Chapter II: Commentary on the Methods of Verifying Lineage in the Book Rasa'il fi 'Ilm Al-Ansab

Book Title: Methods of Verifying Lineage According to the Book Rasa'il Fi 'Ilm Al-Ansab: A Case Study of the Ba 'Alawi Lineage by Sheikh Al-Husain ibn Haidar Al-Hashimi
Title of original version (in Indonesian): Metode Menetapkan Nasab Menurut Kitab Rasa'il Fl 'Ilm Al·Ansab Studi Kasus Nasab Ba'alwi Karya Syaikh Al-Husain Bin Haidar Al-Hasyimi
Author: K.H. Imaduddin Utsman Al-Bantani
Positions: a) Chairman of the Fatwa Commission of MUI Banten; b) Member of LBM PBNU; c) Caretaker of Pondok Pesantren Nahdlatul Ulum Banten
Publisher: Maktabah Nahdlatul Ulum Banten
Year of Publication: 2024 AD
City: Tangerang, Banten, Indonesia
Publisher of English version: Al-Khoirot Research and Publication
Location: Malang, East Java
Field of Study: History, Genealogy (Ilmu Nasab), Ba'alawi "Sadah"

Table of Content

1. Chapter II: Commentary (Sharah) On The Methods Of Verifying Lineage In The Book Rasa'il: A Case Study Of The Ba'alwi Lineage
1. The First Method of Lineage Verification: Al-Syuhrah Wa Al-Istifadah
2. The True Meaning of Widespread Notoriety as "Min Azhar al-Bayyinat"
3. The Second Method of Lineage Verification: Genealogical Books
4. The Rule of Contemporary Texts
5. The Discovery of Manuscripts
6. The Third Method: Bayyinah Syar'iyyah / Syahadah (Legal Testimony)
7. The Fourth Method: Al-I'tiraf and Iqrar (Acknowledgment and Affirmation) by a Tribe
8. The Fifth Method: I'tiraf and Iqrar by a Father
9. The Sixth Method: Al-Qur'ah (Drawing Lots)
10. The Seventh Method: Qiyafah (Physiognomy)
11. Methods Established by Biologists
12. Regarding Arab DNA
13. The Ruling (Hukum) on DNA Testing to Verify the Descent from the Prophet Muhammad SAW
2. Chapter III: Conclusion 
3. Back to Book: Methods of Verifying Lineage According to the Book Rasa'il Fi 'Ilm Al-Ansab

CHAPTER II: COMMENTARY (SHARAH) ON THE METHODS OF VERIFYING LINEAGE IN THE BOOK RASA'IL: A CASE STUDY OF THE BA'ALWI LINEAGE

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 verification occurs through clear indicators and confirmed evidence. Lineage cannot be verified through doubt, because it is tied to legal rights, claims of entitlements, and transactions..."

From Syaikh Al-Husain's statement, we can conclude that a lineage can only be authenticated (ithbat) if it meets specific requirements: the presence of clear indicators, confirmed evidence, and a strict prohibition against verification based solely on dzann (conjecture or doubt).

Applying this case study to the Ba'alwi lineage, we must examine whether the Ba'alwi lineage possesses clear indicators and confirmed evidence. After deeply investigating the Ba'alwi lineage, we conclude that it is not tsabit (confirmed as authentic). Why?

1. Historiographical Shifts: Based on its indicators, this lineage historically shifted its ancestral claims across alternating lines. Furthermore, many names within their lineage chain ('amudunnasab) are confirmed to be fictitious and do not align with the historical records they themselves wrote.

2. Chronological Contradictions: The evidence they hold—dating from the ninth century to the present—contradicts genealogical and historical books written in the preceding centuries. The name of their ancestor, Ubaid, is never mentioned as a child of Ahmad bin Isa in genealogical books of the ninth century and earlier, despite their modern claims.

Sheikh Al-Husain's phrase wala yatsbutu bisyubuhat ("it cannot be verified through doubt") means that verification cannot be applied to the Ba'alwi lineage. It has become evident in the book Al-Burqat that Ali al-Sakran in the 9th century AH established Ubaid as the son of Ahmad bin Isa based solely on his own ijtihad (independent reasoning)—specifically, based on the phonetic similarity between his ancestor's name, Ubaid, and the name Abdullah written in the book Al-Suluk (732 AH).

The First Method of Lineage Verification: Al-Syuhrah Wa Al-Istifadlah

Syaikh Al-Husain states:

 وقد عد علماء النَّسَبِ خمس 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 التسامع ، وهي مِنْ أَظْهَرِ الْبَيِّنَاتِ ، وَتَوَفَّرِ الدَّوَاعِي إِلَى نقلها، وإنما خصوها بالتسامع ، لأَنَّ النَّسَبَ أَمْرُ لَا مَدْخَلَ لِلرُّؤْيَةِ فيه.

