Synchronizing Narratives:

Seeking A Harmonious Link Between Traditional Narratives

And Discourse In The Expression Of Filipino Muslim Spirituality
Abstract :
Like all countries in Southeast Asia, the history and narrative of Islam in the Philippines is
strongly interwoven with the socio cultural and political narrative of their respective locality.
This is further reinforced by the so called Imposition culture of whatever dominant
mechanism that exists in that Locality.
Islam in the Philippines can be best described as a result of a mosaic of religious and spiritual
expressions, from the Shias,Alawis, and the Sufi groups that first arrived in the Southern
Philippines, to the eventual move towards Sunni Orthodoxy towards the 18 th century with the
arrival of the later Arab Missionaries.
This expression became more diversified with the arrival of different groups of foreigners like
the Iranians, Arabs, Turks and South Asians bringing with them not only their religious
expression but the accompanying cultural expression as well, through dress, food and
behaviour.
One of the major issues now that is happening is the gradual Arabization of the Southeast
Asian expression of spirituality, which in itself is a narrative of cultural struggle. While earlier
expressions of spirituality that has arrived in the Philippines has strived to indigenize and
localize itself, recent expressions of Islamic spirituality presents a manifestation of both
cultural isolation and xenohobia, forcibly discrediting elements that are suspected to be
unislamic in origin in order to further the imposition of a homogenized expression of Islamic
spirituality.
This paper will try to look at the lens of an alternative persepective on the alleged deindigenization and arabization of Filipino Muslim spirituality as well as the impacts, both
negative and positive, on the Fiipino Muslims and the Filipinos in general.
Key Terms :
Filipino Muslim Spirituality, Filipino Muslims, Islam in the Philippines, History of Muslims in the
Philippines, Muslim Filipino Narratives

Discussion by Yusuf Roque Morales

Introduction:
There has always been conflict with narratives and historical research and that there are
practically different strands in understanding both the historical and philosophical
development of spirituality of Filipino Muslims in the Philippines.
Quiling (2013)i would always insist that in face of imposing documentation and records, the
importance of authenticity and narratives.
The history, philosophy and evolution of Filipino Muslim spirituality can be said to be more of
a mosaic abstract of sorts as each particular school of thought strongly claims that they were
the first to establish roots in Filipino Muslim communities and that others have come in later
as a result of the succeeding waves .
The development of Filipino Muslim history can be linked to both the Sufi, the Sayyid and the
Sultan, in other words the essence of the traveller who have been going back and forth from
our shores later to find rest and solace in the arms of the Filipino Muslim Community.
The different schools of thought that have permeated through the Filipino Muslim psyche can
be indeed be a welcome understanding in the context of religious pluralism and
multiculturalism.
Throughout this discussion, the author will use the term Filipino Muslim as an identifier for
Muslims who are Filipinos, as opposed to other articles which may use the terms Muslim,
Moro and or Bangsamoro. This is because of the need to emphasize a common identity
which is both acknowledged by local and international scholars.
Case in context: Identity dynamics
Before delving into the Philosophical, historical and narrative origins of spirituality among the
Muslims in the Philippines, it is important that we understand that there are numerous
identities attached to the Muslim who resides in southern Philippines, also known as
Mindanao.
Mindanao being home to two major sultanates- Sulu and Maguindanao, several satellite
sultanates, Rajah Buayan and Bugasan among others, and several fiefdoms also known as
Pat-a-Pangampong-i-Ranao (principalities of Lanao). In the middle of these communities, in
the words of Lidassan (2012) multiple identities are interwoven.
These identities are both intertwined and interchangeable.
Discussion by Yusuf Roque Morales

Understanding these identities :

