Chapter I: Responding to the Claims of the Ba Alawi Lineage According to Lineage Science, Jurisprudence, and History
Book title: Indonesia Ulema Challenge Spurious Lineage: KH. Imaduddin Utsman al-Bantani's Refutation of the Book by Hanif Alatas et al
Title of Original / Indonesian version: Ulama Nusantara Menggugat Nasab Palsu: Jawaban KH. Imaduddin Utsman al-Bantani terhadap Buku Hanif Alatas dkk
Penulis: KH. Imaduddin Utsman Al-Bantani, pengasuh pesantren Nahdlatul Ulum, Banten
Cetakan pertama: November 2024
Publisher: Lakeisha 2024
15,6 cm X 23 cm, 691 Pages
ISBN : 978-623-119-469-5
Bidang studi: Sejarah Baalawi, sejarah Nabi, ilmu nasab, sejarah Islam, genealogi, garis keturunan, filologi/manuskrip, Tes DNA
Publisher of English version: Al-Khoirot Research and Publication
Fields of study: Ba'alawi history, history of the Prophet, science of lineage, Islamic history, genealogy, bloodline / lineage, philology/manuscripts, DNA testing
Contents
- Chapter I: Responding to the Claims of the Ba Alawi Lineage According to Lineage Science, Jurisprudence, and History
- Article 1 the Benchmark for the Validity of Lineage
- Establishment of Lineage According to Lineage Scholars
- The First Method of Lineage Validation (Ithbat Nasab): Al-Shuhrah wa al-Istifadah
- The Meaning of Shuhrah Wa al-Istifadah Being Min Azhar al-Bayyinat
- Istifadah or Tasamu’ Must Occur in the Ancestral Village, Not in the Land of Migration
- The Second Method of Lineage Validation (Itsbat Nasab): Lineage Books
- The Third Method of Lineage Validation (Itsbat Nasab): Bayyinah Syar’iyyah / Syahadah
- The Fourth Method of Lineage Validation (Itsbat Nasab): Al-I’tiraf and Iqrar by a Tribe
- The Fifth Method of Lineage Validation (Itsbat Nasab): I’tiraf and Iqrar by a Father
- The Sixth Method of Lineage Validation (Itsbet Nasab): Al-Qur’ah
- The Seventh Method of Lineage Validation (Itsbat Nasab): Qiyafah
- Regarding Arab DNA
- The Legal Ruling (Sharia Law) on DNA Testing to Verify Descent from Prophet Muhammad
- Endnotes
- Back to Book Indonesia Ulema Challenge Spurious Lineage: KH. Imaduddin Utsman al-Bantani's Refutation of the Book by Hanif Alatas et al
CHAPTER I RESPONDING TO THE CLAIMS OF THE BA’ALWI LINEAGE ACCORDING TO LINEAGE SCIENCE, JURISPRUDENCE, AND HISTORY
ARTICLE 1 THE BENCHMARK FOR THE VALIDITY OF LINEAGE
In addition to the two methods of lineage validation quoted by Hanif et al., he also quotes the following statement from Sheikh Husain bin Haidar al-Hasyimi:
ثبوت النسب عند علماء النسب
ويثبت النسب بالعلامات الواضحات ،
وبالبينات الثابتات ، ولا يثبت بالشبهات ، لما يترتب عليه من حقوق ، واستحقاقات ،
ومعاملات ، وقد عد علماء النَّسَبِ خَمْسَ طرائق لثبوته :
الطريق الأول : اسْتِفَاضَة النسب وشهرته في بلده ، شهرة تثمر علماً
، واستفاضة بين بين عددٍ عدد من النَّاسِ يقع العلم يخبرهم أو الفن القوي ، ويؤمن
توافقهم على الكذب ، مع عدم المعارض . والاستفاضة تعني التسامع ، وهي مِنْ
أَظْهَرِ البَيِّنَاتِ ، وَتَوَفَّر الدَّوَاعِى إلى نقلها، وإنما خصوها بالتسامع
، لأَنَّ النَّسَبَ أَمْرُ مَدْخَلَ لِلرُّؤْيَةِ فيه.
وصورتها في
الحمل ، أَنْ يَسْمَعَ الشَّاهِدُ أَنَّ فلاناً ينتسب الى الشخص أو القبيلة ،
وأنه قد استفاض بين الناسِ ، وَأَنَّ النَّاسَ يَنْسُبُونَهُ إِلَى ذَلِكَ ،
وَأَنَّ ذَلِكَ امْتَدَّ مُدَّةً يَغْلِبُ عَلَى الظَّنِ صحته . فَيُكْتَفَى
بِالانْتِسَابِ ، وَنِسْبَةِ النَّاسِ. ويجب التنبه إلى أن فالاستفاضة عامة ،
وإنما ذكروا الشهرة بالاستفاضة دون الشهرة بالتواتر ، لأنها البداية التي يثبت
بها النكاح ، والولادة ، والنسب ، والموت ، أما التواتر فاشتراطه عسير جداً ، وهو
يعني أن ينتشر الخبر في الأصقاع والأقاليم كافة ، وهذا إنما يحصل مخفوراً
بالإعجاز ، كمولد نبي الله المسيح عيسى بن مريم بالسلام والتواتر يكون في بعض
الحالات ، ولو اشترط التواتر لما كان بالإمكان إثبات نسب أحد ، ثم لا مانع في أن
تقوى الاستفاضة حتى تصل إلى حد التواتر ، كما تواتر أن إبراهيم قد ولد الأمتين
العربية والعبرية ، وأن الحسين بن علي ملك الحجاز ، شريف حسني والرسول محمد كان
مولده مستفيضاً بين قومه وأهل بلدته ، وصَاحَبَ مَوْلِدَه خَوارق ، وسبقه إرهاصات
، وتواتر لدى أهل الأرض أن أمراً عظيماً قد حصل ، أو مولوداً صحاب شأن قد ولد ،
ولكن الله غم الناس أمره ، حفظاً له، إلا أنه قد جعل للناس علامات في ذلك
اليوم لا ينسونها فتذكروها لما صدع بالرسالة.
فحاصل ضوابط هذه الطريقة
هي : الاستفاضة في السماع ، استفاضة تُورِثُ عِلماً أو ظناً قوياً . انتفاء
المعارضة في العموم والخصوص ، أو في الوثائق البينات.
قدم النسبة
والشهرة . هـ أن تكون الشهرة في قبيلته ، أو في البلد الأصلي ، لا في بلد
هجرته
الطريق الثاني : كُتُبُ النسابين الأبدال ، العلماء الثقات ، المحققين
الأثبات ، التي لم تلحقها أيدي الهواة العابثين ، والضعفاء المتروكين ، والوضاع
الكاذبين ، لا سيما إن كانت مشهورة منتشرة، أما إن كانت مخطوطة فيجب التثبت من
الخطوط ، ومقابلة النسخ المخطوطة ، ومتى عُرف خط النسابة المحقق الثقة فإنه يعمل
به ، ويكون مستنداً شرعياً ، وعليه العمل في القديم والحديث ، وكذا العَمَلُ
بِالوِجَادَاتِ . ولذا فإن شجرة النسب التي عليها تقريرات النسابين الثقات
الأثبات ، المؤرخة ، المضبوطة ، تعد وثيقة معتبرة ، ولا عبرة بتقريرات من ليس من
أهل الدراية بالنسب . قال في شرح المجلة : قَدْ أَخَذَ في هَذَا الزَّمَنِ
الْعَمَلُ بالْكِتَابَةِ وَالخَطِ أهمية عظمى، فَقَدْ قُصِرَ إثبات كثير من
الحقوق ولا سيما مَا السَّنَدَاتُ وَالْمُقَاوَلَاتُ عَلَى الخط، فلذلك . لا يجوز
عد كل خط مَعْمُولًا بِهِ، وَمَدَارًا لِلتَّبُوتِ، كَمَا أَنَّهُ لَا يَجُوزُ
أَلَّا يَعْمَلَ بالخط، إِذْ يُؤَدِّي ذَلِكَ إِلَى إِبْطَالِ الْحَقُوقِ،
فَلِذَلِكَ قَدْ أَتَّخذ طريق متوسط، وَبَيَانُ الْأَصْلَيْن الآتيين
الطريق الثالث : قيام البينة الشرعية ، والبينة هي الشهادة ، فیشهد
رجلان عدلان معروفان بعدالتهما على صدق الدعوى ، أما الأعمى ففي شهادته اختلاف ،
وقيل يشهد في ما شأنه الاستفاضة كالموت والنسب ، فيقولون في الشهادة : أشهد أني
لم أزل أسمع من الثَّقَاتِ وَغَيْرِهِمْ، أَنَّ فُلاناً يكون نسبه كذا ، أو أن
نسبته تكون كذا.