"Genealogists enumerate five methods for verifying lineage. The first is istifadhotunnasab (widespread notoriety of lineage) and syuhratunnasab (fame of lineage) in one's village, achieving a notoriety that yields certainty. It spreads among people such that certainty or strong conviction arises from their news, safe from any collusion to lie, and is accompanied by the absence of conflicting evidence. Istifadlah is Al-Tasamu' (common hearing); it is among the most manifest forms of evidence, and reasons exist to report it. Genealogists chose the widespread notoriety of lineage via common hearing because lineage is something that cannot be observed directly."

According to Syaikh Al-Husain, the first method to verify lineage is its widespread notoriety (istifadlah) and fame (syuhrah) in one's home village. In Arabic, the words istifadlah and syuhrah share the same core meaning: intasyara wa dza'a (to spread and become popular or viral).

For example, if an individual named Samsul is widely known in his village or country as the son of Mr. Samlawi, then when anyone is asked—formally or informally—"Whose son is Samsul?" and they answer, "Samsul is the son of Mr. Samlawi," that person is not considered a liar. This holds true even if they did not personally witness Samsul's birth or have access to his birth certificate, because the information has been widely discussed by many people through syuhrah and istifadlah.

However, according to Syaikh Al-Husain, widespread notoriety can only be used to verify lineage when there is an absence of conflicting evidence ('adamul mu'aridh). Conflicting evidence can take the form of a denial by the father or a tha'n (a formal challenge or rejection of lineage) by others.

 Example: Suppose someone testifies that Ubaid is the son of Ahmad based on common hearing. If another person then issues a tha'n (repudiation) stating that Ubaid is not Ahmad's son and presents evidence, the validity of the common hearing (tasamu') or widespread notoriety is completely voided. This is what is known as tha'n. If the tha'n is backed by evidence, it is accepted; if it lacks evidence, it is ignored.

Therefore, one cannot argue that because Ubaidillah today enjoys syuhrah wa al-istifadlah as the son of Ahmad bin Isa, this notoriety suffices as permanent legal proof. It does not. If strong evidence indicates the contrary, the widespread notoriety becomes null and void.

Consider the ruling in the book Nihayatul Muhtaj (Vol. 8, p. 319) by Imam Al-Ramli:

 (وَلَهُ الشَّهَادَةُ بِالتَّسَامُعِ حَيْثُ لَمْ يُعَارِضَهُ أَقْوَى مِنْهُ كَإِنْكَارِ الْمَنْسُوبِ إِلَيْهِ أَوْ طَعْنِ أَحَدٍ فِي الِانْتِسَابِ إِلَيْهِ، نَعَمْ يُتَّجَهُ أَنَّهُ لَا بُدَّ مِنْ طَعْنٍ لَمَّ تَقُمْ قَرِينَةٌ عَلَى كَذِبِ قَائِلِهِ)

 "It is permissible for a witness to testify based on common hearing (tasamu') as long as it is not opposed by something stronger, such as a denial by the person to whom lineage is ascribed, or a tha'n (challenge) by someone against that lineage. Indeed, common hearing is invalidated by denial and challenge; however, according to the strong position, it is required that the challenge does not bear signs of fabrications or lies from the person delivering it."

From Imam Al-Ramli's statement, it is clear that for Samsul's fame as Samlawi's son to stand, two conditions must be met:

1. If Samlawi is alive, he must not deny that Samsul is his son. If he denies it, the common hearing is voided.
2. If Samlawi has passed away, there must be no witness stating that Samsul is actually an adopted child rather than a biological son. If a witness brings evidence proving Samsul is only an adopted child, the common hearing fails.

Regarding the lineage of Ubaid, who is today claimed through tasamu' to be the son of Ahmad: a powerful witness has emerged in the form of the book Al-Syajarah al-Mubarakah. This text explicitly states that Ahmad had only three sons: Muhammad, Ali, and Husain. It leaves no room for a son named Ubaid, Abdullah, or Ubaidillah. When this textual evidence is combined with modern DNA testing showing that Ubaid's descendants carry a different DNA profile than the descendants of Ahmad, the historical tasamu' is utterly dismantled.

This legal proposition is further reinforced by Ibnu Hajar Al-Asqalani in Al-Jawab al-Jalil (p. 47):

 ان النسب مما يثبت بالاستفاضة الا ان يثبت ما يخالفه

"Verily, lineage is among those matters that can be established through widespread notoriety (istifadlah), except when something contradicting it is proven authentic."

The True Meaning of Widespread Notoriety as "Min Azhar al-Bayyinat"

Syaikh Al-Husain’s characterization of syuhrah wa al-istifadlah as min azhar al-bayyinat does not mean that notoriety is the "strongest" legal proof. If he intended "strongest," the phrase used would have been min aqwa al-bayyinat.

Instead, min azhar al-bayyinat translates to "the most manifest evidence" or "the most easily accessible proof." This means it is the easiest form of evidence for the general public to acquire concerning a person's lineage. We do not need to go through the difficult process of demanding a birth certificate; common hearing alone is sufficient to state that Samsul is Samlawi’s son. If we make this statement based on public notoriety, we are not legally considered liars and cannot be prosecuted in court.

