The Mufti of Yemen Nullifies the Ba'alawi Lineage
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
- The Mufti of Yemen Nullifies the Ba'alawi Lineage
- International Naqabah Does Not Recognize the Ba'alwi Lineage
- Sheikh Al-Turbani Nullifies the Ba'alwi Lineage
- The Conclusion that the Ba'alwi Lineage is Nullified is a Thesis
- Plagiarizing the Thoughts of Orientalists and Non-Aswaja Figures
- Copying Wahhabi Figures in Nullifying the Ba'alwi Lineage
- Lacking Competence in the Science of Genealogy
- Invalidating Distant Lineage Through DNA Testing
- Back to Book Indonesian Scholar Proves The Falsity of The Ba 'Alawi Lineage Connecting to the Prophet Muhammad
The Mufti of Yemen Nullifies the Ba'alwi Lineage
Hanif considers it important for someone to make an assessment validating or
nullifying a lineage without conducting research. For the author, it is
unimportant whether the Mufti of Yemen validates or nullifies the Ba'alwi
lineage, because the news regarding the Mufti of Yemen nullifying the Ba'alwi
lineage—found in one of the online newspapers from Yemen—was devoid of any
proof whatsoever.
When the author brought up that news, it was
merely to state that the view that the Ba'alwi lineage is invalid does not
originate solely from the author's own research; rather, many other scholars
worldwide also nullify the Ba'alwi lineage, among whom is the Mufti of Yemen,
according to the report in that online media. Should the Mufti of Yemen
subsequently validate the Ba'alwi lineage, the author stands ready to debate
the Mufti of Yemen, because the proofs demonstrating the severed nature of the
Ba'alwi lineage held by the author are, in the author's view, more precise
than the various writings of global scholars who have nullified the lineage.
International Naqabah Does Not Recognize the Ba'alwi Lineage
Hanif creates a framing that the author is campaigning that the International
Naqabah does not recognize the Ba'alwi lineage. On the contrary, the author is
among those who do not base their research of the Ba'alwi lineage on the
opinions of Naqabah administrators. Why? Because within the Naqabah, each
family possesses a code of ethics to only manage its own family affairs and
not interfere in the affairs of other families, let alone go as far as
nullifying the lineage of another family.
The primary foundation of
lineage research consists of genealogical books, not the opinions of a naqabah
organization. Then, to test the historicity of each researched name,
historical books are added.
In their book, Hanif et al. display
several signatures of validation from a Naqabah or individuals without any
evidence that can be held accountable. In the principles of genealogy, such
signatures carry no meaning whatsoever in helping to validate a lineage that
is clearly void, such as the Ba'alwi lineage. Sheikh Khalil bin Ibrahim
mentioned a rule:
لا عبرة بكثرة التواقع ان لم يكن النسب صحيحا فكثرة التواقيع لا تصحح
خطأ والتوقيع حجة على من وقع لا حجة على غيره
"There is no value in a large number of signatures if the lineage is not authentic. A multitude of signatures does not correct an error. A signature is a proof against the one who signed it, not a proof against anyone else."
Sheikh Al-Turbani Nullifies the Ba'alwi Lineage
Hanif Alatas et al. state that the author's writing asserting that Sheikh
Al-Turbani nullifies the Ba'alwi lineage is a hoax, when in reality it is a
fact. That Sheikh Al-Turbani subsequently retracted his opinion is a separate
matter. What is interesting is that Hanif et al. obtained the news of Sheikh
al-Turbani's retraction solely based on a communication on Facebook.
Once
again, the author states that the conclusion regarding the nullity of the
Ba'alwi lineage—which is already final—is not something the author relies on
anyone else to be responsible for; the author personally and scientifically
answers for the conclusion that this Ba'alwi lineage is a fabricated lineage.
Along with that, the author’s quotes or readings of the opinions of past
scholars concerning the Ba'alwi lineage are used by the author as research
sources to arrive at a perfect conclusion.
The Conclusion that the Ba'alwi Lineage is Nullified is a Thesis
Hanif challenges the author for calling the conclusion that the Ba'alwi
lineage is nullified a "thesis". According to Hanif, a thesis only means a
scientific work written as a final assignment for a higher education
institution. Certainly, what Hanif stated reflects that he has not traveled
widely enough in the world of philosophy, particularly regarding Hegel's
Dialectic theory.
A thesis is the starting point in the Hegelian
Dialectical process, representing a specific idea or view within a context. In
an academic context, a thesis symbolizes a concept put forward by an
individual or group as a foundation for further understanding. Every research
project or theory begins with a thesis, reflecting the current understanding
of a specific subject. Up to this point, hopefully, Hanif et al. have
understood what is meant by a thesis.
