HAJJI ALIYYE

FRIDAY, JANUARY 11, 2013

Calling All Researchers of the Kawayne Family

Are you a descendant of Hasan Kawayni (aka Kawayne, Kilwayne)? Or are you a
researcher interested in the Ashraf of Ogaden and Somalia?
What is some work that you can do to help the Kawayni tribe?
1. Can anyone take photos of the grave of Hasan Kawayni, his children, or his father
Umar? The locations of their graves are allegedly in locations known as Fayr-fayr and
Wayr-Dayr. Do they have tombstones that mention their lineage (nasab)? As this
bookand genealogists of the Ashraf explain, tombstones are some of the best historical
proofs for establishing the lineage of a person.
2. Does anyone have any documentary proof of his lineage? The Ba'Alawi tribe in Tarim
will not recognize the ancestry of Hasan Kawayni until the tribe can show documented,
historical evidence like a Contract, Waqf or any document signed by a Qadi (judge) from
previous centuries which shows proof that Hasan Kawayni was a Sharif and the
descendent of the Ba'Alawis.
3. Did any foreign writers or researchers (from Europe, the Middle East, Africa) meet
the descendants of Hasan Kawayni and mention them in their writings over the
centuries?

Please email me if you have any of these documents.

Why is this documentary proof important?

1. If Ali and Fatima are considered the first ancestors (level 1), Hasan and Husayn (level
2), Zayn al-Abidin (level 3), counting all the way down: Shaykhān b. ‘Alawī is considered
(level 29). The lineage between Shaykhān b. ‘Alawī and Hasan Kawayni requires
revision and cannot be correct because there are simply too many names.
How do I know there are too many names?
(a) The Quran manuscript mentions Zayn "ibn" Abidin - (Zayn al-Abidin is one person

1
not two!)
(b) The Quran manuscript mentions Abdallah b. Ahmad b. Ahmad b. Isa (Same error,
Ahmad is one person not two!). We know (a) and (b) because we have so many other
historical sources to help us.
(c) It mentions : Abdullah b. 'Ubayd b. Ali b. Muhammad (when Abdullah is one not
two! Ubayd is a nickname)
(d) Now for our main problem: Hasan Kawayni b. Umar b. Ali b. Adam b. Ibrahim b.
Musa b. Muhammad b. Muhammad b. Muhammad b. Muhammad b. Ahmad b. Alawi b.
(#29) Shaykhān

Problem with (d): Besides this old Quran, we have no other proof for this lineage. We
need to verify it with other sources. If those sources are more accurate then they can
rectify the large number of names. For example, "Muhammad" is mentioned four times,
which is highly unusual. "Adam" and "Ibrahim" are also unusual names in the Ba'Alawi
tribe in Tarim.

Next, the great-granddaughter of Hasan al-Kawayni (if the tree is correct) is Ayute bint
Hajji Aliyye b. Sā‘id b. Hasan Kawayni b. Umar. Ayute married a Muslim ruler of
Cambate, and their descendants ruled as the Oyeta dynasty (named after her) and were
recognized as noblemen centuries later. Ayute's husband Hamalmal met a Jesuit priest
(Manoel de Almeida) who visited the region in 1614 CE according to the priest's diary,
which has been translated into English.

If the great-granddaughter of Hasan Kawayne lived in the 1600s, then there is no way
Shaykhān could have lived in the 1500s or 1400s CE given the number of names
between them.

Muhammad Mawla al-Dawayla (#21 in the tree) died in 765 AH/1363 CE. This means
his 8th generation descendant, (#29) Shaykhān, lived at least two hundred years after
him (in the 1500s CE). This provides a big chronological problem because this leaves
Shaykhān - Hasan Kawayne - and Ayute all living in about the same era if not the same
century. The only solution for this tree to make any historical sense is to review the
lineage between Hasan Kawayne and Shaykhān - as the genealogists of Tarim have

2
‫‪requested. There cannot be more than 2-5 generations between them.‬‬

‫‪2. The only record we have for the Kawayni lineage is the old Quran inherited by the‬‬
‫‪Kawayni family shown below. This is the only source of evidence that mentions the‬‬
‫‪current lineage and itcomes solely from the those "making the claim." For the lineage to‬‬
‫‪be accepted by the Ba'Alawi family in Tarim, there must be supporting evidence from‬‬
‫‪outsiders who can substantiate this claim. For example, a government official, a judge, a‬‬
‫‪historian, or two witnesses who mentioned or recognized the Kawayni lineage in‬‬
‫‪documents.‬‬
‫‪3. Shaykhān b. ‘Alawī (level 29) is the last Ba'Alawi mentioned in the family tree in‬‬
‫‪Tarim. It is not a coincidence that the family tree mentions that he traveled to East‬‬
‫‪Africa (Sawāhīl). However, according to the records in Tarim, his children died out. Of‬‬
‫‪course this can be a mistake given when there is no communication between a branch‬‬
‫‪and the tribe in Tarim, but that is why it is important for the Kawayne family to find‬‬
‫‪further evidence linking them to Shaykhān b. ‘Alawī.‬‬

‫ال ى ي ح تاج زال ما ع لوي ب ن ش يخان ال ى ال كوي ني ح سن ال شري ف ال س يد ب ين ما ال ن سب ‪١ -‬‬

‫و صل ن س بهم ان وجدت و ان ساب هم ال ى ن ظرت ت ري م ف ي ب اع بود ال رحمن ع بد آل زرت ع ندما ‪.‬ال ت صح يح‬
‫‪.‬ك ث يرا ن س ب نا ف ي زي ادة ي وجد ان ه مع ناه ‪ ٥٢.‬من اك ثر ال ى و صل ن س ب نا و ‪ ٤٠‬او ‪ ٣٨‬درجة ال ى‬

‫و مرت ين ال مهاجر أحمد هاف ي كتب م ث ال وا ضحة زي ادات ع نده ك ان ع ل يه اع تمدن ا ال ذي ال قدي م ال مخطوط ‪٢ -‬‬
‫طال مخطو ف ي زي ادات ي وجد ان ه ع المة هذه ‪" .‬عاب دي ن ب ن زي ن " كتب‬

‫و " ادم" ا سم م ث ال ب اع لوي ال ث قاف ة ف ي جدا غري ب ال كوي ني ح سن ال شري ف اجداد من اال سماء ب عض ‪٣ -‬‬
‫ةمر ث الث ة محمد ا سم اك رار و اب راه يم‬

‫رئ يس من ت زوجت ساعد ب ن ع لي ال حاج ب نت ي تهآ و ‪ .‬ال عا شر ق رن ف ي ح يا ك ان ع لوي ب ن ش يخان ‪٤ -‬‬

