a.

LUMAD GROUPS
They are neither Islamized nor Christianized upon the arrival of the Spaniards. Lumad
is a Cebuano term which means “native” or “aboriginal” or “autochthonous” which has
become the collective name for the 19 (or more) ethnolinguistic groups of Mindanao. During
the Spanish period they were dubbed as Infieles by the Spaniards and they were referred as
“wild tribes” by the Americans.
Representatives from the said ethnolinguistic groups agreed to adopt a common name
in a Congress in June 1986 which also established Lumad Mindanao. This is the first time
that these tribes agreed to a common name for themselves, distinct from the Moros and
different from the Christian majority.
The choice of Cebuano word (Lumad)–Cebuano is the language of the natives of Cebu
in the Visayas- was a bit ironic but it was deemed to be most appropriate considering that the
various Lumad tribes do not have any other common language except Cebuano.

LUMAD GROUPS TRADITIONAL HOMELAND

MANOBO Agusan River Valley, Bukidnon and Cotabato
Provinces
SUBANEN Zamboanga Peninsula
B’LAAN Cotabato Provinces (Lake Buluan to Sarangani
Islands)
T’BOLI Cotabato Provinces (Lake Buluan to Sarangani
Gulf)
MANDAYA Davao Provinces
TEDURAY (TIRURAY) Cotabato Provinces
HIGAONON Bukidnon, Lanao and Misamis Oriental
BAGOBO Davao (Foothills east and west of Mt. Apo)
BUKIDNON Bukidnon
MAMANWA Agusan and Surigao Provinces (Lake Mainit)
TALAANDIG/ TIGKALASAN Bukidnon
ATA Davao Provinces
TAGAKAOLO Davao (Cape of San Agustin)
DIBABAWON
MANGGUWANGAN Davao (North of Davao Gulf)
BANWAON
MANSAKA
TAGABILI
MATIGSALOG Bukidnon
And others

There is no fixed specific number of Lumad groups in Mindanao and Palawan. There
could be more if we pursue the Lumad habit of naming themselves after their place of
traditional residence.
b. Indigenous “Christians”
 They are natives of Mindanao who embraced Christianity. They are Visayan-speaking
natives of Northern and Eastern Mindanao and Zamboanga City, they are known locally by
their place names such as the Dabaweno (Davao provinces but mostly in Davao Oriental),
Butuanon (Butuan), Camiguinon/Kinamigin (Camiguin Island), Cagayanon (Cagayan de Oro
City), Iliganon (Iligan City), Ozamiznon (Ozamiz City), Dapitanon (Dapitan), Dipolognon
(Dipolog) and Chavacano (Zambonga City). It is difficult to identify these natives because they
have been assimilated and integrated into the Christian migrants/settlers who were originally
coming from the North Philippines which now composed the majority population of Mindanao.
Also, in this category the Christianized Lumad is included. Recently there are numerous
Lumads who eventually accepted Christianity as their religion and way of life like the Manobos.
1. CHRISTIAN MIGRANT SETTLERS
They were coming from Luzon and Visayas who migrated in Mindanao in 20th century.
During the American Period and the earliest period of Philippine Republic there was an influx
of settlers/ migrants in Mindanao who were coming from Luzon and Visayas. They were
promised by the government that if they will migrate to Mindanao, they will be given lands.
The lands awarded and given to them were lands of the indigenous peoples (Bangsamoros
and Lumads) of Mindanao. That is why that act is called “systematic or legal land grabbing”
because the lands of the indigenous people of Mindanao were taken from them without their
consent and approval. It should be noted that not all legal or official is just and rightful.
ISLAM: HISTORY, EXPANSION, AND BASIC TEACHINGS

SOCIAL EVILS of Pre-Islamic Arabia: Age of Jahiliya (Ignorance)

1. Polytheism and idol worship
2. Practice of infanticide
3. No law and order
4. Tribal feuds
5. Ignorance of the very rudiments of social virtues
6. Women inferiority
7. Excessive vices
8. Slavery

Life of Prophet Muhammad

Prophet Muhammad (whose name means "highly praised") was born in 570 C.E. during
the Age of Elephant because that very year Abraha Ashram, an Abyssinian governor of Yemen
together with his huge armies and elephants invaded Makka to destroy or uproot Ka’aba and
relocate it to Yemen.
His father, Abdullah had died before he could see his son. Abdullah was a trader and
when we going back home from Damascus he fell sick in Yathrib (Madina) and eventually died
there. His mother was Aminah who was one of the pious women of that time.
It was the tradition of their time newly born babies are taken care of nurses from
country side because infants were hard to survive in Makka due to the climate. Muhammad
was entrusted to a virtuous woman called Halima, who suckled him and nursed him. He was
returned back to his mother when he was six. His mother passed away when he was six in a
place between Makka and Yathrib when they were returning back to Makka after visiting the
grave of his father in Yathrib. After his mother death he was raised by his paternal grandfather,
Abdul Muttalib. When Abdul Muttalib passed away, Muhammad came under the care of his
uncle, Abu Talib, the father of Ali.