الطريق الرابع : أن تعترف القبيلة وتقر ، لفرد
أو جماعة ، بصدق النسب وصحته ، ومقصودنا بالجماعة أي إحدى طبقات النسب
،
واعتراف القبيلة وإقرارها يكون كذلك لأجل الاستفاضة فيها ، القبيلة ولا قيمة
للشهادات الشاذة ، كما لا قيمة لشهادة زعيم منفرداً لا سيما إن كان جاهلاً
بالأنساب والأخبار
الطريق الخامس : أن يعترف رجل عاقل ويُقر ،
أن فلاناً يكون ،ابنه ويكون المدعى ممن يولد مثله لمثل الدعي ، وانتفت الموانع ،
والموانع كثيرة ، نحو ألا يكون التفاوت في بينهما نحو عشر سنين، بل لابد أن يكون
أكثر، ونحو كونهما من أهل بلد واحد... لأنَّ ثُبُوتَ النَّسَب يَعْتَمِدُ
التَّصَورَ
Establishment of Lineage According to Lineage Scholars
"Lineage is established through clear signs and proven evidence; it is never
established through ambiguities, due to the rights, entitlements, and
transactions that depend upon it. Lineage scholars have outlined five methods
for its establishment:
The First Method: The widespread dispersion
(istifadlah) of the lineage and its popularity (syuhrah) in one’s town—a
popularity that yields certain knowledge, and a dispersion among a number of
people such that certain knowledge or a strong assumption occurs through their
reporting, while being safe from the possibility of their consensus to lie,
along with the absence of contradicting proof. Istifadlah means mutual hearing
(al-tasamu‘), and it is among the most apparent forms of proof, for which
there is ample motivation to transmit it. They specifically designated it
through hearing because lineage is a matter into which direct sight has no
entry.
Its application in practice is for the witness to hear that
so-and-so traces his lineage to a specific person or tribe, that this has
become widespread among the people, that people attribute him to that lineage,
and that this has continued for a period of time long enough to give rise to a
strong assumption of its validity. Thus, the self-attribution and the
attribution made by the people are deemed sufficient. It must be noted that
istifadlah is general; they mentioned popularity through istifadlah rather
than popularity through absolute recurrence (tawatur) because istifadlah is
the starting baseline by which marriage, birth, lineage, and death are
established. Requiring tawatur, on the other hand, is extremely difficult, as
it means the news must spread across all regions and territories. This usually
only happens when safeguarded by a divine miracle, such as the birth of the
Prophet of God, the Messiah, Jesus the son of Mary (peace be upon him). While
tawatur does occur in certain cases, if it were made a strict prerequisite, it
would be impossible to establish anyone's lineage. Furthermore, there is
nothing to prevent istifadlah from strengthening until it reaches the level of
tawatur, just as it is sequentially recurrent (mutawatir) that Abraham
fathered both the Arab and Hebrew nations, and that Husain bin Ali—the King of
the Hejaz—was a Hasani Sharif. Similarly, the birth of the Messenger Muhammad
was widespread (mustafid) among his people and the inhabitants of his town;
his birth was accompanied by extraordinary events and preceded by introductory
signs, and it became recurrently known to the people of the Earth that a
momentous event had occurred or that a child of great stature had been born,
though Allah concealed his true affair from the masses to protect him, while
providing signs for the people on that day that they would never forget and
would later recall when he openly proclaimed his message.
In
summary, the guidelines for this method are:
- Istifadlah through hearing—a dispersion that yields certain knowledge or a strong assumption.
- The total absence of contradiction, whether in general, in specific details, or within evidentiary documents.
- The antiquity of the attribution and popularity.
- That the popularity exists within one's own tribe or in the ancestral homeland, not in the land of migration.
The Second Method: The books of alternative genealogists, reliable scholars,
and verified, authoritative researchers, which have not been tampered with by
the hands of meddling amateurs, abandoned weak links, or fabricating
liars—especially if these books are well-known and widely circulated. If they
are in manuscript form, the handwriting must be verified and the manuscript
copies must be cross-referenced. Whenever the handwriting of a verified,
reliable genealogist is recognized, it is acted upon and serves as a valid
legal basis; this is the standard practice in both ancient and modern times,
as is acting upon found text (al-wijadat). Therefore, a family lineage tree
that bears the endorsements of reliable, authoritative, dated, and precise
genealogists is considered a valid document, whereas no weight is given to the
endorsements of those who are not experts in the science of lineage. It is
stated in Syarh al-Majallah: "In this day and age, acting upon writing and
handwriting has assumed immense importance; the proof of many
rights—especially those concerning deeds and contracts—has been restricted to
writing. For this reason, it is impermissible to treat every piece of
handwriting as actionable and a basis for establishment, just as it is
impermissible to completely discard handwriting, as doing so would lead to the
nullification of rights. Therefore, a middle path has been adopted, as
detailed by the following two principles..."
The Third Method: The
presentation of legal proof (al-bayyinah al-syar'iyyah). This proof consists
of testimony, wherein two just men, known for their integrity, testify to the
truthfulness of the claim. Regarding a blind person, there is a difference of
opinion concerning his testimony; it is said that he may testify in matters
whose nature relies on istifadlah, such as death and lineage. In their
testimony, they state: "I testify that I have continuously heard from reliable
sources and others that the lineage of so-and-so is such, or that his family
attribution is such."
The Fourth Method: That the tribe
acknowledges and affirms, for an individual or a group, the truthfulness and
validity of the lineage. By "group," we mean one of the sub-strata of the
lineage. The acknowledgment and affirmation of the tribe likewise occur due to
the internal istifadlah within the tribe itself. No value is given to
anomalous testimonies, just as no value is given to the isolated testimony of
a leader, especially if he is ignorant of lineages and historical reports.
The
Fifth Method: That a rational man acknowledges and affirms that so-and-so is
his son, provided that the claimant is of an age where someone like him could
father someone like the child claimed, and provided that all impediments are
absent. The impediments are numerous: for instance, the age gap between them
must not be a mere ten years or so, but must be greater, and they must be from
the same town... because the establishment of lineage relies upon rational
conceivability."
From the five methods of lineage validation (itsbat) that Hanif et al.
quoted from the book Rasa‘il fi 'Ilm al-Ansab, he did not explain their
meanings one by one. It seems he did this intentionally so that the readers
would not understand how lineage experts actually establish lineage. Well, the
author will explain one by one the methods of establishing lineage usually
practiced by lineage experts, based on the very book that Hanif quoted.
Sheikh
Al-Husain bin Haidar al-Hasyimi states:
ويثبت النسب بالعلامات الواضحات ، وبالبينات الثابتات ، ولا يثبت بالشبهات ، لما يترتب عليه من حقوق ، واستحقاقات ، ومعاملات
"Lineage is established through clear signs and proven evidence; it is never established through ambiguities, due to the rights, entitlements, and transactions that depend upon it."
From those words of Sheikh Al-Husain, we can conclude that a lineage can only
be validated (ithbat / established) if it meets the prerequisites, namely: the
existence of clear characteristics, confirmed evidence, and it must not be
validated solely based on dhann (conjecture or doubt). With the case study of
the Ba‘alwi lineage, do clear characteristics and confirmed evidence exist for
it? After deeply examining the Ba‘alwi lineage, we come to the conclusion that
this Ba‘alwi lineage is not "tsabit" (confirmed as authentic). Why? Because
based on its characteristics, this lineage has historiographically experienced
shifting paths of ancestral claims that changed repeatedly, and many of their
“amudunnasab” (names within the genealogy) are also confirmed to be
fictitious, not matching the historical accounts they themselves wrote.
Furthermore, the evidence they possess from the ninth century until now
contradicts the lineage and history books of previous centuries. The name of
their ancestor, Ubaid, is not mentioned as a child of Ahmad bin Isa in the
lineage books of the ninth century and earlier, contrary to their claims.
Sheikh
Al-Husain's words also state: "wa la yathbutu bishubuhat" (and it cannot be
validated through doubt). This cannot be applied to favor the Ba‘alwi lineage.
Because it is already clear in the book Al-Burqat that Ali al-Sakran,
in the 9th century Hijriah, established Ubaid as the son of Ahmad bin Isa
based solely on his own ijtihad—specifically based on the similarity of the
name of his ancestor, Ubaid, to the name Abdullah, which was written in the
book Al-Suluk in the year 732 AH.
The First Method of Lineage Validation (Ithbat Nasab): Al-Shuhrah wa al-Istifadah
Sheikh Al-Husain states:
وقد عد علماء النَّسَبِ خَمْسَ طرائق لثبوته : الطريق الأول :
اسْتِفَاضَة النسب وشهرته في بلده ، شهرة تثمر علماً ، واستفاضة بين عددٍ مِن
النَّاسِ يقع العلم بخبرهم أو الظن الفن القوي ، ويؤمن توافقهم على الكذب
والاستفاضة تعني التسامع ، وهي مِنْ أَظْهَرِ الْبَيِّنَاتِ ، وَتتَوَفَّر
الدَّوَاعِي إلى نقلها، وإنما خصوها بالتسامع ، لأَنَّ النَّسَبَ أَمْرُ لَا
مَدْخَلَ لِلرُّؤْيَةِ فيه .
