There is no shar'i requirement for a Seyid/Seyidah to marry a Seyidah/Seyid. This is a personal preference and a cultural practice. It is also something that has taken a lot of negative direction to it as well, because some good suitors are being rejected because they are "non-seyids".
Many of our esteemed Maraji' and great scholars who were Seyids have married their daughters off to non-Seyids, and that itself is enough for us to break this wrong practice that some families insist on observing.
Not all of the names you mentioned in your question had really claimed Imamate,but it is a fact that some of the children or grandchildren of curtain imams did wrongly claim Imamate.The reasons behind that were mostly political and for gaining worldly benefits. All those who wrongly claimed Imamate had failed,despite the political and financial support from the rulers and governments of their times who were always interested and keen to create dispute between the followers of Ahlulbayt. Being a son or a grandson of the Infallible Imam does not mean that he is also an Infallible,we read in Quran how one of the sons of prophet Adam [AS] did kill his own brother. Al-madeena [5]. We also read in Quran about the son of prophet Noah who disobeyed Allah and his father.Hud[45]. It is worth mentioning that most of those sons of grand sons who did wrong have repented their mistakes.
If her father prevented her from marrying a suitable believing man for no valid reason, his authority drops and she may marry without his permission. The father rejecting the boy for not 'being a sayed' isn't a valid reason. This practice is usually found in the indo-pak region and is due to Hindu caste system influence. All scholars permit marriage between sayed and non Sayeds.
Yes, there are Sadaat from Bani Hashim and there great grandfather is Ameerul Mo’mineen (AS). They have different families and different names in many countries.
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