Chapter II: Answering The Accusations of Hanif Et Al. Against KH Imaduddin's Thesis
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/Author: KH. Imaduddin Utsman Al-Bantani, pengasuh pesantren Nahdlatul Ulum, Banten
Cetakan pertama/First Edition: 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
Table of Contents
- Chapter II: Answering The Accusations Of Hanif Et Al. Against The Author's Thesis (Kh Imaduddin Utsman Al-Bantani)
- Methods of Lineage Verification (Ithbat Nasab)
- The Method of Syuhrah wal-Istifadhah (Renown and Diffusiveness)
- The Method of Genealogy Books
- The Method of Syahadah / Al-Bayyinah al-Syar'iyyah (Legal Testimony)
- The Method of Ikrar (Acknowledgment)
- The Method of I'tiraf (Recognition)
- The Method of Qiyafah (Physiognomy)
- The Method of DNA Testing
- The Method of Qur'ah (Drawing Lots)
- Classification of Lineage According to Genealogy Experts
- Tiers of Lineage (Aqsam al-Ansab)
- Back to Book Indonesia Ulema Challenge Spurious Lineage: KH. Imaduddin Utsman al-Bantani's Refutation of the Book by Hanif Alatas et al
CHAPTER II: ANSWERING THE ACCUSATIONS OF HANIF ET AL. AGAINST THE AUTHOR'S THESIS (KH IMADUDDIN UTSMAN AL-BANTANI)
Who Disregards the Methods and Rules of Genealogy Experts?
Hanif
Alatas et al., in the aforementioned book, state:
"Imaduddin
openly disregards the rules of Genealogy (Ilmu Nasab) that have long been
formulated by genealogists. Genealogy, which studies lineages and bloodlines,
possesses strict methodologies and rules that have been recognized by experts
for centuries."
Is it true that the author disregards genealogy, or
is it actually the Ba'alwi—stubbornly insisting on being recognized as
descendants of the Prophet—who are colliding with the Science of Genealogy?
Let
us test the methods and rules of genealogy found within the core books of
genealogy.
Methods of Lineage Verification (Itsbat Nasab)
The methods of lineage verification found in genealogy books, such as Rasa'il fi 'Ilm al-Ansab, consist of seven methods. Utilizing any of these seven methods renders the Ba'alwi lineage invalidated.
1. The Method of Syuhrah wal-Istifadhah (Renown and Diffusiveness)
By utilizing this first method, the Ba'alwi lineage is invalidated because
Syuhrah (renown) carries a strict condition, namely "Adam al-Mu'arid" (the
absence of a conflicting proof). Meanwhile, the books claiming the Ba'alwi as
descendants of the Prophet in the 9th century AH conflict with a genealogy
book from the 6th century AH, namely the book Al-Syajarah al-Mubarakah, which
explicitly limits the children of Ahmad bin Isa to only three: Muhammad, Ali,
and Husain. There is no child of Ahmad bin Isa named Ubaid, Ubaidullah, or
Abdullah.
The genealogy expert Syaikh Husain bin Haidar al-Hasyimi
states in his book Rasa'il fi 'Ilm al-Ansab:
الطريق الأول : اسْتِفَاضَة النسب وشهرته في بلده ، شهرة تثمر علماً ، واستفاضة
بين عددٍ من النَّاسِ يقع العلم يخبرهم أو الظن القوي ، ويؤمن توافقهم على الكذب
، مع عدم المعارض
"First, is by istifadlatunnasab (the spreading of a lineage) and syuhratunnasab (the renown of a lineage) in one's locality—a renown that yields definitive knowledge, and by spreading among a sufficient number of people whose report produces certainty or a strong assumption, where collusion to lie is secure, in the absence of a conflicting proof."
2. The Method of Genealogy Books
Using the method of genealogy books, the Ba'alwi lineage is invalidated
because for genealogy books to be used to verify a lineage, they must fulfill
a condition: a genealogy book must not contradict the contents of preceding
genealogy books. Meanwhile, the genealogy books verifying the Ba'alwi only
appeared in the 9th and 10th centuries AH, directly contradicting earlier
books.
