Module 5 ISLAM IN MORO HISTORY Juvanni A. Caballero & Munap Hairullah Department of History, CASS, MSU-IIT I. Objectives At the end of the module, the students should be able to answer the following questions: What is Islam and what are its basic tenets? How did Islam reach Southeast Asia and eventually the Philippine archipelago? Which personalities were credited to have introduced Islam in Minsupala? IL. Introductory Activity: ‘ilm Viewing of “The Message” or “Inside Islam” The teacher may ask students to view any of the above-mentioned films to show the early history of Islam in the Arabian Peninsula. In this way, the teacher doesn’t have to ‘consume time discussing the early beginnings of Islam and how it attracted adherents in other parts of the world. To process the activity, the teacher may require the students to submit a reaction paper about the film or immediately follow the viewing with a Question and Answer session. To make it participatory, knowledgeable Muslim students may also serve as resource-person discussants in the class. TIL. Lesson Proper At its outset, this instructional material pointed out that one reason why History 3 was made a mandated subject is that it would mainstream Moro and Lumad struggles in Philippine history. Apart from that reason, History 3 has been conceived also as a subject that would make other Filipinos understand the culture of the Filipino Muslims and Indigenous Peoples of Mindanao. This means that History 3 is intended to be an avenue where stereotypes and misconceptions about the people can be corrected, especially the misunderstood aspects of their culture. Since the religion of the Moros is one aspect of Moro culture that is most misunderstood by other Filipinos, the authors deem it imperative to include a discussion of it. What is Islam and its basic tenets? In the face of recent global and local terrorism, we see many people blaming Islam as the cause of hostilities and violence. Islam’s image has been particularly disfigured due to terrorist attacks done by groups identified or claiming to be Muslims.” Evidences from the Qur’an and the Sunnah (traditions of the prophet), however, reveal that IslamBola “9 is “a religion of peace” and that it encourages peaceful coexistence between Muslims arid non-Muslims. This section of the workbook, therefore, explores the spiritual, moral and peaceful dimensions of Islam as a religion. Literally, Islam means, “absolute surrender/submission to the Will of God/Allah.” Etymologically, it is derived from the word “Salam,” which literally means “peace.”* Islam, therefore, is supposed to be a religion of Peace and the Muslims (persons, who absolutely surrender to the Will of God/Allah) are supposed to be peaceful and righteous people. If Islam is defined as “complete submission to the Will of Allah,” one may ask: "What is the Will of Allah?” In the Islamic perspective, Allah’s Will is discernible in the scriptures He revealed to Prophet Muhammad (who received the Qur'an) and the other Prophets, like Jesus Christ (i.e., Isah who received the Injeel or Gospel),? David (i.e., Da’ud who received the Psalms), Moses (i.e. Musa, who received the Taurat or Torah) and others.? Along with the previously revealed scriptures, traditions and sayings of Prophet Muhammad and more especially the Qur’an, Islam stands firm on five fundamental pillars. Five Pillars of Islam A person becomes an ideal Muslim if he observes the Five Pillars of Islam, namely: 1.) ‘Shahada, 2.) Salah, 3.) Zakat, 4.) Assiyam and 5.) Haff. 1.) Shahada or Profession of Faith The first requirement for a Muslim is his declaration of the Shahada. He says with real conviction, “As‘hadu ania ilaha ilallah wa as‘hadu anna Muhammadur rasulullah,” meaning, “I bear witness that there is only One God and Muhammad is a messenger of God.” Once a person truly believes that there is only one God and that Muhammad, just * See Anwar Duaa, The Everything Koran Book (USA: F+W Publications, Inc., 2004), p. 223. As Islam isa religion of peace, its usual greeting Is: “Assalamo Alaikom wa Rohmotullahi wa Barakotuhu,” meaning, “May God's Pea ‘Mercy and Blessings be upon you.” A person hearing this greeting is obliged to respond, “Wa Alaikomi Salaam,” meaning, “And peace be with you too.” This greeting form is like that among Catholics during mass when the priest sreets his parishioners with, “May God be with you" and the parishioners would respond by saying, “And also with you" jn Islam, one cannot be called a true Muslim if he does