This article is about the title.
It is not to be confused with the given name article Sayyid.
"Seyd", "sadat", "Syed", "Saiyid", "Seyyed", and "Descendants of Muhammad" redirect here.
For the village in Bushehr Province, see Seydi.
For the village in Yazd Province, see Seyyedabad, Bafq.
For the village in Fars Province, see Qaleh-ye Seyyed, Mohr.
For descendants of Muhammad ibn Abd al-Wahhab, see Descendants of Muhammad ibn Abd al-Wahhab.
|Regions with significant populations|
|Related ethnic groups|
Sayyid (UK: /ˈsaɪɪd, ˈseɪjɪd/, US: /ˈsɑːjɪd/;Arabic: سيد [ˈsæjjɪd, Persian: [sejˈjed; meaning "Mister"; Arabic plural: سادة sādah; feminine: سيدة sayyidah) is an honorific title denoting people accepted as descendants of the Islamic prophet Muhammad and his cousin and son-in-law Ali (Ali ibn Abi Talib) through his grandsons, Hasan ibn Ali and Husayn ibn Ali, sons of Muhammad's daughter Fatimah and Ali.
Female sayyids are given the titles sayyida, syeda, alawiyah or sharifa.
Although not verified, many Arabic language experts state that it has its roots in the word al-asad الأسد, meaning "lion", probably because of the qualities of valour and leadership.
Although reliable statistics are unavailable, conservative estimates put the number of Sayyids in the tens of millions.
The word sidi (from the contracted form sayyidī, "my liege") is often used in Arabic.
Sayyids are respected in all denominations in Islam.
The Sayyids are by definition a branch of Banu Hashim, which traces its lineage to Adnan, and therefore directly descends from Ishmael (Ismâ`îl), and collaterally descends from his paternal half-brother Isaac (Isha'aq), the sons of Abraham (Ibrahim).
Banū Hāshim (Arabic: بنو هاشم) is the clan of Muhammad, whose great-grandfather was Hashim ibn Abd Manaf, for whom the clan is named.
Members of this clan are referred to as Hashemites.
Today, two sovereign monarchs – Abdullah II of Jordan and Muhammad VI of Morocco – and the former royal family of Libya are also considered to be a part of Banu Hashim.
The Hashemites (Arabic: الهاشميون, Al-Hāshimīyūn; also House of Hashim) are the ruling royal family of Jordan.
The House was also the royal family of Syria (1920), Hejaz (1916–1925) and Iraq (1921–1958).
The family belongs to the Dhawu Awn, one of the branches of the Hasanid Sharifs of Mecca – also known as Hashemites – who ruled Mecca continuously from the 10th century until its conquest by the House of Saud in 1924.
Their eponymous ancestor is Hashim ibn Abd Manaf, great-grandfather of Muhammad.
Indication of descent
However, in the modern era, the term Sharif (Sharifah for females) has been used to denote descendants from Hasan, and the term Sayyid (Sayyidah, Syeda for females) has been used to denote descendants from Husayn.
The descendants of Ali and his other wives are called Alevi sayyid; they are titled Shah, Sain, Miya Fakir or Dewan.