Observe what is stated in the book Nihayatul Muhtaj, Volume
8, page 319, by Imam Ramli:
وَلَهُ الشَّهَادَةُ بِالتَّسَامُع حَيْثُ لَمْ يُعَارِضْهُ أَقْوَى مِنْهُ
كَانْكَارِ الْمَنْسُوبِ إِلَيْهِ أَوْ طَعْن أَحَدٍ فِي الانْتِسَابِ
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' (widespread hearsay) as long as it is not contradicted by something stronger than it, such as a denial by the person to whom lineage is ascribed, or a challenge (tha'n) by someone regarding that ascription. Yes, the sound position is that tasamu' is invalidated by denial or a challenge, but it is directed that the challenge must not be accompanied by circumstantial indications of the speaker's untruthfulness."It is clear that the methods of the Nassabah (genealogy experts) and jurisprudence experts invalidate the Ba'alwi lineage under the method of Syuhrah wal-Istifadhah, because the renown of the Ba'alwi is rejected by the 6th-century AH genealogy book, Al-Syajarah al-Mubarakah.
Syaikh 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 on a genealogical document are: 1. It must not conflict with the primary source texts (al-ushul)."In the book Ushulu 'Ilmi al-Nasab wa al-Mufadlalah Bain al-Ansab by Fuad bin Abduh bin Abil Gaits al-Jaizani, it is stated:
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 an ancient lineage based on what has
been recorded in modern books that rely on illogical speech or solely upon
collective folk memory."
Thus, it is clear that the mainstay books
of the Ba'alwi—such as Al-Burqat al-Musyiqah, Al-Jauhar al-Syafaf, and
Al-Najhah al-Anbariyah, all of which emerged in the 9th century AH—cannot be
utilized to verify the Ba'alwi lineage because they contradict an older,
authoritative genealogy book, Al-Syajarah al-Mubarakah from the 6th century
AH.
3. The Method of Syahadah / Al-Bayyinah al-Syar'iyyah (Legal Testimony)
The legal testimony of two eyewitnesses can only be carried out for the testimony of living individuals today. It cannot be applied to Ubaid, who lived a thousand years ago. Syaikh 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: Verily, this matter [legal testimony] does not pertain to establishing
the lineages of entire tribes; rather, it is applied to link the lineage of a
child to his father." (Muqaddimat, p. 62).
Therefore, according to
genealogy experts, this method of two witnesses cannot be used to verify Ubaid
as the son of Ahmad.
4. The Method of Ikrar (Acknowledgment)
According to Syaikh Khalil Ibrahim in the book Muqaddimat, the methods of i'tiraf and iqrar (acknowledgment) likewise cannot verify a distant lineage like Ubaid's. It is used exclusively for the lineage of individuals 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: Verily, this matter does not determine the lineages of tribes; rather, it determines an individual lineage whose validity is doubted. Thus, when a father acknowledges and declares his paternity for this child or boy, the child is attached to him and to his lineage."
5. The Method of I'tiraf (Recognition)
الطريق الخامس : أن يعترف رجل عاقل ويُقر ، أن فلاناً يكون ابنه، ويكون المدعي
ممن يولد مثله لمثل الدعي ، وانتفت الموانع
"The fifth method: That a sane man recognizes and acknowledges that a certain
person is his son, provided that the claimant is of an age where someone like
him could father someone like the person being claimed, and all legal
impediments are absent."
According to Syaikh Khalil Ibrahim, this
method of i'tiraf and ikrar by a father to a child is strictly applied to
living persons, not to individuals who passed away thousands of years ago like
Ubaid.
6. The Method of Qiyafah (Physiognomy)
This method can also only be performed on individuals who are alive today in order to observe physical resemblances between them. It cannot be used to verify a distant lineage, because we cannot physically compare Ubaid and Ahmad bin Isa, both of whom passed away a thousand years ago.
7. The Method of DNA Testing
In the book Muqaddimat fi 'Ilm al-Ansab, Syaikh Khalil Ibrahim presents the
writings of an Arab DNA expert, Professor Ubaidillah. In that text, Prof.
Ubaidillah states that:
"DNA testing has succeeded in
exposing those who falsely and deceitfully claim descent from the Ahl al-Bayt
(the Prophet's family). This occurs when their DNA test results reveal that
they are of Persian or Caucasian descent. Thus, it is unsurprising that they
wage war against the science of DNA testing across their websites. This stands
in stark contrast to the DNA test results of other well-known, established
Asyraf (nobles), which match and closely align with the Adnanite [Arab]
DNA."