‫‪.‬م ي الدي ‪ 1614‬س نة ف ي زوجها ومات م ي الدي ‪ 1600‬ي ع ني ال ع شر ال حادي ق رن ف ي اي ثوي ب يا ف ي ك م بات ا‬
‫ك ان ت ان ها ت اري خ ية وث ائ ق ع ندن ا ي ع ني ق صدي؟ هو ما ‪.‬ب ا سمها ال ق ب ي لة ي سمون ك م بات ا ا شراف واوالدها‬
‫ان ي م كن ال ف اذا ‪.‬ذل ك ق بل ح يا ك ان ساعد ب ن ع لي ال حاج اب وها ان ومع ناها ‪.‬هجري ‪ 1020‬ف ي ك م بات ا م ل كة‬
‫مرف وض ف هو ‪.‬اجداد ‪ ٥‬او ‪ ٤‬من اك ثر س نة مائ ة ق ب له عاش ال ذي ع لوي ب ن ش يخان ب ين و ب ي نه ي كون‬
‫ي م كن ‪ -‬اال سماء ب عض حذف من ب د ال ‪ .‬ال شجرة ف ي م ك توب هو ك ما ب ي نهما اجداد ‪ ١٢‬ي كون ان ع ق ال‬
‫ال ذي ن ب رت غال من ال م س يح ين هي ع لي ال حاج ب نت زواج ف ي ع ندن ا قال وث ائ ؟؟ االخ وة ا سماء ب ع ضهم‬
‫هل ل وال حمد ‪ 1614‬عام ف ي ال ب لد زاروا‬

‫‪3‬‬
 ‫ ب ي نات و ت صح يح من ب د ال ك لها؟ ك المي من ال غاي ة هي ما‬. ‫ف ي ب ي نات وجدت م هل ال س نوات هذه ف ي‬
‫هل وي ردر؟ او ف رف ر ال ى ال س فر م ك ن كم هل ال كوي ني؟ ال ح سن ال شه يد ف يها دف ن ال تي ال شري فة االر ض‬
‫اآلن ؟ ال س فر ي م كن هل ال ن سب؟ ت ب ين اخرى وث ائ ق او مخطوطات ي وجد‬
POSTED BY SYED ALAWI AT 1:36 PM 20 COMMENTS

THURSDAY, APRIL 30, 2009

After much deliberation, I've decided to upload a significant portion of my research in

Ethiopia. It is the First Comprehensive Review of the Ancestry of clans claiming descent
from the Prophet (or his clan of Hashim) in Ethiopia and Somalia. To respect the honor
and privacy of the mentioned families, I have not included their heirlooms of
manuscripts and family trees.

‫ال صومال و إث يوب يا ف ي األ شراف ال سادة أن ساب ف ي ال كامل ال بحث أول‬. ‫ب ني إل ى ي ن ت س بون وك لهم‬
‫ طال ب أب ي آل إل ى ب ل ها شم‬http://www.scribd.com/doc/14801046/- Please post or email me
with your revisions and comments.

By the mercy of Allah, a complete family tree of the Kawayni family, with the
descendents of Hajji Ali was completed under the auspices of an Alawi genealogist in
Sana'a, Yemen. He saw the old Qur'an with the clan's ancestry, immediately believed in
its authenticity, and began working for many months on the tree. However, since then,
he has hesitated in certifying the ancestry as authentic without the consent of the
Ba'alawis in Tarim. And God knows best.

4
POSTED BY SYED ALAWI AT 10:54 AM 76 COMMENTS

SATURDAY, SEPTEMBER 22, 2007

The Signed Affidavit from Hadramout attesting the Kawayni Family's lineage to be
correct from Shaykhan b. Alawi to the Prophet Muhammad (s).

POSTED BY SYED ALAWI AT 2:42 AM 8 COMMENTS

5
FRIDAY, SEPTEMBER 07, 2007

So primarily in search of my roots, I packed my bags in Damascus and headed off to

Ethiopia in hopes of finding further information that would help clarify and establish
the lineage of Hajji Ali. I was excited that Ethiopia's proximity to Berbera, Somaliland,
Hadramout, Yemen and Djibouti would allow me to visit all of these locations that I had
only read about thus fur, but felt held the answers I needed to uncover my ancestry.
My attempts to communicate with the Somali Ashraf in Somalia, Somaliland, and those
who had migrated to Kenya and London as refugees did not prove fruitful. While I was
quite excited and optimistic, when finally finding a representative from the Somali
Ashraf over the phone or email, all proved useless in the end.
By stroke of luck, during my last days in Damascus, I met a couple Ethiopians, both with
Somali relatives, who agreed that Jijiga would be a great city to visit during my travels.
Little did I know that it was my eventual trip to Jijiga that provided the necessary
interviews that I had long waited to complete. It was there that I met representatives
from nine major Ashraf clans. After traveling to Jijiga it was no longer necessary for me
to travel to Djibouti or Somaliland.
When I left Syria, I promised to make my time in Ethiopia worthwhile by researching
not only my own lineage but that of Ethiopian Ashraf in general. I hoped to gather the
lineages of clans who claimed descent from the Prophet and his clan The Hashimids in a
book or essay that would document their existence in Ethiopia for the first time.
Dr. Muhammad Muneer Shwaiki al-Husseini, President of Hashimid genealogists in
Damascus, kindly wrote a letter of recommendation and certified me as a genealogist
shortly before I left Ethiopia. His support provided the authority I needed to carry on
my work with Ashraf families who would otherwise guard their lineages from me and
refuse to help.
Within a few weeks of my arrival, I made a trip to Nazaret that forever changed the
course of my genealogy search and perhaps that of my descendents, my own life, that of
Hajji Ali's descendants and the Silte in general for years to come.
According to a Silte shaykh, Hajji Jamal Abdella Syed Lijimo, Hajji Ali's Somali Ashraf
clan visited Nazaret about thirty years ago. Upon meeting and sharing oral histories the
shaykhs realized they shared familial relations. The most intriguing part of all, the
Ashraf clan gave the Silte their lineage and that of Hajji Ali, and it was completely
different from which I found in Umnan and Addis Ababa a few years ago. The lineage