Identities among Muslims in the Philippines can be described according to their ascription:
1. Tribal affiliation
2. Affiliation to a perceived Nation or people
3. Affiliation to a religious persuasion or cultural persuasion
Muslims in the Philippines Belongs to thirteen ethnolinguistic groups, which are also referred
to as Islamized indigenous peoples. Originally, non-Muslims embracing Islam thereby bringing
in pre-Islamic customs and practices in to their faith.
The three largest Muslim ethnolinguistic groups are the following :
1. Maguindanao occupying primarily central Mindanao and Zamboanga Peninsula, this
ethnolinguistic group is so far the largest among tribal groups.
2. Maranao originally coming from the areas of Lanao Norte, Sur and some areas of
Bukidnon, they share similar linguistic roots from the much smaller ethnolinguistic
group the Iranun/Ilanun.
3. Tausug
The other ethnolinguistic groups which form significant but smaller numbers are the following:
1. Iranun/Ilanun central Mindanao, primarily around Illana Bay
2. Sama- primarily located in the Zamboanga-Basilan-Sulu-Tawi area
3. Yakan primarily located in the Zamboanga-Basilan- area
4. Kalibugan- primarily located in the Zamboanga
5. Sangir- primarily located in the central Mindanao (Sarangani Area)
6. Jama Mapun- Primarilly located in the Tawi-Tawi and Palawan area.
7. Molbog- Primarilly located in the Tawi-Tawi and Palawan area.
8. Kagan - primarily located in the central and southern Mindanao area.
9. Sama Bajau- primarily located in the Zamboanga-Basilan-Sulu-Tawi area
10. Sama balanguinguih- primarily located in the Zamboanga-Basilan-Sulu-Tawi area
These tribal/ethnolinguistic identities define both Majority-Minority Muslim relationships and
have defined throughout the centuries their cultural strata and behaviour vis--vis each other.
Affiliation to a particular nation or people can be traced to both their origins from the sultanate
era and the development of the Nationalism of the Filipino Muslim during the Martial law era.
Discussion by Yusuf Roque Morales

Generally these identities are referenced from the following perspectives :

1. Sulu Sultanate which historically claims to be the first Muslim state in the southernmost
part of the Philippines. Claiming descent from Sayyid Abubakar also called as Rajah
Baguinda establishing what is now known as the Sulu Sultanate.
2. Maguindanao Sultanate, historically claiming descent from Shariff kabungsuwan of
Johore which is the claimed common progenitor of most royalties in mainland
Mindanao. According to the late Sayyid Amir Baraguir, the 28 th sultan of Maguindanao,
Shariff Kabungsuwan was primarily an Alawi and a Shii which is notable by the later
descendants who would take alawi names as reignal names during their rule.
3. Buayan Sultanate originally called Rajah sa Buayan, which is a minor sultanate formed
by a sibling of a sultan sa Maguindnao which eventually evolved along with Sultan sa
Kabuntalan another minor sultanate.
4. Pat-a-Pangampong I-Ranao-also referred to as the four Principalities of Lanao. There
is much debated regarding this collective because of their decision to call their
principalities Sultanates in a time and period that Sultanates as a political institution
has ceased to operate as such, thereby reducing them to the term Petty Sultans
(Donoso 2013).
5. Bangsamoro people, an identity crafted in the Martial law period as a narrative pushed
forward initially by the Moro National liberation front (MNLF), this eventually became
the sounding and uniting identity used by the Moro Islamic Liberation Front (MILF)
another institution pushing for secession but eventually settling for a negotiated
political arrangementii.
Whats very much interesting is the religious/cultural identities and terms that Filipino
Muslims have ascribed unto themselves which are used interchangeably. Sulu being along
the navigation route to china, was comfortably located as a port before the other islands in the
Nusantara, hence later became a haven for travellers to settle down in Sulu and in Mainland
Mindanao.
1. Tau Sug /Orang Suluk refers to people of the current (Tau Sug)
2. Buranun - this is a Tausug name referring to the people of the hinterlands (Budanun/buranun)
3. Mukalli One who digs for knowledge (cleaver of knowledge)
4. Ilmu Kamaasan - is a terminology that is used to refer to early Islam being
propagatedand preached by Daies (propagators ) and locals prior to the arrival of the
Islamic propagators in the middle 1900s. Predominatly used as a term among the
people of BASULTA (Basilan Sulu and Twi Tawi )
5. Ilmu sa Minatoa - is a terminology that is used to refer to early Islam being
Discussion by Yusuf Roque Morales

6.
7.

8.