Professor Ubaidillah states:
"After
researching and conducting numerous tests and laboratory analyses on DNA to
map human racial diversity, researchers discovered that the genetic heritage
of the Arabs falls within that specific haplogroup (J1). The researcher
Professor Ali bin Muhammad Al-Shehhi stated: 'We can designate the J1
haplogroup as the DNA of the Arab tribes.'"
Now that we know the
authentic Arab DNA marker is J1, we must ask: what are the DNA test results of
the Ba'alwi clan? The answer is that their DNA test results fall under
haplogroup G. This outcome indicates that not only are they not descendants of
the Prophet, but they are also not ethnically Arab.
The Method of Qur'ah (Drawing Lots)
Al-Qur'ah (drawing lots) is utilized as a method for lineage verification (itsbat nasab) based on a hadith narrated by Zaid bin Arqam, who said:
كنت جالسًا عند النَّبي صلّى الله عليه وسلَّم فجاء رجُلٌ مِن أهل اليمن فقال
: إنَّ ثلاثةَ نفَرِ مِن أهل اليمن أَتَوْا عَليًّا يختصمونَ إليه في ولد،
قد وقعوا على امرأةٍ في طُهْرٍ واحدٍ، فقال لاثنينِ: طيبا بالولد لهذا،
فغَلَيَا، ثمَّ قال لاثنينِ : طِيبًا بالولدِ لهذا، فغَلَيَا، ثُمَّ قال لاثنين
: طيبا بالولد لهذا، فغَلَيَا، فقال: أنتم شُرَكَاءُ متشاكسونَ، إِنِّي
مُقرِعٌ بينكم، فمَن قَرَعَ فله الولد، وعليه لصاحِبَيْهِ ثُلُثَا
الدِّيَةِ، فَأَقرع بينهم، فجعله لِمَن قَرَعَ، فضحك رسولُ اللهِ صلَّى الله عليه
وسلَّم حَتَّى بدَتْ أضراسه أو نواجده. رواه ابو داود والنسائي واحمد
"I was sitting with the Prophet (peace be upon him) when a man from Yemen came and said that three men from Yemen had approached Ali (may Allah ennoble his face) to dispute the legal guardianship of a child. They had all cohabited with the same woman during a single period of purity. Ali said to two of them: 'Relinquish the child to this man,' but the two adamantly refused. Then he said to another two: 'Relinquish the child to this man,' but they also refused. Then he said to another two: 'Relinquish the child to this man,' but they refused. Ali then said: 'You are disputing partners. I shall cast lots among you. Whosoever wins the draw shall have the child, and he must pay two-thirds of the blood money (diyah) to the other two'. Ali then drew lots among them and awarded the child to the one whose lot was drawn. Upon hearing this, the Messenger of Allah laughed until his molar teeth became visible." (Narrated by Abu Dawud, al-Nasa'i, and Ahmad).This method of qur'ah likewise cannot be applied to the Ba'alwi lineage, because this method is executed only when the verifying and negating pieces of evidence are exactly equal in strength. Meanwhile, the evidence claiming to verify the Ba'alwi lineage is extremely weak and falls under the category of a fabricated lineage (nasab maudhu').
From these seven methods of lineage verification outlined by genealogy experts, it is clear who has violated the methods and rules of genealogy. Those who continue to verify the Ba'alwi today—despite the absolute clarity of their invalidation—are the ones who have run afoul of genealogical methods and rules.
Classification of Lineage According to Genealogy Experts
In their book, Hanif et al. state:
"Imaduddin always loudly
proclaims that the Ba'alawi lineage is invalid (batil) and rejected (mardud).
Imaduddin appears to lack an understanding of the meanings of 'rejected
lineage' and 'invalid lineage' within the terminology of genealogy. In
genealogy, the lineage of a person or a family is divided into several tiers.
Below, we present the classification along with a global translation."
Hanif
et al. then quote the opinion of the genealogy expert Syaikh Husain bin Haidar
al-Hasyimi from the book Rasa'il regarding the classification of lineages.
After quoting and translating it, Hanif states:
"Based on the
above classification, the Ba'alawi lineage clearly falls into the category of
an authentic lineage (nasab shahih) because it possesses a clear genealogical
sequence whose validity is agreed upon by all genealogists who discuss the
Ba'alawi lineage. Not a single genealogist has negated it. The status of the
Ba'alawi as an authentic lineage has been declared by many scholars, as we
have already detailed in Chapter I."
