Chapter V: Scholars' Reviews of the Kyai Imaduddin Research on Habib Ba Alawi
Book Book Title: The Discontinuity of the Habib Lineage to the Prophet
Muhammad PBUH (A Refinement of the Book: Assessing the
Authenticity of the Habib Lineage in Indonesia)
The Indonesian version:
Terputusnya Nasab Habib Kepada Nabi Muhammad SAW
Author: KH. Imaduddin
Utsman Al-Bantani, leader (Pengasuh) of the Nahdlatul Ulum Islamic Boarding
School (Pondok Pesantren), Banten, Indonesia
Previous Work: Assessing the
Authenticity of the Habib Lineage in Indonesia
Field of Study: Ba Alawi
History, Genealogy (Ilmu Nasab), Islamic History
Publisher: Maktabah
Nahdlatul Ulum Banten, 1st Edition / 2023
Publisher of English
version: Al-Khoirot Research & Publication
Daftar Isi
- Chapter V: Scholars' Reviews of the Author's Research
- Questioning the Genealogy of Habibs in Indonesia to the Messenger of Allah: Scientific Evidence of Kyai Imaduddin Utsman By Dr. Syafiq Hasyim
- The Ba Alawi Lineage Polemic By Kholili Kholil
- When the Habib Lineage Becomes a Polemic (Measuring the Historical Analysis of the Ba Alawi by Kyai Imaduddin Utsman al-Bantani) By KH. Khotimi Bahri
- KH. Imaduddin Utsman: Between Scientific Honesty and Historical Tyranny By KH. Khotimi Bahri
- Turmoil Regarding Lineage: Here is What Prof. Dr. Quraish Shihab Says
- The Collapse of Habaib Legitimacy By: Ickur
- Scientific Study of the Ba'alawi Lineage Does Not Oppose the Lineage of Walisongo Ancestors By: R.Tb.M. Nurfadhil Satya Tirtayasa
- Back to: The Discontinuity of the Habib Ba Alawi Lineage to the Prophet Muhammad
Chapter V: Scholars' Reviews of the Author's Research
Questioning the Genealogy of Habibs in Indonesia to the Messenger of Allah: Scientific Evidence of Kyai Imaduddin Utsman
By Dr. Syafiq Hasyim
Tuesday, November 8, 2022
We have
often heard that the habibs living in Indonesia are descendants of the
Messenger of Allah. Habib Bahar Smith, for instance, has stated that he is a
descendant of Sayyidina Ali r.a.. Not only Bahar Smith, but other habibs—by
using the title habib—ensure that they have a lineage reaching back to the
Messenger of Allah. Because they are descendants of the Messenger, the
majority of the Indonesian Muslim community honors them.
Now, the
claim that habibs are descendants of the Prophet is facing a challenge. This
challenge comes from a cleric named Imaduddin Utsman al-Bantani in his
research article titled, "The Claim of Habibs as Descendants of the Prophet
Has Not Been Scientifically Proven".
Kyai Imaduddin Utsman himself
is the Chairman of the Fatwa Commission of MUI Banten and the caregiver of the
Nahdlatul Ulum Cempaka Islamic Boarding School in Kresek, Banten. Kyai Imad is
a young cleric within the Nahdlatul Ulama circle who is productive in writing
books in Arabic, one of which is al-Fikrah al-Nahdliyyah fi Usul wa al-Furu'
Ahl Sunnah Wal-Jama'ah.
He argues that the majority of habibs in
Indonesia have not been scientifically proven to have a bloodline to the
Messenger of Allah. Clearly, the results of Kyai Imaduddin Utsman's research
will sting many parties as it delegitimizes the habaib. But why does Kyai
Imaduddin Utsman hold such an opinion? Let us take a look.
The
habibs arrived in Indonesia in the 1880s, and since then, they have stated
they are descendants of the Messenger of Allah. Usually, they link themselves
to the Ba' Alawi, the descendants of:
Alawi bin
Ubaidillah bin Ahmad al-Muhajir bin Isa al-Rumi bin Muhammad Naqib bin Ali
al-Uraidli bin Imam Ja'far al-Shadiq bin Muhammad al-Bakir bin Ali Zaenal
Abidin bin Husein bin Fatimah al-Zahra bin Nabi Muhammad SAW.