6
which the Somali clan carried, actually went back to the famous and noble Ba'Alawi
clan. I thought - at times ecstaticly - then skeptically - could Hajji Ali actually be
Ba'Alawi?
Although I felt very conflicted concerning the discovery, I was excited that I had a shred
of evidence that pointed to a possibility of a Ba'Alawi heritage. Besides claiming descent
from al-Faqih al-Muqaddam, Hajji Jamal mentioned two other famous figures,
Abdurahman Saqqaf and Abu Bakr Aydros. I thought to myself "I'll never let this go, I'm
going to travel to Aden and Hadramout and search for Hajji Ali in any and every family
tree they had." If this lineage was correct, I would definitely want to study in Tarim, the
ancestral home of my forefathers.
Within a month, I began to seriously plan my trip to Hadramout. I only ended up
visiting Harar and Jijiga on a limb and after reluctantly following a shaykh's advice. Had
I not chosen to visit my contacts for Harar, I would've never found all of the answers I
was looking for concerning the Somali Ashraf and my own lineage.
Through chance and the mercy of Allah, I was able to finish all of my responsibilities in
Addis Ababa and plan a Harar-Jijiga-Dir Dowa-Sana-Hadramout trip during the last
week of March and the first weeks of April. My time in Hadramout would coincide with
the Mowlid of the Prophet (s) and would be an uplifting spiritual experience as well.
The crazy thing was that my trip to Harar was seriously rushed, unplanned and a result
of my decision to shruggingly follow the advice of Husayn Sharif, an Ethiopian Ashraf
genealogist. I was almost bewildered at the staunchness of his view – I was leaving for
Hadramout for 2 weeks – but he said that I had to visit Harar before going to
Hadramout.
(March 22, 2007)
I remember calling Hajji Kamil Abu Bakr Sharif randomly a few times before going to
Harar in hopes he’d be excited about my trip there and help provide us with lodging in
the city. Hajji Kamil is very well-respected and perhaps the most famous figure in the
Ethiopian Muslim community. He founded the "Abadir Schools" located in Addis
Ababa, and most families have relatives that have gone through the schools. His
research into the history of Ethiopia is also quite valuable. The mercy of Allah is very
great, had I found lodging through other contacts, I would never have bothered calling
him and would never have found everythingconcerning the Somali origins of Hajji Ali.
Absolutely everything – all the khayr – the discovery of the needle in the haystack goes

7
back to finally talking to Hajji Kamil on the phone and politely agreeing to visit his
school.
When I found the school and entered, Hajji Kamil was in the middle of a chance meeting
with two old associates of his. I couldn't believe my luck, I had called him by chance and
agreed on the fly to meet him that afternoon, had I chose a time earlier in the day, or the
next morning, or any other time I would never had met them. These two individuals
were the key to everything: they were 2 Sharifs from the Ashraf of Somal. Not only were
they Somali Ashraf- they were knowledgable of their complete ancestry, one was
particularly interested in genealogy, and knew the names of the 9 different Ashraf clans
by heart. I had tried so hard to find such leads while in Syria, but it all fell in my lap a
few days before my trip, literally at the last possible moments before I had left for Harar
and Hadramout.

In hindsight, it is very clear that the lineage I had found in Nazaret, with its serious
inaccuracies would've led to a very frustrating trip to Hadramout, had I not found all of
the information I gained through the Ashraf of Somal and the Kawayni family in
general. I would’ve been heartbroken going there with my mistaken presumption we
were from the Masawa, Aydros, BaShamila, or Saqqaf branches of the Ba'Alawi tribe. I
can’t imagine how embarassing it would have been to have gone to Hadramout with
only my notebook and the inaccurate information I had found in Nazaret. I thought I
would have the opportunity to view the "Alawi Tree" and look at all of Saqqaf’s
descendents – or asking them to look at those different branches in hopes of finding a
man named Hasan Kawayni and his grandson Hajji Ali. Although the Alawi Tree exists
in Tarim, the two genealogists who owned a copy would never allow me, a foreigner, let
alone Ba'Alawis who live in Tarim to independently view the Tree. It would never have
benefited anyhow because we weren’t from the famous Saqqaf branch. It's so sad how
things could’ve gone terribly wrong just by the choice of Allah – Ya Allah we are so
ungrateful – please make us of the truly thankful and allow us to fulfill our promises. Do
not lead us astray – Keep us on the straight path – continue to provide us with Your
Mercy in all of our aspirations and goals. Continue to provide miracles that provide our
success along the way, because without it we are nothing but failures like so many from
the children of Adem. Do not make us of those who lie – especially concerning their
lineage – do not put us to trial by allowing us to find such amazing heritage that

8
supposedly belongs to us – only to find it erroneous.

The Nazaret meeting clarified that Hajji Ali was from the Somali Ashraf clan of Hasan
al-Kawayni. I have since found an old manuscript that mentions the Ba'Alawi lineage of
the Kawayni family and substantiates what I found in Nazaret, it’s probably “the source
of the source” of what I found in Nazaret – the lineage narrated by Fatima b. Hasan al-
Kawayni. Some branches of the Kawayni family have mistakenly added nicknames to
the Abdullah and Abdurahman ancestors mentioned in the lineage - however the
original document does not identify them with these misnomers.

The shaykhs of the Kawayni tribe claim that we are descendents of their illustrious
forefather and that Hajji Ali is the son of Saa'id the son of Hasan Kawayni the son of
Umar.

So the 2 friends of Hajji Kamil knew the tribe of Hasan Kawayni and admitted that some
say they are Husayni while many considered them to be of the Shaykhash. I later found
the controversy stems from some branches of the Kawayni family inter-marrying with
the major Somali (non-Ashraf) tribes and losing track of their Kawayni lineage.

Although the Ashraf in Jijiga say that some Kawaynis claim to be Ashraf and others
claim to be Shaykhash, according to Kawayni individuals , no one from within their
tribe, has ever denied their Ashraf lineage. Everyone from within the tribe, except for
the branches in which contact has been lost, is aware of their Ashraf identity.

The most knowledgable and enthusiastic genealogist of the Kawayni tribe is Faysal
Muhammad Yaseen. He mentions that within the Ogaden region where they reside, the
neighboring tribes all recognize them as descendents of the Prophet and allow them to
marry without paying a dowry because of their ashraf status. There also exists poetry
concerning Hasan al-Kawayni praising his Sharif lineage.
· I remember feeling ecstatic that the two friends of Hajji Kamil had heard of Hasan al-
Kawayni when no one in Ethiopia and even my contacts in Berbera had not heard of him
or the tribe. The Kawayni family is not widespread in Somaliland – as Faysal says
they’re mostly based in the Ethiopian-Somali region of Fayr Fayr and the like, although

9
there is a branch near Berbera. I had begun to fear that I would never find the source of
this lineage or anything concerning the person of Hasan Kawayni but Allah is Most
Gracious, Most Merciful.

We drove to Harar that night – met Abdullah Sharif and visited Abadir and Hamdun
mosque on Saturday – went to Jijiga Sunday morning, tried to talk to Ashraf Sunday
evening and Monday morning – left for Harar by zuhr – picked up the photocopied
books I had attained visited Abdullah one last time and measured the cubic cm. Of his
manuscript collection – left for Dir Dawa that evening – met with Faysal until 12:30 am
- who returned the following morning at 7:30 for one last meeting before we drove to the
airport at 9:30 am. I was to return to Bole airport that evening to fly to Yemen.