"Lineage scholars count five methods for establishing lineage: the first is
through 'istifadlatunnasab' (the widespread dispersion of lineage) and
'syuhratunnasab' (the popularity of lineage) in one's town, with a popularity
that yields conviction and through a dispersion among people such that
conviction occurs through their reporting, or a strong assumption, and being
safe from the possibility of their consensus to lie, accompanied by the
absence of a contradicting proof. And Istifadlah is Al-Tasamu‘ (mutual
hearing); it is among the most apparent forms of proof, and there is ample
motivation to transmit it. Scholars chose the widespread dispersion of lineage
through mutual hearing because lineage is a matter into which direct sight has
no entry."
The first method to establish lineage according to
Sheikh Al-Husain is Istifadlatunnasab (the widespread dispersion of lineage)
and "syuhratunnasab" (the popularity of lineage) in one's town. The terms
istifadlah and syuhrah in Arabic share the same meaning, which is "intasyara
wa dza‘a" (to spread and become popular/viral). Thus, if a person, for example
Samsul, has been widely known as the child of Mr. Samlawi in his town or
country, then when anyone is asked by another person, whether in a formal or
informal setting, "Whose child is Samsul?", and that person answers, "Samsul
is the child of Mr. Samlawi," he is not considered to be lying, even if he did
not witness Samsul's birth or does not know of his birth certificate. Why?
Because the news has been widely spoken of by many people: "syuhrah and
istifadlah."
However, according to Sheikh Hasan, syuhrah istifadlah
can only be applied to validate (itsbat) lineage when there is no
contradicting proof (‘adamul mu‘aridl). Contradicting proof can take the form
of a denial from the father or the existence of a Tha‘n (a
challenge/repudiation of lineage) by someone. For example: if a person
testifies that Ubaid is the son of Ahmad based on mutual hearing, and then
someone else challenges (men-tha‘n) and denies it by stating that Ubaid is not
the son of Ahmad while bringing proof, then that Tasamu‘ or syuhrah istifadlah
falls invalid. This is what is called tha‘n (a challenge/repudiation of
lineage). If this tha‘n is based on evidence, then it is accepted; if it is
not based on evidence, it is disregarded.
Therefore, it cannot be
said that since Ubaidillah is currently popular and widely dispersed (syuhrah
wal istifadlah) as the son of Ahmad bin Isa, it is sufficient to be used as a
validating proof forever. It is not so. If there is strong proof stating the
contrary, then that syuhrah wal istifadlah is nullified.
Pay
attention to what is stated in the book Nihayatul Muhtaj, Volume 8, page 319,
authored by Imam Ramli:
(وَلَهُ الشَّهَادَةُ بِالتَّسَامُع حَيْثُ لَمْ يُعَارِضَهُ أَقْوَى
مِنْهُ كَانْكَار الْمَنْسُوب إِلَيْهِ أَوْ طَعْنَ أَحَدٍ ِفي الانْتِسَابَ
إِلَيْهِ، نَعَمْ يُتَّجَهُ أَنَّهُ لَا بُدَّ مِنْ طَعْنٍ لَمْ تَقُمْ قَرِينَةٌ
عَلَى كَذِبِ قَائِلِهِ)
"And it is permissible for him to testify based on tasamu‘ as long as it is
not contradicted by something stronger than it, such as a denial by the person
to whom the lineage is attributed, or a challenge (tha‘n) by someone regarding
the attribution to him. Indeed, it is the correct position that tasamu‘ is
nullified by a denial and a challenge, but according to the strong opinion, it
is required that the challenge is not accompanied by signs of lying from the
person who conveys it."
From these words of Imam Ramli, it is clear
that the tasamu‘ or popularity of Samsul as the child of Samlawi requires two
conditions: first, if Samlawi is still alive, he must not deny that Samsul is
his child—if he denies it, then the tasamu‘ is invalidated; second, if Samlawi
has passed away, it requires the absence of a witness stating that Samsul is
actually not Samlawi's child, but merely an adopted child. If there is a
witness stating that Samsul is actually only an adopted child while bringing
proof, then the tasamu‘ falls invalid. Regarding the lineage of Ubaid, which
today through tasamu‘ is said to be the son of Ahmad, a witness has emerged in
the form of the book Al-Syajarah al-Mubarakah, which states that Ahmad only
had three children—Muhammad, Ali, and Husain, and there was no child named
Ubaid, Abdullah, or Ubaidillah—accompanied by Ubaid's DNA test results which
differ from the DNA of Ahmad's descendants; thus, that tasamu‘ is
nullified.
This exact proposition is also reinforced by Ibn Hajar
Al-Asqalani, who said:
ان النسب مما يثبت بالاستفاضة الا ان يثبت ما يخالفه
"Indeed, lineage is among the things that can be established through the method of istifadlah, unless something that contradicts it has been authenticated."
The Meaning of Shuhrah Wa al-Istifadah Being Min Azhar al-Bayyinat
Sheikh Al-Husain's statement that syuhrah wal istifadlah is “min adzhar
al-bayyinat” does not mean that syuhrah is the strongest evidence. It does
not. If the intended meaning were "the strongest," then the phrase used would
be “min aqwal-bayyinat.” Rather, the meaning of “min adzhar al-bayyinat” is
"the most apparent form of proof" or "the most easily accessible proof." This
means it is the easiest evidence for people to access in order to know
someone's lineage. We do not need to go through the trouble of asking for a
birth certificate; the mere result of mutual hearing is sufficient to say that
Samsul is the child of Samlawi. This means that if we say it, we are not
considered to be lying, nor can we be prosecuted in court.
The true
nature of testimony should be what can actually be seen, but scholars permit
testimony on a few matters to be considered valid based solely on syuhrah or
mutual hearing; among these are lineage, marriage, sexual intercourse (jima),
death, and appointment as a judge. This is because these matters are usually
known only to those closest to a person. If testifying by syuhrah were not
permitted, it would bring negative consequences, namely many legal vacuums
because witnesses could not be found (see Fiqhul Islam wa adillatuhu,
8/282).
Syuhrah wa al-Istifadlah may be used as tools to testify
only due to necessity (darurat). This is because there are certain matters
that are difficult to witness directly with the eyes, among which are lineage
and death. Regarding the permissibility of testifying by syuhrah, the
existence of a consensus (ijma‘) has been narrated. The consensus referred to
is the consensus on the permissibility of using the syuhrah method, not a
consensus that a lineage must be agreed upon via syuhrah. Anyone who claims
the latter, such as Idrus Ramli, displays blatant ignorance in the science of
jurisprudence.
Look closely at what is stated in the book Al-Najm
al-Wahhaj by Al-Damiri:
قال: (وله الشهادة بالتسامع على نسب) بالإجماع, لأن نسبه لا يدرك
بالبصر, وغاية الممكن رؤية الولادة على الفراش، فاكتفي فيه بالاستفاضة للحاجة،
ويجوز ذلك وإن لم يعرف عين المنسوب إليه، حكاه في (الكفاية) عن (الإشراف). كل هذا
إن لم تكن ريبة، فإن كانت بأن كان المنسوب إليه حيًا فأنكر .. لم تجز الشهادة،
فإن كان مجنوناً جازت على الصحيح، فإن طعن بعض الناس في ذلك النسب .. امتنعت
الشهادة على الأصح..
"He said: 'It is permissible for him to testify by tasamu‘ regarding lineage
by consensus (ijma‘), because lineage cannot be perceived by sight. The utmost
possibility is witnessing birth on the bed, so widespread dispersion
(istifadlah) is deemed sufficient out of need. This is permissible even if one
does not know the exact identity of the person to whom the lineage is
attributed; this was narrated in Al-Kifayah from Al-Isyraf. All of this
applies as long as there is no doubt. If there is doubt—such as if the person
to whom the lineage is attributed is alive and denies it—then testimony is not
permitted. If he is insane, it is permitted according to the correct view
(qaul sahih). If some people criticize (men-tha‘n) that lineage, testimony is
barred according to the more correct view (qaul asoh).'"
From the
words of Al-Damiri above, it is clear that the consensus (ijma) in question is
the consensus on the permissibility of testifying for lineage through tasamu‘,
not a consensus on the compulsion to testify through tasamu‘. Al-Damiri also
states that the permissibility of testifying through tasamu‘ is because
lineage cannot be seen. The most possible occurrence is seeing the birth on
the bed, and even then, the only ones who know are the midwife and a few other
people. For anyone else, how can they testify that Samsul is the child of
Samlawi? Well, it is enough by hearing from others that Samsul is Samlawi's
child. What if later the midwife testifies that the original child was
actually taken away and replaced with another baby? Then this midwife's
testimony is extremely strong, provided she is believed not to be lying based
on other strong evidence as well. In such a situation, tasamu‘ falls
invalid.
