Ancestry

Ancestry is not a place of amusement for those who wish to tamper with it as they please and change it whenever they wish; it is a great matter and a serious matter, and whoever claims affiliation with someone other than his father in order to seek honor and dignity, God will humiliate him. The Lord says: (ادْعُوهُمْ لِآبَائِهِمْ هُوَ أَقْسَطُ عِنْدَ اللَّهِ ۚ فَإِنْ لَمْ تَعْلَمُوا آبَاءَهُمْ فَإِخْوَانُكُمْ فِي الدِّينِ وَمَوَالِيكُمْ ۚ )  الأحزاب: ٥ Al-Ahzab: 5 Allah also said: (وَلَيْسَ عَلَيْكُمْ جُنَاحٌ فِيمَا أَخْطَأْتُمْ بِهِ وَلَٰكِنْ مَا تَعَمَّدَتْ قُلُوبُكُمْ ۚ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا) الأحزاب: ٥ Al-Ahzab: 5 And the Prophet (peace and blessings of Allah be upon him) said: “Whoever claims a name other than his father while he knows his father, Paradise is forbidden to him.” and “A man who claims anything other than his father when he knows it is a disbeliever in what was revealed to Muhammad, and whoever claims a people whose lineage is not among them, let him take his seat from the fire.” Therefore, manipulating and changing the ancestry to gain worldly or moral interests, fame or bragging among people is not correct doctrinally and legally, in addition to being morally and socially disgraceful, as it is forbidden as stated by the unequivocal Sharia evidence.

However, reading the social and clan history of our ancestors, we see that there are circumstances and social conditions that were necessitated by the harsh conditions of life at the time and were imposed on quite a few families who submitted to the difficulty of those conditions due to their poor living and life at that time, so it goes without saying in this context that many families and clans who had been stranded or lost their lineage for reasons and circumstances, including issues of blood, honor, migration, jalwa and dakhla, or for any reason, had joined under other clans and bore their name to protect themselves from the dangers of invasion, all this happened at a time when tribalism was sovereign and recognized by nomadic clans throughout the Arab countries.

As for the lineage of Jarawin, they are the sons of Salem and his brother Suleiman, the sons of Ali bin Aliyan bin Khalaf bin Jarwan bin Mannaa bin Hussein bin Hablan (from Ghashum al-Hablan) from the Wailiya Adnani tribe of Anizah, and it is mentioned that the sons of Salem al-Jarwan who are descended from him are the clans of Abu Ghalyoun (Ghalayneh, Awaidhah, Jalaldeh) and the clan of Abu Yahya (Heyyan), as for his nephew Suleiman Al-Jarwan, who fathered Qasim and to whose sons the clan of Abu Sa’aleek (Al-Sa’alkeh, Al-Sarahin and Al-Zwaideh) is attributed.

On the other hand, it is noteworthy that there was a discrepancy and difference in views between Aref Al-Aref, the mayor of Beersheba, appointed by the British Mandate government, and Sheikh Suleiman Abu Ghalyoun, the head of the Jarawin clan before its division, as this difference was reflected in Aref’s books because he did not observe objectivity and scientific honesty in his mention of the lineage of the Jarawin and other clans by relying on the accounts that others mentioned about them, and it is worth noting that most historians have quoted accounts of lineage and other events related to the Jarawin in general and Abu Ghalyoun’s clan. It is noteworthy that most historians have quoted genealogical accounts and other events related to the Jarawin in general and the Abu Ghalyoun clan in particular, including Omar Kahaleh, Mustafa Murad al-Dabbagh, and other historians, especially in the book (History of Beersheba and its tribes) and the book (Judiciary among the Bedouins), and it is mentioned that Sheikh Suleiman Abu Ghalyoun studied in Istanbul and was appointed to the position of an interrogator (public prosecutor) in the Saraya during the Ottoman rule. Therefore, his former loyalty to the High Court necessarily put him at odds with Aref al-Aref, whose loyalty was to the British, who appointed him as the governor of Beersheba, in addition to the fact that the number of educated sheikhs in the Badiah of Palestine at that time was small and therefore they were not the object of affection by Aref al-Aref.

On the other hand, many conversations took place over the phone between the genealogist Muhammad Salman Jarad Abu Ghalyoun and Sheikh Tarad, son of Jarwan Abu Manahi, the elder of Jarwan and Gashoum in Kuwait, where the Sheikh answered clearly, transparently and in text: “Yes, my son, we do not deny you . . And we know that we have a man who left for the Levant named Salem, and then we knew that he lived in the desert of Palestine and his families are called the Jarawin, and they are a very noble and honorable people.” When viewing the family tree and counting the grandparents, we matched and met with them in Jarwan bin Mannaa bin Hussein (Al-Ghashoum) bin Hablan Al-Anezi in the eleventh grandfather, it is mentioned that Jarwan has two sons, Khalaf and Muhammad. From the sons of Khalaf bin Jarwan is Alian, from the sons of Alian is Ali, and from the sons of Ali, Salem and Suleiman, who are the grandfathers of Jarawin who landed in Palestine about two hundred and sixty years ago, along with his nephew Qasim bin Suleiman bin Ali bin Alian bin Khalaf bin Jarwan, and whether they admit it or not, the Jarawin who live today in Kuwait are our cousins from the side of the sons of Muhammad bin Jarwan bin Mannaa bin Hussein bin Hablan Al-Anezi, as well as the Jarawin who are in Iraq, residents of the Nukhayb and Habariyah area on the Euphrates River, are also our cousins from the sons of Salem and Suleiman’s brother Saif. On another note, I swear by God Almighty that Sheikh Talib al-Muneishir al-Jarwan has told me many times that his father, may God have mercy on him, has repeatedly informed him “that the Jarawin who are in Palestine are the closest to us and are our cousins”. This was ten years before his death, and I conclude by saying that the number of (11) grandparents is not coincidental, and I also emphasize that the number of Jarawin who are descendants of Salem Al-Jarwan is no more than (8) thousand men and not as mentioned by others that their number is (100) or (150) thousand men, and we conclude with the words of Al-Mutanabbi:

وليس يصح في الأذهان شيء إذا احتاج النهار إلى دليل !

And nothing is right in the mind if the day needs proof!