March 25 - April 14, 2007

I traveled to Harar to see the private collection of Abdullah Sharif, which houses over
750 manuscripts and priceless artificats. There were coins from many Islamic dynasties,
including the Abbasid era, and even going back to Axum! Although I couldn’t find
anything specifically regarding Hajji Ali, it was a good experience; I photocopied the
Egyptian printing of Futuh al-Habasha and a manuscript detailing the heroics and
legendary life of Abadir, the icon of Harar (the account begins with many famous Sufi
saints entering Harar together in a single army). The life of Abadir is extended to
multiple centuries and there other oddities. The anachronistic introduction diminishes
the manuscripts historical accuracy concerning Harar's early history, however, the dates
outlining the reign of Harar's later rulers are quite accurate. An obviously inaccurate
narration of Abadir's sharif lineage is also included. I also copied research concerning
the relationship between the Muslims of Zayla and Christian Ethiopia.
· My best evidence of the Kawayni claim to Ba Alawi lineage was a manuscript written at
least a hundred years ago, which was copied from a manuscript written by Fatima bnt.
Hasan al-Kawayni – it doesn’t have any laqbs but its very accurate for the most part.
There are additional names I think on the part of the copier – not Fatima herself (2
Ahmed Muhajirs, Abdullah Abud becomes Abdullah b. Abayd, 4 Muhamads, the
discrepancy and abundance of names after Shaykhan – all of these mistakes go back to
the scribe and Allah knows best…). But now lies 2 questions – does Fatima’s original
manuscript still exist even if torn and barely readable – and more importantly what was

10
her source? Did she have a drawn tree from Hadramout? A scroll? If it was all oral – we
may have problems – but I think she must have been copying her information from
some kind of written source. Inshallah we’ll find our answers as the Kawaynis become
more aware that this search is extremely important in establishing their Siyada (noble
lineage). Hopefully digging and excavation in their region will yield miraculous results –
maybe at the home and/or gravesite of Fatima or Hasan Kawayni. Only time and further
research will tell if such documents still exist.
· So Faysal informed us that Hajji Ali and his Silte descendants are considered by
Kawayni shaykhs to be of Hasan Kawayni’s descendants – this has been widely known
and accepted since the Nazaret meeting close to 30 years ago. He also informed me that
two shaykhs from the tribe had visited Hadramout a little over ten years ago and had
attained certification concerning their lineage from the Ba'Alawi family. I was later
disappointed to find the claim somewhat inaccurate. Although they indeed received a
stamped affidavit from Habib Ali Mashur b. Umar b. Salim b. Hafeez, the Shaykh
responsible for providing certification and adding families to the Alawi Tree, the
Kawayni family was not recorded in the Alawi Tree. From the list of 40 ancestors, 29 are
documented Alids, the last (29th) being Shaykhan b. Alawi b. Muhammad b. Ahmed b.
Abu Bakr Kharbashaan b. Abdurahman b. Abdullah Aboud b. Ali b. Muhammad Mowla
Dawayla. We still have the daunting responsibility of verifying our descent from
Shaykhan b. Alawi.
· I was delighted to see the lineage was without problem until the 29th tabaqa, this was a
huge advancement from searching misguidedly between the descendents of
Abdurahman Saqqaf and even confusedly looking at the descendents of Imam Ali al-
Rida and Imam Mohamad al-Jawad, not to mention the Idrisids for the previous two
years.

After arriving in Hadramout, and after desperately asking Faysal for help, he quickly
found and emailed the Hadrami affadavit that at the very least acknowledged their
Ba'Alawi ancestry.
· The 3 vexing things about this lineage from me to Rasulallah (s) are:

I’m not 100% sure if Hajji Ali was really the son of Sa’id b. Hasan al-Kawayni – although
it is entirely possible and probable because of the historic significance of his invasion,

11
geographic location and matching oral histories (he was from the Somali region, had
Arab ancestry, and established a foothold in Harar before traveling south).
I am tabaqa 50 with this lineage and that is totally unheard of within the Ba Alawi
community – who are at 40-45 right now. Maybe this simply means there are some
additions to the lineage – on the part of the scribe, especially between Shaykhan and
Hasan al-Kawayni, the only part of the lineage that is unverified. Or this could be a sign
of incorrect nasb. That could be a sign that the Kawayni family could be mistaken about
their own lineage. Perhaps with more research I could find Ba Alawis who have reached
tabaqa 49-50, but between genealogists this isn't really a major issue due to major
variety concerning tabaqaat between Syeds and humans in general due to many factors.

Al-inqiraad: According to Alawi Bilfaqih, Shaykhan’s sons in general and Alawi b.

Shaykhan particularly, from whom we claim descent, did not leave descendents.
Although there exists a possibility we are from a second Shaykhan through a 4th son
Yusuf according to Syed Jahaf in Sana'a, this info doesn’t even exist in Hadramout so it
would be difficult to get their approval. Although it says this Shaykhan II went to
Medina Munawwara so that would be great if we got more information there.
· Anyway the brothers in Hadramout also were very cordial in helping me understand
this inheritance and learn to speak of my lineage honestly and with honor. They gave me
confidence when they considered me one of their own and when said that many families
have lost their lineages and the Ba alawi family in general is in turmoil concerning the
protection of all of these lineages. So it is possible that all of what I have found could be
true.
· My main concern is to gather all of the descendents of Hajji Ali to the best of my
ability, so when the correct lineage is documented, we are ready to add our branch. I
think finding the correct lineage now is secondary because I can’t personally interview
and excavate in the necessary Somali regions. Finding further information in Mecca and
Medina is a long shot because I think Bilfaqih would’ve known of Shaykhan II’s
existence if he had descendents until today. In the end, clearly clarifying the issues
concerning my lineage and the research I have completed in the past few years while
recording my lineage as it appears to the best of my knowledge is still a privilege that I
am thankful to have. Until something later establishes its impossibility or firmly
establishes the nasb in a certified tree – I’ll have to mention the nuances of my research

12
to anyone who asks.
· I must explain I am from the Ashraf of the Silte, through Hajji Ali, who is supposedly a
grandson of Hasan Kawayni, whose lineage supposedly goes back to Shaykhan b. Alawi
from the family of “Ba Aboud Kharbashaan” of the famous Ba'Alawi clan. These were the
words of Muhamad b. Alawi Bilfaqih, who learned and stated this fact with ease. I
remember smiling and being impressed with his photographic memory.
I left Hadramout with great news, but still with a task I thought had been completed
years before: verifying the Kawayni tribe's descent from Shaykhan through manuscripts
and documents they had inherited from their ancestors. I also had to document the
descendents of Hajji Ali in a tree, so that our tribes could own partially complete and
certified trees.
August 2007:
· I finished recording my immediate paternal family tree through a silent and secret
genealogist, my father's sister Ziyada. Who knew everything! What the heck – how come
she never spoke up before? She new nearly all the descendents of my great-great
grandfather Siraaj Wededo. So I have a complete tree for five generations. Other uncles,
Hajji Jamal and Nassir filled in a few gaps. So my immediate paternal family tree is
done. Hajji Jamal also gave me the passports of my paternal grandparents. It's
intersting how "Siraaj Wededo" came to life as a person who existed, when I saw all of
his sons and the branches of his descendents. I also truly felt that I was from this man's
Ahlil Bayt, a direct product of him.
(August 14)
· Through my contacts in Warabe, the research of Hayder and his associates proved very
valuable, I have documented ALL of Hajji Ali's grandsons! That happened with very
little effort on my part in a matter of 3 magical weeks, by the mercy of God.
· I’m now 100% sure I’m from this legendary Hajji Ali – this soldier immigrant to Silte
lands and ruler of the Azernet Berbere region. But I wish I was sure of my direct descent
from Hasan Kawayni. I'm about 80-90% sure of it.
Our descent from Kawayni is based on multiple pieces of evidence, first and foremost
from a 1974 meeting between Silte and Kawayni shaykhs who came to a conclusion that
they were of the same family. Second, there is no other Somali family that claims we are
from them. I searched for years for the Somali Ashraf in hopes of finding a clan that
says, "Yes, We know of your ancestor Hajji Ali, he was a man of our tribe" and I found