|Ancestor||Arabic style||Arabic last name||Persian last name||Urdu last name|
|Hasan ibn Ali||al-Hasani الحسني او الهاشمي||al-Hasani الحسني
|Hashemi, Hasani, or Tabatabaei حسنى||Hassani or Hasani حسنی or Hashemi or Hashmi هاشمي|
|Husayn ibn Ali||al-Hussaini الحُسيني||al-Hussaini الحسيني
|Ali ibn Husayn Zayn al-Abidin||al-Abidi or Abid العابدي||al-Abidi العابدي||Abedi عابدى||Abidi or Abdi عابدی|
|Zayd ibn Ali||az-Zaidi الزيدي||al-Zaydi الزيدي
|Zaydi زیدی||Zaidi زيدي|
|Idris ibn Abdullah||al-Idrisi الإدريسي||al-Idrisi الإدريسي||His descendants are mostly from the Maghreb||His descendants are mostly from the Maghreb|
|Muhammad al-Baqir||al-Baqari الباقري||al-Baqiri الباقري||Baqeri باقری||Baqri باقری|
|Ja'far al-Sadiq||al-Ja'fari الجعفري||al-Ja'fari or al-Sadiq/Sadegh الصدق او الجعفري||Jafari or Sadeghi جعفرى/ صادقی||Jafri or Jafry جعفری or Jaffery shamsi جعفریشمسی|
|Musa al-Kadhim||al-Moussawi الموسوي او الكاظمي||al-Moussawi or al-Kadhimi الموسوي او الكاظمي||Moosavi or Kazemi موسوى / کاظمى||Kazmi کاظمی|
|Ali al-Ridha||ar-Radawi الرضوي||al-Ridawi or al-Radawi الرضوي||Razavi or Rezavi رضوى||Rizvi or Rizavi رضوی|
|Muhammad at-Taqi||at-Taqawi التقوي||al-Taqawi التقوي||Taqavi تقوى||Taqvi تقوی|
|Ali al-Hadi||an-Naqawi النقوي||al-Naqawi النقوي or al-Bukhari البخاري||Naghavi نقوى||Naqvi نقوی or Bhaakri/Bukhari بھاکری/بخاری|
|Hasan al-Askari||al-Askari العسکري||al-Bukhari البخاري||Sadat سادات||Sadat سادات or Attar al Bukhari or Baha' al-Din Naqshband al Bukhari بخاري|
|Abdul Qadir Gilani||Al-Jilani
Or Gilani (Gillani) or Jilani Sadat الحسنی الحسینی الگیلانی
Note: (For non-Arabic speakers) When transliterating Arabic words into English there are two approaches.
- 1. The user may transliterate the word letter for letter (e.g., "الزيدي" becomes "a-l-z-ai-d-i").
- 2. The user may transcribe the pronunciation of the word (e.g., "الزيدي" becomes "a-zz-ai-d-i"); in Arabic grammar, some consonants (n, r, s, sh, t and z) cancel the l (ل) from the word "the" al (ال) (see sun and moon letters). When the user sees the prefixes an, ar, as, ash, at, az, etc... this means the word is the transcription of the pronunciation.
- An i, wi (Arabic), or vi (Persian) ending could perhaps be translated by the English suffixes -ite or -ian. The suffix transforms a personal name or place name into the name of a group of people connected by lineage or place of birth. Hence Ahmad al-Hassani could be translated as Ahmad, the descendant of Hassan, and Ahmad al-Manami as Ahmad from the city of Manami. For further explanation, see Arabic names.
Also, El-Husseini, Al-Husseini, Husseini, and Hussaini.
Those who use the term Sayyid for all descendants of Ali ibn Abi Talib regard Allawis or Alavis as Sayyids.
However, Allawis are not descendants of Muhammad, as they are descended from the children of Ali and the women he married after the death of Fatima, such as Umm ul-Banin (Fatima bint Hizam).
Those who limit the term Sayyid to descendants of Muhammad through Fatima, Allawis/Alavis are the same how Sayyids.
Some Sayyids also claim to be Najeeb Al Tarfayn, meaning "Noble on both sides", which indicates that both of their parents are Sayyid.
In actuality, this term is applied only to Sayyids who have both Hassan and Husayn in their ancestry.
These Sayyids, especially in the Arab world, would keep the prefix of Sayyid Alshareef or Shareefayn, or Sayyidayn or Sheikh Assayyid before their names, followed by their father's and grandfather's names and then the clan's and tribe's names followed by AlHasani bil Hussaini or Al Hussaini bil Hasani, depending on which line is patrilineal or matrilineal.
Many Sayyids, especially in South Asia and Shia Sayyids, think that only the progeny of both Sayyid parents are called Najeeb Al Tarfayn, but this idea may be attributed to a lack of knowledge in Arabic language and Genealogy.
Hence, Shia and Sunni Sayyids have different interpretations of this concept.In the Arab world Najeeb AlTarfayn Saadah would keep two white-coloured daggers as opposed to just one by other Sayyids to demarcate their superiority amongst them.
Hence their International coat of arms also shows two daggers.