The question is: is what Hanif
asserts true? Did he explain every sentence he quoted from the book Rasa'il in
detail so that readers could understand it even if they do not comprehend
Arabic? Or did he merely translate it and then draw his own conclusion that
does not align with the author's true intent?
For the sake of
transparency, let us quote the passage from the book Rasa'il in its entirety.
The author will then explain key words that require clarification so that the
book's author's intent is accurately conveyed. Readers can then compare this
with what is presented in the book by Hanif et al. Let us begin.
Tiers of Lineage (Aqsam al-Ansab)
فالأنساب إذن ليست على درجة واحدة ولكنها تنقسم في عُرف علماء النسب إلى أقسام
أربعة ، وهي القسم الأول : النسب الثابت . ويقال فيه : النسب الصحيح وهو
النسب الذي تأكد ثبوته بسلسلة صحيحة ،مجمع على صحتها من قبل النسابين
المحققين . والعلماء يعبرون عن هذا النسب بقولهم : نسب صحیح ثابت . أو أنهم
يكتفون بأحد اللفظين ، فيقولون : نسب صحيح . نسب ثابت
"Tiers of lineage: Lineage is not restricted to a single tier. Rather, in the terminology of genealogy scholars, it is divided into four tiers. The first tier is the established lineage (nasab tsabit), also referred to as the authentic lineage (nasab shahih). This is a lineage whose establishment is verified by an authentic chain of transmission, the validity of which is unanimously agreed upon (ijma') by investigative genealogists (al-nassabun al-muhaqqiqun). Scholars express this lineage by saying: 'An authentic, established lineage' (nasab shahih tsabit), or they suffice with one of the two words, saying: 'An authentic lineage' or 'An established lineage'."Please note: An authentic (shahih) lineage requires a condition: its chain of transmission must be correct and its truthfulness must be unanimously agreed upon by genealogy experts. Let us now ask: where is the genealogy scholar from the era of Ahmad bin Isa who verified Ubaid/Ubaidullah as a child of Ahmad? There is none. The very first genealogy book to verify Abdullah as a child of Ahmad appeared in the year 880 AH, while the one verifying Alwi only appeared in the year 996 AH. This is 651 years after the death of Ahmad bin Isa. Furthermore, in the sixth century, the book Al-Syajarah al-Mubarakah firmly asserted that Ahmad's children were only three: Muhammad, Ali, and Husain. Therefore, the claim that Ahmad bin Isa had a child named Ubaid, Ubaidullah, or Abdullah is completely void according to genealogy. Consequently, the Ba'alwi lineage cannot be termed an authentic lineage.
القسم الثاني : النسب المشهور وهو النسب الذي اشتهر واستفاض بين الناس ،
ولا سيما بين القبيلة نفسها ، إلا أن أصحاب هذا النسب لا يُعرف اتصال
نسبهم بالقبيلة ، فالقبيلة غير أنهم ليس بأيديهم عنه ، غير تُقَرُّ لهم
بالنسب ولا وجه لنفيهم عنه ، بسلسلة تبيين الانتساب ، ولا عموداً يشير إلى
الأسباب وهذا القسم والذي قبله لا يفرق بينهما إلا علماء النسب ، وإلا
فإنهما قسم واحد عند غيرهم ، وينبغي أن يعلم أن شهرة النسب قد تكون غير
أصلية ، أي أن النسبة إنما لحقت بالإنسان لأنه مولى القوم لا أنه من أنفسهم
، وقد تكون بسبب اختلاطه بالقبيلة ، أو بسبب مجاورته للقوم في السكنى ،
ومهمة النسابة المحقق المحرر أن يبين كل ذلك بعبارة تكون في غاية الوضوح
والدلالة ، وهذ القسم والذي قبله يعرف عند النسابين بالنسب الصريح ، كقول
أهل النسب: إن عدنان هو صريح ولد إسماعيل ، وإن نزار بن معد هو صريح ولد
معد.