The reality of legal testimony requires it to be based on direct sight. However, scholars permit testimony based purely on fame or common hearing for specific matters, including lineage, marriage, sexual intercourse (jima'), death, and the appointment of a judge. These matters are typically known only to those closest to an individual. If testimony based on public notoriety were forbidden, it would cause widespread negative impacts, leading to legal vacuums because eyewitnesses could rarely be found (see Fiqhul Islam wa Adillatuhu, Vol. 8, p. 282).

Widespread notoriety is permitted as a tool for testimony solely out of necessity (darurat), because certain events are inherently difficult to witness directly with the naked eye, such as lineage and death. A scholarly consensus (ijma') has been narrated regarding the permissibility of testifying based on fame.

This consensus refers strictly to the permissibility of using the notoriety method, not a consensus that lineage must be proven by notoriety. Anyone claiming the latter—such as Idrus Ramli—demonstrates clear ignorance of Islamic jurisprudence (Fiqh).

Observe 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.

 "By consensus, it is permissible to testify based on common hearing (tasamu') regarding lineage, because lineage cannot be perceived by eyesight. The utmost possibility is witnessing the birth upon the bed; thus, widespread notoriety is deemed sufficient out of necessity. This is permissible even if the witness does not personally know the person to whom lineage is ascribed (mansub ilaih). This account is narrated in the book Al-Kifayah from Al-Isyraf. All of these provisions apply provided there is no doubt. If doubt exists—for instance, if the mansub ilaih is alive and denies the relationship—then testimony is impermissible. If the mansub ilaih is insane, testimony is allowed according to the correct (sahih) view. However, when some people challenge (tha'n) that lineage, testimony becomes impermissible according to the most correct (ashahh) view." (Al-Najm al-Wahhaj, Vol. 10, p. 356)

From Al-Damiri's words, it is clear that the consensus refers to the permissibility of testifying via common hearing, not a requirement to do so. Al-Damiri also explains that common hearing is allowed because lineage cannot be seen. The most that can be seen is the physical birth on the bed, and even then, only the midwife and a few close people are present.

How can anyone else testify that Samsul is Samlawi’s son? It suffices to hear from others that Samsul is his son. What happens if a midwife later testifies that the original baby was actually taken away and switched with another? The midwife's testimony becomes incredibly powerful if she is believed to be truthful based on other strong corroborating evidence. In such an event, the common hearing is voided.

Al-Damiri also underscores that common hearing can only be used as a tool when there is no doubt: kullu hadza in lam takun ribatun ("all of this applies if there is no doubt"). If doubt emerges—such as Samlawi denying Samsul is his son—the common hearing is nullified.

What if Samlawi goes insane, making him unable to confirm or deny the public rumor that Samsul is his son? According to the sahih position, it remains permissible to testify via common hearing that Samsul is the son of the insane Samlawi. However, if a witness steps forward to state the contrary, Al-Damiri notes that according to the ashahh (most correct) position, one can no longer testify based on common hearing.

Notoriety or Common Hearing Must Occur in the Homeland, Not the Place of Migration

Syaikh Al-Husain bin Haidar al-Hasyimi explicitly 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 widespread notoriety (istifadlah) must occur in one's own village or tribe, not the alleged notoriety that occurs in his place of migration."

This means that widespread notoriety must be established in the country of origin, not in the region to which an individual migrated. If Ubaid is claimed to have migrated from Basra to Yemen, his notoriety as the son of Ahmad must be anchored in Basra, not Yemen. Yet, there is absolutely no accessible evidence from Ubaid's era in Basra indicating that he was Ahmad's son.

Furthermore, even within Yemen, Ubaid enjoyed no notoriety as Ahmad's son during his lifetime or for the subsequent 550 years. No book written during that long stretch identifies him as the son of Ahmad.

The Second Method of Lineage Verification: Genealogical Books

Syaikh Al-Husain states:

 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

 "The second method is using the books of the substitute genealogists (abdal), trustworthy scholars, and verified verifiers—books that have been untouched by the hands of reckless amateurs, abandoned weak links, or fabricating liars. This is especially true if the genealogical text is popular and widely distributed. If the book is still a manuscript, it is mandatory to verify the handwriting and compare the manuscript copies."

The second method relies on the records of substitute genealogists (abdal). What does this mean? Syaikh Al-Husain explains:

 الابدال هم الذين يخلفون بعضهم بعضا على هذا العلم

 "The abdal are those who succeed one another, generation after generation, in preserving this science." (Rasa'il, p. 193).

Succeeding from one generation to the next means that a 9th-century genealogical book must serve as a continuation of 8th-century texts; an 8th-century book must continue the 7th-century works; a 7th-century book must build upon 6th-century texts, and so forth. A later (younger) book cannot contradict an earlier (older) book. This introduces the requirement for contemporary or near-contemporary textual evidence.

 The Rule of Contemporary Texts

In the book Ushulu 'Ilmi al-Nasab wa al-Mufadlah Bain al-Ansab by Fuad bin Abduh bin Abil Gaits al-Jaizani (pp. 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

 "When we verify a lineage, the sources from which we draw must be ancient genealogical books written before the modern era, a time when people were closer to knowing their origins."