The young orphan was then raised primarily by his uncle, for whom he worked as a
shepherd. At age 9 (some sources say 12), he joined his uncle on a caravan to Syria.

As a young man, Muhammad worked as a camel driver between Syria and Arabia. Soon
he established a career managing caravans on behalf of merchants. Through his travel first
with his uncle and later in his career, Muhammad came into contact with people of many
nationalities and faiths, including Jews, Christians and pagans.

At age 25, Muhammad was employed by Khadija, a wealthy Makkan widow 15 years
his senior who had employed him as a trading agent. The two were married, and by all
accounts enjoyed a loving and happy marriage.

At the age of 40, during one of his periodic meditative retreats in a nearby cave, he
began to experience visions and auditory revelations. The angel Gabriel appeared to him with
a book and commanded him to Iqra "read" or “recite”. Initially, he shared the messages with
his family and friends. But over time, he began to meet daily with a growing circle of people to
share the message of Peace (Islam).

A major part of Muhammad's mission was devoted to ending the vicious cycle of
murder and warfare perpetrated by pre-Islamic tribes engaged in bitter blood feuds. As might
be expected, Muhammad's message faced opposition forcing him to flee to the neighboring
city of Medina, a town 400 km north of Mecca. This event, the Hijrah (emigration) marks the
beginning of the Islamic era and its dating.

After establishing himself in Madina and accomplishing the job he had been invited to
do, the people Muslims of Madina began several years of defensive battle with Muhammad's
former home city. In 624 Battle of Badr took place, the Muslims won their first battle against
the Makkan pagans. In 625, followed by the Battle of Uhud at the valley located in front of
Mount Uhud wherein the Muslims were almost defeated. Followed by the Battle of the Trench
in 627 was a fortnight-long siege of Madina by Makkan pagans. The strength of the Makkan
armies is estimated around 10,000 men with six hundred horses and some camels, while the
Madina defenders numbered 3,000.

In 628, the Makkan pagans and the Muslim community in Madina signed a truce called
the Treaty of Hudaybiyya beginning a ten-year period of peace. War returned when the
Makkans and their allies violated the truce by attacking innocent Muslims. In 630, Muslims
conquered Mecca. Muhammad died in Madina in 632 and left no male heir. Islam is an Arabic
word. It means peace, greeting, obedience, loyalty, allegiance and submission to the will of
the Creator of the universe. The name of the Creator of the universe is Allah, an Arabic word
which means God Almighty. Allah, the one and only God, has 99 names and numerous
attributes. He is the Merciful, the Protector, the Mighty, the Forgiver, the Provider, the Loving,
the Wise, the All-Knowing, the All-Hearing, the All-Seeing, the First, the Last, the Eternal.

Muslims believe that Muhammad was chosen by Allah (God) as the final prophet and
messenger to humanity to deliver his message of Peace (Islam). They do not worship
Muhammad only Allah. Muhammad was both a Prophet and a statesman.

ISLAMIC CALIPHATE: SUCCESSORS OF PROPHET MUHAMMAD

Khulafah Ar Rashidun (Four Rightly Guided Caliphs), 632-660

1. Abu Bakr, 632-634 : The period of his caliphate was not long; it included
successful invasions of the two most powerful empires of the time, a remarkable
achievement in its own right. He set in motion a historical trajectory that in few decades
would lead to one of the largest empires in history. He was called Al-Siddiq (The
Truthful).

2. Umar, 634-644 : He was an expert Islamic jurist and is best known

for his pious and just nature, which earned him the title Al-Faruq ("the one who
distinguishes between right and wrong"). Umar is regarded as one of the greatest
political geniuses in history. While under his leadership, the empire was expanding at
an unprecedented rate, he also began to build the political structure that would hold
together the vast empire that was being built. He undertook many administrative
reforms and closely oversaw public policy. His exemplary achievements were the
expansion of Islam.

3. Uthman, 644-656 : Uthman is best known for forming the committee which
produced multiple copies of the text of the Qur'an as it exists today. During his time,
Qur’an was finally compiled.

4. Ali, 656-661 : His caliphate is one of the hardest periods in Muslim

history that coincided with the first Muslim civil war. Many Muslims consider his
government as the Islamic style of justice and tolerance on one side and tough
following of Islamic law on the other.

MUSLIM DYNASTIES AND EMPIRES

1. Umayyad Dynasty (661-749) : Umayyad regime was founded by Muawiya
ibn Abi Sufyan, long-time governor of Syria, Syria remained the Umayyads' main power
base thereafter, and Damascus was their capital. The Umayyads continued the Muslim
conquests, incorporating the Caucasus, Transoxiana, Sind, the Maghreb and the
Iberian Peninsula (Al-Andalus) into the Muslim world. At its greatest extent, the
Umayyad Caliphate covered 5.79 million square miles (15,000,000 km2), making it
the largest empire the world had yet seen, and the fifth largest ever to exist.