not believe in Jesus Christ and his message. However, belief in Jesus Christ among Muslims is not similar with those of Christians who consider Jesus Christ as God or the son of God in human form, Jesus Christ in Islam is believed to be @ Prophet of Allah just like Adam, Abraham, Moses, Joseph, Muhammad and others, who were sent by God to warn and guide people to the path of righteousness. * The names of the prophets that one can find in the Bible are the same names that one can find in the Qur'an: Jesus is Isah; Mary is Maryam; Moses is Musa; Abraham is Ibrahim; Noah is Nuh; Aaron is Harun; Solomon is, Sulieman; David is Da‘ud; Joseph is Yusuf; Ayyub Is Job; Ishaq is Isaac; Yaqub Is Jacob; Yunus is Jonah; etc. See ‘appendices of Muhammad Tagi-ud Din al-Hilali and Muhammad Muhsin Khan's Translation of the Meanings of the [Noble Qur'an in the English Language (Madinah, KSA: king Fahad Complex for the Printing of the Holy Qur’an) nd.50 like Abraham, Moses, Joseph, Jesus and others, is God-sent, then he becomes a Muslim. The meaning of shahada is made clearer in the concept of Tawheed (or Islamic monotheism). This concept actually revolves around the absolute "Oneness of God” and “the Idea of not associating partners with God.” Muslims believe that tawheed is pervasive in the Qur’an and even in the Bible when both the Old and New Testaments say: "Thou shall not worship other gods besides me” and “Love God above all.” * It is tawheed therefore that makes Muslims protest when other people call them “Mohammedans” instead of Muslims. “Mohammedan,” they feel, is inappropriate because it suggests that Muslims follow and worship Muhammad instead of God. It is important to note that the practice of associating something or somebody with God (or as partner of God) is considered the gravest (and therefore unforgivable) sin in Islam. 2) Salah or Five Times Daily Prayers ‘The Shahada or Profession of Faith is rendered useless when not translated into acts of worship. The act of worship particularly referred to is performing the Salah or the five obligatory daily prayers. In Islam, performing the Islamic prayer is considered a manifestation of a Muslim's submission to the will of God. The importance of salah is emphasized in the Quran and the Sunnah (i.e., tradition) of the Prophet. Each prayer is composed of several Rak’ah, which refers to the set of reciting supplications, bowing and prostrations.> Typically, each prayer lasts five minutes, leading to twenty-five minutes of prayer per day. The five obligatory dally prayers are evenly distributed all throughout the day and they include the following: Salat ul Fajr - The Dawn Prayer Salat ul Zuhur _—_- The Noon Prayer Salat ul Ast - The Afternoon Prayer Salat ul Maghrib - The Sunset Prayer Salat ul Aisha ~ The Evening Prayer® Before performing the salah, the Muslim must perform a ritual ablution in order that he faces God during prayer in a physically and mentally purified state. This purification is called ‘wudu; which is done by freeing the mind of any thoughts other than worshipping God and by washing the hands, mouth, nostrils, face, arms, head, ears and feet. It is important as well for Muslims to cover their aurah or parts of the body that should be * Old and New Testaments of the Bible. + in praying, Muslims are to face the Qibla, which is the direction where the Kaaba is located. n the Philippines, it has been accepted among Muslims that facing west isthe most appropriate direction ofthe Qibla. ® Muhammad Samson & Sulaiman Idris Alojado. Ang Tahara & Ang Salah (Riyadh, KSAclslamic Propagation office in Rabwah) nd51 covered when praying or in public. The aurah of the male is from the navel down to the knees while that of the female is from the head, ears, neck, elbow down to the ankle. Aside from being viewed as an obligation to God, the salah serves as man's constant communication with and reminder of his Creator. It constantly reminds him of humbling himself, of being good to his fellowmen, of being just and honest in all his dealings, and of not transgressing the limits that Allah has set. In other words, the Salah reminds a Muslim that he should not commit sins because Someone in Heaven is constantly recording all his transgressions, which will be dealt with on the Day of Judgment. Zakat or Alms Giving Islam does not limit itself to ceremonies and rituals. In fact, the Zakat or alms-giving to the poor and destitute is obligatory upon all earning Muslims. The amount of zakat is usually 1/40; meaning one peso goes to the poor and the needy out of the P40.00 one earns in one year, This is approximately 2.5% of a person’s annual income. Of course, a person can give even beyond 2.5% as additional charity, but he cannot go below 2.5%, which is obligatory. ” Zakat, therefore, translates rituals into concrete actions. It is the principle of social responsibility by which the possession of wealth obligates the owner to concern himself with the people who have litte wealth. The Islamic sanction of not giving the zakat is so severe that those who do not pay it are “likened in the Qur’an to the idolaters who worship false gods.”