Existence of descendants of Hasan al-Askari
The existence of any descendant of Hasan al Askari is disputed by many people.
Genealogy trees of Middle Eastern and Central Asian families, mostly from Persia,East Africa, mostly in Somalia and Ethiopia, Khorasan, Samarqand, and Bukhara show that Hasan al-Askari had a second son called Sayyid Ali Akbar, which indicates that al-Askari had children and substantiates the existence of Muhammad al Mahdi.
Whether al-Askari had children or not is still disputed may be because of the political conflicts between the followers of the Imamah and the leadership of the Abbasids and Ghulat Shiites who do not believe in Hasan al-Askari's Imamah.
Another group of historians studying the pedigrees of some Central Asian saints' shejere (genealogy trees) believe that the Twelfth Imam was not the only son of Hasan al-Askari, and that the Eleventh Imam had two sons: Sayyid Muhammad (i.e., the Shia Mahdi) and Sayyid Ali Akbar.
According to the earliest reports as from official family tree documents and records , Imam Hasan al-Askari fathered seven children and was survived by six.
The names of his biological children were: Imam Muhammad al-Mahdi, Musa, Ja’far, Ibrahim, Fatima, Ayesha, and ‘Ali, sometimes referred to as Akbar, Asghar or Abdullah.
His burial place is located in the main mausoleum Sultan Saodat memorial complex in Termez
These Central Asian notable sayyid families have historical genealogical manuscripts that are confirmed with seals by many Naqibs, Muftis, Imams, Kadi Kuzzats, A’lams, Khans, and Emirs of those times.
One descendant of Sayyid Ali Akbar was Saint Ishan (Eshon) Imlo of Bukhara.
is called "saint of the last time" in Bukhara, as it is believed that after him there were no more saints – Asian Muslims generally revere him as the last of the saints.
According to the source, Ishan Imlo died in 1162 AH (1748–1749); his mausoleum (mazar) is in a cemetery in Bukhara.
Notable descendants of Sayyid Ali Akbar are Sufi saints like Bahauddin Naqshband, descendant after eleven generations; Khwaja Khawand Mahmud known as Hazrat Ishaan, descendant after eighteen generations; the two brothers Sayyid ul Sadaat Sayyid Mir Jan and Sayyid ul Sadaat Mir Sayyid Mahmud Agha, maternal descendants of Hasan al Askari; qadi ; and Sufi saints Tajuddin Muhammad Badruddin and Pir Baba.
In her book Pain and Grace: A Study of Two Mystical Writers of Eighteenth-Century Muslim India, Dr. Annemarie Schimmel writes:
Although Shiite historians generally reject the claim that Hasan al-Askari fathered children other than Muhammad al-Mahdi, Bab Mawlid Abi Muhammad al-Hasan writes, in the Shiite hadith book Usul al-Kafi:
Most of the Muslim historians claimed that three of the descendants of Ali ibn Abu Talib migrated into Somalia and Ethiopia.
The two Ashrafs migrated to Ethiopia and the remaining sayyid settled in Somalia.
Most of the Muslim historians and geologists claimed that one of the Ashrafs called Hajji Ali migrated into southern part of Ethiopia.
After he migrated there, he got a baby and named him Gen-Silte.
His children then called by their father's name "Silte".
according to the Silte tribesmen, the father of Hajji Aliyye(Hajji Ali) who was Hajji Omar bin Osman was an Arab.
he used to live in Hijaz now called Saudi Arabia.
He migrated to Harar first, then settled in the southern part of Omnan which is now a part of Silte.
Men belonging to the Sayyid families or tribes in the Arab world used to wear white or ivory coloured daggers like jambiyas, khanjars or shibriyas to demarcate their nobility amongst other Arab men, although this custom has been restricted due to the local laws of the variously divided Arab countries.
Wearing turbans of various colours, especially white, black, green, yellow, orange, or maroon is done as a substitute and practised more by non-Arab Sayyids than their Arab counterparts.
The Sayyid families in Iraq are so numerous that there are books written especially to list the families and connect their trees.
