Spurious Manuscripts of the Ba'alawi according to Rumail Abbas's Version

Book Title: Spurious Manuscripts of the Ba'alwi according to Rumail Abbas's Version
Originial version in Indonesian: Manuskrip-Manuskrip Palsu Ba'alwi Versi Rumail Abbas
Author: K.H. Imaduddin Utsman Al-Bantanie
Edition: 1st Printing
Page Count: 24 pages
Paper Size: B5
Publisher: Maktabah Nahdlatul Ulum Banten
Year of Publication: 2024 CE
Address: Tangerang, Banten, Indonesia
Field of Study: History, Science of Genealogy (Ilm al-Nasab), Genealogy

Table of Contents

1. Foreword
2. Chapter I: Introduction
3. Similar Books: 
1. Indonesian Scholar Proves The Falsity of The Ba 'Alawi Lineage Connecting to the Prophet Muhammad Assessing the Authenticity of the Habib Lineage in Indonesia 
2. The Discontinuity of the Habib Lineage to the Prophet Muhammad PBUH 
3. Methods of Verifying Lineage According to the Book Rasa'il Fi 'Ilm Al-Ansab  
4. Exposing the Scholarly Scandal of Ba’alawi History and Genealogy: The Finalization of the Ba‘alwi Genealogical Severance from the Prophet Muhammad PBUH
4. Islamic English Books 

FOREWORD

The small book currently in the reader's hands is a work that presents several manuscripts showcased by Rumail Abbas on various occasions regarding the Ba'alwi lineage. These manuscripts were presented as a response to the author's thesis concerning the historical and genealogical disconnection of the Ba'alwi, which went unrecorded in genealogy and history books from the 4th to the 9th centuries Hijriyah.

In order to defend the Ba'alwi lineage, Rumail Abbas attempted to search for manuscripts from the 5th to the 9th centuries Hijriyah. However, it appears that this endeavor will be in vain. The historiographical algorithm of the 9th century Hijriyah in Yemen and other regions related to Ahmad bin Isa locks away any possibility of connecting the Ba'alwi family to the genealogy of Ahmad bin Isa, and onward to the Messenger of Allah. Despite all of this, Rumail Abbas claimed to have found several manuscripts that could rescue the Ba'alwi lineage.

Some of these claims of discovered manuscripts were displayed physically, while others were presented only through their contents in the form of chains of narration (sanad) for Hadiths. In this book, the author will prove that Rumail's claims are unsubstantiated, that the manuscripts allegedly written around the 6th century are forgeries, and that the chains of Hadith narration are rejected by the discipline of Hadith Criticism.

Kresek, September 16, 2024

Imaduddin Utsman Al-Bantanie

CHAPTER I: INTRODUCTION

An event in the past can only be classified as a truly historical event if it is confirmed by contemporary historical sources, or at the very least, historical sources close to that period. This is the standard procedure within the discipline of history. Genealogy (nasab) is a subset of historical science, and when its historiography is examined, the procedures and methods applied are identical to those used in history.

In the book Ushulu 'Ilmi al-Nasab Wa al-Mufadhalah Bain al-Ansab by Fuad bin Abduh bin Abil Gaits al-Jaizani, it is stated:

"When we intend to verify a lineage, the references from which we can draw must be older genealogy books written before the modern era—specifically from the periods when humans were closer to knowing their ancestors." (pp. 76–77).

Historical sources are divided into primary sources and secondary sources. A primary source is one whose original framework originates from the past, meaning it is contemporary with the object of research, such as an inscription produced by a king. For instance, the Batutulis inscription in Bogor, which dates to 1533 CE, serves as a primary source for the figure of King Sri Baduga Maharaja. This inscription has proven that Sri Baduga Maharaja was a historical figure in the year 1533 CE. Primary sources allow researchers to get as close as possible to the actual events that took place during a historical occurrence or a specific time period. Historians exert their best efforts to utilize primary historical sources to understand the past on its own terms, rather than through a modern lens.

Aside from inscriptions, primary sources can take the form of coins, pottery, and so forth. In modern times, if we claim to have been present at the final match between Brazil and Italy in 1994 and do not want to be deemed liars, we must possess primary evidence of it. Such evidence includes an entry ticket to the Rose Bowl stadium in California, United States. Furthermore, it can be corroborated by external records from the stadium that documented the names of all spectators. If we wish to be believed that we attended that match but cannot present a single piece of evidence, on what basis should others believe us?

A secondary historical source is an account, such as a book, that describes events that occurred in the past. The closer its time of composition is to the event, the more reliable it becomes. Secondary sources typically utilize primary sources as evidence, or other secondary sources closest to the event. For a more distant secondary source, its core substance must possess a clear connection to sources that are closer to the event. The authority of a distant secondary source vanishes if it directly contradicts a closer source. However, if a distant source contradicts a closer source but the distant source possesses primary evidence, then the distant source must take precedence over the closer source that contradicts the primary evidence.

The lineage and history of the Ba'alwi—who claim descent from the Prophet Muhammad SAW through Ahmad bin Isa (d. 345 AH)—lack any evidence in the form of either primary or secondary sources prior to the 9th century AH. Ahmad bin Isa, who lived in the 3rd and 4th centuries Hijriah, is recorded in books as having only three children: Muhammad, Ali, and Husain. Meanwhile, the Ba'alwi claim they are descendants of Ahmad bin Isa through a fourth child named Abdullah or Ubaidillah. This claim only surfaced in the 9th century Hijriah, entirely devoid of any historical evidence from the preceding centuries.

Rumail Abbas has attempted to trace the possibility of uncovering such evidence. On several occasions, he showcased the results of his investigations, which the author will dissect in the following chapter.