2. Abbasid Dynasty (750-1258) : The Abbasid historical period lasting to

1258 (Mongol conquest of Baghdad) is considered the Islamic Golden Age. The Islamic
 Golden Age was inaugurated by the middle of the 8th century by the ascension of the
Abbasid Caliphate and the transfer of the capital from Damascus to Baghdad. The
Abbassids were influenced by the Qur'anic injunctions and hadith such as "the ink of a
scholar is more holy than the blood of a martyr" stressing the value of knowledge.
During this period the Muslim world became an intellectual center for science,
philosophy, medicine and education as the Abbasids championed the cause of
knowledge and established the House of Wisdom in Baghdad; where both Muslim and
non-Muslim scholars sought to translate and gather all the world's knowledge into
Arabic

3. Ottoman Dynasty (1259-1922) : It was founded by Turkish tribes under

Osman Gazi in north-western Anatolia in 1299. With the conquest of Constantinople
(Istanbul) by Muhammad II in 1453, the Ottoman state became an empire. With
Istanbul as its capital and vast control of lands around the Mediterranean basin, the
empire was at the center of interactions between the Eastern and Western worlds for
over six centuries. The empire reached its peak at 1590, covering parts of Asia, Europe
and Africa. The reign of the long-lived Ottoman dynasty lasted for 623 years, from 1299
to 1922, when it was abolished.

BASIC TEACHINGS OF ISLAM

FIVE PILLARS OF ISLAM

1. Profession of Faith (Shahada)
The profession of faith is saying with purity, sincerity and full conviction, “La ilahailla
Allah, Muhammadurrasoolu Allah”. This saying means “I bear witness that there is no God
except God and Muhammad is the messenger of God”. The profession of faith is the most
important pillar of Islam because it is the ultimate foundation of Islamic faith.

2. The Five Times Daily Prayer (Salah)

Muslims perform five daily prayers. Prayer in Islam is a direct link between the
worshipper and God. There are no intermediaries between God and the worshipper. In
prayer, a person feels inner happiness, peace, and comfort, and that God is pleased with
him or her. The five daily prayers:

Salat al Fajr (The dawn prayer)

Salat al Dhuhr (The noon prayer)
Salat al Asr (The afternoon prayer)
Salat al Maghrib (The sunset prayer)
Salat al Isha (The evening prayer)

3. Poor Due (Zakah)

All things belong to God, and wealth is therefore held by human beings in trust. The
original meaning of the word zakat is both “purification” and “growth”. Poor due is paid at
2.5% out of our wealth once in a lunar year.

4. Fasting During the Holy Month of Ramadhan(Sawm)

 Every year in the month of Ramadhan, Muslims fast from dawn until sunset. In this
month we remember the value of the favors God has given to us, which we normally take
for granted and for which we do not give sufficient thanks. It is a spiritual purification. By
cutting oneself off from worldly comforts, even for a short time, a fasting person gains true
sympathy with those who go hungry, as well as growth in his or her spiritual life.

The aim of fasting is to achieve taqwa (awe) and curb the selfish soul, to discipline it
and bring it under control. Fasting must be performed in an attitude of worship if we really
wish to benefit from its blessing.

5. Pilgrimage to Makkah (Hajj)

The annual pilgrimage to Makka is an obligation once in a lifetime for those who are
physically and financially able to perform it. Through the Hajj we take lessons from the
submission of the prophets Abraham and Ishmael and can appreciate their strong trust in
God.

In addition to the Hajj (greater pilgrimage), which is performed only on fixed days of the
year, one can also perform the lesser pilgrimage called Umrah at any time of the year. Due
to its performance at any time, it is also called the lesser pilgrimage.

ARTICLES OF FAITH / BELIEF

1. Belief in the Oneness and Unity of God (Tawheed)
Muslims believe in one, unique, incomparable God, who has neither son nor partner,
and that none has the right to be worshipped but Him alone. He has the most magnificent
names and sublime perfect attributes. No one shares His divinity, or his attributes.

God exists and His existence depends on nothing. Thus, He is self-existent. There is no
probability of Him being non-existent.

2. Belief in Angels
Muslims believe in the existence of the angels and that they are honored creatures.
The angels worship God alone, obey Him, and act only by his command. Among the angels
is Gabriel, who brought down the Qur’an to Prophet Muhammad.

Angels are benevolent non-material beings. That is why we cannot see them in their
actual form with our eyes. Yet, they have the ability to be seen in their actual form with our
eyes. Yet, they have the ability to be seen in whatever form is deemed best. However, they
were allowed to be seen by some of the great prophets in their non-materialized form.
Their nature requires no food, drink or sleep. As they are created to spend their entire
existence in the service of God they are not given a soul (nafs). Therefore, their nature
does not allow disobedience to God.