According
to Kyai Imad, those claiming descent from the Ba Alawi branch did not actually
assimilate into the indigenous population; therefore, they are easily
recognized by the public. However, for Kyai Imad, their presence in Indonesia
remains difficult to link genetically to the Prophet. While many books discuss
the Ba' Alawi—such as Nubzat Latifah fi Silsilati Nasabil Alawi by Zainal
Abidin bin Alwi Jamalul Lail, Ittisalul Nasabil Alawiyyain wal Asyraf by Umar
bin Salim al-Attas (13th century), and Syamsu al-Dzahirah by Muhammad bin
Husein al-Mashhur (13th century)—these are all sources and references for
their lineage reaching the Prophet.
Kyai Imad notes that,
unfortunately, the books used as references in this context were written in
the 13th century or later. What about books from the 10th, 11th, and 12th
centuries that should have served as their references?
Kyai Imad
states that Alawi bin Ubaidillah is the ancestor of the Ba Alawi in Indonesia.
In this series of names, there is a break. According to Kyai Imad, the lineage
is severed at the generation of the descendants of Ali al-Uraidli. Based on
his search of primary (major) lineage books and hadith, he finds it difficult
to find the continuity of Indonesian habibs to the Prophet because no
information was found regarding the generation sequence reaching Ali
al-Uraidli.
Kyai Imad asserts that the descendants of Ali
al-Uraidli are not found in hadith sources, and in the 3rd century AH—when Ali
al-Uraidli lived—lineage books had not yet been written. Lineage books only
existed from the 5th century, and according to these books, Ali al-Uraidli
indeed had four descendants: Muhammad bin Ali, al-Hasan bin Ali, Ja'far bin
Ali, and Ahmad bin Ali (Tahdzhibul Ansab by al-Ubaidili). Various books,
though differing on the number of children, agree that Ali al-Uraidli did have
children.
The link that connects the habaib to the Prophet, says
Kyai Imad, is through Muhammad al-Naqib, who had a son named Isa. Isa then had
a son named Ahmad al-Muhajir, and Ahmad al-Muhajir had a son named Ubaidillah.
It is with Ubaidillah that the puzzle arises: do our habibs truly reach the
Prophet or not?
Kyai Imad then argues that based on Imam al-Fakhrur
Razi in his book al-Syajarah al-Mubarakah, Ubaidillah as the son of Ahmad bin
Isa is not confirmed. Furthermore, Kyai Imad states that the attribution of
Ubaidillah as Ahmad's son cannot be scientifically accounted for, as the
oldest lineage books, Tahdzib al-Ansab (5th century) and al-Syajarah
al-Mubarakah (6th century), do not mention Ahmad having a son named
Ubaidillah.
While there are lineage books that mention Ubaidillah
as the son of Ahmad bin Isa, Kyai Imad argues they are not strong due to a
break in the narrative. The name Ubaidillah as the son of Ahmad bin Isa only
appeared in the 10th century and was not mentioned in previous books.
What
Kyai Imad has done is very interesting because of his courage in revealing
research results to be read by many, including sensitive circles. The
construction of the habib as a descendant of the Prophet, which has been
established for centuries in Indonesia, is being challenged by Kyai Imad.
Naturally,
many people and the habibs themselves will feel that Kyai Imad's research is
far-fetched and tendentious, aimed at attacking the habaib through historical
investigation. If that happens, the rebuttal to Kyai Imad must also be
presented in the form of historical research on the descendants of the Prophet
in this archipelago.
For me, Kyai Imad's research can be seen as a
model for how a student or cleric pioneers a scientific work based on concrete
historical data, not mythology. What if Kyai Imad's research is proven wrong?
If it is proven wrong using scientific research procedures, then that is very
natural and common. It will simply be a matter of historical data and
arguments competing among the various findings.
However, if the
rejection of Kyai Imad's research is done in an unscientific manner—such as
through condemnation and violence—then it is unacceptable. Research must be
answered with research; that is the rule. As a final note, historical
constructions that seem established—including those about habibs—are
essentially historical materials that remain continuously open. Those
interested will deepen and research them, and the results may differ from
established history.
THE BA ALAWI LINEAGE POLEMIC
By Kholili Kholil
The polemic regarding the Ba 'Alawi lineage
presented by 'Imaduddin 'Utsman, a productive young writer from Banten, has
garnered significant public attention recently. His paper has received at
least three rebuttals, authored respectively by Ja'far Assegaf, Hanif Alattas,
and 'Isma'il Al-'Aschaly.