* ‘As-siyam or Fasting during the Month of Ramadan Except for children, the sick, aged, pregnant and menstruating women, nursing mothers and travelers, all Muslims who have reached puberty are required to fast during the month of Ramadan. Aside from the health benefits that one gets from fasting, assivam also fosters the value of self-restraint, discipline and a deeper sense of spirituality. Peter Gowing describes the religious value of assiyam as follows: Throughout the period of the fast there is a special emphasis on attendance at the mosque more than during the rest of the year. The fast is an assertion that man has larger needs than those of the body. The body is to be the subject of man and not his master, dictating his every thought. The fast is for thirty days... By fasting the Muslim intends to draw himself closer to God and to be more finely attuned to His will. 7 Anwar Duaa, The Everything Koran Book (USA: FW Publications, Inc. 2004) p.53, * Michael J. Diamond and Peter G. Gowing. islam and Prophet Muhammad (cited in the Compilation of Readings in History 3, History Department, MSU-I7), p. 27.52 Fasting encourages patience and endurance. It is a remembrance of God; it is not only a fast of the stomach but also of the ears, mouth and eyes so that bad things will not be listened to, said or seen. Fasting is a sign of contradiction to the world that is becoming steadily more materialistic. It unifies the rich and the poor, or those who eat well and those who fast practically every day of the year. The spirit of getting closer to God and of submitting to His Will, as expressed in the Ramadan fast, is a genuine observance of religious values.> Hajj or Pilgrimage ‘The Hajj refers to the exhausting and expensive pilgrimage to the Holy land of Mecca in Saudi Arabia. For about a week or two, pilgrims strive to complete certain physically strenuous rituals. Because of its taxing difficulty, Allah mercifully accepts It if performed once in a lifetime, although people who cannot perform it due to serious restrictions, like financial or health problems, are excused from performing the Haj. Apart from being considered as an act of worship for Allah through physical and financial sacrifice, the Hajj also symbolizes the unity of all Muslims in the world, regardless of language, culture or ethnic origin. Some Issues on Islam Discussing the Five Pillars is admittedly insufficient to understand Islam as a religion of peace. It may be useful to include discussion on frequently asked questions by citing some verses in the Qur'an that confirms Islam as a religion of peace. On Being Just and Harmonious With Others The Qur'an sets rules that command Muslims to be just and harmonious with other people. A concept like racism has no place in Islam, as Muslims believe all people are the children of Adam. The following verses in the Qur’an confirm these: Oh mankind! We have created you from a male and a female and made you into nations and tribes so that you may know one another [and not so that you will despise one another]. Verily, the most honorable of you in the eyes of Allah is the most righteous of you...!! Oh you who believe! Be Steadfast witnesses for Allah in equity, and let not hatred of any people seduce you that you deal not justly. Deal justly, that * ibid, p28 ® anwar Duaa, op.cit. p. 52. * Qur'an 49:1353 is nearer to your duty. Observe your duty to Allah. Lo! Allah is aware of what you do!!? Allah also commands people not to insult others, not to harbor negative ideas about them and not to backbite. The following verses in the Quran say: O you who believe! Let not a folk (deride) a folk who may be better than they are, nor let women (deride) women who may be better than they are; neither defame one another, nor insult one another by nicknames."? Shun much suspicion, for lo! Some suspicion is a crime. And spy not, neither backbite one another. Would one of you love to eat the flesh of his dead brother that you would abhor it?"