his wealth (zakaah).” (It also appears) in the words of ‘Umar (may Allaah be pleased with him) in al-Saheeh, “… the owner (rabb) of the herd of camels and flock of sheep…” And there are many other well-known examples in the hadeeth.
The scholars said: It is only makrooh for a slave to say to his master “rabbiy (my lord)” because by saying this he is making someone a partner with Allaah in lordship.
With regard to the ahaadeeth “until its owner (rabbuha) finds it” and “owner (rabb) of the herd of camels” and so on, the word is only used here because it refers to things that are not accountable. They are like houses and wealth. Undoubtedly it is not makrooh to say rabb al-daar (owner of the house) or rabb al-maal (owner of the wealth).
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said: The reason for the prohibition is that that the right of Lordship belongs to Allaah alone, because the lord is the owner, the one who is maintaining a thing, and that is true only of Allaah, may He be exalted.
Al-Khattaabi said: The reason why it is not allowed to call another person one’s rabb (lord) is that man is under the care of al-Rabb (the Lord, Allaah), and he is required to show sincere belief in the Oneness of Allaah (Tawheed) and avoid associating anything with Him (shirk), so it is makrooh for him to use the same name lest it come under the heading of shirk. There is no differentiation in this case between the free man and the slave. As for other things, animals and inanimate objects, which are not obliged to do acts of worship, it is not makrooh to use this word in the genitive with reference to them, such as saying rabb al-daar (owner of the house) or rabb al-thawr (owner of the bull).
Ibn Battaal said: It is not permissible to call anyone except Allaah rabb (lord), just as it is not permissible to call anyone else ilaah (god). What is to be used exclusively for Allaah is the word al-Rabb (the Lord) with the definite article, without mentioning anything in conjunction with it. But when it is used in conjunction with another word, in the genitive, it is it permissible to use it, such as when Allaah tells us that Yoosuf (peace be upon him) said: “Mention me to your Lord” and he said: “Return to your lord” [Yoosuf 12:50], and when the Prophet (peace and blessings of Allaah be upon him) said, describing the portents of the Hour, “When the slave woman gives birth to her lord (i.e., master,rabbaha).” This indicates that the prohibition on using this word applies only to its use with the definite article (al-Rabb), and it is possible that the prohibition is aimed at avoiding usage with reference to human beings of words that are befitting only for Allaah. Reports which indicate otherwise may be taken as meaning that it is permitted. Or it may be that it is not allowed to do that a great deal and take that usage as a habit, and it does not mean that it is forbidden in all cases. End quote.
Fath al-Baari (5/179).
To sum up:
The word al-Rabb (the Lord) which applies only to Allaah is that which appears with the definite article, but when the word is used in conjunction with something else, especially if it is something that has no power of rational thought and is not obliged to worship Allaah, then it is permissible.
In light of the frequently occurring earthquakes these days… Most of these signs can be found in various Hadiths of the Prophet (SallAllaahu Alaiyhi Wasallam). I tried to find the ones I could. See the links in sha Allah.
As we reach close to the end of times
The earth gets filled with sins and crimes
When Humans worse than animals behave
When a child treats his own mother as a slave (1)
When false prophets start to increase in number (2)
When you wake people up but they prefer to slumber
When the most loved person is a liar and deceiver
When the most hated person is a faithful believer
When even Muslims start believing in false prophecies
When no one is afraid of committing hypocrisy
When killing someone becomes a piece of cake
When while taking a life, a person’s hands don’t even shake (3)
When children of fornication are born everyday
When people stop caring if someone goes astray
When all of this gets too much to take
Then that is when the earth frequently starts to shake… (4)