Plagiarizing the Thoughts of Orientalists and Non-Aswaja Figures
Plagiarizing Orientalist Thought to Nullify the Ba'alwi Lineage
Hanif accuses the author of plagiarizing the thoughts of orientalists in
nullifying the Ba'alwi lineage, even though it has been proven in the author's
previous explanations that the author's method in nullifying the Ba'alwi
lineage is by utilizing the methods of the Science of Genealogy (Ilmu
Nasab).
The methods for validating a lineage found in genealogical
science books such as Rasa'il fi 'Ilm al-Ansab number seven; out of those
seven methods, all of them dictate that the Ba'alwi lineage is void.
First:
The Method of Shuhrah wal-Istifadhah (Renown and Widespread Notoriety). Using
this first method, the Ba'alwi lineage is void because Shuhrah (popularity)
requires a condition, namely "Adam al-Mu'aridh" (the absence of conflicting
proof). Meanwhile, the book claiming the Ba'alwi to be descendants of the
Prophet in the 9th century AH conflicts with a genealogy book from the 6th
century AH, namely the book Al-Shajarah al-Mubarakah, which states that the
children of Ahmad bin Isa numbered only three: Muhammad, Ali, and Husain.
There was no child of Ahmad bin Isa named Ubaid, Ubaidullah, or Abdullah.
The
expert in genealogy, Sheikh Husain bin Haidar al-Hashemi, in his book Rasa'il
fi 'Ilm al-Ansab, stated:
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
"The first path: is through istifadhatun-nasab (the widespread diffusion of a lineage) and shuhratun-nasab (the renown of a lineage) in one's town—a renown that yields certain knowledge, and a diffusion among a number of people such that certainty occurs through their reports or a powerful presumption, and where they are safe from colluding to lie, accompanied by the absence of any conflicting proof."Second: The Method of Genealogical Books. Using the method of genealogical books, the Ba'alwi lineage is void because genealogical books can only be used to validate a lineage on the condition that a genealogy book must not contradict the contents of a prior genealogy book. Meanwhile, the genealogical books validating the Ba'alwi only appeared in the 9th and 10th centuries AH, contradicting previous books.
Observe what is said in the book Nihayatul Muhtaj, Volume 8, p. 319, by Imam Ramli:
"And it is permissible for him to testify by tasamu' (hearsay/common notoriety) when there is no conflicting evidence stronger than the tasamu', such as the denial of the person to whom the lineage is attributed, or the presence of a tha'n (disparagement) by someone against that lineage. It is true by law that tasamu' falls away in the presence of denial and disparagement, but according to the strong opinion, it is required that the disparagement is not accompanied by signs of lying from the person conveying it."It is clear that the method of the Nassabah (genealogy experts) and jurisprudence experts nullifies the Ba'alwi lineage through the method of Shuhrah wal-Istifadhah, because the renown of the Ba'alwi is rejected by the 6th-century AH genealogy book, Al-Shajarah al-Mubarakah.
Sheikh Khalil Ibrahim in the book Al-Muqaddimat fi 'Ilm al-Ansab:
شروط اعتماد الرقعة ١ ان لا تكون مخالفة للأصول
"The conditions for relying on a genealogy book as a reference: first,
it must not differ from the foundational source books."
In the book
Ushulu 'Ilmi al-Nasab wa al-Mufadhalah Bain al-Ansab by Fuad bin Abduh bin
Abil Gaits al-Jaizani, it is said:
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 speak of an ancient lineage based on what has appeared in modern books that rely on illogical speech or on popular folk memory alone."Thus, it is clear that the main books relied upon by the Ba'alwi—Al-Burqat al-Musyiqah, Al-Jauhar al-Syafaf, and Al-Nafhah al-Anbariyah, all of which date to the 9th century AH—cannot be used to validate the Ba'alwi lineage because they contradict an older genealogy book, namely Al-Shajarah al-Mubarakah from the 6th century AH.
Third: The Method of Shahadah / Al-Bayyinah al-Syar'iyyah (Legal Testimony/Evidence). This testimony of two witnesses can be carried out for the testimony of people living today. It cannot be done for an Ubaid who lived a thousand years ago. Sheikh Khalil Ibrahim stated concerning Al-Bayyinah al-Syar'iyyah in his book Muqaddimat fi 'Ilmi 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) is not for establishing the lineage of tribes; rather, it is applied in attributing the lineage of a child to his father." (Muqaddimat, 62).Therefore, according to genealogy experts, this method of two witnesses cannot be used to validate Ubaid as a child of Ahmad.
