Does Identifying a Segment of Society as 'Sayyid' Lead to Religious Aristocracy?

Sayyids, a class in Islamic society who consider themselves descendants of the Prophet Muhammad, carry a hereditary title and respect. What is the basis for validating the claim of being a Sayyid? Even if a group genuinely is Sayyid, should they be granted special privileges, such as receiving 'Khums'? Majid Mohammadi, a sociologist, believes that the belief in descent from the Prophet through Sayyid status leads to discrimination and the creation of religious aristocracy. However, Hojjatoleslam Mohammad Hossein Tabarsi, the Imam of Connecticut, interprets the special positions for Sayyids in Islamic society as a reflection of people's affection for the Prophet's family rather than superiority of a specific family within the religion. The discussion begins with the definition of Sayyid and historical methods of controlling claims of Sayyid status in Iran, particularly during the Safavid and Qajar periods. Tabarsi explains that the term 'Sayyid' appears in the Quran, referring to Prophet Yahya as 'Sayyid' and mentions that the definition of Sayyid in jurisprudence connects to the Prophet and his grandfather, Hashim. He notes that even some recent religious authorities trace their lineage back to Abbas, the Prophet's uncle, and are considered Abbasid Sayyids. Mohammadi discusses the formation of the Sayyid population in Iran, suggesting that around eight percent of the population claims Sayyid status, primarily tracing back to the seventh Imam's descendants. He raises doubts about the validity of such claims, suggesting that many may have purchased their Sayyid status historically. The conversation also touches on the privileges granted to Sayyids, including economic benefits from Khums, social status, and even biological claims regarding fertility. Tabarsi defends the notion that Islam does not inherently promote a class system, emphasizing that relationships should be based on piety rather than lineage. Mohammadi counters this by highlighting the historical and social advantages that Sayyids have enjoyed, including political privileges. The discussion concludes with skepticism about the authenticity of many Sayyid claims and the proliferation of fabricated genealogies, particularly regarding the numerous Imamzadehs (descendants of Imams) in Iran, suggesting that many of these claims are socially constructed rather than historically validated.