13
exactly just that with the Kawaynis. As an objective researcher, nothing is ever a
certainty, but as a genealogist it’s logical, acceptable and the discovery of a lifetime. I’ve
accepted its possibility and I'm working to solidify and document our tribal relations
and history, while trying not to allow my qualms to delay the process. I definitely believe
it’s possible that Hajji Ali was a Ba’Alawi and Kawayni who didn’t document his lineage.
As I have found that the Kawaynis haven't done the same in Somali lands, its
understandable that a soldier and immigrant to Ethiopia didn't carry such documents
either.

There’s the dream I had – that I saw Mohammad Alawi the only Ba’Alawi I knew in
Damascus, sitting doing ziyara of Hajji Ali while the tomb was glittering and sparkling
like that of Syeda Zeyneb – and I felt upon awaking that he had familial relations. That’s
why I began asking him about his lineage – I wanted to know if his BaHasan lineage was
Hasani and if we were branches from the same tree. Now I know that it was our lineage
that met with his in the Ba'Alawi family tree. Alawi Bilfaqih clarified that the Alawi tree
mentions Shaykhan's migration to Sawahil (Tanzania/Kenya) and that his mother was
from the same BaHasan! That’s why I saw Mohammad Alawi as a sign that we really are
related on that sublevel and we have similar roots from Ba’alawis who came to Africa.

Then there’s the dream in which I see many white houses, and one with the names
Hasan and Husayn written in front of the house. In the dream, I receive a key with
Husayn written on it and I enter the blessed house. I had permission to enter their
household.

After researching in Ethiopia for the past year and discovering my possibly Husayni
lineage, I am very happy about my time spent there.

Hajji Ali could still be from the Idrisid tree – but there’s no other likely reality. If Hajji
Ali was from the Somali Ashraf, he was from the Kawaynis.

The famous Idrisi lineage I had found from Silte informants did notcome from Hajji Ali
himself, that is why it can be brushed aside – even if it’s now widespread. It’s from an
oral tradition based on a dubious fa’ida that could have been copied from anywhere.

14
Plus there are not enough names. Plus it’s close to impossible for this to be the lineage of
a Somali – it’s literally a product of Ethiopia. There are many families throughout
Ethiopia that claim descent from this Idrisid tree, but I haven't found it elsewhere.
Although it would be interesting if it turned up in other countries throughout Africa in
future years. Even if every historian narrated the same information in ijma – but the
source was all the same – then it’s not stronger than one shahada. An analagous
example is like most historians narrating the same Sayf b. Umar riwaya concerning
Abdullah b. Saba causing the battle of Jamal. Even if every historian later narrates this
information…there's still only one source.
Let’s say by some weird chance – we really are Idrisid– we made a mistake (which goes
back to aya) in thinking this to be an incorrect lineage and for choosing the Kawayni
connection as being the one with a greater possibility. Either way we are Alawi Fatimi,
and this is definitely a claim of my tribe and not myself.
I want to know the truth and I'm afraid that I’m wrong, but I also know there’s a chance
this tree may be right. I fear my sometimes my qualms are due to the shock of
unebelievably finding what I was looking for.

(August 3, 2007)
- Looking at the Silte book published by Abraham Hussein – the Shoa-Hadiya – Gurage
region was known as Southern Ethiopia – as the Kawaynis traditionally say was Ali’s
destination. Hussein says he went from Berbera-Harar-Southern Ethiopia – just like the
Somali wording of the oral tradition. The realization brought a cooling affect to my heart
– maybe I was just that lucky enough to have found the clan of Hajji Ali. I now picture
his movement as being momentous and historic, as the manuscript 'Zahab ibreez' points
out, the migration to Gurage lands was an invasion that takes place a century after Gran
– that is why the Kawaynis and the Silte could indeed be talking about the same
personality. Anyway, all of my English notes, Ethiopian texts, Faysal’s research will be
combined into one book inshallah, it probably won’t stand alone – it will be a separate
section of the Ashraf book, we’ll see.
It’ll definitely get Siltis talking – having all of my quotes from those other books,
inherited Kawayni information, the trees, the Ba'Alawi documents and information… it
will lead to an awakening – definitely the Addis mobile number needs to be included in

15
the book. Husayn Shareef will be busy.
August 30

For some reason tonight, after all of this time – perhaps after finding that map – and
realizing linguistically that the Shoa-Gurage-Hadiya region is “southern Ethiopia” that
the Kawayni family has been talking about the epic migration and victory of our Hajji
Ali, I see they really are talking about the same guy.
- The reason the idea was previously far fetched to me was because there were
thousands of soldiers in Gran’s army named “Ali.” There were hundreds of “Alis” who
also came from Somali lands in his army.Now the historical and geographcial settings
have shifted:
- Hasan Kawayni is no longer the man killed in 915 AH. Meaning, he lived at least a
hundred years after Gran – because Shaykhan b. Alawi himself lived at that time – so
that in fact makes Hasan Kawayni and Hajji Ali closer to 1100s
- Shaykh Wolone – I think correctly characterizes the migration, invasion and victory of
Hajji Ali and his comrades as after Muslim military might had been crushed and only a
memory, close to a century after Gran and perhaps 50 years after Ameer Nur. So instead
of being 900 AH – Hajji Ali is now closer to 1100 after hijra. This makes sense: had he
come during the great futuh or before (as Abraham Hussein’s research suggests)– he
would’ve been forgotten – or his story and symbol as a Silte hero would not be so fresh.
There was definitely a Silte migration to the region before or during the Futuh. There is
also Gran meeting “Hamdino” the Silte tribal chief in Hadiya. They historically
inhabited the hadiya area for hundreds of years I think as neighbors to the Gurage – as
Abdulfetah Huldar and Abraham Hussein clarify – the term “hadiya” was used (even by
neighbors) to describe early Silte history. As Dr. Lapiso points out, the early silte
migration to the lands should not be confused with Ali’s later migration. The Silte
people were there and much more greater than Hajji Ali.
- His victory a century after Gran and during a time of Christian dominance and
resurgence would mean his movement was probably quite a surprise and renowned by
the Muslims of his time – that is why all the sources (Silte fathers: from my
investigation, Abraham Hussein’s, Abdulfetah’s, Shaykh Wolone, and the Kawaynis)
who recount such a movement could seriously be talking about the same great man and
invasion.
- When I first heard the Kawayanis say Ali went to “southern Ethiopia” I was