* Islam also encourages peaceful coexistence among diverse groups of various religions. ‘The Qur’an says about religious harmony and tolerance: Allah forbids you not those who warred not against you on account of religion and drive you not out from your homes, that you should show them kindness and deal justly with them. Lo! Allah loves the just dealers." The Qur'an also makes it clear that Muslims should let other groups practice their religion in peace. Allah said in the Holy Qur’an: Unto each nation have We given sacred rites which they are to perform; so let them not dispute with you on the matter, but summon yourself unto your Lord. Lo! You indeed follow right guidance. And if they wrangle with you, say: Allah is best aware of what you do. Allah will judge between you on the Day of resurrection concerning that wherein you used to differ ® On Jihad and Terrorism Those who misunderstand jihad point to it as a confirmation of Islam’s violent nature. In recent years, jihad has caused a stir in the non-Muslim world because of its presumed relationship to terrorism. Undoubtedly, jihad is part of Islam, but it is not all about violence. Literally, it means struggle, even mental and internal self-struggle. ® Qur'an 5: » Qur'an 49:11 Qur'an 49:12 * Qur'an 60:8 * Qur'an 22:67-6954 Some translate it as “holy war.” Before one imagines the ugly images of killings and destructions in battle, it is important to first know the two types of jihad: Jihad ul Asgar and Jihad ul Akbar. a.) Jihad ul Asgar (the Lesser Jihad) Jihad ul Asgar or the “lesser jihad’ refers to the physical jihad that Muslims should wage in times of oppression or persecution, ejection from home and property or violent attack because of the practice of their religion. Since the Qur’an clearly forbids starting hostilities, the term “defensive war” is more appropriate to describe this type of jihad. Jihad ul Asgar, therefore, should never be offensive and Prophet Muhammad clearly defined certain rules to follow in times of unavoidable armed confrontation. Part of the rules is being described below: Being a religion of peace, the Qur‘an’s war policy is well defined with a list of rules and conditions that protect the interest of Muslims while avoiding unnecessary aggression. The sunnah dictates that if the decision for violent confrontation is made, it must be agreed upon by the... nation (not decided by a minor group of radicals). Once war is declared, Muslims must adhere to certain rules from the Koran and Sunnah that protect both parties... Although the rule hardly applies nowadays, soldiers were forbidden from dipping their spears, arrows and sword in poison... He also prohibited the killing of women, elderly, any noncombatant, or monks... Captives and those under Muslim protection must be given adequate dothing and provisions, and must never be treated with cruelty... The Koran strictly forbids excessive actions such as destroying crops, knocking down trees, and killing animals (i.e, livestock) that belong to the enemy...” It must be emphasized that in waging defensive war, only the combatants were to be involved. If combat is unavoidable, confrontation must be on face-to-face basis. Treacherous killing or bombing of civilians has always been against the teachings of Allah in the Qur'an. In Prophet Muhammad's battles, he never attacked civilians or killed prisoners of war. b.) Jihad ul Akbar (the Greater Jihad) The physical struggle, which is considered the lesser form of jihad does not assume the totality of the meaning of the word. In fact, the Prophet teaches that there is one form of jihad that is far greater than the physical struggle that Muslims should wage during persecution. Unlike the jihad ul asgar, this other type of jihad must be waged every day. ” anwar Duaa. Op.clt. pp.217-218,55 This jihad is in fact the holy war against the self (i.e., against the base appetites of the self). It is, therefore, the act of Jihad ul Akbar that is made when one imposes self-restraint and patience during temptations and trials. It is jihad ul akbar when one does not steal something even if he has the opportunity to do so; It is jihad ul akbar when one controls his anger and forgives someone who has offended him; It is called jihad ul akbar or “the Greater Jihad,” because it is more difficult to do, for one’s worse enemy, it is assumed, is his own self or his own base appetites. Islam stresses that this type of Jihad is abundantly rewarded in heaven.’ On Not Eating Pork It must be cleared at this juncture that prohibiting the eating of pork is no monopoly of Islam. In fact, some Christians like the Seventh Day Adventists also prohibit the eating of pork. The Qur’an simply mentioned that certain foods are unclean and, therefore, prohibited for people to eat. Along with blood, carrion, camivores (e.g., lions, wolves, cats, dogs etc.), pork is mentioned also as unclean. How unclean? The Qur’an does not explain, but modern science tells us that continual eating of pork causes ailments, like high cholesterol, high blood pressure, arthritis and gallstones. With these health risks, Muslims believe it is not a coincidence why the Qur’an prohibits pork.'? (On Polygyny Polygyny”® is no invention of Islam. In many cultures throughout history, it has been common for men to have several wives. In pre-Islamic Arabia, it was very common for a man to have fifteen wives; and there were no laws to protect these women in case they were neglected or abandoned by unscrupulous men, Admittedly, the Qur’an permits or allows polygyny. However, it should be emphasized that permitting polygyny does not have anything to do directly with the purpose of satisfying men’s lust for women. In fact, sexual attraction is not supposed to be the chief motivation of marriage among .Muslims. Polygyny in Islam can be better understood if one took into consideration the cultural and historical context of early Arab Muslims. It must be emphasized that in the early period of Istamic history, the Muslims were persecuted and had to engage their enemies in war. Subsequently, many % See Ibid. 218-226. ® See Ibid. 93-101. ® Polygamy has two types: Polygyny and Polyandry. Polygyny is when a man marries many women at the same time while polyandry is when @ woman takes several men as her husbands at the same time. In Islam, only polygyny is permitted. * anwar Duaa, op.cit. p.82.56 women lost their fathers, husbands or their patriarchs. Thus, those who wanted to take more than one wife were advised to prioritize widows and orphans as additional wives. In this sense, polygyny was a form of social obligation in Islam. Mention must be made that permitting or allowing polygyny is different from requiring or encouraging it. In fact, the Qur’an does more to discourage polygyny than to encourage it. Those who intend to take more than one wife are to observe equality and Justice in treating their wives and their children. It is accepted in Islam that although Muslim men are allowed to marry up to a maximum of four wives, so long as they treat all of them equally and with justice. However, since it is almost impossible for man to treat all of them equally, the best for him would be only one wife. Thus, while Islam permits polygyny as a form of social obligation, it nevertheless encourages monogamy. On Wearing the Veil It Is a common observation that Muslim women wear the veil, locally known as the “kumbbong,” in public. The wearing of the kumbong is actually traceable to the verse in the Qur’an that says: And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, and to draw their veils over their bosoms, and not to reveal their adornment except to their husbands or fathers...2 ‘Actually, wearing the veil is a form of modesty in dressing. But as practiced, some Muslim women reinvent the way of wearing the veil, which may not be always appropriate. The reason why the Blessed Virgin Mary and some nuns are shown to wear veils is the same reason why Muslim women wear veils.”> How did Islam reach Southeast Asia and eventually the Philippine archipelago? The message of Islam on the equality of all people before the eyes of Allah; the protection of the women and the orphans; the obligation of the rich to feed the poor and hungry; the encouragement of the strong to help and protect the weak; the high moral values associated with this religion; and the strong zeal of some Muslim leaders to spread the Faith all contribute to the natural expansion of Islam to other parts of the world. From the Arabian peninsula, Islam would radiate to other parts of the Middle East, North Africa, Southern Europe, India and of course Southeast Asia. ® Qur'an 24:31 ® anwar Duaa, op.cit. pp. 72-73.7 In the case of the Philippines, Islam would arrive through the southern islands of Sulu, Palawan and Mindanao. The map of Asia below shows that Sulu would naturally be mast exposed to Islamic expansion as it is strategically located near the concentration of islands and settlements in the East Indies (je., Island Southeast Asia) where foreign trade and contact had been prevalent. ‘The map shows the direction of Islam’s expansion to South Asia, Southeast Asia & Phils. Some past writers had offered explanations and theories on how Islam arrived in the Islands. Unfortunately, they tended to be exclusivist. For instance, the Missionary theory suggested that Islam arrived in these islands through Muslim missionaries who were solely motivated by a proselytizing zeal for Islam.