Some of these families are: the Alyassiri, Al Aqeeqi, Al-Nasrullah, Al-Wahab, Al-Hashimi, Al-Quraishi, Al-Witry, Al-Obaidi, Al-Mayali, Al-Samarai, Al-Zaidi, Al-A'araji, Al-Baka, Al-Hasani, Al-Hussaini, Al-Shahristani, Al-Qazwini Al-Qadri, Tabatabaei, Al-Alawi, Al-Ghawalib (Al-Ghalibi), Al-Musawi, Al-Awadi (not to be confused with the Al-Awadhi Huwala family), Al-Gharawi, Al-Sabzewari, Al-Shubber, Al-Hayali, Al-Kamaludeen and many others.
The Chief of "National Organization for Civil Registration" of Iran declared that more than 6 million of Iranians are Sayyid.
The majority of Sayyids migrated to Iran from Arab lands predominantly in the 15th to 17th centuries during the Safavid era.
Since most of the population embraced Sunni Islam, and an educated version of Shiism was scarce in Iran at the time, Ismail imported a new group of Shia Ulama who predominantly were Sayyids from traditional Shiite centers of the Arabic-speaking lands, such as Jabal Amel (of southern Lebanon), Syria, Bahrain, and southern Iraq in order to create a state clergy.
The Safavids offered them land and money in return for loyalty.
These scholars taught Twelver Shiism, made it accessible to the population, and energetically encouraged conversion to Shiism.
During the reign of Shah Abbas the Great, the Safavids also imported to Iran more Arab Shias, predominantly Sayyids, built religious institutions for them, including many Madrasas (religious schools), and successfully persuaded them to participate in the government, which they had shunned in the past (following the Hidden imam doctrine).
Common Sayyid family surnames in Iran are Husseini, Mousavi, Kazemi, Razavi, Eshtehardian, Tabatabaei, Hashemi, Hassani, Jafari, Emami, Ladjevardi, Zaidi, Imamzadeh, Sherazi, Kermani (kirmani) and Shahidi.
They were often given accommodation free of charge.
In Oman, Sayyid is used by members of the Al Said ruling royal family.
The absolute ruler of the country retains the title Sultan with members of the royal family eligible for succession to the throne given the title Sheikh, these may also use the title Sayyid should they wish to, although as Sheikh supersedes this, it is not a widely used practice.
Members of the extended family or members by marriage carry the title Sayyid or Sayyida for a female.
Members of the Al Said family use the term Sayyid soley as a title and not as a means of indicating descent, as the Al Said royal family does not descend from Banu Hashim or from Imam Ali and instead descends from the Qahtanite Zahran tribe.
In Yemen the Sayyids are more generally known as sadah; they are also referred to as Hashemites.
Sayyid families in Yemen include the Rassids, the Qasimids, the Mutawakkilites, the Hamideddins, some Al-Zaidi of Ma'rib, Sana'a, and Sa'dah, the Ba 'Alawi sada families in Hadhramaut, Al-Wazir of Sana'a, Al-Shammam of Sa'dah, the Sufyan of Juban, and the Al-Jaylani of Juban.
Further information: List of Ashraf tribes in Libya
The El-Barassa Family are Ashraf as claimed by the sons of Abdulsalam ben Meshish, a descendant of Hassan bin Ali bin Abi Talib.
Although millions of people in India, Pakistan, Bangladesh, and Nepal claim Hashemite descent, genealogy family trees are studied to authenticate claims.
In 1901 the total number of Sayyids in British India was counted as 1,339,734.
Recent estimates show that in India, Pakistan, Bangladesh, and Nepal there are more than fifteen million Sayyids: eight million in Pakistan, seven million in India, over one million in Bangladesh, and around seventy thousand in Nepal.
History of South Asian Sayyids
Sayyids migrated many centuries ago from different parts of the Middle East and Central Asia (Turkestan) during the invasion of the Mongols, Ghaznavid dynasty, Delhi Sultanate, and Mughal Empire, encompassing a timespan of roughly until the late 19th century.
Other early migrant Sayyids moved deep into the south to the Deccan sultanates located in the Deccan Plateau region in the time of the Bahmani Sultanate, and later Golkonda, Nizam Shahi of Ahmednagar, Bijapur, Bidar, and Berar.