Al-Damiri also states that tasamu‘ can be used as a tool
to testify when there is no doubt: kullu hadza in lam takun ribatun (this rule
of testifying by tasamu‘ applies if there is no doubt). If doubt exists—for
example, if Samlawi denies that Samsul is his child—then the tasamu‘ becomes
void. What if Samlawi is insane, such that he cannot validate or deny the
tasamu‘ circulating in the community that Samsul is his child? According to
the correct view (qaul sahih), one may testify through tasamu‘ that Samsul is
the child of that insane Samlawi. However, when a witness states the contrary,
according to Al-Damiri, one cannot testify through tasamu‘ that Samsul is the
child of that insane Samlawi; this is according to the more correct opinion
(qaul asoh).
Here is the English translation of the text provided:
Istifadlah or Tasamu’ Must Occur in the Ancestral Village, Not in the Land of Migration
Sheikh Al-Husain bin Haidar al-Hasyimi states:
ويجب التنبه إلى أن الاستفاضة يجب أن تكون في بلدته أو قبيلته، لا
تلك المزعومة والتي تكون في مهجره
"And it must be remembered that indeed istifadlah must occur in one's town or
tribe, not that which is alleged and occurs in his land of migration."
This
means that syuhrah istifadlah must take place in the country of origin, not in
the region to which a person migrated. If Ubaid is said to have migrated from
Basra to Yemen, then his syuhrah as the son of Ahmad must exist in Basra, not
in Yemen. Yet, there is no accessible evidence whatsoever from Ubaid's era in
Basra showing that Ubaid was truly Ahmad's son. Furthermore, even in Yemen,
Ubaid did not possess syuhrah as Ahmad's son from the time he lived until 550
years later. There is no book that identifies him as the son of Ahmad.
The Second Method of Lineage Validation (Itsbat Nasab): Lineage Books
Sheikh Husain states:
الطريق الثاني : كُتُبُ النسابين الأبدال المحققين الأثبات ، التي
لم تلحقها أيدي الهواة العابثين ، والضعفاء والمتروكين والوضاع الكاذبين ، لا
سيما إن كانت مشهورة منتشرة، أما إن كانت مخطوطة فيجب التثبت من الخطوط ، ومقابلة
النسخ المخطوطة
"The second method is using the books of genealogists who are abdal,
trustworthy scholars, and verified authoritative researchers—namely, books
that have not been touched by the hands of reckless amateurs, abandoned weak
links, or fabricating liars. This is especially true if the lineage book is
popular and widely circulated. If the book is still in manuscript form, then
it is mandatory to verify and compare one manuscript with another."
The
second method of establishing lineage is through the books of genealogists who
are abdal. What is meant by abdal lineage experts? Sheikh Hasan states:
الابدال هم الذين يخلفون بعضهم بعضا على هذا العلم
"Al-abdal are those who succeed one another from generation to generation in
this science." (Rasa‘il, p. 193)
What does succeeding from one
generation to the next mean? It means, for example, a 9th-century Hijri
lineage book is a continuation of an 8th-century lineage book, an 8th-century
lineage book is a continuation of a 7th-century book, a 7th-century book is a
continuation of a 6th-century book, and so on. A later (newer) book must not
contradict an earlier (older) book. This is what is meant by contemporary
books or those close to the era.
Arguments Regarding Contemporary Books
In the book Ushulu ‘Ilmi al-Nasab wa al-Mufadlalah Bain al-Ansab by Fuad bin Abduh bin Abil Gaits al-Jaizani, pages 76–77, it is stated:
وعندما نحقق النسب فان المصادر التي يمكن ان نستقي منها النسب يجب
ان تكون من كتب الانساب القديمة التي كتبت فيما قبل العصر الحديث حيث كان الناس
اقرب الى معرفة اصولهم
"And when we verify (tahqiq) a lineage, the sources from which we can extract
that lineage must consist of early lineage books written before the modern
era, which was when people were closer to knowing their origins."
He
also states on page 77:
ولا يمكننا الحديث عن النسب القديم بناءاً على ما ورد في الكتب
الحديثة المستندة إلى كلام غير منطقى أو على الذاكرة الشعبية فقط ،
"And it is impossible for us to discuss ancient lineage based on what is
contained in recent books that rely on illogical arguments or solely on
popular memory."
In the book Dalil Insya'i wa Tahqiqi Salasili
al-Ansab by Dr. Imad Muhammad al-Atiqi, it is stated:
ويختلف المرجع عن المصدر في ان المصدر اقرب زمان ومكان وبيئة
الاحداث التي يرويها اما المرجع فهو مختلف عن المصدر في بعض او كل العناصر
السابقة فيحتاج مؤلف المرجع الى مصادر ومواد اولية اخرى لانجاز بحثه ويترتب على
ذلك ان المصدر يكون اجدر بالاعتبار في حالة التعارض مع المرجع مالم يحتو المرجع
على تحليل دقيق يفند اوجه التعارض من خلال مصادر او مواد اولية
اخرى
"A marji‘ (reference) differs from a mashdar (source) in that a mashdar is
closer in time, location, and environment to the events it narrates.
Conversely, a marji‘ differs from a mashdar in some or all of the
aforementioned elements. Therefore, the author of a marji‘ requires mashdar
and other primary materials to complete his research. Consequently, a mashdar
is more worthy of consideration when a conflict arises with a marji‘, unless
that marji‘ contains a meticulous analysis that refutes the points of
contradiction using other sources or primary materials."
In
the book Siyar A‘lam al-Nubala (in the introduction), it is stated:
ومن أجل توثيق الأحاديث والروايات عني الذهبي بنقل الأسانيد التي
وردت في المصادر التي نقل عنها، ولم يكتف بإيراد المصدرحسب، وهي طريقة تعينه على
تقديم المصادر الأصلية التي له، اعتمدها المصدر الذي ينقل منه وتتيح
"From the standpoint of corroborating hadiths and narrations, Al-Dzahabi paid
great attention to quoting the chains of transmission (asānīd) found in the
sources from which he narrated. He did not limit himself to merely citing the
source. This is a method that helped him prioritize the original sources
quoted by the reference, which were established for that purpose."
In
the book Al-‘Ibar by Ibn Khaldun, it is stated:
المغالط في وكثيرا ما وقع للمؤرّخين والمفسرين وأئمة النقل من
الحكايات والوقائع لاعتمادهم فيها على مجرّد النقل غنّا أو سمينا ولم يعرضوها على
أصولها ولا قاسوها بأشباهها ولا سبروها بمعيار الحكمة والوقوف على طبائع الكائنات
وتحكيم النظر والبصيرة في الأخبار فضلوا عن الحق وتاهوا في بيداء الوهم والغلط
"And errors frequently occurred among historians, commentators, and leading
transmitters in their historical accounts and events because they relied on
mere transmission, without distinguishing the corrupted from the sound. They
did not verify them against their primary sources, nor did they compare them
with their equivalents, nor did they examine them through the gauge of wisdom,
an understanding of the nature of creation, or the exercise of critical
thought and insight regarding reports. Consequently, they strayed from the
truth and became lost in the wilderness of conjecture and error."
Sheikh
Khalil Ibrahim states in the book Al-Muqaddimat fi ‘Ilm al-Ansab:
شروط اعتماد الرقعة ١. ان لا تكون مخالفة للاصول
"The conditions for relying upon a lineage book as a reference are: first, it
must not contradict the foundational texts (al-ushul)."
Take note!
According to Sheikh Khalil Ibrahim, a lineage book that can be used as a
reference is one that does not contradict the foundational books. What is
meant by foundational books? Of course, it means the books written prior. This
means that if a 6th-century lineage book has established that Ahmad only had
three children, then lineage books of subsequent periods are not allowed to
record four. If they record four, it means they contradict the foundational
book, and the fourth name is an inserted name.
Some people claim
that the meaning of "ushul" in Sheikh Khalil Ibrahim's text refers to
"ancestral lineages," but it amounts to the same thing. It means the structure
of lineage today must not contradict the lineage structure of the past. For
example: if the 6th century Hijri stated that the children of Ahmad bin Isa
were only three—Muhammad, Ali, and Husain—then today it cannot be claimed that
his children were four by adding Ubaid.
The addition of Ubaid as a
child of Ahmad bin Isa in the ninth century contradicts the 6th-century book
which explicitly mentions the names of his children as only three: Muhammad,
Ali, and Husain, with none named Ubaid. The emergence of the name Ubaid as a
child of Ahmad 550 years after Ahmad's passing, without any reference
whatsoever, indicates that the name Ubaid is an insertion that sound reasoning
must reject.