Fourth: The Method of Ikrar (Acknowledgment). According to Sheikh Khalil Ibrahim in the book Muqaddimat, this method of i'tiraf (recognition) and iqrar likewise cannot validate a distant lineage like that of Ubaid. It is used only for the lineage of a person 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 pertain to the lineage of tribes; rather, it pertains to an individual lineage whose authenticity is doubted. Thus, when a father acknowledges and recognizes his paternity of this infant or boy, the child is attached to him and to his lineage."Fifth: 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 path: is that a sane man recognizes and acknowledges that
so-and-so is his son, provided that the claimant is of an age where one like
him could father one like the claimant, and all impediments are absent."
This
method of a father's i'tiraf and ikrar toward a child is also, according to
Sheikh Khalil Ibrahim, used for those who are still alive, not for someone who
passed away thousands of years ago like Ubaid.
Sixth: The Method of
Qiyafah (Physiognomy/Lineage Tracking via Physical Resemblance). This method
as well can only be performed for people who are alive today to observe the
physical resemblance between the two. It cannot be used to validate a distant
lineage because we cannot compare Ubaid and Ahmad bin Isa, both of whom passed
away a thousand years ago.
Seventh: The Method of Qur'ah (Drawing
Lots). Al-Qur'ah (casting lots) is used to validate a lineage based on the
Hadith of Zaid bin Arqam, who said:
"I was sitting with the
Prophet SAW when a man from the people of Yemen arrived and said: 'Three
individuals from the people of Yemen came to Ali KW submitting a legal dispute
regarding a child; they had all cohabited with one woman during a single
period of purity.' Ali said to two of them, 'Concede the child to this man,'
but the two refused with agitation. Then Ali said to another two, 'Concede the
child to that man,' but the two refused. Then Ali said to another two,
'Concede the child to that man,' but the two refused. So Ali said, 'You are
argumentative partners; I shall cast lots among you. Whosoever's lot is drawn,
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 whose lot was drawn. Thereupon, 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 cannot be applied to the Ba'alwi lineage either, because this
method is executed only when the validating proofs and the negating proofs are
equal in strength. Meanwhile, the proof validating the Ba'alwi lineage is
extremely weak and falls under the category of a fabricated (maudhu')
lineage.
From the seven methods of lineage validation outlined by
these genealogy experts, it is already clear who has run afoul of genealogical
methods and principles. Those who today still validate the Ba'alwi despite the
glaring clarity of their invalidity are the ones who have violated
genealogical methods and principles.
Copying Wahhabi Figures in Nullifying the Ba'alwi Lineage
The Ba'alwi frequently state that the author is the only person in this world
who nullifies the Ba'alwi lineage. Yet, in this book, Hanif et al. openly
admit that many other scholars have already nullified the Ba'alwi lineage.
Hanif then accuses the author of copying those scholars in nullifying the
Ba'alwi lineage.
Those scholarly figures include Murad Syukri,
Audah al-Aqili, and Muqbil al-Wada'i; according to Hanif, all of them are
Wahhabi figures. For the author, knowledge can come from anywhere. When an
opinion is based on proof (dalil), then that opinion is worthy of being
followed. Just as the Ba'alwi clan does not pick and choose whether the
scholars supporting the Ba'alwi lineage are from the Shia, such as Mahdi
Raja'i, or from the Wahhabis, such as Ibrahim bin Mansur.
What is
certain is that the proofs presented by the author for this thesis on the
nullity of the Ba'alwi lineage are more precise than those of previous
scholars. If you can refute it, please bring forward your proof!
Lacking Competence in the Science of Genealogy
According to Hanif et al., the author lacks competence in the Science of
Genealogy (Ilmu Nasab). Below, the author presents various rules (kaidah) used
by genealogy experts to nullify the Ba'alwi lineage:
Principle 1:
المصلحة فان ظهرت مصلحة عند المثبت او النافي يترك قوله غالبا، وقد يعمل بنقيض مصلحته في حالات مخصصة، ولا يؤخذ بقوله الا اذا وجد ما يعضده عند غيره ممن ليست لهم مصلحة ولم ينقلوا عن من له مصلحة
"Vested interest (Al-Maslahah): If a vested interest becomes apparent on the part of the validator or the negator of a lineage, their statement is usually discarded. Sometimes, under specific circumstances, action may be taken contrary to their vested interest. Their statement is not accepted unless supporting evidence is found from others who have no vested interest and who did not narrate from anyone with a vested interest."