Their names appear in Indian history at the dissolution of the Mughal Empire, when the Sayyid brothers created and dethroned emperors at their will (1714–1720).
The total Sayyid population in India is 7,017,000, with the largest populations in Uttar Pradesh (1,493,000), Maharashtra (1,108,000), Karnataka (766,000), Andhra Pradesh (727,000), Rajasthan (497,000), Bihar (419,000), West Bengal (372,000), Madhya Pradesh (307,000), Gujarat (245,000), Tamil Nadu (206,000), and 25,000 in Jammu and Kashmir.
Sayyids are also found in the north-eastern state of Assam, where they are locally also referred to as Dawans.
There is a big community of Sayyids settled in and around the Nanganallur region in Chennai that trace their ancestry directly to the Sayyids of Iraq.
Traditional Sayyid families rarely marry outside their community, and emphasise marrying into Najeeb Altarfain (of Sayyid descent from both the mother's and father's side) families.
In the urban townships, Sayyid families served as priests, teachers, and administrators with the British colonial authorities given the community a preference in recruitment.
Though they account for less than 3% of Muslim population, they control a majority of economic resources.
The community also has a very high literacy rate.
This was followed by the abolition of the zamindari system, where land was redistributed to those who till the land.
Many Sayyids who remained on the land are now medium and small scale farmers, while in urban areas, there has been a shift towards modern occupations.
The earliest migration of Sayyids from Afghanistan to North India took place in 1032 when Gazi Saiyyed Salar Sahu (general and brother-in-law of Sultan Mahmud of Ghazni) and his son Ghazi Saiyyad Salar Masud established their military headquarters at Satrikh (16 km (9.9 mi) from Zaidpur) in the Barabanki district of Uttar Pradesh.
They are considered to be the first Muslim settlers in North India.
Ghazi Saiyyad Salar Masud had no children.
His parental uncle Syed Maroofuddin Ghazi and his family lived in Tijara until 1857 before they migrated to Bhopal.
Iraqi Sayyids or Iraqi biradri in Eastern Uttar Pradesh are descendants of Sayyid Masud Al Hussaini who was the direct descendant of Prophet's grandson Hussain ibn Ali and came to India from Iraq during the reign of Sultan Muhammad bin Tughlaq in 1330 A.D.
He settled with his seven sons and forty champions in Ghazipur (U.P.)
as some of them (i.e., Syed Abu Bakr in Nonahra, Ghazipur) converted to Sunni Islam in the reign of Sultan Ibrahim Lodhi around 1517.
His Shia descendants are now known as Sayyids of Ghazipur.
Sayyids of Syed nagli, or Said Nagli, or the Baquari Syeds had migrated from Termez (Present day Uzbekistan) during the Sultanate era.
He was a Baquari Syed who drew his lineage from Muhammad al Baqir.
Akbar appointed Shustari as his chief justice, who used his position to strengthen the status of the various Sayyid families.
They were preferred in administrative posts and formed a privileged elite.
When the Mughal Empire disintegrated, the Sayyid played an important role in the turbulent politics of the time.
The ancestor of the Bārha Sayyids, Sayyid Abu'l Farah Al Hussaini Al Wasti, left his original home in Wasit, Iraq, with his twelve sons at the end of the 13th century and migrated to India, where he obtained four villages in Sirhind-Fategarh.
By the 16th century Abu'l Farah's descendants had taken over Bārha villages in Muzaffarnagar.
The Sayyids of Bilgram are Hussaini Sayyids, who first migrated from Wasit, Iraq, in the 13th century.
In 1217–18 the family conquered and settled in Bilgram.
A notable Sufi that belonged to a Sayyid family was Syed Salar Masud, from whom many of the Sayyid families of Awadh claim their lineage.
Sayyed also found in Abdullapur Meerut.
Sayyids from Iran initially chose four places to settle in India.
These were Hallaur, Baraha, Mohan and Bilgram.
Sayyids of Mohan descend from one of the descendants of the Imam Raza, Sayyid Mahmood Neshapuri who migrated to India from Iran and settled in Mohan.