In Dali Insya'i wa Tahqiqi Salasili al-Ansab by Dr. Imad Muhammad al-'Atiqi, the distinction between references and primary sources is defined:

 ويختلف المرجع عن المصدر في ان المصدر اقرب زمان ومكان وبيئة الاحداث التي يرويها اما المرجع فهو المصدر في بعض أو 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 reference (marji') differs from a source (mashdar) in that a mashdar is closer in time, place, and environment to the events it narrates. A marji' differs from a mashdar across several or all of these elements. Thus, the author of a marji' requires a mashdar and other primary materials to complete his research. Consequently, a mashdar is more worthy of consideration whenever a conflict arises with a marji', unless the marji' contains a meticulous analysis that refutes the contradictions using alternative primary sources or materials." (p. 58)

The introduction to Siyar A'lam al-Nubala notes Al-Dhahabi's strict methodology:

 ومن أجل توثيق الأحاديث والروايات عني الذهبي بنقل الأسانيد التي وردت في المصادر التي نقل عنها، ولم يكتف بإيراد المصدر حسب، وهي طريقة تعينه على تقديم المصادر الأصلية التي اعتمدها المصدر الذي ينقل منه وتتيح له،

 "To strengthen continuous traditions and narrations, Al-Dzahabi paid careful attention to citing the chains of transmission (sanad) found within his sources. He did not content himself with merely naming the source. This method helped him prioritize the original sources relied upon by the reference from which he was quoting..." (p. 125)

Ibnu Khaldun warns against blind copying in his famous work Al-'Ibar:

 وكثيرا ما وقع للمؤرّخين والمفسرين وأئمّة النقل من المغالط في الحكايات والوقائع لاعتمادهم فيها على مجرد النقل غنا 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

 "Many historians, commentators, and leading transmitters have fallen into errors regarding historical anecdotes and events because they relied on mere transcription without discerning the corrupted from the sound. They failed to verify these accounts against their primary sources, measure them against their parallels, examine them with the standard of wisdom, understand the nature of existence, or apply critical thought and insight to reports. Thus, they strayed from the truth and wandered lost in the wilderness of delusion and error." (Al-'Ibar, Al-Maktabah al-Syamilah, Vol. 1, p. 13)

Syaikh Khalil Ibrahim writes in Al-Muqaddimat fi 'Ilm al-Ansab:

 شروط اعتماد الرقعة ١. ان لا تكون مخالفة للاصول

 "The first condition for relying upon a genealogical book is that it must not contradict the foundational primary texts (al-ushul)." (p. 58)

According to Syaikh Khalil Ibrahim, a reliable genealogical text must not contradict foundational primary sources, meaning the chronological texts that preceded it. If a 6th-century genealogical book establishes that Ahmad had only three children, subsequent books cannot suddenly record four. Recording a fourth child directly contradicts the primary text, marking that fourth name as an interpolation.

Some argue that ushul in Syaikh Khalil Ibrahim’s phrase refers to "ancestral lineages," but the meaning remains identical: modern lineage structures cannot contradict ancestral lineage records established in the past. If the 6th century AH explicitly declared that Ahmad bin Isa had only three sons (Muhammad, Ali, and Husain), one cannot claim today that he had four by adding Ubaid.

The introduction of Ubaid as a son of Ahmad bin Isa in the ninth century directly contradicts 6th-century texts listing only three children. The sudden emergence of Ubaid’s name 550 years after Ahmad's death, without any supporting primary reference, proves that the name Ubaid is an interpolation that common sense must reject.

Dr. Abdurrahman bin Majid al-Qaraja states in Al-Kafi al-Muntakhab:

 مكانا ولا يقدم بحال على ما يثبته النسابة خصوصا ان كانوا اقرب زمانا او

 "A historian's account can never take precedence over the verification of a genealogist, especially if the genealogist is closer to the events in time or place." (p. 71)

The collective scholarly consensus emphasizes the absolute necessity of verifying historical claims by examining contemporary or near-contemporary sources. In genealogy, if a newer reference contradicts an older one, the older text takes precedence. Furthermore, historical chronicles cannot override dedicated genealogical texts, especially those written closer to the subject's lifetime. Contemporary or near-contemporary texts are indispensable instruments for verifying lineage authenticity.

Ali al-Sakran in his 9th-century book Al-Burqat al-Musyiqat claimed that his family (the Ba'alwi) descended from the Prophet Muhammad SAW via Ahmad bin Isa (who lived in the 3rd and 4th centuries AH) through a son named Ubaid, Ubaidillah, or Abdullah. Yet, verification against genealogical books written prior to the 9th century reveals no record of a son named Ubaid. The oldest reference to record the total number of Ahmad bin Isa's children is the 597 AH text Al-Syajarah al-Mubarakah, which definitively limits his children to three: Muhammad, Ali, and Husain.