Dr. Abdurrahman bin Majid al-Qaraja states in his book
Al-Kafi al-Muntakhob:
ولا يقدم بحال على ما يثبته النسابة خصوصا ان كانوا اقرب زمانا او
مكانا
"A historian must under no circumstances be prioritized over the determination
of a genealogist, especially if that genealogist is closer in time or
location."
Observe what the scholars have stated above. They agree
on the vital importance of verifying past information by investigating early
sources. To determine whether past information is true or false, a
contemporary book or one closer in time to the object of research is required.
It is also stated by scholars that in lineage science, if a reference
contradicts an older reference, then the older reference must be prioritized.
It is further mentioned that a history book must not be prioritized over a
lineage book, especially if the lineage book is closer to the era. From this,
it is clear that contemporary or near-contemporary books are crucial
instruments in researching the authenticity of a lineage.
Ali
al-Sakran, in the 9th century Hijri in his book Al-Burqat al-Musyiqat, claimed
that his family (Ba‘alwi) were descendants of Prophet Muhammad ﷺ via Ahmad bin
Isa, who lived in the 3rd and 4th centuries Hijri. He claimed this was through
a child of Ahmad named Ubaid, Ubaidillah, or Abdullah. After verification
against lineage books prior to the 9th century, none state that Ahmad had a
child named Ubaid. The oldest reference regarding the total number of Ahmad
bin Isa's children is from the year 597 Hijri in the book Al-Syajarah
al-Mubarakah, which records that Ahmad bin Isa only had three children,
namely: Muhammad, Ali, and Husain.
The names found in the Ba‘alwi
lineage tree written by Ali al-Sakran—who described them as great scholars—are
also completely unmentioned in history books prior to the 9th century. Yet,
other scholars from the very same village (Tarim) as the Ba‘alwi family were
extensively written about by scholars. Thus, the 9th-century Hijri accounts
written by Ali al-Sakran contradict older books. In accordance with the
principles outlined by the scholars above, the older books must be used as the
standard for validation. Namely, Ubaid is unproven as a child of Ahmad bin
Isa, and the ancestors of the Ba‘alwi are unproven as scholars, with several
among them showing strong indications of being fictitious figures. Therefore,
when the name Ubaid appears in the 9th century Hijri, it must be judged as an
insertion that must be rejected, as must the historiography of the Ba‘alwi
ancestors presented by Ali al-Sakran.
Discovering a Manuscript
If someone claims to have found a manuscript that no one else has discovered,
bearing an ancient year, it cannot be automatically accepted. Sheikh Hasan bin
Haidar states:
أما إن كانت محفوظة فيجب التثبت من الخطوط ومقالة النسخ المخطوطة ،
ومتى عرف خط النسابة المحقق الثقة فإنه يعمل به
"As for it being a manuscript, it is mandatory to verify the handwriting and
compare the manuscript copies. Once the handwriting of a verified, trustworthy
genealogist is identified, then that writing can be utilized."
Therefore,
the claim of a manuscript must first be verified using textual study methods
and intertextuality, followed by an examination of the medium used. It must
also be known who wrote it, what year it was written, and where the manuscript
has been kept all this time.
For instance, on several occasions,
Rumail Abbas has claimed to have discovered manuscripts; some parts were
displayed, while for others, only copies of the contents containing chains of
transmission (sanad) of hadiths were shown. The author has successfully proven
that Rumail's claims are unsubstantiated, that the manuscripts allegedly
written around the 6th century are forged manuscripts, and that the hadith
sanads are likewise rejected by the discipline of Hadith Criticism. This has
been specifically reviewed by the author in his small book:
Manuskrip-Manuskrip Palsu Ba‘alwi Versi Rumail Abbas (The Forged Ba‘alwi
Manuscripts of Rumail Abbas's Version), which the author published on
September 16, 2024.
The Third Method of Lineage Validation (Itsbat Nasab): Bayyinah Syar’iyyah / Syahadah
Sheikh Hasan states:
الطريق الثالث : قيام البينة الشرعية ، والبينة هي الشهادة ، فيشهد
رجلان عدلان معروفان بعدالتهما على صدق الدعوى
"The third method is the presentation of legal proof (Al-bayyinah
al-Syar’iyyah), and proof consists of testimony (syahadah). Wherein two just
men, known for their integrity, testify to the truthfulness of the claim."
The
testimony of these two witnesses can only be utilized for the testimony of
someone living today. It cannot be applied to Ubaid, who lived a thousand
years ago. Sheikh Khalil Ibrahim states regarding Al-bayyinah al-Syar’iyyah in
his book Muqaddimat fi ‘Ilm al-Ansab:
أقول: إن هذا الأمر ليس في ثبوت نسب القبائل بل يعمل به في إلحاق
نسب طفل بأبيه
"I say: indeed, this matter (Al-Bayyinah al-Syar’iyyah) is not for
establishing the lineage of tribes; rather, it is utilized to attribute the
lineage of a child to his father."
Therefore, this method of two
witnesses cannot be used to validate Ubaid as the son of Ahmad. Meanwhile,
according to a weak opinion, it may be used to validate the lineage of someone
living today tracing back to a distant ancestry; however, its ruling is
identical to that of syuhrah wa al-istifadlah, which means it must not
contradict primary sources such as books or other evidence. For instance, if
someone says, "I testify that the lineage of so-and-so is so-and-so, son of
so-and-so, son of so-and-so, etc.," the ruling remains like syuhrah wa
al-istifadlah—it cannot contradict other sources of testimony.
The Fourth Method of Lineage Validation (Itsbat Nasab): Al-I’tiraf and Iqrar by a Tribe
Sheikh Hasan states:
الطريق الرابع : أن تعترف القبيلة
وتقر ، لفرد أو جماعة ، بصدق النسب وصحته ، ومقصودنا بالجماعة أي إحدى طبقات
النسب ، واعتراف القبيلة وإقرارها يكون كذلك لأجل الاستفاضة فيها ، ولا قيمة
للشهادات الشاذة ، كما لا قيمة لشهادة زعيم القبيلة منفرداً لا سيما إن كان
جاهلاً بالأنساب والأخبار
"The fourth method is that
the tribe acknowledges (I‘tiraf) and affirms (Iqrar), for an individual or a
group, the truthfulness and validity of the lineage. By 'group,' we mean one
of the sub-strata of the lineage. The acknowledgment and affirmation of the
tribe likewise occur due to the internal widespread dispersion (istifadlah)
within the tribe itself. No value is given to anomalous testimonies, just as
no value is given to the isolated testimony of a tribe leader, especially if
he is ignorant of lineages and historical reports."
According to
the scholars, this method is used to validate the lineage of those who are
still living, such as when a clan acknowledges that a person is part of their
clan. For example, if a clan—such as the Ba‘alwi—acknowledges that Bahar
Sumait is part of the Ba‘alwi, then Bahar Sumait is validly established as a
Ba‘alwi. However, it is not used to validate someone who passed away a
thousand years ago, like Ubaid.
According to Sheikh Khalil Ibrahim
in the book Al-Muqaddimat, this method of I‘tiraf and Iqrar also cannot
validate distant lineage like Ubaid's. It is used exclusively for the lineage
of people living today:
أقول : إن هذا الامر لا يخص نسب القبائل بل هو يخص النسب الفردي
المشكوك في صحته فعندما يقر ويعترف الأب بأبوته لهذا الطفل أو الولد يلحق به
وبنسبه
"I say: indeed, this matter does not determine the lineage of tribes; rather,
it determines the lineage of an individual whose authenticity is doubted. So
when a father affirms and acknowledges his fatherhood of this child or boy,
the child is attached to him and to his lineage."
The Fifth Method of Lineage Validation (Itsbat Nasab): I’tiraf and Iqrar by a Father
الطريق الخامس : أن يعترف رجل عاقل ويُقر ، أن فلاناً يكون ابنه،
ويكون المدعي ممن يولد مثله لمثل الدعي ، وانتفت الموانع
"The fifth method is the acknowledgment (I‘tiraf) or affirmation (Iqrar) of a
rational man that so-and-so is his son. The person being claimed must be of an
age where someone like the claimant could father someone like the child
claimed, and all impediments are absent."
This method of a father's
I‘tiraf and Iqrar toward a child, according to Sheikh Khalil Ibrahim, is also
used for those who are currently living, not for someone who died thousands of
years ago like Ubaid.