™ The Trade Theory, on the other hand, suggested that it was the Muslim traders, and not the missionaries, who introduced Islam in the islands. Probably, there is no single theory to explain the early Islamization of the Philippines, because there may be numerous ones. Caesar Majul, in his book, Muslims in the Philippines, articulated this thought: The phrase “coming of Islam” is indeed capable of various meanings. It could mean the coming of Muslim traders or the arrival of missionaries, or even the advent of Muslim chiefs or adventurers with the intention of founding a principality. Clearly, none of these alternatives necessarily imply the Islamization of a peaple. Muslims traders, or even settlers, might decide to return to their places of origin, while missionaries might fail in their endeavors. Muslim adventurers might succeed in carving out principalities for themselves, but might fail in inducing their subjects to embrace the Faith; some might have had no such intention or interest. The “expansion of Islam,” however, could refer either to the conversion of * in Islam however, proselytizing the religion does not solely lie in the hands of a special category of religious people, for Islam, in the first place, does not have such a category, like the clergy or priests of the Christians and other religions who devote their lives to religious matters and church missions. All Muslims are considered to be ‘missionaries in their own rights without having to abandon their secular lives.58 the native rulers and thus suggest some receptivity on the part of his followers to accept the Faith, or to the overt practice of all or part of the well-known Pillars of Islam among a noticeably increasing part of the population. These two alternatives may be and have usually been, in fact, inclusive. It is evident however that in the above definitions no expansion is possible without the coming. When rulers become Muslims or when part of the people begin to practice the rituals of the Faith openly, then the nature of the coming of Islam becomes one of the important elements to explain its spread.”> The spread of Islam to the southern islands of the Philippines must have occurred along with the Islamization of island Southeast Asia. It is not far from possible that Muslim Arab traders had begun trading in the Philippines long before the natives began to embrace Islam. Scholars like Majul and Gowing suggest that Muslim merchants, who were trading profitably in the Malay world, had reached Borneo and probably some islands of the Philippines by the tenth century, In fact, there is evidence to show that some “Arabs had reached China from some islands in the Philippines during the tenth century.”® It is not certain, therefore, when exactly people in Sulu embraced Istam. What is certain is that there is archeological evidence to show that as early as 710 AH or 1310 AD, Muslims were already present on the island of Jolo. An old grave on Bud Dato, dated 710 AH and venerated by the local Muslims to be the grave of a foreign Muslim (probably an Arab), suggests that “by the end of the thirteenth century or at the beginning of the fourteenth century there was already a settlement or colony of foreign Muslims on Jolo island.” ” Who introduced Islam in Minsupala? As to the question of who introduced Islam in Sulu, the answer is not definite either. Nevertheless, if one were to believe the written genealogies of Sulu, locally known as salsila or tarsila, then it was a certain Tuan Mahsai’ka, who brought in Islam in Sulu. But there could have been many Tu’an Mashai'kas, as the name is a title and not a proper name of a person, Peter Gowing says: The written sources also of Tausug, the predominant group in Sulu, are said to carry themselves a little straighter than other Moro groups because they were the first to be won to Islam. The ‘tarsifas’ (genealogy) and traditions of Sulu speak of a foreigner who bore the title Tuan Mashaika ® Caesar Adib Majul. Muslims inthe Philippines (Queron Cty: UP Press, 1999), p. 40. % Malul cited in Peter G. Gowing. Muslim Filipinos: Heritage and Horizon (Quezon City: New Day Publishers, 1979) p18. » Gowing. bid. p18.and who came to Jolo long ago, married the daughter of a local chieftain and begot Muslims — meaning that he raised his children as Muslims. One tarsila mentioned that Tuan Masha‘ika came when the people of Jolo were still worshipping stones and other inanimate objects. Islamization, the process of Islam taking root among the people... may well have begun with Tuan Mashai'ka raising Muslim Children by his Jolo wife.?