Based on this rule, the books authored by the Ba'Alwi—such as Al-Burqah al-Musyiqah, Al-Jauhar al-Syafaf, etc.—or the opinions of their students, are not fit to be used as a hujjah (valid proof/legal evidence) because there is an inherent conflict of interest involved.
Principle 2
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 genealogical books written prior to the modern era, as people back then were closer to knowing their origins."Based on this principle, the references that the Ba'Alwi must use to defend their lineage are genealogical texts (kitab nasab), not books of history or Sufism. Meanwhile, the genealogical texts that record them only emerged in the 10th century AH, and their contents contradict earlier texts.
Principle 3
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 is
contained in recent books that rely on illogical arguments or purely on
popular folk memory."
Based on this principle, the arguments used
by the Ba'Alwi to establish Ubaid / Ubaidillah / Abdullah as a son of Ahmad
bin Isa—which rely on 10th-century books even though Ubaid lived in the 4th
century AH—are rejected, especially since those books contradict the
6th-century AH text, Al-Syajarah al-Mubarakah.
Principle 4
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
اجدربالاعتبار في حالة التعارض مع المرجع مالم يحتو المرجع على تحليل دقيق يفند
اوجه التعارض من خلال مصادر او مواد اولية اخرى
"A reference (marji') differs from a source (mashdar) in that a source is closer in time, place, and environment to the events it narrates. A reference, however, differs from a source in some or all of the aforementioned elements. Thus, the author of a reference requires sources and other primary materials to complete their research. Consequently, a source is more worthy of consideration when a conflict arises with a reference, unless the reference contains a meticulous analysis that refutes the points of contradiction through other sources or primary materials."Based on this principle, it is clear that if a newer genealogical book contradicts an older book, the older book is the one to be considered (diiktibar as valid proof).
Principle 5
ليس كل من كتب في الانساب حجة وليس كل ما كتب يصح الاحتجاج به
"Not everyone who writes on genealogy is an authoritative proof (hujjah), and
not everything that is written is valid to be used as proof."
Based
on this principle, the books of scholars that mention the Ba'Alwi lineage are
dismissed if they are not specifically genealogical texts, because the only
books validly used as proof in establishing lineage (itsbat nasab) are books
of genealogy.
Principle 6
وأعلم أن الخبر إذا كان يباين المعقول ويخالف المنقول ويناقض الأصول فهو منحول أي
موضوع، والمنحول والموضوع لا يحتج بها
"And know that if information contradicts logic, clashes with established references (manqul), and violates foundational principles (ushul), then it is fabricated (manhul), meaning forged (maudhu'). Fabricated and forged information cannot be used as proof."
Principle 7
"And it behooves the researcher of genealogy not to sanctify texts (regarding lineage citations). For every text besides the Word of Allah and the Hadith of the Messenger of Allah (SAW) is subject to investigation and scrutiny; it is liable to be mistaken or correct."By this principle, any statement of scholars quoting the Ba'Alwi lineage in their books, such as Ibnu Hajar Al-Haitami, is open to our investigation regarding their text-based inference (istidlal) if they provide evidence. If they provide no evidence, we discard it if it contradicts genealogical books. That is how genealogists investigate lineage, rather than framing someone who researches lineage as a person who demeans scholars.
Principle 8
ما من أحد إلا يؤخذ من علمه ويترك إلا رسول الله صلى الله عليه وسلم
"There is no one whose knowledge cannot be either accepted or rejected, except for the Messenger of Allah (SAW)."Based on this principle, genealogical research that tests the istidlal of citations even from major scholars does not contradict Islamic Sharia and is, in fact, encouraged.
Principle 9
لا يحتج بكثرة المصادر اذا كانت تنقل من اصل واحد
"A large quantity of reference books cannot be used as proof if they all copy from a single source."Based on this principle, the high number of books cited by Hanif Alatas et al. to validate the Ba'Alwi from the 10th century until now is meaningless if all of them ultimately bottleneck at a single source: the book Al-Burqah al-Musyiqah by Ali al-Sakran in the ninth century Hijriyah.
Principle 10
اذا عرف الواضع وعرفت علة الوضع الجارحة انتفى الاستدلال
"When the fabricator is known and the compromising flaw ('illat) behind the fabrication is identified, the textual inference (istidlal) becomes null and void."
Principle 11
ولا يقدم بحال على ما يثبته النسابة خصوصا ان كانوا اقرب زمانا او مكانا
"Under no circumstances may a historian be prioritized over the determinations made by a genealogist, especially if the genealogists are closer in time or location."