However, after examining these three
rebuttals, we conclude that there remains no contemporary reference that
mentions 'Abd Allah/'Ubayd Allah—the father of 'Alawi, from whom the 'Alawi
descendants (the Ba 'Alawi, the apical clan of nearly all habibs in Indonesia)
originate.
'Abd Allah b. Ahmad Al-Muhajir b. 'Isa Al-Rumi passed
away at the end of the fourth century, specifically in 383 AH. Ja'far Assegaf
claims that his name was recorded by Ibn Thabathaba (d. 478 AH) in the work
Abna' al-Imam fi Mishr wa al-Syam. However, it turns out that this latter book
has undergone numerous additions to the body of the text by Ibn Shadaqah
Al-Warraq (d. 1189 AH), making its authentication questionable. Furthermore,
if Ibn Thabathaba truly had recorded the name 'Abd Allah, it surely would have
been quoted by subsequent historians. (Ja'far offers a weak ad hominem
argument suggesting that envy or other factors might have caused his name to
be omitted by historians following Ibn Thabathaba).
The name 'Abd
Allah is also absent from Tarikh Musallam Al-Lahji (d. 545 AH), which
discusses Yemen extensively and quotes Ibn Thabathaba frequently.
Additionally, Ibn Samurah (d. circa 586 AH), the author of Thabaqat Fuqaha'
al-Yaman, does not record a single jurist (fuqaha) from the Ba 'Alawi. Perhaps
this is what leads 'Imaduddin to wonder: since when did the Ba 'Alawi become
prominent figures?
Some might respond with a quote from Al-Masyra'
Al-Rawi—a somewhat legendary and late-written book regarding Ba 'Alawi
biographies—stating that great non-Ba 'Alawi Yemeni scholars like Salim Ba
Fadlal, 'Ali b. Ahmad Ba Marwan, etc., studied under Muhammad b. 'Ali, the
owner of Mirbath (d. 556 AH). Yet, in reality, the information in Al-Masyra'
is somewhat "nonsensical" and was refuted by another Ba 'Alawi scholar, Ibn
'Ubayd Allah Al-Saqqaf, in Idam al-Quwt fi Tarikh Hadlramawt (p. 877). Ibn
'Ubayd Allah even regards the "scholarship" of Ahmad Al-Muhajir and his
descendants as something slightly mythological. "Wa li al-syakk fi mitsl
dzalik manafidz katsirah"—it is highly, highly doubtful, as Ibn 'Ubayd Allah
put it.
Apart from the scholars mentioned above, the name 'Ubayd
Allah/'Abd Allah was allegedly quoted by Al-'Ubaydali. This citation was taken
by Hanif Alattas from Al-Raudl Al-Jali by Al-Murtadla Al-Zabidi. I state here
that I do not doubt Al-Zabidi’s credibility. However, my question is: where
are the other scholars besides Al-'Ubaydali? Is it not claimed that this
genealogy is mustafadh (widespread), famous, and mujma' 'alayh (agreed upon)?
If it was not quoted generation after generation (jil 'an jil), does it mean
the Ba 'Alawi genealogy is not maqthu' (certain), but mazhnun (conjectural)?
Where is the quote from Abu al-Ghana'im Al-Dimasyq, who recorded the entire
genealogy of the Thalibiyyin and is frequently quoted in Al-Syajarah
Al-Mubarakah?
The Result:
All rebuttals remain unable to
disprove that the genealogy of 'Abd Allah/'Ubayd Allah—as far as has been
discovered—remains unrecorded in books written between the 4th and 7th
centuries AH. This is an as-of-yet unrefuted fact. As for 'Imaduddin's
conclusion that this renders the genealogy invalid, in our view, that is a
premature conclusion. Nevertheless, the fact that the Ba 'Alawi genealogy went
unrecorded for four hundred years is a fact that remains unchallenged so far.
Wallahu a'lam (And Allah knows best).
When the Habib Lineage Becomes a Polemic (Measuring the Historical Analysis of the Ba Alawi by Kyai Imaduddin Utsman al-Bantani)
By KH. Khotimi Bahri
A study on the habib lineage conducted by Khai
Imaduddin Utsman al-Bantani has attracted significant attention. Pros and cons
have colored discussions across various social media platforms. Unfortunately,
not all of these debates remain on a scientific path; many responses have been
emotional rather than rational, accompanied by groundless accusations.