* The oral traditions and tarsilas of Sulu also mention the coming of a certain Karim ul Makhdum, an Arabic title very common among Sufi missionaries. It is believed that this Makhdum was responsible for reinforcing an Islam that was already present on the island among other foreigners and their local families on Jolo. Using the Muslim settlement on the island as his base, Makhdum was supposed to have won new adherents from among the surrounding local and older population in Sulu”? ‘The Sulu tarsilas and traditions speak also of Rajah Baguinda, who was believed to have arrived on Jolo around the late 14% or early 15" century. It is said that Baguinda headed a fleet of warriors and settlers who came to Jolo from Menangkabaw, Sumatra, to carve out a new principality in the Sulu region. It is also said that Baguinda would “insinuate himself into Sulu leadership on the basis of his being a Muslim like them.” Eventually, he would overcome the initial resistance of the Joloanos; and by marrying the daughter of a local chieftain, Baguinda would ultimately consolidate political power in Sulu. It was from the principality carved by Rajah Baguinda that the Sulu Sultanate would eventually emerge. In fact, Baguinda’s Arab son-in-law, Sayyid Abu Bakr,2" would become the first Sultan of Sulu. It was Abu Bakr then who would shape Sulu institutions along Istamic lines. He would introduce the study of the Qur'an and convert the hill people of Jolo to Islam. Hadji Butu, a distinguished Tausug leader, recorded one oral tradition about the missionary work of the first Sultan: The hill people were still unconverted. The coast people said, “Let's fight the hill people and convert them to Islam.” But Abu Bakr would not allow it and instead told the people to pound rice and make cakes and clothing. Then the coast people marched Inland to a place called Paayan. Abu Bakr sent word to the headman that he was Arabian who could be spoken to by writing on paper. The headman, called in those days ‘Tomoai, said that he did not want to see him for he did not want to change the customs of the ancestors. So Abu Bakr approached and threw cakes and clothing into the houses of the natives. The children ate the cakes but the older people thought them poison and gave them to the dogs. The dogs were not killed and the children went out the camp of Abu Bakr where they were treated kindly. The two tribes came to an understanding. That night Abu Bakr slept in the house of the chief. The chief had a dream that he was living in * Ibid. * Ibid. % Referred to in the Sulu Tarsilaas Sultan Sharief ul Hashim. See Ibid. p. 19,60 a large house with beautiful decorations. Abu Bakr interpreted the dream saying that the new house was the new religion and the decorations its benefits. The news spread and after much difficulty the people were converted’ The credit for introducing Islam on mainland Mindanao is usually given to Sharief Muhammad Kabungsuan. But, as in the case of Sulu, Muslim traders or missionaries may have been present already on Mindanao prior to his arrival. But because Kabungsuan was the first to consolidate political power in the Maguindanao and Iranun territories, it became natural for the Maguindanao, Iranun and even Maranao people to associate the introduction of Islam with him. In fact, it was in the Maguindanao and Iranun areas that the Maguindanao Sultanate would emerge. Peter Gowing says of Sharief Kabungsuan: Despite the possibility of earlier predecessors in [sic] Mindanao, Sharief Muhammad Kabungsuan is regarded as preeminent among the pioneers of Islam in [sic] that island. The old tarsilas of Maguindanao indicate that he was the son of an Arab father and [a] Malay mother. His father, being a Sharief was or [was] alleged to be a descendant of the Prophet Muhammad. Maguindanao tradition also declares that Sharief Kabungsuan came to Mindanao with a migration of Muslim Samals. This