Deradicalization , National Security and the future of Muslims in the

Philippines : Bringing another perspective

Prepared by Yusuf Roque Morales, Focal Person, Bureau on Peace and Conflict Resolution NCMF

Authors foreword:
This paper does not claim to have new facts or cast facts in a new light but rather use the
current available facts as well as a correct understanding of how radical movements behave
in the Philippine context as well as proposed government responses in order to prevent a
recurrence or another form of manifestation of radicalization.
The aim of the author is to look at the political and ideological responses of Salafism and not
as to its authenticity as a school of thought in Islam. The author wishes to emphasize that
the religious rituals in Salafism per se are not dangerous, unless its political and ideological
component manifests itself, which calls for a violent system change and does not allow
divergent opinions or beliefs to be accepted.
Background
The Philippines is a case of subtle radicalization, where previous incidents of radicalization
were met with brute force from the national security services. Originally, the Filipino Muslims
constituted a non-Salafi majority with a pluralist orientation, belonging to the Classical Shafii
school of law.
Radicalization of Filipino Muslims did not happen overnight but eventually evolved from a
number of historical constructs:
1. The anti-colonialist struggles of the Sultanates and their allies during the Spanish and
American Period. This created a narrative of continuous struggle against invaders
wherein later generations would wave tales of struggle fighting against injustices
1
.
2. The Muslim Secessionist Movement- The succeeding generations of disgruntled
Filipino Muslims gave rise to a more serious underpinning, the assertion of separation
and right to self-determination, which began from Traditional royalties like Datu
Udtog Matalam (Mindanao Independence Movement) to the current leaders of Nur
Misuari of the Moro national Liberation front (MNLF) and the late Salamat Hashim of
the Moro Islamic Liberation Front. Their ideologies started from Moro Nationalism
eventually shifting towards the Islamic State (the MILFs original ideology)
2
.
3. The rise of Fundamentalist Islam. The success of the rise of Islamist movements in
the Middle east inspired other Muslim Communities, like the success of the Libyan
and Iranian revolutions and the political influence of the Muslim brotherhood in Egypt
who was firmly established in Al-Azhar university and in the Egyptian communities
3
.
4. The rise of petrodollar Islamic propagation. The relative economic success of oil in
the Middle East, gave enough resources to the Arab countries to engage in Islamic
propagation which is representative of their Islamic school of thought. The most
prolific being the Kingdom of Saudi Arabia which represents the Al-Khadhimul
Haramayn al-Shariff (custodian of the two holy places of Islam). The support does
not only come in the form of financial support for propagation but also to some

1
Muslims in the Philippines by Cesar Majul, UP Press.
2
A Nation Under Endless Tyranny, by Salah Jubair
3
Radicalization and Counter-Radicalization, by Yusuf Morales
Deradicalization , National Security and the future of Muslims in the
Philippines : Bringing another perspective

Prepared by Yusuf Roque Morales, Focal Person, Bureau on Peace and Conflict Resolution NCMF