Moreover, the names appearing in the Ba'alwi lineage chain whom Ali al-Sakran described as major historical scholars are completely absent from historical texts written prior to the 9th century. This absence is telling, given that other contemporary scholars living in the exact same town (Tarim) were thoroughly documented. Consequently, the 9th-century accounts penned by Ali al-Sakran stand in direct contradiction to older texts. Following established scholarly principles, the older references must serve as the source of truth. Ubaid is not proven to be the son of Ahmad bin Isa, the early Ba'alwi ancestors are not proven to have been famous scholars, and several figures show heavy indications of being entirely fictitious. The late emergence of Ubaid's name in the 9th century must be judged as an interpolation, along with the fabricated ancestral historiography presented by Ali al-Sakran.

The Discovery of Manuscripts

If someone claims to have discovered an unrecorded manuscript bearing an ancient date, it cannot be blindly accepted. Syaikh Husain bin Haidar explicitly cautions:

 أما إن كانت مخطوطة فيجب التثبت من الخطوط ، ومقابلة النسخ المخطوطة ، ومتى عُرف خط النسابة المحقق الثقة فإنه يعمل به

 "If the book is a manuscript, it must be verified, and its copies compared. Only when the handwriting of a trustworthy, verifying genealogist is verified can that text be used."

A claimed manuscript must first undergo rigorous textual and intertextual analysis, followed by an evaluation of its physical media. It must be clearly established who wrote it, the exact year it was written, and where the manuscript was preserved across the centuries.

For instance, Rumail Abbas has repeatedly claimed to discover ancient manuscripts. Some were displayed partially, while others were presented only as transcriptions of text containing chains of transmission (sanad) for hadiths. It has been proven that these claims do not hold up under scrutiny: the manuscripts alleged to date around the 6th century are fabrications, and the chains of transmission fail the criteria of Hadith Criticism. This was specifically analyzed in the short book: Fictitious Ba'alwi Manuscripts: The Rumail Abbas Version, published on September 16, 2024.

The Third Method: Bayyinah Syar'iyyah / Syahadah (Legal Testimony)

Syaikh Husain states:

 الطريق الثالث : قيام البينة الشرعية ، والبينة هي الشهادة ، فيشهد رجلان عدلان معروفان بعدالتهما على صدق الدعوى

 "The third method is the presence of Al-Bayyinah al-Syar'iyyah (legally valid proof under Islamic law), which is syahadat (testimony). Two upright individuals known for their integrity must testify to the truth of the lineage claim."

The testimony of two living witnesses applies strictly to individuals living today; it cannot be retroactively applied to Ubaid, who lived a thousand years ago. Syaikh Khalil Ibrahim clarifies Al-Bayyinah al-Syar'iyyah in 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) is not meant for verifying tribal lineages; rather, it is used to bind the lineage of a child to his immediate father." (p. 62)

Therefore, the two-witness method cannot be used to verify Ubaid as the son of Ahmad. While a weaker opinion suggests testimony can trace a lineage back to distant ancestors, it remains bound by the same rules as syuhrah wa al-istifadlah: it cannot contradict established primary books or source texts. If a witness says, "I testify that the lineage of this person is X son of Y son of Z, etc.," their testimony falls if it clashes with older, authoritative records.

The Fourth Method: Al-I'tiraf and Iqrar (Acknowledgment and Affirmation) by a Tribe

 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 for a tribe to offer I'tiraf (acknowledgment) and Iqrar (affirmation) to an individual or a community regarding the truth and validity of their lineage. By community, we mean one of the generational tiers of lineage. A tribe's acknowledgment and affirmation stem from the widespread notoriety within it. No value is given to anomalous (syadz) testimonies, just as no value is given to the isolated testimony of a tribal leader, especially if he is ignorant of lineages and historical reports."

According to scholars, this method applies strictly to living individuals, such as an existing clan acknowledging a living person as a member of their group. For example, if the Ba'alwi clan acknowledges that Bahar Sumait is part of the Ba'alwi line, his status as a Ba'alwi is legally valid. However, this method cannot be used to verify someone who passed away a millennium ago, like Ubaid.

Syaikh Khalil Ibrahim notes in Al-Muqaddimat that tribal acknowledgment cannot establish distant historical lineages like Ubaid's; it functions exclusively for living contemporaries whose lineage is questioned:

 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 tribal lineages; rather, it determines individual lineages whose validity is doubted. When a father affirms and acknowledges his paternity of a child, the child is legally attached to him and his lineage." (p. 62)

 The Fifth Method: 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 I'tiraf or Iqrar of a sane man that a certain individual is his son. The person claimed must be of an age where it is biologically plausible for the claimant to be the father, and all impediments must be absent."

According to Syaikh Khalil Ibrahim, a father's acknowledgment of a child applies exclusively to living persons, not to individuals who died thousands of years ago like Ubaid.

 The Sixth Method: Al-Qur'ah (Drawing Lots)

 الطريق السادس : القرعة

 "The sixth method: Drawing lots."