Principle 12
لا يؤخذ هذ العلم الا من مصادره ومراجعه المعتمدة
"This science (the determination of lineage) cannot be taken except from its authoritative sources and references."
Principle 13
فالنسب يثبت اذا وجد في رقعة او كتاب بشرط ان يكون هذا المكتوب قطعي الدلالة على
المقصود وليس من المؤتلف اي متشابه الاسماء
"Thus, a lineage is considered established if it is found in a document or a book, provided that what is written is definitive in its indication (qath'iy al-dilalah) toward the intended purpose, and does not belong to the category of al-mu'talif, meaning a mere similarity of names."
Principle 14
وَكَأَنَّا إِذَا قُلْنَا: يَا شَرِيفُ أَوْ جَاءَ الشَّرِيفُ، وَمَا أَشْبَهَ
ذَلِكَ مُوَافِقًا الشريف عَلَى مَا ذَكَرْنَا، فَإِذَا رَأَيْنَا مَكْتُوبًا
لَيْسَ مَقْصُودُهُ إثْبَات النَّسَبِ لَمْ تَحْمِلْهُ عَلَى إِثْبَاتِ النَّسَبِ
وَلَا يَجُوزُ التَّعَلُّقُ بِهِ فِي إِثْبَاتِهِ إذَا كَانَ الْمَقْصُودُ مِنْهُ
غَيْرَهُ
"It is as if we were to say, 'O Syarif!' or 'The Syarif has arrived,' and similar expressions matching the status of Syarif that we have mentioned. If we come across a written text whose objective is not to verify lineage, we must not interpret it as a verification of lineage, nor is it permissible to rely on it for confirmation when the intended meaning of the text was something else entirely."From this principle, we understand that the honorific title Sayyid or Syarif used in a book does not constitute a verification of lineage. For instance, when K.H. Hasyim Asy'ari addressed a Ba'Alwi individual as Sayyid, it cannot be claimed that he was verifying that person's lineage.
Invalidating Distant Lineage Through DNA Testing
The DNA Method: In the book Muqaddimat fi 'Ilmi al-Ansab, Syekh Khalil Ibrahim
presents an article by an Arab DNA expert, Professor Ubaidillah (p. 178). In
that writing, Prof. Ubaidillah states:
"DNA testing has
succeeded in exposing those who falsely and deceitfully claim descendancy from
the Ahl al-Bayt. This occurs when their DNA test results reveal that they are
of Persian and Caucasian descent. Hence, it is not surprising that they combat
this science of DNA testing on their websites. This stands in contrast to the
DNA test results of other well-known nobles (Asyraf), which match and align
closely with Adnanite 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 Arab
genetic heritage falls within the J1 haplogroup. Researcher Professor Ali bin
Muhammad Al-Shehhi remarked: We can assign the name of the J1 type to the DNA
of Arab tribes."
Now that we know Arab DNA belongs to the J1
haplogroup, we must ask: what are the DNA test results of the Ba'Alwi clan?
The answer is that their DNA test results fall under the G haplogroup. Those
results indicate that not only are they not descendants of the Prophet, but
they are also not ethnically Arab.[]
ENDNOTES
- Khalil bin Ibrahim . . .h.125
- Husain bin Haidar. . .h.101
- Khalil bin Ibrahim . . .78
- Al-jaizani . . .77
- Khalil bin Ibrahim . . h.62
- Husain al-Hasyimi . . . h.105
- Abdul Majid al-Qaraja, Al-Kafi al-Muntkhab, 49
- Fuad bin Abduh bin Abil Gaits al jaizani ,Ushulu 'Ilmi al Nasab wa al
- Mufadalah Bain al-Ansab ,h. 76-77
- Ibid, h. 77
- Imad Muhammad al-Atiqi, Dalil Insya'I wa Tahqiqi Salasili al Ansab h. 58.
- Khalil bin Ibrahim, Muqaddimat fi 'Ilm al-Ansab, h. 83
- Khalil bin Ibrahim, Muqaddimat fi 'Ilm al-Ansab, h. 88
- Khalil bin Ibrahim, h. 85
- Al-Ghazali, Ihya Ulum al-Din, Al-Maktabah al-Syamilah, 1/ 78
- Khalil lbrahim . . .h. 85
- Khalil bin Ibrahim . . ..h. 85
- Abdurrahman Qaraja . . . 71
- Khalil lbrahim . . . 86
- Khalil bin Ibrahim . . .h. 58
- Imam Subki, Fatawa Subki, Al-Maktabah al-Syamilah,Juz-2 h. 461
- Khalil Ibrahim . . .h.189