revolutionary groups who aim to establish Islamic regimes under the patronage of
these Middle Eastern countries
4
. In the Philippines, this financial support network in
the early 1980s to 90s became the support base for extremist leaning organizations
such the Harakatul Islamiyyah (the old name of the Abu Sayyaf group under the late
A.Rajak Janjalani), the Fi Sabilillah group (of Lakay Santos), the Rajah Sulayman
Group (or RSM a broad network crated by Santos and his convert comrades), as well
as for those who are in the secessionist groups such as the MILF as well as those
individuals who have joined the global jihad (another term for joining the Salafi
jihad groups under Al-Qaeda or its Southeast Asian arm, the Jamaatul islamiyyah)
5. The rise of Anti-Imperialism in Muslim Countries. When the international Muslim
community rallied behind the Russian occupation of Afghanistan this led the way
towards a consolidation of resources and manpower against imperialism. Although
the caliphate was technically dissolved with the fall of the Ottoman empire, the
international Muslim Community through both the support of petrodollars and the
commitment of Muslims internationally to oppose the Russian threat, this became a
mechanism for consolidation of resources of one particular school of thought, the
Salafi school of thought, which later became personified through the late Osama Bn
Laden.
Context :
There is an internal battle among Islamic scholars. This is between the Classical Islamic
scholars and the so-called Salafi school of thought. Classical Islamic scholarship by nature
poses a pluralist and positive integrationist interpretation of Islam, allowing positive
interaction with the west. Salafi interpretation on the other hand, regards interaction with
the west with an ideological underpinning (from Syed Qutbs interpretation of a bipolar
engagement with the west, either fighting it or engaging positively with it).
The current battle of the different schools of thought is best reflected in the current status
of war in Syria, wherein the different groups opposing the Assad Regime is locked in an
internal ideological war.
The Philippines on the onset of the 1900s followed a Southeast Asian Islamic tradition,
meaning they practice the orthodox Shafii school of Law this was the prevalent religious
orientation which was reflected in the syncretic approach, combining both the Indigenous
skills knowledge and practices (IKSP) of pre-Islamic origin and the Islamic practices brought
by the Shariffs and other Arab/ Southeast Asian missionaries. The sources of Ulama and
Imams up to the early half of the 1900s was either Indonesia, Hadramout (Yemen) or Al-
Azhar, which clearly represent the classical Sunni non-violent school of thought.
The opening up of job opportunities in the Middle east particularly in Salafi-dominated Saudi
Arabia and other Middle eastern countries opened the gates for the entry of Salafi Islam in
the Philippines in the early 60s, this Salafization process began with Overseas Foreign
workers being oriented towards this school of thought, plus the sponsoring of massive

4
ibid
Deradicalization , National Security and the future of Muslims in the
Philippines : Bringing another perspective

Prepared by Yusuf Roque Morales, Focal Person, Bureau on Peace and Conflict Resolution NCMF

scholarships for Islamic scholars and propagators (Ulama and daiyah). These two
circumstances eventually gave more impetus than others of creating an alternative
destination for quality Islamic scholarship, with the fact that these opportunities would allow
one to study with all the requirements and benefits a student would need when embarking
on a career in Islamic studies.
The Philippines with its current problems in Muslim Mindanao among them the lack of jobs,
lack of quality education and a good socio-economic system, would eventually drive people
to seek better pastures. While those who manage to connect to International Islamic
support agencies would get propagators (carrying the Salafi school of thought) as well as
the creation of Madaris (plural of madrassah) espousing this school of thought.
The largest sponsor of Islamic scholarships in the Philippines in the Kingdom of Saudi Arabia
which although does not practice the whole essentials of an Islamic state (It is a monarchy),
its citizens are well taken care off (due to its oil economy). Also fighting an internal battle
against extremists who follow the school of thought that this country promotes, it however,
has vast resources to tap and handle its own case of extremists. This however is not the
case in the Philippines, who when sent to the Saudi Arabia, is actually subconsciously
trained in an environment that reflects the Salafi worldview.
A typical demonstration of this mindset can be seen in the following examples:
1. Banning of celebration of festivities which in the opinion of the Saudi Trained Ulama
are reprehensible and forbidden (Haraam) and should be prohibited. Another is the
demolition of religious symbols (graves and shrines) which in the opinion of classical
Muslim scholars may not be totally be prohibited but minimized
5
.
2. Takfir (declaring other Muslims apostates) on Muslims who do not agree with their
worldview. This takfir comes with fatwas which espouse bodily harm on other
Muslims whom they consider as apostates like Sufis (mystics) and Shias
6
.
3. Cold shoulder treatment of activities such as interfaith and intra-faith dialogue which
espouse dialogue and respect for others.
4. Ideological orientation in that all activities are made towards the establishment of an
Islamic state (khilafatul Islamiyah).
5. Bipolar worldview of the world (Ideological in nature), either Darul Imaan (Place of
belief) or Darul Kufur (place of disbelief) justifying violence in the attainment of their
goals.
7




5
This is best read in the book Kitaab at-tawheed of Muhammad ibn Abdulwahab, the main scholar behind this
school of thought.
6
One can refer to many books and online sources, here is one instance :
http://www.islamhelpline.net/node/2459 and http://www.islamawareness.net/Sufism/sufi_fatwa005.html
7
This is manifested in many of the Fatawa (edicts) declared by both salafi Ulema and Al-Qaeda leaders citing
the infamous Mardin Fatwa of Ibn Taymiyyah
Deradicalization , National Security and the future of Muslims in the
Philippines : Bringing another perspective