3. Belief in Holy Books

Muslims believe that God revealed books to His messengers as proof for mankind and
as guidance for them. Holy books are like letters from God to His servants. They deal with
how humans should spend their lives and provide prescription for eternal happiness.
There are four holy books: the Torah (Taurat) sent to Moses; the Psalm (Zabur) sent David;
the Gospel (Injil) sent to Jesus; and finally the Qur’an sent to Muhammad.

4. Belief in Prophets
Prophets are the guides for leading to, finding and remaining on the straight path. As
humans are prone to go astray from the straight path, God protected them from being
further misled by sending prophets. Thus, Allah through the holy books and prophets,
informs humans about their responsibilities and limitations, and made them accountable;
God gave this opportunity to every people.

5. Belief in the Hereafter/ Day of Judgment.

Salvation and eternal happiness depend upon deeds and conduct of humankind in
this temporal life. Belief in the hereafter is one of the principles of the six articles of faith
enabling men to become aware of the fact that there is a reward or a punishment in return
for these deeds and acts and thus men have responsibilities during his temporal life.

6. Belief in Divine Determining/ Qadar.

Muslims believe in Al-Qadar, which is Divine Predestination, but this belief in Divine
Predestination does not mean that human beings do not have freewill. Rather, Muslims
believe that God has given human beings freewill. This means that they can choose right
or wrong and that they are responsible for their choices.

SOURCES OF SHARI’AH (ISLAMIC LAW)

1. Qur’an : Most sacred book of the Muslims believed to be coming
from God.
2. Hadith and Sunnah : Narrations, sayings and traditions of the Prophet
Muhammad.
3. Fiqh : Jurisprudence and science of law formulated by the
Muslim jurists.
4. Ijma’ : Consensus and agreed by the Muslim scholars.
5. Qiyas : Analogy of individual learned Muslim scholars that
comes out as fatwa.

CLASSIFICATION OF DEEDS ACCORDING TO SHARI’AH (ISLAMIC LAW)

1. Fardu (obligatory) : omitting is highly punished, observance is highly
rewarded.
2. Sunnah (highly recommended) : omitting is not punished, observance highly
rewarded.
3. Mubah (permissible) : neither punished nor rewarded like eating.
4. Makruh (Objectionable) : committing is not punished, omitting is
rewarded.
5. Haraam (Forbidden) : committing is highly punishable and omitting is highly
rewarded.

MUSLIM SCHOOLS OF THOUGHT (Madhahib) Islamic Fiqh

 1. Hanafi : mainly taken through quiyas (Turkey, central Asia and Indonesia)
2. Maliki : entirely on traditions (North Africa)
3. Shafi’i : entirely sunnah but extensive (Arab lands and Malay archipelago)
4. Hanbali : applied reasoning very freely (Arabia)

ISLAM IN SOUTHEAST ASIA

“The spread of Islam was gradual and peaceful. There was no reported serious resistance to
the new religion. It was received though it were ‘natural to do so.’ In fact, it is safe to argue
that had the Christian Spaniards delayed their coming by fifty (50) years, the Philippines
today would be a Muslim country, like its neighbors – Indonesia, Malaysia, and Brunei.”
–Prof. Felipe Landa Jocano, Filipino Prehistory, Rediscovering Precolonial Heritage (1998),
page 24.

THEORIES ON THE COMING OF ISLAM

It has been noted that as early as the seventh century there were few trader colonies
scattered along trade routes and that there was decided increase in their number during the
ninth and tenth centuries in Southeast Asia. Yet it was only by the end of the thirteenth
century, continuing to the next century, that Islamic influences became more pronounced, and
this was followed by an acceleration of Islamization in the fifteenth and sixteenth centuries. It
has been, therefore, concluded by scholars that some element or factor over and above the
mere presence of Muslim traders is needed to explain the process of Islamization. The
attempt to discover this element has given rise to various theories.
1. TRADE THEORY
It maintains that Muslim traders brought Islam along with their
merchandise. Therefore, the Muslim trader at the same time a religious mentor.

2. MISSIONARY THEORY
This explains how Islam was spread the work of professional teachers
of Islam who came to expand Islam. Some of them belong to the Sufi orders.

The Trade Theory and Missionary Theory are compatible to each other since
Islam is not a sacerdotal religion; some of its greatest teachers have dedicated
themselves in teaching and preaching Islam without abandoning trade to supplement
their earnings as teachers and preachers.

3. POLITICAL THEORY
It maintains that the adaptation of Islam by the rulers for political
motives. For example, Islam was utilized as a political instrument with Muslim leaders
enjoying the protection of Muslim rulers, while thy in return provides the ruler their
economic resources.