During Mughal rule in Gujarat (1570–1750), the Sayyid held the majority of the civil and ecclesiastical posts.
They also comprised a significant portion of the Mughal army, and many are still found in old Muslim garrison towns like Ahmedabad.
Many of the early Sufi saints that came to Gujarat belonged to Sayyid families, most of which came from Central Asia, Iran, Yemen, Oman, Basra, and Bahrain.
In Bihar, Sayyids were landlords, Judges, barristers, intellectuals, civil servant, clerics, teachers, businessmen and farmers.
They were deeply involved in Bihari politics before India's independence.
Bihar first Premier ( chief Minister) Mohammad Yunus (politician) a direct decendent of Syed Ibrahim Malik baya , Abu Bakr Ahmad Haleem ( Political science) and, Sulaiman Nadvi (Historian) , Saiyid Fazl Ali , Abdul Bari (professor) and other are some of the notable personalities among Bihar Sayyids.
|Moin-ul-Haq||Awarded for the work done in field of Sport||1970|
|Dr. Syed Hassan (educationist)||Awarded for the work done in the field of Education||1991|
|Prof. Syed Hasan Askari||Awarded for the work done in the field of Medival history||1985|
|Saiyid Fazl Ali||Reorganization of India's states||1956|
Kerala has a 2,000-year-old association with Arabia.
The present-day Thangals are supposed to be descended from Sayyid families who migrated from the historic city of Tarim, in the Hadhramaut Province, Yemen, during the 17th century in order to propagate Islam on the Malabar Coast.
Sayyids selected coastal areas to settle.
The royal family of Arakkal in Kerala had Thangal origins.
His descendants who live in Ervadi with the clan name Levvai are from a single forefather and are Sayyids.
The heirs of Shahul Hamid Abdul Qadir badusha of Nagore who live there and are called with clan name of Sahib or Saab or Saabu are Sayyids.
Kazi Syed Tajuddin the son of Mufti Jamaluddin al Ma'abari who founded the Kazimar Big Mosque in the 13th century the first mosque in Madurai is a Hussaini descendant of Prophet Mohammed and hence belong to Syed family.
Until recently, his descendants (Syeds-Qazis-Huqdars) lived in the same Kazimar Street locality in the center of Madurai city for over seven centuries and managed the Kazimar Big Mosque constructed by their forefather.
Syed Tajuddin's younger son Kazi Alauddin lived in Kayalpattinam and his shrine is found there.
See also: Arabs in Pakistan
There are numerous Sayyids in Pakistan.
There are many Sayyids of both Shia and Sunni sects of Islam.
Amongst the famous Sayyids who migrated to this region were Shah Yousaf Gardez of Multan, who came to Multan, Punjab, around 1050.
His grandfather, Syed Ali Qaswer, a descendant of Ja'far al-Sadiq, the grandson of Husayn, migrated from Bughdad and was settled in Gardez, Afghanistan.
The Gardezis of Pakistan and the Azad of Jammu and Kashmir are his descendants.
Other saints include Syed Ali Shah Tirmizi (Pir Baba) of Buner, Syed Kastir Gul of Nowshera, Jalaluddin Surkh-Posh Bukhari, Shaykh Syed Mir Mirak Andrabi of Khanqi Andrabi in Kashmir, Haji Syed Ahmed Shah (Haji Baba) of Dir and Sayyid Muhammad Al-Makki.
Sayyid people of Pakistan are figured as the most prominent and well-established people of the country, with a number of them having become popular and well-known religious icons, political leaders, and professionals.
Furthermore, Pakistan currently holds the largest Sayyid population in all of South Asia.
The Syeds in Balochistan are present in the Pishine and District Harnai.
The Harnai Syed include sub-categories such as Bukhari.
The Syed Bukhari is popular in Harnai district because of his religious thoughts.
The popular mazar of Syed Bukhari in the districts of Harnai Shaikh Mussa Baba and Shaik Zirak and Mubarak are also populated...