16
disappointed and skeptical concerning the vagueness of such a term. But after looking at
the map and asking family and colleagues, I found that the Hadiya/Gurage/Shoa lands
definitely qualifies as “Southern Ethiopia.” So if the Somalis are using the term correctly
to describe Gurage lands – there is only one icon named Ali who triumphantly came
from Somali lands – was from the Ahlil bayt – went to Harar – and settled in Gurage
lands. I’d like to ask Richard Pankhurst and other teachers concerning the traditional
use of the term “Southern Ethiopia.” I've spoken to Muhammad Safi, President of the
Majlis al-A'la in Ethiopia, a researcher named Hasan Mohammed at AAU, Professor
Mohammad Saeed and family who say that Southern Ethiopia is famous for being
ethnically mixed, however the Hadiya region and Gurage people are indeed quite
prominent in the region. The Oromo also are very importnat in the region. However had
Ali b. Saa'id gone to Oromo lands the Somalis would've stated that, as the clan of Abu
Bakr b. Nur al-Hasani have done.
August 21, 2007
Last night, I smiled – if all is true – I’ve almost done the same – the emails, multiple
phone calls to the “Somali Ashraf Welfare Association” in the internet centers in
Damascus. Searching for Somali Ashraf online for countless hours – hoping to use Dr.
Shwaiki’s contacts. Searching...searching for the truth. Searching for my roots.
Searching for the tribe of Hajji Ali that must’ve recorded his hijra, that held the answers
concerning his correct lineage, the proofs substantiating his noble ancestry, information
concerning his brothers, uncles – maybe the branch that inherited some manuscripts.

I wrote to Somali personalities “have you heard of the Hasani family of Isma’il Jabarti…”
after the Nazaret breakthrough it was “have you heard of the family of Hasan Kawayni?”
Subhanallah, I should save those emails – now that I’ve found the tribe and I’m still
amazed that they accept us with open arms. Deep down inside I'm afraid that it’s all a
big mistake. I'm afraid that after I’ve accepted everything – after my findings are
published and the trees are created– something pops up in the future that clarifies it was
all a big case of mistaken identity.
This is my fear. I fear that what I've found is too good to be true. I don't really think that
anything will discredit my findings in the future. I think it's possible Ali b. Saa’id was
actually a different man who didn’t come to Silte lands, but there is no evidence of such
a possibility. If the family of Ali b. Saa’id say that he is our legendary Somali Syed Hajji
Ali, then we accept it until something disproves it.

17
My new dua is "Oh God give me certainty in my knowledge and beliefs." . I’ve said the
dua a few times – and I swear I feel a cooling, calming affect on my heart and nafs.
I’m not afraid to meet Allah – I’m standing on research and the shahada of shaykhs, not
simply my own thoughts. If by chance, it’s wrong – then the verse of Ahzab applies. But
I think this is it, we’ve found Hajji Ali’s clan. Honestly there isn’t another clan – what
other Somali ashraf clan can he be from? They say we’ve found you…no other clan will
say that.

The next day, I was reading through a book on Islamic thought and culture and the
scholar mentioned very important points concerning Islam’s ruling on doubt and
fortitude. First the verse: “Make shura with them and once you’ve decided, then have
tawakul of God.” (3:159).
The verse presents a golden rule. Research, Debate, Analayze Thoroughly, once you
have completed those things, as Muslims, we are supposed to trust in God that all is for
the best once we have done our duties. This trust in God is what gives us strength,
fortitude and success in our endeavors.
The problem with being unsure with your decisions is it slows the movement and
process down all together. However, when you’re sure, you move full speed. Imam Ali
points this out in a maxim. NOT trusting God causes anxiety and weakens performance.
So then we have important rules in Islamic Law:

‫م ت ين أ ساس ع لى ب ه ت ق ت نع أن واول جوان به جم يع خ الل من ج يدا ال موق ف ادرس‬

‫هللا ع لى وت وك ل ت خف و ال ت قدم ب ل مع قول ة غ ير االح تماال ت أمام ت ردد ال و ال م س ت ق بل من ت ه يب ال‬
‫ال ه ي بة ق رن ت ف ضد‬

‫ال شك ل ك ث ير شك ال‬
‫ن جس أن ه ت ع لم ح تى طاهر شيء ك ل‬
‫حرام أن ه ت عرف ح تى ح الل شيء ك ل‬
‫ف ا سد أن ه ت عرف ح تى صح يح شيء ك ل‬

(‫)وف سادها صح تها ف ي ت شك و ح يات ك ف ي ت واجهك ال تي ال م عامالت ف ي‬

‫ل ل ق لق ف ري سة ي قع ل ئ ال اإلن سان ي مار سه عم ال ال شك حاال ت ك ل ف ي اإل س الم ية ال شري عة ن فرض هكذا‬
‫ب ال خ ي بة وال شك وال تردد‬
POSTED BY SYED ALAWI AT 5:54 PM 3 COMMENTS

18
It has been a long time since I've updated this blog...I've found so much.

Labels: The Magic Bullet? Found in Somali Lands...

POSTED BY SYED ALAWI AT 5:26 PM 1 COMMENTS

SUNDAY, OCTOBER 15, 2006

19
I have recently discovered that our tribe is not alone in claiming that "Futuh al-
Habasha" records the ancestry of the Ashraf. Apparently the descendents of Shareef
Ishaq b. Ahmed, or the Ishaqi tribe, in Somalia claim that the same writer and book has
recorded the lineage of their ancestor. This is quite astounding - the claim of our tribe
seemed dubious when it wasn't substantiated by another source. One could have
claimed that the Silti in Ethiopia simply concocted the lineage of this Shareef and
dubiously used a book that did not exist to bolster the claim. However the existence of
another tribe with a similar claim; that the "Futuh al-Habasha" included other volumes,
and information concerning genealogy; points to the truth of the claim. At the very least
we can agree that Hajji Ali was not a native of Ethiopia and actually came from the
Somali port of Berbera. We can also conclude that if other volumes of Futuh al-Habasha
did not exist in the past - then at least the source of the claim did not originate in
Ethiopia, but also came from Somalia.
According to the tribe's oral history, the children of Hajji Ali became the chief ancestors
of the Silti. I thank Dirk Bustorf, a researcher of the Silte people from Hamburg
University for providing the following family tree. The tree is the only "sure"
information one can ascertain from oral history. Other details such as specific names
differ depending on the source. While other sources may not have recorded their
information in the original Arabic - the caretaker of Hajji Ali's shrine did so - that is why
I feel he is our best source on the complete lineage. On a personal note, both of my
parents are descendents of the son Samardeen, from the Arabic Thamr al-Din ( ‫ث مر‬
‫)ال دي ن‬.
POSTED BY SYED ALAWI AT 8:01 AM 3 COMMENTS