4. ECONOMIC THEORY
The rulers of principalities were able to participate more extensively and
profitably in the international trade upon adopting Islam.
 5. IDEOLOGICAL THEORY
This asserts that Islam was adopted by many natives simply because
the manner it was presented and introduced satisfied certain spiritual aspiration and
expectation of the people.

6. CRUSADER THEORY
The spread of Islam as the result of conscious response on the part of the
Muslim with the coming of European colonizers. It explains the acceleration of the
spread of Islam and the faster expansion of Islam due to growing Islamic
consciousness.

The Crusader Theory is valid only as an explanation of the acceleration of the

spread of Islam by the beginning of the sixteenth century. It cannot however explain
the spread which had begun much earlier.

It is understandable why the profounder of a theory should be inclined to view his

theory as it were the major, if not the sole, explanation for the process of Islamization. But it
clearly appears that such a complex phenomenon as the introduction and expansion of Islam
in so many different islands and principalities at different times cannot be fully understood
solely on the basis of a single or simple explanation. Actually, all of these theories complement
each other for they refer to different historical stages and for different and particular areas in
Southeast Asia.
ISLAM AND ISLAMIZATION IN THE PHILIPPINES
As a field of inquiry, the introduction and spread of Islam in the Philippines has received
scant attention from scholars. One reason among others is the lack of archeological data and
contemporary accounts of the period before the advent of Europeans in the area.
The Islamization of the southern Philippines occurred along with the Islamization of
Borneo Sulawesi, Celebes, and the Moluccas.

TARSILAS/ SALSILAS
In an attempt to reconstruct the history of the Bangsamoros, the first indispensable
documents to be consulted and studied are the tarsilas or salsilas. These are primarily written
genealogical accounts.

The tarsilas of Sulu were not as scientific histories of the archipelago, so as documents
of their time and place, they contain elements which are permanently mythological and
baffling for the present-day readers.

DR. NAJEEB MITRY SALEEBY

He was a Christian Arab brought by the Americans and had studied the tarsilas or
salsilas in Mindanao and has written on the histories of Maguindanao and Sulu published in
1905 and 1908. His works still remain authoritative and most Filipino historians and writers
of history books have remained content to repeat uncritically most of what he had written on
the subject.

Tuan Maqbalu
 There is one piece of archeological information that may support the theory that Islam
may have arrived much earlier than the closing years of the fourteenth century. The discovery
of sacred grave/ tombstone on the slope of Bud Datu bearing, among other entries, the year
of the death of the deceased, 710 A.H, which corresponds to 1310 A.C. The sacred grave in
Bud Datu is a venerated grave, a few miles from Jolo and has been the site for the coronation
of most of the Sultans of Sulu.

Tuan Mashaika
He appeared and stayed in the area of Maimbung, Sulu. He was credited with having
founded the first Muslim community and married the daughter of a local chieftain and raised
his children as Muslim. He came when the people of Jolo were still worshipping stones and
other inanimate objects.

Karimul Makhdum1 (Sharif Awliya)

He is an Arab who arrived in 1380 A.C. and converted a large number of inhabitants to
Islam; reverently called Sharif Awliya. Makhdum was responsible for the founding of the first
Masjid in the Philippine archipelago at Tubig-Indangan on Simunul Island. Najeeb Saleeby
quotes from one tarsila with regards to him as follows:
The existence of graves in several places in Sulu which local residents claim to be the
final resting place of the Makhdum suggests the possibility that there were two or more
makhdumin.

Rajah Baguinda.
In 1390, Rajah Baguinda arrived and continued the works of Karimul Makhdum. By
this time flourishing Muslim community in Sulu evolved. Sulu tarsilas speak about him; came
to Jolo from Menangkabaw region of Sumatra. No clear account if he was a Sumatran. He was
a powerful foreign Muslim; he strengthened Islamic consciousness in the area.

Sayyid Abubakar (Sultan Sharif Hashim)

The first crowned sultan of Sulu, an Arab from South Arabia, who was said to be a direct
descendant of Prophet Muhammad. He came to Buansa towards the middle of 15th century
and lived with the Rajah Baguinda. He founded the Sultanate of Sulu, referred to in Sulu
Sultan Sharif Hashim. And he consolidated Islam in Buansa and shaped political institutions
along Islamic lines. The old Rajah Baguinda’s daughter, Paramisuli, was married by Sayyid
Abubakar.