In reality, there are three additional
methods contained in the book Rasa‘il fi ‘Ilm al-Ansab whose texts were not
displayed by Hanif et al., namely the methods of Qur'ah (drawing lots),
Qiyafah (physiognomy), and DNA. The text is as follows:
وأقر الفقهاء طرائق النسابين ، وزادوا عليها:
الطريق السادس : القرعة. الطريق السابع : قيافة البشر ، وهي : إلحاق الابن بالأب بالصفات المتماثلة ، والحكم بثبوت النسب بدلائل
الأعضاء ، شأنها في ذلك شأن البينة العادلة . والقيافة قيافتان ، قيافة البشر ،
وقيافة الأثر ، ولا بد من أن يكون القائف مجرباً ممتحناً والفقهاء يثبتون بها
النسب إلا فقهاء الأحناف. والحديث في هذا واسع ومبسوط في كتب الفقه والأقضية
والقوانين ، كما أن القصص كثيرة ، فمن ذلك:
أن أرطأة بن سهية هجا شبيب ابن البرصاء فقال: من مبلغ فتيان مرة ،
انه هجانی ابن برضاء العجان شبيب فلوكنت عرفيا عميت فأسهلت كذاك ولكن المريب
عريب.
روى بعضهم الشعر : (فلو كنت مرياً ) ، وهذا غلط ، لأن أرطأة
وشبيباً جميعاً مريان ، وإنما العمى فاش في بني عوف منهم ، ولو كان الشعر بهذا
اللفظ ،، لكان هو أيضاً قد انتفى من نسبه ، لأنه مري ولم يكن أعمى ، وبنو عوف هم
قوم شبيب ، كان إذا أسن الرجل فيهم عمى ، قل من يفلت فيهم من ذلك . كان ابوه
أعمى، وجده أعمى ، وجد أبيه أعمى ، يقول : فلو لم تكن مدخول النسب كنت أعمى
كآبائك . وكل من كان منهم أعمى ، فهو صحيح النسب . فقيل : إن أرطاة لما قال هذا
الهجو ، كان كل شيخ من بني عوف يتمنى أن قال : إن جده الأكبر لقي علي بن أبي طالب
، فأساء مخاطبته ، فدعا عليه وعلى ولده بالعمى . أما غواية الشعراء فلا يعتد بها
النسابون ، إلا ما صح عندهم أنه ليس غواية ، فمن ذلك قول مروان بن أبي الجيوب في
علي بن الجهم ، وقد عرض في نسبه تعريضاً قبيحاً إلى الغاية :
العمرك ما جهم بن بدر بشاعر * وهذا على ابنه يدعي الشعرا ولكن ابى قد كان جارا
لامه فلما ادعى الاشعار افهمني الامرا . ومن غوايتهم ما يسمونه ظرافة أدبية ،
ويحسبونه هيناً ، وهو عند الله عظيم ، فمن ذلك قول أحدهم:
انت عندي عربي الاصل ما فيك كلام شغر ساقيك وفخديك خزامي وثمام * وضلوع
السلو من صدرك نبع وبشام وقذي عينيك صمغ ونواصيك ثغام وظباء خاضبات ويرابيع عظام
انا ما ذنبي اذ كذبني فيك الانام وبدت منك سجايا نبطيات لئام وقفا يخلف ما ان
عرفت فيه الكرام وكذبوا ما أنت إلا عربي ما ترام بيته في وسط سلمي وحواليه السلام
* عربي والسلام.
طريق أقرها البيولوجيون
أقر البيولوجيون الطرائق الآنفة ، وزادوا عليها التحاليل
المخبرية الجينية ، وتبعهم في ذلك النسابون ، والذي يعتد به قطعاً بلا خلاف إنما
هي تلك التحاليل المخبرية التي تثبت أن فلاناً إلى أبيه القريب أو إلى أجداده
القريبين . وأما تلك التي مردها للأنساب البعيدة الموغلة في القدم ، فلا يقطعون
بها ، وإنما يستأنسون بها ، نظراً لكون الأبحاث في هذا المجال في بداية طريقها ،
فليس هناك قانون منضبط تماماً حتى الآن – فيمكن اعتمادها.
"The jurists (fuqaha) approved the methods of the genealogists and added to
them:
The Sixth Method: Qur'ah (drawing lots). The Seventh Method: Qiyafat
al-Basyar (human physiognomy), which is: tracing the son to the father through matching characteristics,
and ruling on the establishment of lineage via physical traits of the limbs,
functioning just like just testimony. Qiyafah is of two types: Qiyafat
al-Basyar (physiognomy of human traits) and Qiyafat al-Atsar (tracking
footprints). The physiognomist (qa'if) must be experienced and tested. The
jurists establish lineage through it, except for the Hanafi jurists. The
discussion on this is vast and detailed in books of jurisprudence, judicial
rulings, and laws, and historical anecdotes are numerous, such as:
Arta'ah
bin Sahyah satirized Shabib ibn al-Barsa, saying: 'Who will deliver a message
to the youths of Murrah, that the son of the leprosy-spotted woman, Shabib,
has satirized me? If you were truly a 'Awfi, you would have gone blind and
found it easy, but the doubtful one is merely an outsider.'
Some
narrated the poem as: 'If you were a Murri,' but this is an error, because
both Arta'ah and Shabib are from Murrah; blindness was only widespread among
the Bani 'Awf clan from among them. If the poem used that phrasing, he would
have effectively expelled himself from his own lineage as well, since he was a
Murri and not blind. The Bani 'Awf were Shabib's people; when a man among them
grew old, he went blind, and few among them escaped it. His father was blind,
his grandfather was blind, and his great-grandfather was blind. He is saying:
'If your lineage were not corrupted, you would be blind like your
forefathers.' Every one of them who was blind was of sound lineage. It was
said that when Arta'ah recited this satire, every old man from Bani 'Awf
wished he could claim that his greatest grandfather had met Ali bin Abi Talib,
spoken to him poorly, and thus Ali had prayed against him and his offspring to
suffer blindness. As for the straying words of poets, genealogists give them
no weight, unless it is proven to them not to be mere poetic error. Among such
cases is the statement of Marwan bin Abi al-Juyub regarding Ali bin al-Jahm,
wherein he insinuated an extremely ugly insinuation regarding his lineage:
'By
your life, Jahm bin Badr was no poet * yet this son of his claims poetry for
himself. However, my father happened to be a neighbor to his mother * so when
he claimed poetry, it made me understand the reality of the matter.' Another
example of their poetic deviation is what they call literary wit, and they
deem it light while in the sight of Allah it is immense; such as the saying of
one of them:
'To me, you are of Arab origin, there is no debate
about you * the hair of your shins and thighs is wild lavender and panic grass
* and the ribs of the Salu-hound in your chest are of bow-wood and
balsam-trees * the discharge of your eyes is gum-resin and your forelocks are
hoary grass * and you are like tinted gazelles and large jerboas. What is my
sin if the rest of humanity calls me a liar regarding you * while base
Nabataean traits appear from you * and a back of the head that differs
completely from what I recognize in noble men? They lied, you are nothing but
an unassailable Arab * whose tent is pitched in the middle of Mt. Salma,
surrounded by peace * an Arab, and that is all.'
Methods Approved by Biologists:
Biologists approved the aforementioned methods and added to them
laboratory genetic testing, and genealogists followed them in this. That which
is relied upon definitively without dispute is exclusively those laboratory
tests that prove a person's link to his immediate father or his immediate
grandfathers. As for those tests tracing back to distant lineages deeply
rooted in antiquity, they do not deem them definitive; rather, they use them
for supplementary support (yasta'nisuna biha), given that research in this
field is still in its infancy—as there is no fully regulated rule up to this
moment—and thus they can be adopted."
The author will now explain
the three methods that were not explained by Hanif et al.
The Sixth Method of Lineage Validation (Ithbat Nasab): Al-Qur’ah
الطريق السادس : القرعة
Al-Qur’ah (drawing lots) is used as a validation of lineage based on a hadith narrated by Zaid bin Arqam, who said:
كُنْتُ جالسًا عند النَّى صلَّى الله عليه وسلم، فجاء رجُلٌ مِن
أهلِ اليمن فقال: إِنَّ ثلاثةَ نَفَرٍ مِن أهل اليمنِ أَتَوْا عليًّا يختصمونَ
إِليه في ولد، قد وقعوا على أمرأةٍ في طُهْرٍ واحدٍ، فقال لاثنينِ : طِيبَا
بالولد لهذا، فغَلَيا، ثمَّ قال لاثنينِ : طِيبًا بالولد لهذا، فغَلَيَا، ثم قال
لاثنينِ : طِيبًا بالولدِ ،لهذا فغَلَيا، فقال: أنتم شُرَكَاءُ مُتشاكسونَ؛ إني
مُقرع بينكم، فمَن قَرَعَ فله الولد ، وعليه لصاحِبَيْه ثُلُنَا الدِّيةِ، فأقرع
بينهم، فجعله لِمَن قَرَعَ ، فضحِك رسولُ اللهِ صلَّى الله عليه وسلم حتى بدت
أضراسه أو نواجذه. رواه ابو داود والنسائي واحمد
"I was sitting with the Prophet ﷺ when a man from Yemen arrived and said that three men from Yemen came to Ali (may Allah ennoble his face) to seek a judgment regarding a dispute over a child, as they had all had intercourse with one woman during a single period of purity. Ali said to two of them, 'Relinquish the child willingly to this man,' but the two refused and grew agitated. Then he said to another two, 'Relinquish the child willingly to that man,' but both refused. Then he said to another two, 'Relinquish the child willingly to that man,' but both refused. So Ali said, 'You are argumentative partners; I will cast lots among you. Whomever the lot falls upon, the child is his, and he must pay two-thirds of the blood money (diyat) to his two companions.' He then cast lots among them and assigned the child to the one upon whom the lot fell. At this, the Messenger of Allah ﷺ laughed until his molar teeth became visible." (Narrated by Abu Dawud, Al-Nasa'i, and Ahmad)
The Seventh Method of Lineage Validation (Itsbat Nasab): Qiyafah
الطريق السابع : قيافة البشر ، وهي : إلحاق الابن بالأب بالصفات
المتماثلة ، والحكم بثبوت النسب بدلائل الأعضاء شأنها في ذلك شأن البينة
العادلة
"The seventh method is qiyafatul basyar (human physiognomy). Namely,
attributing a child to a father based on matching characteristics, and ruling
on the establishment of lineage via physical traits of the limbs, functioning
just like just testimony."