20
‫‪TUESDAY, SEPTEMBER 19, 2006‬‬

‫هو دف تره ع ند ال م ك توب و ق بره خادم ي روي ك ما ن س به و‬

‫ا سماع يل ب ن ن خل س يد ب ن احمد ب ن )ن ا صر ا سمه( اب اذر ب ن احمد ب ن ع ثمان ب ن عمر ب ن ع لي ال شري ف‬

‫ب ن ي ع قوب ب ن صال ح ب ن داود ب ن ب كر اب ي ب ن مو سى ب ن ها شم ب ن ع بدال نور ب ن ال ج برت ي‬
‫ح سن ب ن ال م ث نى ح سن ب ن املال ك ع بد هللا ب ن ادري س س يد ب ن عمر ب ن ادري س س يد ب ن ع بدال عزي ز‬
‫طال ب اب ي ب ن ع لي ب ن ال س بط‬

‫ن بدل الز م ب أن اظن ‪ -‬طوي ل ب حث ب عد ول كن ن س به ي غ ير او ي صحح ان األ شراف ن ق يب ل غ ير ي جوز ال‬

‫ب ن ال ثان ي إدري س ب ن عمر" هو األ صح و "ال كامل ع بد هللا ب ن إدري س ب ن عمر ب ن ادري س" اإل سم ين‬
‫أح فاد من هو او ال ثان ي إدري س ب ن عمر ب ني إل ى ن س به ي رج ع إذا "‪.‬ال كامل ع بد هللا ب ن األو ل إدري س‬
‫أجداده من ي كون ا ي م كن ت اري خ ف ي رج ل ين وجدن ا ‪.‬اآلدار سة من آخر ف رع من "عمر ب ن ع بدال عزي ز"‬

‫من ال مهاجر ال غماري ال م يمون ي ع بدال عزي ز ال مول ى طري ق من االدار سة ال ى ي ن ت سب من م صر ف ي ي وجد ‪.‬‬
‫ال كامل؟ ن س به هو ما ول كن ‪" -‬ه‪ 708‬س نة ف ي م صر ال ى غمارة‬

‫‪2‬‬

‫ب فاس ال مول ود ن ب يل ال م ل قب هللا ع بد ب ن*ال عزي ز ع بد*اب ن ب ف ي تور ال م ل قب خ ل ي فة ي وجد ‪.‬‬

‫أحمد ب ن ال رح يم ع بد ب ن ال قادر ع بد ب ن ال عزي ز ع بد ب ن هللا ع بد ب ن أحمد ب ن عمران اب ن م كة ودف ين‬
‫)ف ي تور اب و( ع بدال عزي ز هذا أع قب هل ‪.‬األك بر إدري س اإلم ام ب ن األ ص غر إدري س اإلم ام اب ن هللا ع بد ب ن‬
‫م با شر؟؟ غ ير أح فاده من ع لي شري ف اب اء ي كون او‪ -‬ب ف ي تور ال م شهور اب نه غ ير ب أب ناء‬

‫ع بد هللا ب ن ع بدال عزي ز ‪ :‬ال ح ق ي قة ف ي هو "عمر ب ن ع بدال عزي ز" جده ي كون ع لي ال شري ف ن سب ف ي‬
‫" ر سال ته ف ي ال م قري زي ز ال مؤخر ك تب ‪.‬أع لم و هللا ‪.‬ال ثان ي ادري س‪ ...‬ب ن عمران ب ن )م كة إل ى ال مهاجر(‬
‫و زي لع مدي نة إل ى ها شم ب نو و ص لت ان ه ‪ 839‬س نة ف ي "اال س الم م لوك من ال ح ب شة ارض ف ي ب من االل مام‬
‫من خا صة جاءوا ان هم و )ال مدي نة هذه ال ى ب ن س بة ‪ -‬ال ج برت ي ا سماع يل ال شري ف اجداد احد ا سم( جبرت‬
‫أع لم و هللا ‪.‬ال حجاز إل ى هاجروا ال ذي ن ألدار سةا من ك ان وا ال شري ف اجداد ب أن اع ت قد ف لذاك ‪ -‬ال حجاز‬
‫‪POSTED BY SYED ALAWI AT 10:34 AM 1 COMMENTS‬‬

‫‪THURSDAY, AUGUST 17, 2006‬‬

‫‪Shareef Ali (1540 AD) - whose family was from the Ashraf (plural of Shareef) of Somalia,‬‬
‫‪from the Port of Berbera‬‬

‫‪Hajji Umar : Our oral tradition states that he lived on the Somali coastline and married‬‬
‫‪a woman from a Husayni clan of the city of Mecca. It is unclear if their son, Shareef Ali,‬‬

‫‪21‬‬
was born in Berbera, or if he was born in Mecca and later traveled to Berbera to live with
his paternal family.

Hajji Usman : from the Arabic 'Uthman (‫)ع ثمان‬.

Hajji Ahmed

Abadir (his actual name is Nassir; the surname Abadir may come from Abu-Dhar (‫اب و‬
‫)ذر‬, the name of a noble companion of the Prophet)

Shareef Ahmed

Syed Nakhl

Syed Isma'il al-Jabarti

Abdul Noor

Hashim

Musa

Abu Bakr

Dawud

Salih

Yaqub

Abdel aziz

**Break of missing names

22
Idris

Umar

Idris (founder of the Idrisid dynasty of Morocco)

Abdullah al-Kaamil

Hasan al-Muthanna

Hasan al-Sibt

Ali b. Abi Talib (May God be pleased with them)

I am in need of a genealogist of the Somali Ashraf of the Hasani clans to help complete
the family tree. I am pretty sure this shareef is not from the Ashraf Sarman because
Shaykh Abdul Qadir Jilani is not in the list of his ancestors. I think he is from the clan of
Shareef Ahmed, but I need to compare it with someone who is knowledgable concerning
his family tree.
The History :
From 1525-1542 AD Ahmed b. Ibrahim al-Ghazi (aka Muhammad Grine -a Habashi and
Somali Muslim war icon) led the Adal dynasty in a campaign to unite East Africa under
an Islamic state. He fought a long war that united Muslims along the horn of Africa
against the Christian empires of his time and nearly succeeded. During this time, a
historian in his army, Shahab al-Deen Ahmed b. Abdul Qadir al-Jizani 'Arab Faqih',
begins to write in detail about the campaign and documents events up to the year 1537.
His famous journal of events is called "Futuh al-Habasha."
During this volatile period there is an immense shift in the geographic locations of tribes
as well as the individual soldiers who settled in new lands after the war. The point being,
from the soldiers who came from modern-day Djibouti and Somalia, we read in the
"Futuh" that the 'Ashraf' played an important role in calling the people to jihad and
acting as leaders (religious and/or military). Due to their noble lineage, Imam Ahmed b.