PENETRATION OF ISLAM IN MINDANAO

GENEALOGY OF THE SULTANATE AND RULERS MAGINDANAW

1Makhdum is an Arabic term for Master or Father and a common designation for Sufi missionaries.
 Sharif Sharif
Kabungsuan + Kabungsuan +
Angintabu Putri Tunina
(Second Wife) (First wife)

Sharif Maka-alang 1. Putri Maamor

+ Buli (Bla'an 2. Putri Milagandi
woman) 3. Putri Bai Batula

Bangkaya + Bangkaya +
Bangkaya +
Woman of Magindanawn Maginut
Umbun (Slangan)
Matampay woman

Gugu Sarikula +
Kapitan Laut Dimasangkay +
Raja Putri
Bwisan + Ambang Umpas
(Tausog lady)

Sultan
Muhammad Umburung
Dipatuan Kudarat

Sharif Muhammad Kabungsuan

He came from Johore to the mouth of Pulangi River, sometime in the year 1475;
descended from Arab father and Malay mother. It is possible, however, that Muslim
missionaries were at work in Mindanao well before that time. Out of his marital union with the
local maidens, the Maguindanao sultanate and Buayan sultanate came into existence.

Sultan Qudarat (Kudarat)

Sharif Muhammad Kabungsuan’s great grandson who was the first Maguindanao ruler
spoken of in the tarsilas as “Sultan”.

Sharif Awliya
Local genealogies or tarsilas of Maguindanao speak of a certain Sharif Awliya, also
from Johore, who is said to have introduced Islam to the people of Mindanao around 1460.
He introduced Islam in a place not far from the present day Cotabato City; his story is
wrapped in myth. He is said to have come to Mindanao in the air in search for paradise. He
married houri (celestial maiden) and bore him a daughter called, Paramisuli, a name reserved
to the royalty.

Sharif Maraja
 According to Maguindanaon genealogies and traditions, he came from Johore to the
area of Slangan (Cotabato). Soon afterward he married Paramisuli, the daughter of Sharif
Awliya.

PENETRATION OF ISLAM IN LANAO AND COTABATO

Some traditions suggest that Sharif Kabungsuan himself may have gone to the lake
area and converted the datus. Mranaw tarsilas are silent about this.

Sharif Alawi
According to the genealogies and traditions in Lanao, Sharif Alawi came possibly from
Cotabato to the mouth of the Tagoloan River in present-today Misamis Oriental, later
proceeding to Bukidnon. There is a scant evidence to prove this journey. Until now the coming
of Islam to the Mranaws is subject to speculation.

In many instances, global politics affected or indirectly the turn of events even faraway
places. Had not the Moors been defeated by the Spaniards in 1492, the Spaniards could not
have come in 1521 and conquered the Philippines. Or had the Spaniards delayed their coming
to the Philippines for just half a century, there would be no such thing as the “only Christian
country” in Asia.

ISLAM IN MANILA AND NEARBY AREAS

Aside from Manila, then known as Selurong2 Islam had already gained ground in
Batangas, Pampanga, Cagayan, Mindoro, Palawan, Catanduanes, Bonbon, Cebu, Oton,
Laguna and other districts. Preachers of Islam, all reportedly coming from Borneo came to
teach the natives the rudiments of the new religion.

What is metropolitan Manila today was formerly the bastion of Islam. The ruling of
Manila was not only related to the Bornean Sultan but was of Bornean origin.

RAJAH SULAYMAN
The nephew of Rajah Matanda, who was reported to have married a daughter of a
Borneo sultan and to have been Bornean origin.

RAJAH MATANDA
The uncle of Rajah Sulayman who assisted him in ruling Manila during the arrival of
the Spaniards there in 1570.

RAJAH LAKANDULA
He was the Muslim ruler of Tondo.

2According to Brunei tradition, Selurong is said “to be in the island of Luzon and the site of the present town Manila.”
FINALS
ADVENT OF THE AMERICANS: “MANDATE IN MOROLAND”
 America’s economy grew tremendously after the civil war.
 In search for Market and economic dumping ground extra capital and surplus products.
 Most of African and Asian lands are occupied by European colonizers.
 Spain was the weakest among European colonizers.

The American imperialists had to make American-Spanish relations deteriorate to
justify the declaration of war against Spain.

DUPUY DE LOME
The Spanish ambassador in USA who wrote a secret letter of personal criticism against
US Pres. William McKinley.

Issue on the maltreatment of the Americans in Cuba.

Maine Incident (February 15, 1898)

American battleship Maine, Havana, Cuba and 246 of its crew members died.

April 21, 1898

USA formally declared war against Spain.

TREATY OF PARIS (December 10, 1898)

The Philippines was sold to USA by the Spaniards with an amount of 20 million Mexican
dollars.

Eugenio Montero Rios

He was the president of the Spanish Commission. In his letter to American
commissioner William R. Day dated on November 23, 1898. He clearly wrote:
“Spain reserving to the south of this sea the Islands of
Mindanao and Sulu has never formed a part of the Philippine
archipelago proper”

“McKinley’s Benevolent Assimilation Proclamation” (1899)

“The Philippines is not ours to exploit, but to develop, to civilize

to educate to train in the science of self-government. This is the
path we must follow or be recreant to a mighty trust committed
to us”

“White Man’s Burden” and “Manifest Destiny”

 American ethnocentrism and American syndrome characteristics made by them
justification and bases to acquire more colonies.
 Americans believe their ways are better and must be imposed whether non-
whites agree or not.
MORO PROBLEM
This was coined by the American colonial government which means how to succeed
effectively and meaningfully in integrating, controlling, assimilating and incorporating the
Moros and their governments into the Philippine political system.