"The second tier is the renowned lineage (nasab masyhur): This is a lineage that is famous and widely circulated among people, especially within the tribe itself. However, the exact connection of their lineage within that tribe is unknown. The tribe acknowledges their lineage and there is no basis to negate them from it, even though they do not possess a documented chain of transmission illustrating that connection, nor a lineage tree pointing to the original links. This second tier and the one preceding it can only be differentiated by genealogy scholars; otherwise, they are considered a single tier by anyone else. It should be known that the renown of a lineage is sometimes not original. That is, the lineage might be attached to a person because he is a freed slave (mawla) of that group, not because he is biologically from them. Sometimes it is due to assimilation into a tribe, or because he was a neighbor to that group in residency. The task of an investigative, meticulous genealogist is to clarify all of this with utmost clarity and proof. This tier and the one before it are known among genealogists as explicit lineage (nasab sharih), such as the saying of genealogists: 'Adnan is explicitly a descendant of Ismail, and Nizar bin Ma'ad is explicitly a child of Ma'ad'."Please note: A renowned lineage is the lineage of someone who is well-known among people as being connected to a certain tribe, but the specific path of that connection is unknown. The tribe acknowledges that the person is part of them, even though the exact chain of transmission or the names linking them to the tribe are absent. An example is the renown of Adnan as a descendant of Ismail: all genealogists agree that Adnan is a descendant of Ismail, yet they do not possess an unbroken sequence of authentic names connecting Adnan directly to Ismail.
Does the Ba'alwi lineage fall into the category of a renowned lineage? No. This is because the Ba'alwi do possess a sequence of names connecting them to Ahmad bin Isa, but that specific sequence is explicitly rejected by a 6th-century AH genealogy book. Therefore, the Ba'alwi do not belong to the category of renowned lineage; rather, they fall under the category of a rejected lineage (nasab mardud), which will be explained below.
القسم الثالث : النسب المقبول . وهو النسب الذي أثبته قوم من نفس القبيلة
الذين هم أصحاب الشأن أصحاب الشأن ، ونفاه قوم من نفس تلك القبيلة ،
فالإثبات والنفي فيه متساويان ، فهما جهتان متقابلتان متضادتان ، فصار
مقبولاً لأجل التساوي بين التضاد ، ولأجل أن هذا التضاد من نفس جسد القوم
أصحاب الشأن ، لا من قوم آخرين ، وإلا فإنَّ القول هو قول أصحاب الشأن دون
الغرباء ، سواء أكان إثباتاً أم نفياً ، فالقول فالقول قولهم ، والعلماء
يعبرون عن هذا النسب بقولهم : نسب فيه خلاف ويعبرون عنه كذلك بقولهم : صح عن
النسابة (فلان) . وهذا يعني أن النسب قد ثبت عن هذا ولم يثبت عند نسابة آخر
وهو ما يعني حصول الخلاف بين النسابين . وأنت ترى أن أكثر كلام أهل النسب في
الأخذ والرد بينهم إنما يرد على هذا النوع من الأنساب ، كقولهم : (فلان في
عقبه خلاف) ، (فلان فيه نظر)
"The third tier is the accepted lineage (nasab maqbul): This is a lineage affirmed by one group holding authority within a tribe but negated by another group from that very same tribe. Thus, the affirmation and negation hold equal weight. They are two opposing and contradictory sides. Consequently, this lineage is termed an accepted lineage due to the equality of the opposing evidence, and because this contradiction arises from within the body of the authoritative group themselves, not from outsiders. Were it not so (if the dispute were between the authorities of a tribe and outsiders), the accepted opinion would be that of the authorities, not the outsiders. Whether in affirming or negating, the definitive word is theirs. Scholars describe this lineage by saying: 'A lineage about which there is disagreement'. They also express it by saying: 'It is verified by genealogist (so-and-so)'. This indicates that the lineage is authenticated by one genealogist but not authenticated by another, meaning a dispute exists among genealogists. You will see that the majority of discussions among genealogists regarding acceptance and rejection pertain to this type of lineage, such as their phrases: 'Regarding so-and-so's progeny there is disagreement' (fulan fi 'aqibihi khilaf), or 'Concerning so-and-so there is a reservation' (fulan fihi nadzar)."Please note: An accepted lineage refers to the lineage of someone within a tribe regarding whom the internal authorities of that tribe hold differing opinions. Some accept it while others reject it. An example is someone who claims descent from Sunan Gunung Jati (SGJ): if the SGJ lineage council in Banten accepts the claim while the SGJ lineage council in Cirebon rejects it, the status of this lineage is termed nasab maqbul. If the disagreement occurs between the official SGJ lineage council and an outside party unrelated to the SGJ family, then the opinion of the SGJ family must take precedence.
