SAYYID -سيد

 

Literally and Etymologically: A master, lord, prince, or a noble leader whose authority is recognised with profound respect. It derives from the root s-w-d (س و د ), which signifies mastery, nobility and preeminence.

As an Islamic Term: A title of profound reverence denoting ma’nawî nobility and guidance. It refers to a descendant of the Prophet Muhammad (asm), specifically through his younger grandson, Husayn (ra). While Islamic lineage traditionally distinguishes between a Sharîf (a descendant through Hasan [ra]) and a Sayyid (a descendant through Husayn [ra]), the term Sayyid is broadly utilised as an overarching term for the entire noble branch of the Prophet’s Family (Âl al-Bayt). Even if this word refers to kinship and blood-relation with the Prophet (asm), it is a title that requires one to be eminently distinguished for fadhîlah, taqwâ and ‘ilm, strictly following the path of their noble Ancestor.

A part from the Risale-i Nur, The 4th Flash, that elucidates this haqiqah:

Third Subtle Point: According to one opinion, the meaning of the âyah اِلاَّ الْمَوَدَّةَ فِى الْقُرْبَى is: "Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm wants no reward for carrying out the duty of risalah; he only wants love for his âl al-bayt."

If it is said that, according to this meaning, it seems that a benefit arising from kinship is sought, whereas, according to the mystery of 1 اِنَّ اَكْرَمَكُمْ عِنْدَ اللّٰهِ اَتْقَيكُمْ , the duty of risalah does not proceed through kinship but through proximity to Allah (Qurbîyyah2 ). 

The Answer: Through his vision that was informed by Allah regarding the ghayb, Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm saw that his âl al-bayt would be a luminous tree within the world of Islam. In every class of the Islamic world, the absolute majority of those personages who will fulfil the duty of being murshid and a guide, instructing mankind in human perfection, will emerge from the âl al-bayt.

He saw through kashf that the du'â of his ummah for his family (âl) in tashahhud

اَللّٰهُمَّ صَلِّ عَلَى سَيِّدِنَا مُحَمَّدٍ وَ عَلَى آلِ سَيِّدِنَا مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى اِبْرَاهِيمَ وَ عَلَى آلِ اِبْرَاهِيمَ اِنَّكَ حَمِيدٌ مَجِيدٌ3

would be accepted; that is, just as, among the nation of Ibrâhîm (as), the absolute majority of luminous guides were the prophets from among the family (âl) of Hazrat Ibrâhîm (as) and his descendants, so he saw that, in the ummah of Muhammad (asm), the Aqtâb of the âl al-bayt of Muhammad (asm) would perform the great duties of Islam and would be leaders in most of the paths and tarîqahs, resembling the prophets of the Children of Israel. Therefore, he was commanded to say,

لاَ اَسْئَلُكُمْ عَلَيْهِ اَجْرًا اِلاَّ الْمَوَدَّةَ فِى الْقُرْبَى4

and sought the love of the ummah for the âl al-bayt. In other riwâyât confirming this haqiqah, he decreed, "I leave you two things. If you adhere to them, you will find salvation. One is the Book of Allah; the other is my âl al-bayt." For, it is the âl al-bayt who are the source and guardians of the Sunnah as-Saniyyah and are responsible for maintaining iltizâm with it in every aspect.

Thus, because of this mystery, this haqiqah of hadith was described with the title “Following the Book and the Sunnah”. This means that what he intended by the âl al-bayt regarding the duty of risalah was his Sunnah as-Saniyyah. Just as someone who abandons the Sunnah as-Saniyyah cannot be a true member of the âl al-bayt, such a person cannot even be a true friend of the âl al-bayt.

The 4th Flash

Sayyid al-Mursalîn and Sayyid al-Anâm: These absolute titles are preeminently attributed to Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm himself, as he is the Master of Mankind and the Leader of all Messengers. This haqiqah is universally manifested in the salawât recited in the salâh by the entire ummah through the utterance of “Sayyidinâ” (Our Sayyid).

A part from the Risale-i Nur that elucidates this haqiqah:

Yes, look to the ma’nawî collective personality of that absolute proof: The face of the earth is a masjid, Makkah a mihrab5 and Madinah a minbar6 . Our Prophet ‘Alayhissalâtu Wassalâm, who is the evident proof, is the Imam to all the people of îmân, the preacher to all mankind, the leader of all the prophets, the sayyid of all the awliyâ and the chief leader of the circle of the dhikr formed from all the prophets and awliyâ. He is such a luminous tree, whose living roots are all the prophets and whose fresh fruits are all the awliyâ, that all the prophets — relying on their miracles — and all the awliyâ — relying on their karâmât — confirm and sign each of his (asm) claims.

For, he says and claims

لاَ اِلهَ اِلاَّ اللّٰهُ

All those on the left and the right — that is to say, those luminous dhâkirs lined up in the past and the future — by repeating the same word through consensus (ijmâ’), in a ma’nawî manner, declare

صدقتَ و بالحق نطقت7

The Nineteenth Word-1st Droplet