Drawing lots is utilized to verify lineage based on the hadith of Zaid bin Arqam, who narrated:

 "I was sitting with the Prophet SAW when a man from Yemen arrived and reported that three men from Yemen went to Ali KW to resolve a legal dispute over a child's paternity. All three had shared intimacy with the same woman during a single period of purity. Ali said to two of them, 'Relinquish the child to this third man,' but they passionately refused. He turned to another configuration of two and said, 'Relinquish the child to this man,' but they refused. He said to the last pair, 'Relinquish the child to this man,' but they refused. Ali then said, 'You are disputing partners; I shall draw lots among you. Whomever the lot falls upon shall claim the child as his son, and he must pay two-thirds of the blood money (diyat) to his two counterparts.' Ali drew the lots and awarded the child to the winner. Upon hearing this, the Messenger of Allah SAW laughed so heartily that his molar teeth became visible." (Narrated by Abu Dawud, An-Nasa'i, and Ahmad).

The Seventh Method: Qiyafah (Physiognomy)

 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. This consists of binding a child to a father based on matching physical characteristics, and ruling on the verification of lineage through the indicators of bodily limbs; in this regard, it functions exactly like an upright witness."

Linguistically, qiyafah means tatabbu'ul atsar wa al-syibhi (tracking marks and physical similarities). If a father harbors doubts about his child's paternity, he can call an expert physiognomist (qa'if) to examine the anatomical similarities between them—such as the sole of the foot. The qa'if then determines whether the child is biologically his.

Islamic jurists overwhelmingly permit the use of qiyafah, with the sole exception of the Hanafi school. The scholars who validate it ground their view in the hadith of Aisha RA:

 "The Messenger of Allah SAW entered upon her in a state of joy, his facial features shining with delight, and said, 'Did you not hear what Al-Mudliji said concerning Zaid and Usamah? He saw the soles of their feet and remarked: Verily, these feet belong to one another.'" (Narrated by Al-Bukhari).

Methods Established by Biologists

In addition to these seven traditional methods of verifying lineage, modern genealogists factor in DNA testing as a core benchmark for verification. As Syaikh Al-Husain bin Haidar states:

 طريق أقرها البيولوجيون: ما 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 ينتسب 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.

"A method approved by biologists: Biologists approve the methods detailed above, and add genetic laboratory tests to them, and genealogists have followed their lead. What can be absolutely and indisputably relied upon are laboratory tests proving that a person is related to his immediate father or close grandfathers. As for results that trace back to distant lineages, genealogists do not treat them as definitive (qat'iy) yet; they serve only as reassurance to the soul (penenang jiwa), given that research in this field is still in its infancy, and a complete regulatory framework has not yet been established—up until now—so that it could be relied upon entirely."

According to Syaikh Al-Hasan, establishing the biological relationship of a child to their father using the DNA testing method is already definitive (qat'iy). However, identifying a biological relationship between a child and distant ancestors is still limited to being a supporting indicator for reinforcement. It is important to note that the book Rasa'il was authored around 2013, a time when the volume of sample sizes for individuals taking DNA tests—including those claiming descent from the Prophet Muhammad SAW—was not as vast as it is today. Nevertheless, in the present day, the genetic groups of every ethnic cluster worldwide have been successfully mapped.

In the book Muqaddimat fi 'Ilmi al-Ansab, Syaikh Khalil Ibrahim presents the writings of an Arab DNA expert, Professor Ubaidillah (p. 178). In that text, Prof. Ubaidillah states:

"DNA testing has successfully exposed individuals who falsely and deceitfully claim descent from the Ahlibait (Prophet's Family). This occurs when their DNA test results reveal that they originate from Persian and Caucasian ancestries. Therefore, it is not surprising that they combat this science of DNA testing on their online websites. This stands in stark contrast to the DNA test results of other renowned Asyraf (nobles), which match and align closely with Adnanite DNA."

Prof. Ubaidillah also states:

"DNA testing is not merely a commercial trading enterprise as some individuals assume; rather, it is an academic discipline. Scientists have existed in this field, and it has possessed its own specialized terminology and references since long ago. Every one of these companies operates under the supervision of an international association of genetic scientists, namely the International Society of Genetic Genealogy (ISOGG)."

Prof. Ubaidillah also states:

"To determine the DNA of a tribe, it does not require a DNA sample from the grandfather, as some people mistakenly assume. Instead, it can be determined by comparing two samples or several samples from that specific tribe." (p. 179).

Prof. Ubaidillah also states:

"DNA is the stamp (stempel) that will be relied upon in the future. It constitutes a absolute verdict for the lineage claims of individuals or groups. It will lead to a reluctance to analyze historical documents and ancient manuscripts of the past related to genealogy. DNA will also replace the stamps of sheikhs and genealogists because the science of lineage ('ilm al-nasab) is an oral-tradition science ('ilm riwayah) that is speculative (dzanni) in nature... the science of DNA will transform genealogy from a speculative, preponderance-based science ('ilm dzanni tarjihi)—where forgery occasionally occurs—into a rational, respected science based on precise test results that will not err, by the power, wisdom, and design of Allah Azza wa Jalla." (p. 179)

Prof. Ubaidillah states:

"A haplogroup is a large collection of haplotypes. A haplotype is a collection of mutations found within a gene that is inherited exactly as it is on the Y-chromosome. A haplogroup can trace a paternal genetic lineage thousands of years upward... a haplogroup, along with all of its branches and mutations, will converge at a certain point in time to a single individual, who is the shared genetic grandfather." (p. 179)