The Sayyids of Punjab belong to the Hasani (descendants of Hasan), Husaini (descendants of Husayn), Zaidi (descendants of Zayd ibn Ali, grandson of Husayn), Rizvi, (descendants of Ali al-Ridha), and Naqvi and their sub-caste Bukhari (descendants of Ali al-Hadi).
The Sayyids from Sheraz, Iran, migrated to Baluchistan and later to Sindh are known as Sherazi Sayyid.
They live in Jacobabad and Thatta.
The first Sherazi Sayyid to migrate from Baluchistan to Sindh was Malook Shah who was a saint (he is buried near Jacobabad).
Another saint, Sindh Mehr Shah, descended from Malook Shah.
MPA Aijaz Ali Shah and ex-Provincial Secretary Arbab Ali Shah are Sherazi Sayyid.
Genetic studies of Sayyids of the Indian sub-continent
The authors of the study, the Y chromosomes of self-identified Syeds from India and Pakistan are no less diverse than those non-Syeds from the same regions, suggested that Syed status, rather than being strictly patrilineal, may have been passed through other routes.
The paper, "Y chromosomes of self-identified Syeds from the Indian subcontinent", by Elise M. S. Belle, Saima Shah, Tudor Parfitt, and Mark G. Thomas showed that "self-identified Syeds had no less genetic diversity than those non-Syeds from the same regions, suggesting that there is no biological basis to the belief that self-identified Syeds in this part of the world share a recent common ancestry.
However, self-identified men belonging to the ‘Islamic honorific lineages’ (Syeds, Hashemites, Quraysh and Ansari) show a greater genetic affinity to Arab populations—despite the geographic distance – than do their neighbouring populations from India and Pakistan."
In Northern India, 29 per cent of the Shia Muslim belong to haplogroup J.
J1 is exclusively Near Eastern.
Even though they are alleged descendants of Husayn, it is uncommon for the female Sayyids to be called Sayyidah; they are more commonly called Sharifah.
Many of the royal families of this region such as the previous royal families of the Philippines (Sultanate of Sulu, Sultanate of Maguindanao, Confederation of Sultanates of Ranao), Singapore (Sultanate of Singapore), Malaysia (Sultanates of Johor and Perlis), Indonesia (Sultanates of Siak, Pontianak, Gowa, some Javanese Sultanates), and the existing royal family of Brunei (House of Bolkiah) are also Sayyids, especially of Ba'Alawi.
Some common surnames of these Sayyids are al-Saqqaf, Shihab (or Shahab), al-Aidaroos, al-Habsyi (or al-Habshi), al-Kaff, al-Aththos, al-Haddad, al-Jufri (or al-Jifri), al-Muhdhar, al-Shaikh Abubakar, al-Qadri, al-Munawwar.
In the Ottoman Empire, tax breaks for "the People of the House" encouraged many people to buy certificates of descent or forge genealogies; the phenomenon of teseyyüd – falsely claiming noble ancestry – spread across ethnic, class, and religious boundaries.
In the 17th century, an Ottoman bureaucrat estimated that there were 300,000 impostors.
In 18th-century Anatolia, nearly all upper-class urban people claimed descent from Muhammad.
The Persian notation "Mirza", which is a derivation of the word "Mirzada" (i.e., Son of a "Mir") has various meanings: one is a Sayyid leader of a Sayyid branch or community, simultaneously being a religious Islamic scholar.
Thus, a Sayyid of patrilineal lineage, being the son of a Mir, can also be called "Mirza".
This example substantiates the fact that there are different opinions concerning the transmission of the title Sayyid.
However, in 1632 when an Ottoman court challenged a man wearing a Sayyid's green turban, he established that he was a Sayyid on his mother's side, which was accepted by the court.
In patriarchal societies, women usually have to assimilate themselves into their husband's status.
However, this does not affect female descendants of Muhammad as it is seen as a sacred blood relation.
In Tajikistan matrilineal descendants are honoured.
There is no total consensus indicating Sayyids and abandoning individuals of maternal descent, which may be to limit the number because of financial reasons, such as Khums or governmental support especially for Sayyids.
Credits to the contents of this page go to the authors of the corresponding Wikipedia page: en.wikipedia.org/wiki/Sayyid.