Can the Ba'alwi lineage be classified as an accepted lineage (nasab maqbul)? No. Why? Because the Ba'alwi lineage was completely unmentioned by genealogy scholars from the era of Ahmad bin Isa onward. There was no one accepting it and no one rejecting it. The reason no one rejected it is because it simply did not exist. Subsequently, in the sixth century, the book Al-Syajarah al-Mubarakah established that Ahmad's children were only three: Muhammad, Ali, and Husain. The name Ubaid, Ubaidullah, or Abdullah is absent. Had there been a genealogist during the era of Al-Syajarah al-Mubarakah who mentioned the name Abdullah as a son of Ahmad, only then could it be called an accepted lineage (nasab maqbul), because even if the name Abdullah was missing in Al-Syajarah al-Mubarakah, it would have existed in another contemporary book.
القسم الرابع : النسب المردود وهو النسب المكذوب والسلسلة الموضوعة والشجرة
التى ليس لها أصل ، وهو نسب وَضَعَهُ كذوب ، وألصقه بقوم ، إلا أن
القوم عملوا على إبطاله ، وأنكروه ولم يعرفوه ، ونفوه عن شجرتهم ولم يثبتوه
. وهذا القسم الأخير هو المعني في رسالتنا هذه، فالنسب الموضوع لا بد له
من ثلاثة أركان ، نسبة موضوعة مكذوبة ، وواضع للنسبة كذوب وموضوع له أو
عليه
"The fourth tier is the rejected lineage (nasab mardud): This is a fabricated lineage, a forged chain of transmission, and a family tree that has no root. It is a lineage fabricated by a liar and grafted onto a group of people, yet that group actively worked to invalidate it, repudiated it, did not recognize it, deleted it from their tree, and did not establish it. This final tier is the primary subject of this treatise of ours. A fabricated lineage inevitably relies upon three pillars: a fabricated and false ascription, a dishonest fabricator of the lineage, and the person for whom (the beneficiary) or upon whom (the targeted group) it is fabricated."
Please note: A rejected lineage (nasab mardud) is a fabricated lineage, a false
chain of transmission, and a family tree completely lacking a root. This is
precisely the standing of the Ba'alwi lineage: a rejected lineage. Why? Because
the lineage is false. Where lies the falsehood? It lies in the fact that no
scholar recorded their lineage from the time of Ahmad bin Isa up until they
claimed it in the 9th century AH—after a lapse of 550 years. Conversely, what
was recorded in the 6th century AH was that Ahmad bin Isa's children were three:
Muhammad, Ali, and Husain, whereas they claim descent from a son of Ahmad bin
Isa named Ubaid/Ubaidullah/Abdullah. It is plain to see that it is an invented
lineage rejected by a 6th-century AH genealogy book.
If the Ba'alwi
argue: "The proof is that there are no living descendants of Ahmad bin Isa today
who negate us as descendants of Ahmad bin Isa. Meanwhile, the definition of a
rejected lineage requires that the tribe itself negates the infiltrator."
The
answer is: the living descendants of Ahmad bin Isa today cannot be factored into
accepting or rejecting the Ba'alwi lineage. Why? Because the time gap regarding
the Ba'alwi claim and the divergence of their lineage occurs at the names of
Ahmad bin Isa's children, which is already separated by 1,101 years from the
death of Ahmad bin Isa until now. Across such a massive span of time, the
descendants have branched out into dozens of independent tribes from their
shared ancestor, Ahmad bin Isa. Therefore, each independent tribe is only
factored in when negating an infiltrator within their own specific tribe.
Whose
negation is factored in then? Negation based upon the genealogy books from the
era of Ahmad bin Isa, or from the closest period in which such books can be
found. The genealogy book closest in time to Ahmad bin Isa that enumerates all
of his children who left progeny is the book Al-Syajarah al-Mubarakah from the
6th century. In that text, the Ba'alwi ancestor named Ubaid/Ubaidullah/Abdullah
is completely unmentioned as a child of Ahmad bin Isa. Therefore, their lineage
is a rejected lineage whose fabrication can be verified through the ancient
genealogy books available today.
[alkhoirot.org]