Prof. Ubaidillah declares:

1. Haplogroup A: The haplogroup for descendants of the Ethiopian and Sudanese nations.
2. Haplogroup B: Africa.
3. Haplogroup C: India, Sri Lanka, Southeast Asia.
4. Haplogroup D: Central Asia, Mongolia, South Asia.
5. Haplogroup E: Africa.
6. Haplogroup G: Northern Central Asia, Pakistan, Afghanistan. Haplogroup G is referred to as the Caucasian Haplogroup because from this haplogroup emerges 2% of the population of northwestern Europe, 8–10% of the population 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.
7. Haplogroup R: North of the Black Sea from Eurasia, Eastern Europe, India, Ireland.
8. Haplogroup I: Europe, Vikings.
9. Haplogroup H: Dravidian India, Pashtun, Iran.
10. Haplogroup L: India.
11. Haplogroup M: New Guinea.
12. Haplogroup N: Northern Asia, China, Mongolia.
13. Haplogroup O: East Asia, China, Malaysia, Vietnam, Indonesia, Korea, Japan.
14. Haplogroup K: Iran, Egypt, Papua New Guinea.
15. Haplogroup Q: America.
16. Haplogroup S: Papua New Guinea, Indonesia, Melanesia.
17. Haplogroup T: Iran, Egypt, Africa.
18. Haplogroup J: Middle East, Semitic Arabs.
19. Haplogroup J2: Central Asia, Iran, India, Kurds. (pp. 181–185 summarized)

REGARDING ARAB DNA

Professor Ubaidillah states:

"After researching and conducting numerous laboratory tests and analyses on DNA to understand human racial diversity, researchers discovered that the Arab genetic heritage belongs to the race (J1). The researcher Professor Ali bin Muhammad Al-Shehhi remarked: We can bestow the name 'the DNA of the Arab Tribes' upon the J1 type. Descending from it are Palestinians at 38.4%, Syrians at 30%, Algerians at 35%, and Tunisians at 30%, and among Bedouins, it increases to 65.6%, reaching a peak of 82% among the Bedouins of the Negev Desert. It is known that the origins of the Bedouins in the Nub Desert stem from the original Arab tribes. As for the method used to determine (J1) as the lineage of the Arabs: DNA researchers collected statistics to determine the ethnicity of modern Jews, so they focused on the Kohanim sect, which is the temple guardian sect. As they state, they are descendants of Prophet Aaron (Harun) AS. Although, as is known, a Jew is someone whose mother is Jewish, a Kohanim is someone whose father is a Kohanim, descending from Aaron on the paternal side... researchers found that the majority—namely 50%—of these Kohanim belong to Haplogroup J1, while the other 50% are divided into various diverse haplogroups... researchers discovered that this gene is also shared by Arabs. This is not surprising because the descendants of Adnan carry the gene of their grandfather, Ishmael (Ismail) bin Abraham (Ibrahim) AS... researchers also found that the gene of Ishmael bin Abraham, with its two branches: Adnani and Qahtani, clusters into J1c3d." (Muqaddimat pp. 189–191)

The Ruling (Hukum) on DNA Testing to Verify the Descent from the Prophet Muhammad SAW

DNA constitutes a contemporary issue categorized under matters that do not possess explicit textual evidence (dalil) within the Qur'an and Al-Hadith. To determine from a Sharia perspective whether a DNA test is permissible or not, Islamic scholars must perform what is termed "istinbath al-ahkam" (the extraction of rulings) or ijtihad.

To ascertain the Sharia ruling on DNA testing for verifying descent from the Prophet Muhammad SAW, we must first establish whether there is a Sharia interest (kepentingan Syara') in knowing whether someone is a descendant of the Prophet Muhammad SAW or not. This question can be answered if we determine whether there are Sharia rulings connected to the lineage of the Prophet Muhammad SAW.

 Sharia Rulings Related to the Descendants of the Prophet Muhammad SAW

The Sharia rulings that hold an interest regarding the descendants of the Prophet Muhammad SAW include:

1. Khumus al-fai wa al-ghanimah (The fifth share of spoils of war and state property)
2. Imamah (Supreme Leadership/Caliphate)
3. Zakat (Alms-giving)
4. Kafa'ah (Compatibility in marriage)
5. Waqf (Religious endowments)
6. Wasiat (Wills/Bequests)
7. Nadzar (Vows)

Spoils of war are divided into five parts: 4/5 is distributed to the soldiers, while the remaining 1/5 is allocated to five groups: first, masalih al-muslimin (public interests of Muslims, such as building bridges, salaries of scholars, judges, etc.); second, the Clan of Hashim (Bani Hasyim) and the Clan of Muttalib (Bani Muthallib); third, orphans; fourth, the poor; fifth, the wayfarers (ibnu sabil). The portion for Bani Hasyim includes their descendants down to the present day. Therefore, it is crucial to identify who belongs to Bani Hasyim and Bani Muttalib so that no errors occur when distributing the khumusul khumus property.