migration, made up of boatioads of people, reportedly was dispersed by a storm and the survivors found their way to the various ports in Sumatra, Borneo, Sulu and in the case of Kabungsuan, as far east as Mindanao. The traditions say that Kabungsuan’‘s Samal companions stopped for a time on Bongo island, not far from the mouth of the Pulangi River; but eventually they sailed away to the Gulf of Davao and Sarangani Bay, leaving Kabungsuan behind. However, by that time, the Sharief had become firmly established as a leader in Cotabato. It is not clear whether Kabungsuan settled first among the Iranuns of Malabang or among the Maguindanaons of Cotabato. What is clear is that both the Iranuns and Maguindanaons proudly claimed that they were won over to Islam by Kabungsuan’s influence. It is said that he established himself as a power through various means. At times, he would use diplomacy, marrying the daughters of local datus, “thereby securing his position in the native aristocracy.” At other times, he would use force on those who opposed him. In the course of time Kabungsuan, deliberately or not, would lay the foundation of the Maguindanao Sultanate. In fact, it was Qudarat, Kabungsuan’s great great grandson, who would be first known in the Maguindanao Tarsila as “Sultan.” From the Maguindanaon and Iranun territories, Islam would spread to other parts of Mindanao. It would later reach the Zamboanga peninsula, Sarangani and the % Hadji Butu cited in Ibid. p. 20, * Ibid. p21,a1 Gulf of Davao, thereby converting the Kolibugan, Sangir and Kalagan tribes. It would also penetrate the people of Lake Lanao ((.e., the Maranaos) probably through contacts and intermarriages with Iranun and Maguindanaon Muslims.”* From Mindanao and Sulu, Islam would also spread to other parts of the Philippines: Palawan, Mindoro, Bicol, Batangas and even Manila. In fact, there were Spanish reports that in the said areas, there were natives who would not eat pork. Thus, the Spaniards, during their pioneering years, used to call the natives of this archipelago “Moros” instead of “Indios.” IV. Lessons Learned and Peace Message Apparently, Islam shares many of the same values with Christianity, a fact that should unify rather than a divide the two. If a Christian violated Christian teachings, he personally and individually would be at fault and not Christianity. The same with the Muslim: if a “Muslim” violated Istamic teachings (e.g. honesty, justice, etc.), the error would be his, not Islam's. Obviously, Islamization of the natives in the islands was already on-going prior to the coming of the Spaniards. When the Spanish colonizers arrived, they tried to put a halt to this process and made sure that Muslims would be confined only on Mindanao and in Sulu. This move would then lay the foundation for the so-called “Mindanao problem” as the colonizers employed the “Divide and Rule” tactic.* Consequently, colonialism polarized the natives of this archipelago into two opposing camps. It may be said, therefore, that the Filipinos, as Muslims, Christians or otherwise, really lived together peacefully among themselves despite their different religious beliefs, but that their colonial experience defined and used these differences as a device for polarization and conflict and even for violence. ® Maranaos claim that they were won over to Islaim by a certain Sharief Alawi who arrived in the mouth of the ‘Tagoloan River in what is now Misamis Oriental to introduce Islam there. It Is said that from there Sharief Alawi and. his followers would carry Islam to the Bukidnon-Lanao border and eventually reached and converted the lake Lanao region. » This is a colonizers’ strategy to make the natives fight each other to achieve their conquest easier.62 V. References and Recommended Readings Anwar Duaa, The Everything Koran Book (USA: F+W Publications, Inc., 2004) Caesar Adib Majul. Muslims in the Philippines (Quezon City: UP Press, 1999), p. 40. Michael J. Diamond and Peter G. Gowing. Islam and Prophet Muhammad (cited in the Compilation of Readings in History 3, History Department, MSU-IIT), p. 27. Muhammad Samson & Sulaiman Idris Alojado. Ang Tahara & Ang Salah (Riyadh, KSA:Islamic Propagation office in Rabwah) nd Muhammad Taqi-ud Din al-Hilali and Muhammad Muhsin Khan’s Translation of the Meanings of the Noble Qur’an in the English Language (Madinah, KSA: King Fahad Complex for the Printing of the Holy Qur’an) nd Peter G. Gowing. Muslim Filipinos: Heritage and Horizon (Quezon City: New Day Publishers, 1979)