Linguistically, qiyafah means
"tatabbu‘ul atsar wa al-syibhi" (tracking signs and resemblances). If a father
doubts his child, he can call a qiyafah expert to look for physical
resemblances between the father and child on certain body parts, such as the
soles of the feet, and the qiyafah expert will then determine whether the
child is truly his or not. Jurists permit qiyafah, with the exception of the
Hanafi school. The scholars who permit it base their view on a hadith narrated
by Aisha (may Allah be pleased with her):
أن رسول الله دخل عليها مسروراً تبرق أسارير وجهه فقال: «ألم تسمعي
ما قال المدلجي لزيد وأسامة ورأى أقدامهما، إن بعض هذه الأقدام من بعض» (رواه
البخاري).
"The Messenger of Allah entered upon her in a state of joy, the lines of his
face shining with happiness, and said, 'Did you not hear what Al-Mudliji said
about Zaid and Usamah? He saw the soles of their feet and remarked: Verily,
some of these feet are from the others.'" (Narrated by Al-Bukhari)
In
addition to these seven methods of lineage validation, modern genealogists
take DNA test results into consideration as a reference for validating
lineage, as stated by Sheikh Al-Husain bin Haidar below:
طريق أقرها البيولوجيون
أقر البيولوجيون
الطرائق الآنفة ، وزادوا عليها التحاليل المخبرية الجينية ، وتبعهم في ذلك
النسابون ، والذي يعتد به قطعاً بلا خلاف إنما هي تلك التحاليل المخبرية التي
تثبت أن فلاناً إلى أبيه القريب أو إلى أجداده القريبين . وأما تلك التي مردها
للأنساب البعيدة الموغلة في القدم ، فلا يقطعون بها ، وإنما يستأنسون بها ، نظراً
لكون الأبحاث في هذا المجال في بداية طريقها ، فليس هناك قانون منضبط تماماً حتى
الآن – فيمكن اعتمادها
Methods Approved by Biologists
“A Method
Approved by Biologists. Biologists approved the aforementioned methods and
added to them laboratory genetic testing, and genealogists followed them in
this. That which is relied upon definitively without dispute is exclusively
those laboratory tests that prove a person's link to his immediate father or
his immediate grandfathers. As for those tests tracing back to distant
lineages deeply rooted in antiquity, genealogists do not yet deem them
definitive; rather, they use them for supplementary support, given that
research in this field is still in its infancy—as there is no fully regulated
rule up to this moment—and thus they can be adopted.”
According to
Sheikh Al-Husain, establishing the biological relationship of a child to his
father using the DNA testing method is already definitive (qat'i). However,
tracing the biological connection between a child and distant ancestors
remains limited to serves only as secondary corroboration. It should be noted
that the book Rasa‘il was written around 2013, when the number of samples from
individuals undergoing DNA testing—including those claiming descent from the
Prophet Muhammad ﷺ—was not as large as it is today. However, today, the
genetic groups of every ethnic group around the world have been successfully
mapped.
In the book Muqaddimat fi ‘Ilmi al-Ansab, Sheikh Khalil
Ibrahim presents the writings of an Arab DNA expert, Professor Ubaidillah. In
those writings, Prof. Ubaidillah states that:
“DNA
testing has been able to expose those who falsely and deceitfully claim
lineage to the Ahlibait (the Prophet's family). This occurs when their DNA
test results reveal that they are of Persian and Caucasian descent. Thus, it
is not surprising that they fight against the science of DNA testing on their
websites. This stands in stark contrast to the DNA test results of other
well-known, verified Asyraf (nobles), which match and are close to the
Adnanite DNA.”
Prof. Ubaidillah also states:
“DNA testing is not merely a commercial enterprise as some people
assume; rather, it is a scientific discipline. There have long been scientists
in this field, and it possesses its own long-established terminology and
references. Every one of these companies operates under the supervision of the
international genetic genealogy association, namely the International Society
of Genetic Genealogy (ISOGG).”
Prof. Ubaidillah further states:
“To identify the DNA of a tribe, it does not require a DNA sample from
the grandfather, as some people assume. Instead, it can be determined by
comparing two or more samples from that tribe.”
Prof. Ubaidillah
also states:
“DNA is the stamp that will be relied
upon in the future. It is a definitive law for the lineage verification of
individuals or groups. It will lead to a reluctance to investigate old
historical papers and manuscripts related to lineage. DNA will also replace
the stamps of sheikhs and genealogists because the science of lineage is a
science of transmission that is probabilistic (dhanni)... the science of DNA
will transform lineage science from a probabilistic science based on weighting
choices (tarjih)—where forgery can sometimes occur—into an honorable, rational
science based on precise test results that cannot err, by the power, wisdom,
and decree of Allah Azza wa Jalla.”
Prof. Ubaidillah states:
“A haplogroup is a large collection of haplotypes. A haplotype is a
cluster of mutations found within a gene that is inherited as-is on the
Y-chromosome. A haplogroup can trace a paternal genetic lineage thousands of
years upward... a haplogroup, along with all its branches and mutations, will
at some point trace back to a single individual, who is the shared genetic
grandfather.”
Prof. Ubaidillah outlines the following:
- Haplogroup A: The haplogroup for the descendants of the peoples of Ethiopia and Sudan.
- Haplogroup B: Africa.
- Haplogroup C: India, Sri Lanka, and Southeast Asia.
- Haplogroup D: Central Asia, Mongolia, and South Asia.
- Haplogroup E: Africa.
- Haplogroup G: Northern Central Asia, Pakistan, and Afghanistan. Haplogroup G is referred to as the Caucasus Haplogroup because from this haplogroup emerges 2% of the population of Northwestern Europe; 8–10% of the populations of Spain, Italy, Greece, and Turkey; 30% of the population of Georgia and Azerbaijan; 50% of the population of North Ossetia; 18% of the Druze people; 10% of Ashkenazi Jews; and 20% of Moroccan Jews.
- Haplogroup R: North of the Black Sea from Eurasia, Eastern Europe, India, and Ireland.
- Haplogroup I: Europe, Vikings.
- Haplogroup H: Dravidian India, Pashtuns, and Iran.
- Haplogroup L: India.
- Haplogroup M: New Guinea.
- Haplogroup N: Northern Asia, China, and Mongolia.
- Haplogroup O: East Asia, China, Malaysia, Vietnam, Indonesia, Korea, and Japan.
- Haplogroup K: Iran, Egypt, and Papua New Guinea.
- Haplogroup Q: the Americas.
- Haplogroup S: Papua New Guinea, Indonesia, and Melanesia.
- Haplogroup T: Iran, Egypt, and Africa.
- Haplogroup J: The Middle East, Semitic Arabs.
- Haplogroup J2: Central Asia, Iran, India, and Kurds.
Regarding Arab DNA
Professor Ubaidillah states:
“After researching and
conducting numerous tests and laboratory analyses of DNA to understand the
diversity of human races, researchers discovered that the Arab genetic
heritage falls within the (J1) haplogroup. Researcher Professor Ali bin
Muhammad Al-Shehhi remarked: We can designate the J1 haplogroup as the 'Arab
tribal DNA.' Descending from it are Palestinians at 38.4%, Syrians at 30%,
Algerians at 35%, and Tunisians at 30%; among Bedouins, it rises to 65.6%, and
it reaches its peak at 82% among the Bedouins of the Negev Desert—and it is
well-known that the origins of the Bedouins in the Negev Desert trace back to
the indigenous, pristine Arabs. As for the method used to determine (J1) as
the paternal lineage of the Arabs: DNA researchers gathered statistics to
determine the ethnicity of contemporary Jews, so they focused on the Kohanim
sect, which is the sect of temple guardians. As they say, they are the
descendants of Prophet Aaron (Harun), peace be upon him. In reality, as is
well-known, a Jew is someone whose mother is Jewish, but a Kohanim is someone
whose father is a Kohanim, tracing paternal descent back to Aaron...
researchers found that the majority—namely 50%—of these Kohanim belong to
Haplogroup J1, while the remaining 50% are split across various other
haplogroups... researchers discovered that Arabs share this gene as well. This
is unsurprising, as the Adnanite descendants carry the gene of their
grandfather, Ishmael (Ismail) son of Abraham (Ibrahim), peace be upon them...
researchers also found that the lineage of Ishmael son of Abraham, with its
two branches, the Adnanites and the Qahtanites, clusters into J1c3d.”