When
viewed from two perspectives, the study conducted by Kyai Imad does not
conflict with scientific principles at all:
1. The Academic Perspective (Modern Scientific Principles)
From an academic standpoint, his research steps and methodology align with
standard procedures. Starting from primary data, followed by secondary data,
and supported by tertiary data, everything is studied holistically and
proportionally. There is a historical discontinuity that is difficult to
verify according to modern scientific standards. This "missing link" led to
the conclusion that the Ba Alawi lineage is unconfirmed.
Several
clerics (kyai) and teachers (ustadz) from Central Java, East Java, and
Kalimantan have attempted to refute Kyai Imad’s research by referring to
classical turath (heritage) books which they claim he overlooked. In reality,
it is the references used by these detractors that are scientifically
problematic. Therefore, in my view, it is clear that Kyai Imad's research
meets scientific standards, concluding there is an unconfirmed break in the Ba
Alawi lineage.
2. The Classical Perspective (The Science of Sanad)
If we analyze this using the approach of the science of sanad (chain of
transmission)—the methodology used by classical scholars to research the
validity of a chain—we find similar results. In researching a sanad, if there
is a broken link in the chain (or "unconfirmed" in modern terms), the path is
considered inqitha' (severed/broken).
Scholars divide these broken
paths into four categories:
ويقسم العلماء الانقطاع إلي أربعة أقسام: ٔ
–أن يكون الانقطاع من أول
السند. ٕ
–أن يكون الانقطاع من آخر السند. ٖ
–أن يكون الانقطاع من
أثناء السند بواحد فقط. ٗ
–أن يكون الانقطاع من أثناء السند باثنين فأكثر
على التوالي
- A break at the beginning of the sanad (called a mu'allaq hadith).
- A break at the end of the sanad (called a mursal hadith).
- A break in the middle of the sanad by only one narrator (specifically termed a munqathi hadith).
- A break in the middle of the sanad by two or more narrators in succession (called a mu'dhal hadith).
All of these fall into the category of dhaif (weak) hadith because the sanad
is not muttashil (continuous). Arguing with a munqathi hadith cannot be
justified unless there are qarinah (circumstantial evidence) and shawahid
(supporting witnesses) that strengthen it, such as another transmission path
that is continuous or other supporting reports in meaning or wording. From
this classical analytical lens, what Kyai Imad presented does not violate any
procedures.
Conclusion
We can understand that the study and
research by Kyai Imaduddin Utsman al-Bantani were not motivated by hatred
toward the habibs, as some have alleged. In fact, such accusations reflect a
narrow-mindedness and a lack of insight on the part of the accusers.
As
a scientific study, its purpose is not to distort the existence of the habibs
but rather to encourage them to conduct their own research and strengthen
their shawahid or qarinah scientifically. It would be elegant if a scientific
dialectic were to occur—where Kyai Imad’s thesis produces an antithesis that
develops into a synthesis. Simultaneously, this is the right time for the
habibs to engage in self-criticism and improve the behavior of certain
"individuals" within their own community. Wallahu a'lam.
KH. Imaduddin Utsman: Between Scientific Honesty and Historical Tyranny
By KH. Khotimi Bahri
I would like to begin this writing by discussing two research models whose validity is generally recognized.
First: The World of Scientific Research
In the world of modern scientific research, a fundamental principle is heuristics, which refers to the procedure of collecting research sources. In historical research, a researcher can examine several types of sources:
- Written sources: Through related manuscripts.
- Oral sources: Testimonies from actors or witnesses of an event.
- Physical sources: In the form of artifacts and fossils.
- Audio-visual sources: Such as recordings, images, or items used.
Second: The Sanad Lineage Research Model
A report is considered valid and sahih (authentic) if its sanad (chain of
transmission) is muttashil (continuous) and the narrators possess expert
competence—referred to in the terminology of Hadith science (musthalah hadith)
as being dhabith (precise), hafidz (preserving), and adil (just).
Several
criteria must be met for this validity, including:
- Contemporaneity: A narrator must be contemporary with their teacher or source. This is usually verified by their year of death.
- Physical Meeting: It must be confirmed that the narrator met the source, often tracked through makanur-rihlah (places visited).
- Direct Hearing: The narrator must have heard the account directly from the source; otherwise, it is ruled mursal (khafi).
- Narrative Style (Sighat): Whether the style used is jazm (certainty, such as "I heard" or "I witnessed") or tamridl (uncertainty, such as "it was told to me" or "it has reached me"). The quality of jazm is superior to tamridl.