Prepared by Yusuf Roque Morales, Focal Person, Bureau on Peace and Conflict Resolution NCMF

Primary Actors :
The primary actors who may be considered in understanding this radicalization paradigm are
as follows :
1. Politicians who are not familiar with the theological nuances and who support groups
on their political needs. These politicians may understand or know the consequence
of the actions of these fundamentalist groups (in some cases like the ASG), however
choose to ignore or protect due to their clash of interests.
2. Ulama and academicians who are oriented towards this school of thought. These
academicians continue to deny that the Salafi school of thought is actually the cause
of these problems but continue to cover these actions or ideas with motherhood
statements of Islam is peace. The availability of materials created for these groups
adds to the further popularization. Increasing access to alternative reading materials
can level the choice of reading materials of Muslim reading public.
3. Key Opinion makers who are generally either writers, public intellectuals, Ulama and
individuals who have social presence and influence who may be able to endorse
alternative reading materials for the reading public.
4. Policy planners who do not have access to experts but have acess to people in
category number two and hence give wrong or unreliable information on account of
these sources. In this regard, government should have a policy of ensuring such
technical experts are with government to ensure technical support and information
and readily available rather than when an incident like the Valentine s Day bombing
in Makati happens.
5. Students and organizations who have managed to be influenced by the Ulama
belonging to the Salafi school of thought. These students eventually become sleeper
cells and are actually activated when the need arises, as such there is a strong need
to influence these groups, among them the Muslim students associations and their
allied federations. Many members of the ASG were recruited from MSAs in
Zamboanga, Basilan Sulu and Tawi-tawi, while converts recruited from Metro Manila
was due to student Muslim organizations operating in the vicinity.
6. Uniformed and non-uniformed personnel of the government who are not familiar
with these theological nuances. What came come out as good will of these personnel
towards the ulama may eventually become one of the causes of problems.
7. Alternative groups who may pose as counter current to the Salafi school of thought.

It is important to note that there are many other key players and opinion makers and that
the crafting of an over-arching policy through government mechanisms can in effect target
these different groups.


Deradicalization , National Security and the future of Muslims in the
Philippines : Bringing another perspective

Prepared by Yusuf Roque Morales, Focal Person, Bureau on Peace and Conflict Resolution NCMF

Proposed Mechanisms :
1. Harmonization of the Ulama of the Philippines by putting them under the leadership
of the National Commission on Muslim Filipinos which can be done through the
following :
a. Consolidation of Ulama, Imams and traditional Guru, Panditas
b. Harmonization of practices.
c. Recognition of IKSP of indigenous Muslim Practices and integration of these
subjects into the mainstream educational system.
d. De-arabization of Islamic studies and contextualization to the Malay mindset.
2. Increase of Scholarships to Non-Salafi Institutions
a. Particularly Egypt, Turkey and Indonesia (Muhamadiyah) educational
institutions
b. Sending to these countries of children of Salafi Trained Ulama
c. Creation of a monitoring mechanism to minimize sending of scholars to Salafi
(Saudi) educational institutions
d. Sending of Ulama to non-salafi institutions for continuing professional
education
e. Ensuring only the best students are sent to study Islamic studies.
3. Implementation of a Deradicalization Program involving the following :
a. A comprehensive program instead of dealing of it as a national security
problem but a social problem. The MILF is the last ideological group the
government will be dealing as a secessionist organization; other groups will
eventually be along Islamist Salafi ideologies more centering on Islamic
governance and Khilafa.
b. Creation of an alternative paradigm and cultural narrative in the integration of
the Filipino Muslim into mainstream society.
c. Profiling tool to be used both for government personnel, detainees and
uniformed personnel.
4. Creation of alternative sources of income for Salafi and non-salafi Ulama (Business,
Halal enterprises, teaching and consultancy) in order to be diverted from Salafi
propagation and activities promoting Radicalization/Salafization
5. Creation of a Religious Rehabilitation Program by counter-experts
6. Creation of a Special Branch under the ATC to further develop these programs and
other policies
7. Encouraging of alternative schools of thought to flourish in the Philippines,
particularly the Turkish, the Aga Khan, Sufi schools of thought through positive
policies and programs.