The Legal Ruling (Hukum Syara’) on DNA Testing to Verify Descent from Prophet Muhammad ﷺ
DNA testing is a contemporary matter categorized under issues for which there
is no specific textual evidence (dalil) in the Qur'an or Hadith. To determine
from a Shari'ah perspective whether DNA testing is permissible, scholars must
perform what is called "istinbath al-ahkam" (the derivation of legal rulings)
or ijtihad.
To ascertain the ruling on using DNA testing to verify
lineage to the Prophet Muhammad ﷺ, we must first establish whether there is a
valid Shari'ah interest (maslahah syar'iyyah) in knowing whether someone is a
descendant of the Prophet ﷺ or not. This question can be answered by
identifying whether there are specific rulings in Shari'ah that pertain
directly to the progeny of the Prophet Muhammad ﷺ.
Shari'ah Rulings
Pertaining to the Progeny of Prophet Muhammad ﷺ
The Shari'ah
rulings that intersect with the progeny of the Prophet Muhammad ﷺ include:
- Khumus al-fai' wa al-ghanimah (The fifth share of spoils and war booty)
- Imamah (The Caliphate/Leadership)
- Zakat (Obligatory almsgiving)
- Kafa'ah (Spousal compatibility in marriage)
- Waqf (Endowments)
- Wasiyyah (Wills/Bequests)
- Nadzr (Vows)
War booty (ghanimah) is divided into five parts: 4/5 is distributed to the
soldiers, while the remaining 1/5 (khumus) is given to five groups: first,
masalih al-muslimin (public interests such as building bridges, salaries of
scholars, judges, etc.); second, the Bani Hashim and Bani Muttalib; third,
orphans; fourth, the poor; and fifth, the wayfarer (ibnu sabil). The share
designated for the Bani Hashim includes their descendants down to the present
day. Thus, it is vital to know who exactly belongs to the Bani Hashim and Bani
Muttalib so that no error occurs when distributing the khumus funds.
In
the Shafi'i school of thought, it is a prerequisite for the Imamah (the
supreme leader/caliph) to be from the Quraysh tribe. Therefore, it is
obligatory to verify whether the individual we intend to pledge allegiance to
as caliph is truly from the Quraysh or not.
Furthermore, the Bani
Hashim and Bani Muttalib are forbidden from receiving zakat. Thus, it is
important to identify who the Bani Hashim and Bani Muttalib are to avoid
mistakenly giving them zakat.
The kafa'ah (marriage compatibility
status) of the Bani Hashim and Bani Muttalib is not identical to that of other
Arabs; hence, it is essential to know who belongs to these clans.
If
an individual dedicates a waqf (endowment) specifically for the Bani Hashim
and Bani Muttalib, or more specifically for the family of the Prophet Muhammad
ﷺ, then it is mandatory that the endowment be restricted solely to them.
Consequently, it is vital to ascertain who the Bani Hashim and Bani Muttalib
are, and who the descendants of the Prophet Muhammad ﷺ are. The same
principles apply to the rulings of wills (wasiyyah) and vows (nadzr).
Having
established the relationship between Shari'ah rulings and the descendants of
the Prophet Muhammad ﷺ, we can conclude that DNA testing serves as a tool to
determine this lineage. Once we understand—in alignment with the conclusions
of biological experts—that DNA test results are highly accurate, it follows
that DNA testing ought to be utilized as the primary method of lineage
validation (itsbat nasab) before resorting to other methods. This is because
other methods, such as manuscript records and human testimony (syahadah),
remain open to potential distortion, error, and even forgery.
Once
the DNA test results confirm that an individual is ethnically Arab, other
lineage validation methods can then be employed, such as verifying historical
manuscripts, human testimony, and tribal acknowledgment (iqrar).
When
we are obligated to appoint a leader, and that leader must be from the
Quraysh, and a Qurayshi individual is about to receive the pledge of
allegiance (bai'ah), if anyone casts doubt upon his lineage, it becomes
obligatory to verify that lineage through all available avenues, including DNA
testing, in order to remove doubts that could yield far greater negative
consequences.
Ibn al-Qayyim states in his book I'lam al-Muwaqqi'in:
للْوَسَائِلِ حُكْمُ الْمَقَاصِدِ لَمَّا كَانَتْ الْمَقَاصِدُ لَا
يُتَوَصَّلُ إِلَيْهَا إلَّا بِأَسْبَابٍ وَطُرُقٍ تُفْضِي إِلَيْهَا كَانَتْ
طُرُقُهَا وَأَسْبَابُهَا تَابِعَةً لَهَا مُعْتَبَرَةً بِهَا، فَوَسَائِلُ
الْمُحَرَّمَاتِ وَالْمَعَاصِي فِي كَرَاهَتِهَا وَالْمَنْعِ مِنْهَا بِحَسَبِ
إفْضَائِهَا إلَى غَايَاتِهَا وَارْتِبَاطَاتِهَا بِهَا، وَوَسَائِلُ الطَّاعَاتِ
وَالْقُرُبَاتِ فِي مَحَبَّتِهَا وَالْإِذْنِ فِيهَا بِحَسَبِ إفْضَائِهَا إلَى
غَايَتِهَا؛ فَوَسِيلَةُ الْمَقْصُودِ تَابِعَةٌ لِلْمَقْصُودِ
"The ruling of the means (wasilah) is identical to the ruling of the
objectives (maqasid). Since objectives cannot be attained except through the
causes and pathways leading to them, their pathways and causes follow them and
are evaluated by them. The means to prohibitions and sins share in their
detestability and prohibition, based on how directly they lead to their
ultimate ends and connect to them. Conversely, the means to acts of obedience
and drawing closer to Allah share in their belovedness and permissibility,
based on the extent to which they lead to their ultimate ends of obedience and
closeness to Allah. Thus, the means to an objective follows the ruling of that
objective."
Based on the lineage verification methods found in the
aforementioned Rasa'il, it can be concluded that the Ba'alwi lineage is
invalidated as descendants of Ahmad bin Isa, meaning their claim to be
descendants of the Prophet Muhammad ﷺ is invalidated. This is due to the
presence of evidence contradicting the contemporary fame (syuhrah) and
widespread acceptance (istifadlah) of the Ba'alwi lineage, namely the
existence of the 6th-century Hijri book Al-Shajarah al-Mubarakah, which
explicitly states that Ahmad bin Isa did not have a son named Ubaid,
Ubaidillah, or Abdullah. Lineage books spanning from the 4th century Hijri to
the 9th century Hijri contain absolutely no mention of the names found in the
Ba'alwi family tree.
Furthermore, numerous historical texts written
between the 4th and 8th centuries Hijri fail to confirm the names in the
Ba'alwi genealogy as historical figures. Additionally, the DNA test results of
hundreds of Ba'alwi families indicate that the vast majority of them belong to
Haplogroup G. This indicates that not only is their claim to descent from the
Prophet Muhammad ﷺ invalidated, but their status as ethnic Arabs is
invalidated as well.[]
ENDNOTES
- Husain bin Haidar Al-Hasyimi, Rasa'il fi ‘Ilm al-Ansab, pp. 101-107.
- Al-Asqalani, Al-Jawab al-Jalil, p. 47.
- Al-Damiri, Vol. 10, p. 356.
- Imad Muhammad al-‘Atiqi, Dalil Insya’i wa Tahqiqi Salasili al-Ansab, p. 58.
- Al-Dhahabi, Siyar A‘lam al-Nubala, p. 125.
- Ibn Khaldun, Al-Ibar, Al-Maktabah al-Syamilah, Vol. 1, p. 13.
- Khalil Ibrahim, p. 58.
- Abdurrahman bin Majid al-Qaraja, Al-Kafi al-Muntakhab, p. 71.
- Khalil bin Ibrahim, p. 62.
- Khalil bin Ibrahim, p. 62.
- Husain bin Haidar al-Hasyimi, Rasa'il, p. 77.
- Khalil bin Ibrahim, p. 178.
- ibid.
- Ibid., p. 179.
- ibid.
- ibid.
- Ibid., pp. 181-185.
- Khalil bin Ibrahim, pp. 189-191.
- Ibn al-Qayyim, I‘lam al-Muwaqqi‘in, Vol. 3, p. 108.