The Case of the Ba-Alawi Lineage
The lineage study conducted by Kyai Imaduddin Utsman Al-Bantani (Kyai Imad)
concludes that the name Ubaidillah (383 AH) is unconfirmed as the son of Ahmad
bin Isa. This is a critical point because the habaib in Indonesia claim
descent from Alwi (400 AH), who is identified as the son of Ubaidillah, thus
naming themselves the Ba-Alawi.
Modern Scientific
Analysis: From this perspective, the lineage claim is problematic because
there are no authentic written sources, artifacts, oral testimonies, or
historical events that confirm Ubaidillah as a descendant of Ahmad bin Isa.
The name Ubaidillah only first appears in lineage records written around the
10th century, meaning the name is absent from the 5th through the 9th
centuries.
Musthalah Hadith Analysis: Using the
method of tracking the chain of transmission, the claim is also unconfirmed
because the chain is broken (munqathi'), specifically categorized as mu'dhal
(discontinuity at the end of the chain). For a narration to be valid, the
narrator must be contemporary with and hear directly from the source;
otherwise, it is considered mursal.
Acknowledging Ubaidillah as the
son of Ahmad bin Isa based on 9th, 10th, or 11th-century references falls into
the dhoif (weak) category, especially when those references cannot provide 4th
or 5th-century artifacts or evidence to strengthen the study.
Conclusion
and Response
I am speaking on the validity of methodology according
to scientific research standards and the science of musthalah without doubting
the credibility of figures like Ibnu Hajar or As-Sakhawi. This is not intended
to distort the existence of habaib in Indonesia or create doubt in their
social order, but focuses purely on methodology.
Scientifically,
through both classical and modern methodologies, Kyai Imad's research remains
unrefuted. However, as expected, attacks have come from various
directions—ranging from accusations of dividing the community and spreading
hatred to claims of being Shi'a or seeking attention. Are any of these
accusations true?
Here is a brief overview that the author can present:
Is Kyai Imad Unwilling to Discuss?
On the contrary, Kyai Imad is always open to discussion. On several occasions,
he has set aside time to discuss his research findings, even though some
events were postponed by the organizers.
Is Kyai Imad Ready for Tabayun
(Verification)?
He is certainly always ready for tabayun. This was
proven when the leaders of Islamic boarding schools (pesantren) throughout
Tangerang Regency conducted a tabayun and discussion regarding his research
during the month of Ramadan 1444 H. Although the process was intense,
involving various questions based on classical texts (kutub al-turath) typical
of kyais and pesantrens, it ended positively with full support from all the
boarding school leaders in attendance.
Is Kyai Imad Unprepared for
Revision?
Kyai Imad has stated several times that his research
remains open to criticism, analysis, and revision. He has even expressed that
he will taslim (submit/concede) if there are new findings that can be
scientifically accounted for.
The Core Issue
The problem is that, thus far, detractors have not addressed the substance of
the matter: the unconfirmed (broken) lineage of Ubaidillah as the son of Ahmad
bin Isa. All references provided by detractors are still based on assumptions,
analyses, or the views of lineage book editors (muhaqqiq). Some only rely on
claims by certain authors that they have teachers connected to names from the
Ba-Alawi clan, or simply on praises found in books regarding the Ba-Alawi
lineage, and so on.
None of the dozens of detractors have been able
to provide proof—whether through writing, physical evidence, artifacts,
supporting witnesses (shawahid), or circumstantial evidence (qarinah)—dating
back to the centuries surrounding Ubaidillah's life. Consequently, their
refutations are scientifically rejected.
Is Kyai Imad’s Research
Divisive?
The author believes this is not the case. If we are
willing to be open-minded and broaden our horizons, we will understand that
Kyai Imad's research is purely for the sake of scientific interest and
intellectual honesty. In fact, the hatred stems from excessive detractors,
particularly certain individuals among the habaib who immediately labeled Kyai
Imad as a hypocrite, Shi'a, a divider of the ummah, and more. This is where
the actual commotion began.
Kyai Imad's openness is even demonstrated by his willingness to accept a new
clarification:
The first person to bring up the name Ubaidillah bin
Ahmad was Habib Ali bin Abu Bakar Sakran. This clarification serves as a
complement to the results of previous research. This means Kyai Imad remains
open to revising his research results, provided the information is referential
and can be scientifically accounted for.
Habib Ali al-Sakran wrote
a book titled Al-Burqatul Mutsiqoh (hereinafter referred to as al-Burqah). In
that book, for the first time, the name Ubaidillah was mentioned as the son of
Ahmad bin Isa, with the argument that Ubaidillah is another name for Abdullah,
who was mentioned by Al-Jundi (d. 730 AH).