9.

propagatedand preached by Daies (propagators ) and locals prior to the arrival of the
Islamic propagators in the middle 1900s. Predominatly used among the people of
central Mindanao (the Maguindanaons)
Tasawuff Is a manifestation of Islamic spirituality manifested among the different
schools of thought in Islam.
Kasalipan a local indigenous term denoting persons who has descended from
Sharifs/Seyyeds. This term has been predominantly one of the defining figures of the
Islamization of Mindanao, as majority of the areas that were influenced or initially
occupied by the Seyyeds/sheriffs led towards the establishment of political entities
known as the Sultanates, and later arrivals led to the strengthening of these institutions
as well.
Pandita a pre-Islamic term denoting religious leaders (pandit) allegedly attributed to
Hinduism of the Shri Vishaya/Madjapahit era. This however survives to this day as
Islamized local religious leaders, sometimes identified by anthropologists as Islamized
shamans
Guru another a pre-Islamic term denoting religious leaders (pandit) allegedly
attributed to Hinduism of the Shri Vishaya/Madjapahit era. This however survives to
this day as Islamized local religious leaders, sometimes identified as indigenous
Islamized mystics. This term eventually seeped into the Filipino vocabulary as Guro
(teacher) and accepted as a national term for teachers.

Narratives that attempt to explain manifestations of Filipino Muslim spirituality would be best
illustrated by looking at the following strains of perspectives that attempt to explain Filipino
Muslim spirituality.
The Royal Strangers as a concept:
The predominant perspective among local Filipino Muslims most especially based in Mainland
Mindanao explaining the introduction of Islam would be of a Royal Prince who have left
everything behind to settle in some far-away land to both bring Islam and carve his own
kingdom. This is manifested in the narrative of Shariff Kabungsuwan who is said to have
introduced Islam in mainland Mindanao and where many of Mindanaos Muslim Royal Houses
trace their lineages.
This concept has also been the same case with narratives of other contries in southeast Asia,
which had similar historical developments in their Islamic history.
The Holy traveller (awliyah or friends of Allah)
This concept is a later development and that the perspective of the locals especially those
Discussion by Yusuf Roque Morales

who come from the far flung communities in the perspective of what we call the seven sheriffs
(Salip Pitu) which is similar to the Wali Songo of Indonesia.
This narrative is often mixed with the idea that these holy traveller in search greener lands or
in their quest for business find seemingly a place to settle down. This is where the narratives
of Sheikh Makhdum, Shariff Alawi, Sheikh Mustafa, Sheikh Abubakar Bederi and their families
are based, of which many prominent families in Filipino Muslim communities narrate their
genealogies from.
These two narratives are said to be the major basis of strength of the spirituality of the Filipino
Muslim. Providing both the theological and cultural framework that enabled the Filipino
Muslims of Mindanao withstand the more than three centuries of colonization of Spanish and
American might and ensure that they have remained true to their religious and cultural
identity.
The Balik Islam (the revert to Islam)
The Balik Islam is a recent narrative that has evolved from the result of propagation efforts
and return of overseas contract workers from the Middle east.
This narrative asserts that before, strategic areas of the Philippines were being inhabited by
Muslims among them were the Manila area , Pampanga area, Batangas area and the Cebu
area, during the arrival of the Spanish , these individual kingdoms fell and were crushed by
the Spanish might, their subjects eventually were either enslaved or converted, while there
were others who escaped to Mindanao. And that this narrative asserts that they Filipino who
have embraced Islam actually are reverting (Balik) to the original faith of their forefathers iii.
Part of their assertion is that Filipinos practice pre-spanish era practices among them was
circumcision which is a Jewish ad Muslim custom while the Spanish who came here were
uncircumcised, ritual bathing of women who have undergone menstruation (Martinez 2012).
The Balik Islam narrative was however negatively influenced by Saudi Salafi propagation
which influenced them to attempt to establish an Islamic State /communityin Los Alaminos
Pangasinan and eventually pushed some of the Balik Islam towards religious extremism.
The interplay of religious narratives and different schools of thought :
According to narratives and documents researched from historical and geneaological (tarsila)
records it has been noted that the following Islamic schools of thought were said to have
reached the Filipino Muslims since their arrival in the eleventh century to the early 20 th
Discussion by Yusuf Roque Morales