THE EVOLUTION OF AMERICAN POLICIES TOWARDS THE MOROS

This was the effective period of the American Mandate in Moroland or the period when
the American authorities were in direct charge of shaping and implementing policies in
Moroland that extended from May 1899 (when the first US Army contingents landed in Jolo)
until May 1920 (when the Department of Mindanao and Sulu was abolished as a
governmental unit). This evolution of American policies towards the Moros developed in three
successive periods namely:
I. MILITARY PERIOD (1899-1903)/ Military Pacification of the Moros
If ever Americans succeeded in incorporating the Moros, this was because of a
combined military approach and its policy of attraction.
Militarily, there was the occupation/ appearance of US forces in Moroland. And then,
because of the desires/interests of the Americans to secure Moro acknowledgement on US
sovereignty in Moroland, to keep them neutral in the Philippine-American war being fought in
Northern Luzon, to keep them peaceful, etc. and more importantly, to win Moro friendship and
neutrality by diplomacy through the implementation of “non-interference policy”, the
Americans, represented by General John Bates, negotiated and entered into treaty with the
Sulu Sultan Jamal ul-Kiram on August 20, 1899 known as Kiram-Bates Treaty. Agreements
were made also with other datus in Mindanao.
KIRAM-BATES TREATY (August 20, 1899)
The treaty was signed on August 20, 1899 between Sultan Jamalul Kiram II of the Sulu
Sultanate and Brig. Gen. John C. Bates, representing the United States. The Sultan signed the
treaty in the firm belief that it signaled the safety of the homeland and the expulsion of the
American colonialist. The Americans had a different motive in mind. They made use of the
treaty to usher in eventual occupation of the Bangsamoro homeland.
It was chiefly used by the Americans to prevent the opening of another battle front in
Mindanao and Sulu while they were battling the forces of Gen. Emilio Aguinaldo in Luzon.
What the Treaty achieved was the cooperation of the Sulu Sultanate because
according to the Treaty:
1. The Moros seemingly acknowledged the US sovereignty.
2. The Moros agreed to help the US suppress piracy and apprehend charged with
crimes against non-Moros.
And on the side of the Americans:
1. The Americans agreed to respect the dignity and authority of the Sulu Sultan and
other datus.
 2. The Americans agreed to pay certain salaries to the Sulu Sultan and his principal
chiefs.
3. And most importantly, the Americans agreed not to interfere with the Moro religion.
The Moros were made to believe that this Treaty had kept the Americans out of their internal
affairs and guaranteed their way of life. In other words, from 1899 to 1903:
1. There was a period of peace as far as Moro-American relations are concerned.
2. The Americans were given enough time to settle themselves militarily (like building
strong fortifications).
3. The Americans were given enough time to explore the riches of Moroland.
After the defeat of Aguinaldo’s forces, if not, after the end of the Philippine-American
war (March 23, 1901), the ugly face of the American occupation started to unfold in Moroland.
Like the Spaniards, the American forces had a hidden agenda – the economic exploitation of
the people and resources of their colonies. And to exploit the riches of Mindanao and Sulu
would require the effective incorporation of Moroland into the orbit of US control.
Besides, the Americans had realized that the American mandate in Moroland, which
was “to develop, to civilize, to educate, and to train the Moros in the science of self-
government”, was only mildly implemented because of the limitations imposed by the policy
of non-interference. Such policy prevented any vigorous efforts of developing, civilizing,
educating and training the Moros in the science of democratic self-government.
The American army authorities were generally unhappy with the non-interference policy
because aside from preventing them to fully implement the American mandate in Moroland,
the Americans find some features of the Moro society “not worth preserving” like slavery, the
tyrannical relationship of the datus and their followers, of which, these had offended the
American sense of justice and good order. Such features, as far as the Americans are
concerned, have to be changed, destroyed, if not eradicated.
Also, because of the limitations imposed by the non-interference policy; because the
American mandate in Moroland could not be fully implemented; because of the need to
change, destroy, if not eradicate those features of Moro society “not worth preserving” and
because of the eagerness of the Americans to take a direct hand in implementing the
mandate, the Kiram-Bates Treaty was abrogated/annulled unilaterally by the Americans and
then created the MORO PROVINCE, where the US decided to abandon the policy on non-
interference and exercise a direct rule over the Moros.

PALATIKO
It refers to those Mranaws who were “friendly” with the Spaniards and served as
guides, spies and collaborators with the Spaniards against their fellow Mranaws.