Subsequent books that
mention Ubaidillah as the son of Ahmad bin Isa bin Muhammad al-Naqib most
likely cited Habib Ali al-Sakran. Among these books are:
- al-Dhau' al-Lami' by al-Sakhawi (d. 902 AH)
- Qiladat al-Dahr fi Wafayat A'yan al-Dahr by Abu Muhammad al-Thayyib Ba Makhramah (d. 947 AH)
- Thabat by Ibnu Hajar al-Haitami (d. 974 AH)
- Tuhfat al-Thalib by Sayid Muhammad bin al-Husain as-Samarqondi (d. 996 AH)
- al-Raudl Al-Jaliy by Murtadlo al-Zabidi (d. 1205 AH)
In any case, the weakness of Habib Ali bin Abu Bakar Sakran's thesis is that
it reaches a conclusion through assumption. Or, in the language of Ushul Fiqh,
it still utilizes the logic of "Amrun I'tibariyun bi Dzihni" (a conceptual
matter existing only in the mind). This assumption could only be categorized
as scientific and aligned with research methodology—whether modern or
classical—if accompanied by qarinah (circumstantial evidence) as its shawahid
(supporting evidence). Such evidence could take the form of artifact findings,
audio facts, testimonies, and so on.
There is no event without
wisdom. Allah presents every occurrence with various lessons (ibroh). The
wisdom and lesson from this discourse is that we are made aware that the
Walisongo are descendants of the Messenger. The kyais, ajengans, gus, loras,
radens, sultans, tubaguses, puangs, and others are pearls that have been
neglected all this time. Yet, the archipelago owes a debt of gratitude to
them. From them, knowledge and virtue radiate; from them, the blood of the
Walisongo flows. Lahumul Fatihah.
Author: Khotimi Bahri (Syuriah
PCNU Bogor City, Chairman of Commission I MUI Bogor City, Lecturer of Ushul
Fiqh at STEI Napala, and Deputy Chairman of Barisan Ksatria Nusantara).
Turmoil Regarding Lineage: Here is What Prof. Dr. Quraish Shihab Says
Jakarta, JATMAN Online – Quranic Exegesis expert Professor Quraish Shihab
stated that descendants of Prophet Muhammad SAW still exist today, a fact
believed by scholars.
"There is a guarantee that the descendants of
the Prophet continue; this is agreed upon by scholars, and Al-Kautsar
represents abundant blessings," said Prof. Quraish, as reported from the Kupas
Channel YouTube, Wednesday (10/05).
This statement serves as a
response to the recent phenomenon regarding Habibs that has resurfaced and
become a hot topic of discussion, particularly on social media. The public
discourse has been filled with pros and cons following a statement by a cleric
from Banten, whose scientific study claims that the lineage (nasab) of the Ba
Alawi clan went unrecorded for approximately 500 years (referring to the
lectures of Kyai Imaduddin Utsman as reported by the Gus Fuad Channel).
The
Quranic exegesis scholar explained several points:
- The Science of Lineage: He noted that with the existence of the science of lineage (ilmu nasab), it is natural for people to pay attention to ancestry, especially regarding one's background and quality (bobot, bebet, bibit).
- Proof Through Character: "But you do not need to claim it yourself; prove it through your morals (akhlak) and your knowledge," he emphasized.
- Family Beyond Blood: Prof. Dr. Quraish Shihab added that there are people who are not biological descendants of the Prophet but were considered by the Prophet as his family. He cited the hadith regarding Salman al-Farisi: "Salman is part of us, the Ahlul Bait" (Al-Mu’jam Al-Kabir Lit Thabrani: 6040).
As is widely known, Salman was not the biological offspring of the Messenger,
nor was he from the Quraysh tribe. He was a Persian from what is now the
Islamic Republic of Iran. Nevertheless, the Prophet recognized him as part of
his Ahlul Bait (family). Why? Because he was a believer and was obedient. The
key is following the commands and avoiding the prohibitions of Prophet
Muhammad SAW.
"Let us highlight our morals, our knowledge, and our
service; that is what makes the Prophet proud," Prof. Quraish concluded. "And
there is no need to worry about being recognized or not recognized; it does
not matter".