century:
1. Alawi Islam - otherwise also known as Shiism in its different manifestations arrived in
the Philippines in the early parts of the 11 th to 12 century, this has been manifested in
the stories and narratives of the Filipino Muslims as immortalized in the Padang
Karbala,, Panjiitan, Omboh Lima, Asoora, Nisfu Saaban.
2. Sufism another school of thought that has simultaneously arrived with Alawi islam in
the Philippines, particularly the Qadiri , Naqshabandi Tariqahs who have manifested
them
3. Classical Sunni Islam the establishment of Muslim political institutions such as the
sultanate allowed the Muslim rulers to correspond and communicate with neighboring
states and engage in the collective ritual activities such as Hajj which eventually invited
other enterprising and interested Islamic scholars and itinerant preacher-businessmen
to settle in the southern Philippines, this eventually led to the establishment of an
orthodox Sunni-Shafii-Ashari Islamic tradition which was reflective of the general
evolution of Islamic thought in Southeast Asia, wherein most of the sultanates adopted
a orthodox school of law and creed in keeping up with the others in the region.
The three threads of religious thought led to a fusion of a religious discourse that eventually
manifested in different names, as the Filipino Muslims initially were not able to distinguish
and differentiate these different schools of thought, they all led to a blending and fusion of
practices merged with the pre-Islamic culture into what is known as Ilmu Kamaasan in
Zamboanga-Basilan-Sulu and Tawi-Tawi; Ilmu sa Minatoa (which is generally translated as
knowledge of the elders/ancients).
This however presents a clash of perspectives as each manifestation of spirituality attempts
to impose as the sole source or root of Islamic spirituality of Filipino Muslims. One of these
examples are the discourses of Sheikh Omar Sabiran, a Tausug scholar following the ShafiiAshariiv trend. Sheikh Sabiran alleges that the Makhdumins were Sufis who followed the
Shafii Madhab and that this was the predominant manifestation of Islam in the Philippines v.
This is however contrasted by documentary and genealogical accounts wherein families
contain Alawi/Shii literature that narrates the sufferings of the Family of the Prophet (Ahlul
Bayt) which is immortalized in narrations, kissahs (stories) and barzanjihs (histories).
One of the most compelling collection of documentation is the private collection of the late
Professor Amilussin Jumaani (alayhi Irham) vi who managed to take copies, photographs of
historical landmarks and narrations regarding the Ahlul Bayt (as) in the Philippines vii.
It is notable to mention that many of Prof. Jumaanis lectures and notes strongly indicate the
presence of Shia-Alawi missionary activity and that he would mention them in his discourses
in Filipino Muslim history.
Discussion by Yusuf Roque Morales

The recent trends in Islamic propagation is the arrival of different schools of thought to add to
the already mosaic expression of Filipino Muslim spirituality; among them are the following:
1. Jamaah Tabligh which originates from Pakistan, a manifestation of the attempt of
Pakistan Tablighi Jamaat to be able to proseletize in the Philippines. The Tablighi
(propagation) movement is best known for its Khuruuj (group travel) from one mosajid
to another and focusing on Muslim communities to go back to the masjid and engage
in spiritual renewal.
2. The Salafi school of thought which is a manifestation of the power of the Gulf
Cooperating Countries, who primarily propagate the Salafi school, this being the most
vigorous in propagation and condemnation of the local indigenous expression of
Islam.Other than sending propagators(daiyahs) to the Philippines, it is also the most
generous religious group, through the construction of Masajids, madaris and
sponsoring of scholarships to Salafi educational institutions abroad.
3. The Turkish Jamaats (religious movements) which is represented by two groups,
a. the Nurcu movement, also known as the Resale Noor movement which is best
manifested by their use of the Resale Noor, a Voluminous commentary on
Quran and Hadith written by Bediuzaman Said Nursi. They are best known for
having reading camps and dershanes (reading centers) where discussions on
Islamic spirituality and actions are emphasized through the reading of these
discourses.
b. The Hizmet (Service) Movement, which is also known as the Gullen movement
which is best known for Community engagement and service, excellent schools
and the annual Qurban (meat sharing during Eidul Adha).
With the entry of these other schools of thought into the Filipino Muslim community, it has
created a mosaic of ideas of which Filipino Muslims are unable to objectively discern which is
which, and that there is strong sense of xenophobia which is an internal behavioural
mechanism in an attempt to protect its culture and spirituality.
The recent explosion of radicalism due to the petro-dollar propagation of Salafi Islam as well
as the strengthening of revolutionary and ideological movements presents a very unique
challenge to Filipino Muslims, unable to differentiate the different theological and ideological
strands, even religious leaders, tend to get confused in the process.
With different religious groups attempting to super-impose in the psyche of the Filipino
Muslim, there is a strong challenge on how to find a harmonious link from his glorious past, as
a Moro, and his spirituality as a Muslim in the midst of these different threads of expressions.
Multiculturalism , Pluralism and Intrafaith Dialogue.
Discussion by Yusuf Roque Morales

