Being a Sayyid and the related rulings are inherited from the father, but nobility (Sayyid status) does not pass through the mother, and the related rulings do not apply in such cases. Stay tuned with Saadnews.
From a natural and hereditary standpoint, a daughter, like a son, is considered a child of a human being, whether different religions or societies accept this or not. In any case, the daughter is from the same blood and womb as the father and mother, just as her brother is. Islam, which is based on natural laws, does not show any bias in this regard. It considers the daughter as much a child as the son, and in terms of prohibition for marriage, there is no difference between sons and daughters. Islam opposed the biases held by Arabs in this matter. The following poem, which was a common saying in the pre-Islamic era, was rejected by Islam:
"Benouna banu abna'ina wa banatina bunuhan abna' ar-rijal al-ab'ad" — "Our sons are the sons of our sons, and our daughters' sons are the sons of strangers."
The late Seyyed Morteza said: This saying is false, and our children are our children, whether from the sons or from the daughters. Therefore, he said: "A daughter is truly a child." (From Woman in the Mirror of Majesty and Beauty, by Ayatollah Jawadi Ameli).
It is narrated that Haroon once asked Imam Musa Kazim (peace be upon him) how they could claim to be descendants of the Prophet, even though they were the children of Ali (peace be upon him), since every person is attributed to their paternal grandfather, not their maternal one!
Imam Kazim replied: "O Haroon! If the Prophet were alive and asked for your daughter’s hand in marriage, would you marry her to him?"
Haroon replied: "Not only would I marry her to him, but I would also take great pride in this union among both Arabs and non-Arabs."
Imam Kazim (peace be upon him) said: "But this is not the case for me. The Prophet will not ask for my daughter’s hand, and I will not marry her to him because I am of his progeny, and such a marriage is prohibited. But you are not from the Prophet’s lineage." (From The Biography of the Leaders and The Argument - Translation by Jafari).
Understanding the Legal and Juridical Aspects of Sayyid Status from the Mother’s Side:
Scholars have mentioned that Sayyid status can be passed down through the mother, but there is a distinction in the legal and jurisprudential effects. Here are some views:
Ayatollah Khamenei: Although those linked to the Prophet (PBUH) through their mother are considered descendants, the legal and religious consequences of Sayyid status are attributed to the paternal side.
Ayatollah Sistani: The descendants of the Prophet are worthy of special respect but are not entitled to Khums (a religious tax).
Ayatollah Behjat: They are considered descendants of the Prophet but do not have the legal rulings associated with Sayyids.
Ayatollah Safi Golpaygani: They are regarded as descendants but do not carry the specific rulings for those connected to the Prophet's lineage via Hashem.
Ayatollah Fadhil Lankarani: Although they are considered descendants, they do not carry the specific rulings of a Sayyid.
Ayatollah Tabrizi: The issue of Khums pertains only to those who are Hashemi, i.e., connected to Hashem through the father. There is no doubt about their Mahram (non-marriageable) status.
Ayatollah Sadighi Tehrani: They are considered Sayyids, and Khums applies to them.
Ayatollah Sanei: In the case of maternal descent, they are considered part of the Prophet’s lineage but do not receive the rights specific to Sayyids, such as the ability to accept Khums or avoid Zakat.
Some scholars, like the late Seyyed Morteza, have issued a fatwa saying that individuals who trace their lineage to Bani Hashim through their mother are also entitled to Khums.
Those who are Sayyids through their mother are considered descendants of Hashem, the grandfather of the Prophet (PBUH). However, they are not entitled to the share of the Sayyids, and to avoid any confusion, they do not wear the specific black turban that signifies Sayyid status. The general rule is that only those with paternal descent from the Prophet's family are entitled to receive Khums and are exempt from Zakat.