Reporter: Abdul Mun'im Hasan | Editor: Warto'i
The Collapse of Habaib Legitimacy
By: Ickur (Disorientation Community)
Several years ago, Sumanto Al
Qurtubi posted a piece on his Facebook account discussing the severance of the
Prophet's lineage based on anthropological studies. His primary argument was
that the Arab nation adheres to a patriarchal system where lineage is
calculated through the male line, whereas the Prophet had no sons who produced
offspring through a male descent line. This post received reactions from
thousands of accounts, the majority of which attacked Sumanto Al Qurtubi using
religious arguments.
A few years later—specifically recently—the
established status of the Habaib, who enjoy a special position in Indonesia
because they are honored by the majority of Muslims, has been shaken again by
the thesis of Imaduddin Utsman. Imaduddin Utsman wrote a thesis "regarding the
severance of the lineage of the Ba Alawi Habaib of Yemen to the Prophet,"
using nine lineage books as primary references.
While Sumanto Al
Qurtubi, through anthropology, attempted to invalidate the claims of all
descendants of the Prophet by suggesting the lineage was severed since
Sayyidah Fatimah Az Zahrah, Imaduddin Utsman only "challenges" the claims of
the Prophet's descendants from the Ba Alawi line. He presents evidence that
Sayyid Ahmad bin Isa did not have a son named Ubaidillah, which by extension
means he did not have a grandson named Alawi bin Ubaidillah. This Alawi bin
Ubaidillah is the figure claimed to be the connecting link between the Habaib
lineage and the Prophet, a claim legitimized by Rabithah Alawiyyah (the
organization that records the lineage of the Prophet's descendants).
Imaduddin
Utsman does not "say" that all of the Prophet's descendants are severed, nor
does he attack the authenticity of a Habib's lineage personally (based on like
or dislike). Some Habaib reacted "sensitively" to Imaduddin’s thesis with
emotional responses as if they were being personally attacked, even suggesting
DNA tests in a near-impossible manner—such as digging up the Prophet's grave
to take a DNA sample. However, Imaduddin Utsman merely points out a "problem"
in the lineage of Alawi bin Ubaidillah because Ubaidillah was not the son of
Ahmad bin Isa.
Imaduddin states that there are no mu'tabar
(authoritative) books mentioning that Ahmad bin Isa moved to Hadramaut;
reports of his move to Hadramaut surfaced roughly 650 years after his death.
Ahmad bin Isa reportedly had only three sons: Muhammad, Ali, and Husain. At
this point, the Bani Alawi face a "problem" because they have not yet been
able to refute Imaduddin Utsman's thesis with valid references. The book used
to counter Imaduddin's opinion is Syarhul Ainiyyah, written by Habib Ahmad bin
Zen al-Habsyi (from the Bani Alawi) in the 12th century AH without citing
source books or information, whereas Ubaidillah died in the 4th century AH.
Elsewhere,
the YouTube channel Guru Gembul (Episode 585: Is the Habib Not a Descendant of
the Prophet SAW? A Critique of the Sanad Lineage) refers to Imaduddin Utsman's
thesis and raises another issue occurring within the Bani Alawi regarding the
calculation of generations. Current Habaib are cited as being in the 36th to
39th generations, while the time elapsed since Prophet Muhammad is
approximately 1,495 Hijri years. In a span of 1,500 years, the world average
produces 50 to 75 generations; the Habaib, however, only show 37 to 39
generations. While mathematically possible, it is difficult to accept because
it implies that, on average, these Habaib only had children at the age of 40.
In ancient times, most people married very young, between ages 11 and 14. If a
sample is taken from the first five generations from the time of the Prophet,
the average generational transition occurred at age 26. "This is normal and
makes sense," says Guru Gembul. However, after Ubaidillah, the calculation
faces issues: the average gap between generations becomes twice as long, they
are mostly born in even-numbered years, and the gaps between generations also
average out to even numbers.
From this, we can see that perhaps
only a DNA test can save the "legitimacy" of the Bani Alawi as descendants of
the Prophet, unless Rabithah Alawiyyah can present valid evidence and answers
that can serve as a reference to refute Imaduddin Utsman's thesis and the
generational transition calculations proposed by Guru Gembul.
If
the legitimacy of the Bani Alawi as descendants of the Prophet collapses, will
it end the cult-like devotion toward the Habaib? Or will there be a
"selective" honoring of Habaib—where only Habaib who are scholars retain
legitimacy through their path of knowledge, while those who merely peddle
their lineage as a claim to nobility are abandoned by their followers? Wallahu
a'lam bish shawab (And God knows the truth best).