The Holy Quran mentions the concept of Taaruf viii, knowing one another, coupled with the
with the Prophetic Hadith mentioning that Differences in Opinion is a mercy
Taaruf is the concept of acceptance of the diversity of culture and nations, wherein each has
their own peculiar customs, expressions and attitudes. The Maliki school of law, considers
Urf (customary laws/practices) as one of the strong pillars in strengthening Islam in a
community. Shaykh Hamza Yusuf in his recent trip to Malaysia in a radio interview ix reminded
the Malaysians to give strong premium to local indigenous customs as this strengthens the
understanding and expression of spirituality in the community.
This concept of understanding and recognition of diversity becomes the basis for
multiculturalism and pluralism as a platform for social discourse and eventually engaging in
intra-faith dialogue.
The Amman messagex is a theological document signed and endorsed by a group of
International Islamic Scholars encouraging recognition of diversity and recognition that
Muslims share a common set of core beliefs which are shared by all, and that other things
which make them different still makes them Muslims.
Moving towards acknowledgement of a rich multicultural identity and engaging in pluralist and
inter-religious discourse
Looking at the multicultural and pluralist roots of a Filipino Muslims spirituality, clearly shows
that there is a strong need for a Filipino Muslim in expressing his spirituality as to have
specific elements that would require in reconstructing his identity which are as follows:
1. Acknowledgement of indigenous culture as part and parcel of that spirituality. Islam as
a social phenomenon accommodates local culture and legitimizes specific elements
thereby Islamizing them in the case of the Pandita and the Guru wherein both
symbols assume Islamic roles and assist in the transmission of both Islamized
indigenous knowledge and Islam to later generations. The acceptance and
acknowledging of the vital role that these pre-Islamic and later islamized indigenous
structures have played in the preservation of Islam in the Philippines can serve as a
bridging mechanism against extremism as well, from de-indigenization/Arabization
towards localization of Islamic knowledge.
2. Acknowledgement of the historical antecedents in the evolution of Filipino Muslim
spirituality. The arrival of the different strands of Islamic thought and the historical
antecedents towards Islamization of Filipino Muslims as well as the Christianization of
some tribes originally thought to be Muslims should be accepted and recognized. An
acceptance of the fate of some Muslim communities becoming casualties to
christianization and slavery due to the Moro wars can lead towards healing of
relations as well as assertion of the Filipino Muslim identity as part and parcel of the
Discussion by Yusuf Roque Morales

Filipino Nation, leading towards mainstreaming of his identity.