23
Ibrahim specifically asked for the participation of the Ashraf, so that the common
people would be encouraged by their presence. He also made the Ashraf maintainers of
the spoils of war, probably as a sign of his trust in their honesty and religiosity.
Fast forward about 470 years and one will find today that there is a tribe in modern-day
Ethiopia with the claim that one of the "Ashraf of Somal," specifically from the port of
Berbera, by the name of 'Shareef Ali b. Umar al-Hasani (or Hajji Ali)' came to their
locale. The people of his time asked him to stay and teach Islam; so he settled, had
children and died in the area. 'Futuh al-Habasha' mentions him as "Shareef Ali b. Umar
al-Hasani" and that he was a made a leader along with two other Ashraf companions
(who were from the Ba'lawi-Husayni line), "Muhammad b. Umar al-Shaatari" and
"Alawi b. Ali Al-Shaatari."
Although the tribe has narrated the lineage of Shareef Ali al-Hasani, it is incomplete and
requires comparison and verification with genealogists of the Somali Ashraf.
The locale in which he's buried mentions him to be : Ali b. Umar b. Uthman b. Shareef
Ahmed b. Abadhir (or Nassir) b. Shareef Ahmed b. Syed Nakhl b. Isma'il b. AbdulNur b.
Hashim b. Musa....and it continues with an incomplete chain to Abdullah al-Kamil b.
Hasan al-Muthanna b. Hasan al-Sibt b. Ali b. Abi Talib.
Unfortunately I have been unable to find the names of his ancestors in the Genealogy
records and books concerning the descendents of the Prophet. Genealogists in
Damascus and Iraq have all helped me in the research, but have not been able to find his
family tree. I am in need of more information of his lineage through communication
with his clan from the Ashraf of Somal.

There are apparently four Somali Ashraf clans that claim descent from Hasan b. Ali b.
Abi Talib; the main ancestors being named; Mohammed Sharif; Sharif Ali; Sharif
Ahmed; and the Ashraf Sarman.

Perhaps this Shareef Ali came from one of these clans (particularly the name Shareef
Ahmed matches two names in his lineage), however, the answer lies in comparing his
lineage to the genealogy of the Hasani Ashraf from Somalia.

There is a Shaykh buried in Berbera who may have lived a few generations before
Shareef Ali by the name of Isma'il al-Jabarti - this man may indeed be the same one

24
mentioned in our ancestry. However, I would need to verify this with residents and
historians of the city by actually traveling there.
There is a Somali oral tradition that exists that a group of 40 Shareefs came from
Hadramout, during the 1400s and landed in the port ofBerbera. There was also a
Shareef from that group that was buried in Harar, Ethiopia. However I have found no
textual evidence to the claim except for Sir Richard Burton who mentions the tradition
in his Footsteps in East Africa.

The Encyclopedia of Islam and the medieval historian Maqrizi (who wrote in 837
AH/1400s CE) mention the city of Jabarti - a metropolitan Islamic city near the Somali
port of Zayla. Travelers from Yemen and along the Aden coast visited and settled in the
city. The city of Zayla included settlers Hashemite clans who were descendents of Aqeel
b. Abi Talib, Muhammad al-Hanafiyya b. Ali b. Abi Talib, and Ba'Alawis who are
descendents of the Prophet. Some families who settled in the area took on the surname
"Jabarti" - and as the author of Aqeeliyoon (The Descendents of Aqeel) writes; the
surname doesn't necessarily signify (Hashemite) lineage but rather that they were once
residents of the popular city.

There is also a city named "Jabra" 40 milesfrom Tarim, Hadramout but I cannot verify if
one of our ancestors carried the laqb"Jabarti" because he was from Jabra unless I travel
there myself.
There is a famous Sufi by the name "Ismail b. Ibrahim b. Abdusamad al-Jabarti al-
Aqeeli" buried in Zabeed,Yemen, but he is a different man from the one in my lineage.
Finally there is also the Somali tribe of Darood al-Jabarti; but we do not share any
relationship with them. The write of Aqeeliyoon hypothesizes that Darood comes from
Dawud and they may be descendents of Dawud b. Ismail b. Ibrahim al-Jabarti - the
previously mentioned saint buried in Zabeed.

I am very skeptical of Muslim tribes and families who claim descent from Ali b. Abi
Talib without family trees that have been stamped by geneaology offices (from the
Ottoman era, etc).
However, siyaada in Yemen is difficult to research because Yemeni Hashimi families
seemed to have kept many family trees and lineages a private heirloom instead of

25
instituting a nationwide Naqeeb or office that could keep records.

The rector of the shrine of Shareef Ali carries the names of the Shareef's ancestors in a
small notebook. Interestingly enough, it's not just the names that surprise the reader -
but it's the fact that the page reads as if it was truly copied from the annals of "Futuh al-
Habasha" - it starts :"And from his blessed army, the Pilgrim to The House (the Kaba in
Mecca) - Hajji Ali b. Hajji Umar b. HajjiUthman..." and it continues until Ali b. Abi Talib
(through an Idrisi branch). Then it says "As we heard this (information) from trusted
individuals." It is finally signed "Fath al-Habasha."
However upon finding a copy of the book and a manuscript (in London and Damascus
respectively) - we see that no lineages are mentioned -and the journal begins and ends
without mentioning the Shareef's lineage as claimed in Ethiopia. Interestingly enough -
a French translation of the book includes family trees of some individuals (none of
whom are Alawi) at the endof the book - I am baffled on whether the French scholar
collected these family trees from other sources or found them with some of the"futuh"
manuscripts. If indeed the lineage we have inherited was copied from the "Futuh" -it
points to the existence of unfinished additional volumes that were never recovered - or
an uncovered page from the genealogy section that some scholars found. Although our
tribe does not speak Arabic - perhaps someone could've falsified the lineage and claimed
that it was part of the Futuh to bolster the claim.

Finally, Hajji Aliyye's two Husayni companions 'Muhammad b. Umar al-Shatiri' and
'Alawi b. Ali al-Shatari' and their families were indeed descendents of the Prophet - they
settled in Zayla and Kedad and participated in the war with Muhammad Grine. Their
genealogy is famous and verified - you can find them in the book "Shams al-Thaheera"
by Sharif AbdulRahman bin Husayn al-Mashoor .
‫ال م شهور ح س ين ب ن نع بدال رحم ال شري ف ل ل س يد ال ظه يرة شمس‬
Alright - That's my rant

Source: http://hajjialiyye.blogspot.com.au/
POSTED BY SYED ALAWI AT 12:50 PM 15 COMMENTS

26