5 - 7 Syawal
1444
Scientific Study of the Ba'alawi Lineage Does Not Oppose the Lineage of Walisongo Ancestors
By: R.Tb.M. Nurfadhil Satya Tirtayasa, S.Sos., M.A. (Chairman of Robithoh
Babad Kesultanan Banten)
The lineage of the Walisongo ancestors is
widely recognized by the public as being descendants of Prophet Muhammad SAW.
The version of the lineage most commonly known by the public is through the
Azmatkhan Ba'alawi line originating from Yemen.
However, it is
important to note that the International Naqib of Alawiyyin currently
classifies the Walisongo and their descendants not under the Azmatkhan
Ba'alawi line, but under other versions of the sanad (chain of
transmission).
Therefore, the scientific studies and arguments
currently viral on social media regarding the validity of the Ba'alawi Habaib
lineage from Yemen do not challenge the ancestors of the Walisongo families
for those who understand the Walisongo lineage according to the International
Naqib versions. There are indications that in the past, there was a distortion
and blurring of the history and lineage of Walisongo ancestors by certain
individuals from the Ba'alawi group.
Historical and Cultural Indicators
In the famous history of the archipelago, some ancestors of the Nusantara
Saints originated from Maghreb (Morocco), as indicated by the frequent use of
the title Maulana Maghribi (rather than Maulana Yamani or Maulana
Al-Hadhrami). Others originated from Samarkand, Uzbekistan (Central Asia), as
indicated by the title Asmarakandi used by Sunan Ampel's father.
Furthermore,
the families of the Walisongo used the title Makhdum, a title for the
Prophet's descendants (Ahlul Bait) commonly used in Central Asia. They notably
did not use the title Habib, which is the customary title for the Ba'alawi
families of Yemen. Examples include:
- Sunan Bonang: Makhdum Ibrahim
- Syarif Hidayatullah: Sunan Makhdum Gunung Jati
Lineage Classifications and Verification
The Moroccan Line: This line produced Sunan Giri and Sunan
Kudus. Based on data from the Serat Walisana collaborated with records from
Malacca and the Moroccan Naqib, this line descends from the Al-Jailani
Al-Hasani tribe. It has received lineage certification (isbat) from
International Naqibs in Morocco, Iraq, and Turkey.
The Central Asian Line: According to data from the Cirebon Sultanate
(Keprabon), this line descends via the Al-Kazhimi Al-Husaini path. While the
path is recognized, the detailed chain of transmission is currently in the
isbat process through the Hashimiyyun Naqib in Turkey.
The Role of DNA Testing in Lineage Research
Researchers from the Walisongo families, joined under the organization NAAT
(Naqobah Ansab Auliya Tis’ah), utilize DNA testing and Ancestral Migration
Maps to determine the most authentic (shoheh) version among various
conflicting records. This approach aligns with international standards, as
Naqibs in Jordan and Egypt also use genetic testing to verify Alawiyyin
lineages.
The researchers conclude that the lineage through the
Al-Kazhimi Al-Husaini line—as maintained by the Cirebon Sultanate—is the most
authentic for Sunan Ampel and Syarif Hidayatullah.
Key findings
from the DNA and migration research include:
- Synchronized Migration: Genetic samples from the Al-Husaini Sunan lineage show a migration path from Hijaz to Iraq/Iran, then to Uzbekistan (Central Asia), India/Pakistan, and finally to the Archipelago.
- Discrepancy with Ba'alawi Version: This migration map does not match the Azmatkhan Ba'alawi version, which claims a migration from Iraq to Yemen (southwest) before moving toward India (east) and the archipelago.
- Ahlul Bait Confirmation: DNA samples from Walisongo descendants have successfully identified specific genetic mutation codes (SNPs) associated with the Prophet's Ahlul Bait.
Wallahu a’lam bishowab (And God knows the truth best).
CATATAN KAKI
50
https://geotimes.id/catatan-syafiq-hasyi m/menyoa1-genealogi-ha
bib-di-indonesia-kerasuIu11ah-bukti-ilmiah-kyai-imaduddin-utsman/
51
https://alif.id/read/kholili-kholil/polemik-tentang-nasab-ba-aIawy-b247627p/
52
https://Iiputan9.id/ketika-nasab-ha
baib-jadi-polemik-menakar-anaIisa-sejarah-ba-alawikyai-imaduddin-utsman-a1-bantani/
53
https://jatman.or.id/gonjang-ganjing-soa1-nasab-ini-kata-prof-dr-quraish-shihab/