In the Shafi'i School of Thought, it is a prerequisite for the Imamah (the one who becomes Caliph) to be from the Quraysh tribe. Thus, it is mandatory to know whether the person we intend to pledge allegiance to as Caliph is truly from the Quraysh or not.

Bani Hasyim and Bani Muttalib are forbidden from receiving zakat. Therefore, it is crucial to recognize who constitutes Bani Hasyim and Bani Muttalib so that zakat is not mistakenly given to them.
The kafa'ah (marriage compatibility) of Bani Hasyim and Bani Muttalib is not equal to that of other Arabs; hence, it is essential to know who belongs to Bani Hasyim and Bani Muttalib.

If a person endows (waqf) property specifically earmarked for Bani Hasyim and Bani Muttalib, or more specifically for the family of the Prophet Muhammad SAW, then that endowment must be strictly reserved for them. Consequently, it is necessary to know who is Bani Hasyim and Bani Muttalib, and who is a descendant of the Prophet Muhammad SAW. The same principle applies to the laws governing wills (wasiat) and vows (nadzar).

Having established the existence of Sharia legal relationships with the descendants of the Prophet Muhammad SAW, we conclude that utilizing DNA testing is one of the valid instruments to ascertain descent from the Prophet Muhammad SAW. Furthermore, having understood—in accordance with the conclusions of biological experts—that these DNA test results are highly precise, DNA testing ought to be employed as the primary method for verifying lineage (itsbat nasab) before utilizing alternative methods. This is because alternative methods, such as manuscripts (kitab) and testimonies (syahadah), leave open the potential for distortion, error, and even outright forgery.

When the DNA test results indicate that an individual is of Arab descent, only then should other lineage verification methods be applied, such as manuscript verification, testimony (syahadah), and acknowledgment (iqrar).

When we are obligated to appoint a leader, and the leader must hail from the Quraysh tribe, if a Qurayshi individual is about to receive the pledge of allegiance (baiat) and someone casts doubt upon their lineage, it becomes mandatory to perform lineage verification through various avenues, including DNA testing, to eliminate doubts that would otherwise bring about greater negative consequences.

Ibnu Qayyim states in the book I'lam al-Muwaqqi'in (Vol. 3, p. 108):

 لِلْوَسَائِلِ حُكْمُ الْمَقَاصِدِ لَمَّا كَانَتْ الْمَقَاصِدُ لَا يُتَوَصَّلُ إِلَيْهَا إِلَّا بِأَسْبَابٍ وَطُرُقِ تُفْضِي إِلَيْهَا كَانَتْ طُرُقُهَا وَأَسْبَابُهَا تَابِعَةً لَهَا مُعْتَبَرَةٌ بِهَا، فَوَسَائِلُ الْمُحَرَّمَاتِ وَالْمَعَاصِي فِي كَرَاهَتِهَا وَالْمَنْعِ مِنْهَا بِحَسَبِ إِفْضَائِهَا إِلَى غَايَاتِهَا وَارْتبَاطَاتِهَا بِمَا، وَوَسَائِلُ الطَّاعَاتِ وَالْقُرُبَاتِ فِي مَحَبَّتِهَا وَالْإِذْنِ فِيهَا بِحَسَبِ إِفْضَائِهَا إِلَى غَايَتِهَا؛ فَوَسِيلَةُ الْمَقْصُودِ تَابِعَةُ لِلْمَقْصُودِ

"The ruling governing the means (wasilah) is identical to the ruling governing the objectives (maqasid). When objectives cannot be attained except through causes and methods that lead to them, then those methods and causes follow the ruling of the objective and are evaluated by it. The means to prohibitions and sins are judged in their detestability and prohibition based on the extent to which they lead to and connect with those forbidden endpoints. Conversely, the means to acts of obedience and drawing closer to Allah are judged in their recommendation and permissibility based on the extent to which they lead to those righteous endpoints. Thus, the means to an objective follows the ruling of the objective itself."

CHAPTER III: CONCLUSION

From the methods of verifying lineage found in the book Rasa'il detailed above, it can be concluded that the Ba'alwi lineage is nullified (batal) as descendants of Ahmad bin Isa, which means it is nullified as descendants of the Prophet Muhammad SAW. This is due to the presence of a direct challenger to the widespread notoriety (syuhrah) and istifadlah of the Ba'alwi lineage today—namely, the existence of the book Al-Syajarah al-Mubarakah from the 6th century Hijriah, which explicitly states that Ahmad bin Isa did not possess a child named Ubaid, Ubaidillah, or Abdullah. Lineage books spanning from the 4th century Hijriah until the 9th century Hijriah completely omit the names found within the Ba'alwi family tree.

Furthermore, historical books extensively written from the 4th to the 8th century Hijriah fail to confirm the names within the Ba'alwi family tree as historical figures. The DNA test results of hundreds of Ba'alwi families indicate that the vast majority belong to Haplogroup G. This demonstrates that they are not only nullified as descendants of the Prophet Muhammad SAW, but they are also nullified as being ethnically Arab. May this short book prove beneficial to Muslim men and Muslim women. Amen.