3. Recognition of the diversity of religious thought and expression of Filipino Muslims.
The Filipino Muslim should accept the theological reality of the diversity and richness of
Islamic spirituality. Instead of embracing the singular monolithic expression that Salafi
Islam imposes which is an instant recipe for extremism and religious intolerance,
Filipino Muslims should try to see the wisdom of accepting the pluralism and diversity
of Islamic spirituality. This can be best seen and understood in the Amman Message, a
theological document which explains in both scholarly and simple terms the plurality of
vision and the multiplicity of expression within Islam.
4. Recognition of Intra-faith discourse as a necessary tool in understanding Filipino
Muslims diversity. A wider application of the concept of Taaruf would be engaging in
intra-faith dialogue with Muslims from different schools of thought. Filipino Muslims
should openly accept the initiatives for such activities and actively engage in knowing,
understanding and doing intellectual discourse with each other. This then becomes the
active part of any engagement of knowing, understanding and living with the other
Filipino Muslims expressing a rather different and yet unique presentation of Islam.
Bibliography
Books:
The Holy Quran, Sahih International, Riyadh Saudi Arabia
Sahih Bukhari, Translation and annotation, Darul Liban, Beiruth, Lebanon
Muslims in the Philippines, by Cesar Adib Majul, UP Publications
Looking into the Lost Moro Kingdoms, Martinez and Morales, ICAS Phils Publications,
Quezon City Philippines, 2009 . https://www.scribd.com/doc/118546555/Looking-into-theLost-Moro-Kingdoms accessed July 20, 2014
Muslim Rulers and Rebels, Thomas Mckenna, Anvil Publishing House, Pasig City, Philippines,
1998
Amman Message, published by Royal Aal Albayt Institute for Islamic thought, Jordan, 2009
Articles:
Strangers and stranger-kings: The sayyid in eighteenth-century maritime Southeast
Asia Jeyamalar Kathirithamby-Wells, Journal of Southeast Asian Studies / Volume 40 /
Special Issue 03 / October 2009, pp 567-591
Discussion by Yusuf Roque Morales

"The genealogy of the Hadhrami Arabs in Southeast Asia the Alawi family".Ms S Zahra
Aljunied. National Library Board of Singapore. http://library.ifla.org/182/1/220-aljunied-en.pdf
accessed September 20, 2014
"From Ascent and Descent Towards the Revival: An Introduction to the History and
Genealogy of the Maguindanao Sultanate ". Datu Amir Baraguir .Paper Read At The
Conference On The History And Genealogy Of The Sultanates Of Maguindanao, Sulu And
North Borneo Western Mindanao State University, Zamboanga City ,December 15-16, 2004.
http://kalinaw.org/wp-content/uploads/2014/04/An-Introduction-to-the-History-and-Genealogyof-the-Maguindanao-Sultanate.pdf accessed September 5, 2014
Ikhtilaf (differences) among the Madhhabs in Islam Dr. G. Fouad Haddad
http://www.masud.co.uk/ISLAM/misc/ikhtilaf.htm accessed September 20, 2014

Interviews and discussions:

Knowledge, Sectarianism & Governments .Shaykh Hamza Yusuf interview on IKIM (Malaysia)
Published on Sep 18, 2014. https://www.youtube.com/watch?v=hRPBXNtcmhU accessed
September 5, 2014
Quiling, Mucha Shimm, Mindanao Conversations : Jesuits in Mindanao Conference, December 27-29,2013. Ateneo de Davao University
Lidassan, Dato Mussolini, Mindanao Conversations : Jesuits in Mindanao Conference, December 27-29,2013. Ateneo de Davao University

Discussion by Yusuf Roque Morales

Discussion by Yusuf Roque Morales

Mindanao Conversations : Jesuits in Mindanao Conference, December 27-29,2013. Ateneo de Davao University
The political settlement was made possible by signing of three major documents during the time of the presidency of Hon
Benigno Simeon C Aquino III, namely the Framework Agreement on Bangsamoro (FAB), the annexes of the FAB and the
Comprehensive Agreement on Bangsamoro (CAB)
iii
Searching into the Lost Moro Kingdoms, ICAS Press, 2009
iv
Sheikh Sabiran allegedly follows the Shafii school of Law and follows the Ashari Creed, apparently he follows the Qadiri
sufi Tariqah.
v
Sheikh Sabiran gave a very lengthy discourse on this on his facebook page : Abu Muzaffar Ash-Shafii
https://www.facebook.com/profile.php?id=100001296924139&fref=ts
vi
First Secretary General of the Ahlul Bayt Philippine Assembly and one of the earliest Shii intellectuals in the Philippines.
vii
This collection is now in the custody of his son Ashraf Jumaani.
ii

viii
ix

Surat Al-Hujurat [49:13] - The Noble Qur'an

Civilizations and Governance, Radio interview in Malaysia by Shaykh Hamza Yusuf Hanson, 2014 (available on
Youtube)
x
Amman Message, published by Royal Aal Albayt Institute for Islamic thought, Jordan, 2009