II. MORO PROVINCE (1903-1913)

This was the ten-year transition period from military to civil rule from where the Moros
are being prepared for civil administration and consequently their eventual integration into
the national body politics. This was a military government run/led by veteran US army officers
in the America’s Indian campaign, such as (these were the three successive military governors
of the Moro Province):
 1. Gen. Leonard Wood (1903-1906)
2. Gen. Tasker Bliss (1906-1909)
3. Gen. John Pershing (1909-1913)
ADMINISTRATIVE ORGANIZATION OF THE MORO PROVINCE

Insular Government
(Governor General and Philippine Commission)

MORO PROVINCE
(Governor and Legislative Council)

Districts
(District Governors-District Board)

DAVAO COTABATO LANAO SULU ZAMBOANGA

5 Organized 2 Organized 2 Organized

Municipalities: 3 Organized 3 Organized
Municipalities: Municipalities: Municipalities: Municipalities:
1. Davao 1. Cotabato 1. Malabang 1. Jolo 1. Zamboanga
2. Mati 2. Makar 2. Iligan 2. Siasi 2. Dapitan
3. Cateel 3. Cagayan de Sulu
4. Baganga
5. Caraga 18 Tribal
Wards 13 Tribal
Wards
9 Tribal 5 Tribal
Wards Wards
6 Tribal
Wards

56 Sub-
districts

There are other reasons and factors that had influenced the decision of the Americans
to abandon the “policy of non-interference” and adopt the “policy of direct rule”.
1. The insistence of Filipino nationalists that Moroland was inseparable from the
Philippine nation.
2. Both the Americans and Filipinos had fully realized the importance of natural resources
of Mindanao and Sulu to the economic future of the country.
3. Mindanao could be a market of American goods, a source of Philippine export goods,
a source of investment and capital, etc.
Anyway, the Moro Province offered more opportunities to implement the American
mandate. What the American mandate. What the American did to those features of Moro
society “not worth preserving” were the following:
 1. Slavery was illegalized. But consequently threatened the politico-economic structure
of the traditional society.
2. The common people were protected from the tyrannies of their traditional leaders.
From the depredations of lawless persons and unscrupulous traders.
3. American laws and concept of justice were introduced. But, as a consequence again,
bypassing Moro courts and the refusal to recognize the customary judicial functions of
the datus offended the Moro sensibilities.
4. Payment of taxes was imposed. But this was disliked because the payment was made
to foreign and infidel government.
5. The concept of separation of state and religion was introduced. But the Americans
failed to realize that among Muslims, there was no separation between the state and
religion.
6. Abolition of sultanate system and the scrapping of traditional titles. The Americans
regarded the sultans as outside the system and their police as well as judicial powers
were grabbed/usurped from them by the Americans.
7. Introduction of American System of Education. It was disliked by the Moros because it
meant the inculcation of Christian teachings and values which were believed to
alienate their children from their religion and traditional way of life.
8. Introduction of new concept and land ownership system. The issuance of capitalistic
land laws which were all legal props used by the Americans to dispossess the Moros
and other indigenous settlers of Mindanao from their lands, in favor of private
capitalists.
Examples of Capitalistic Land Laws and Policies
1. Land Registration Act No. 496 (November 1902). That required the registration of
lands occupied by private persons or corporations; application for registration of title
shall be in writing, signed and sworn to by applicant.
2. Public Land Act No. 718 (April 4, 1903). This made void land grants from Moro sultans
or datus or non-Christian tribes, when made without government authority or consent.
3. Public Land Act No.926 (October 1903). This declared as public (government) land, all
lands not registered under Act No. 496.
4. Mining Law (1905). This declared all public lands in the Philippines as free, open for
exploitation, occupation and purchase by citizens of Philippines and the US.
5. Cadastral Act of 1907. This allowed the educated natives (indios and non-indios),
bureaucrats, American land speculators who were more familiar with bureaucratic
process to legalize claims usurped through fraudulent surveys.

Consequences and Results

All these policies were resented and disliked by the Moros and had caused them to
resist the American rule. The period of Moro Province was spent in fighting the Moro groups.
From 1902 to 1913, there were more than 160 violent encounters between the Moros
and the American soldiers that resulted to more than 20, 000 Moro casualties. Most of these
bloody encounters took place during the Pershing’s Punitive Expedition in Lake Lanao. Before
he became the third and last military governor of the Moro Province, Captain John Pershing
was in command of Camp Vicar, Mindanao (from June 30, 1902 to May 16, 1903), he was in-
charge of Moro affairs for Lake Lanao District and conducted all negotiations with Moros
during the period.
Some of the Battles fought between the Moros and the Americans from 1902 to 1913
(around the establishment of Moro Province)

LAKE LANAO AREA

Date Event Description and Casualties
May 2, 1902 Battle of Bayang There were 300 to 400 Moros killed and 8 Americans
were killed and 43 wounded
September 18, 1902 Battle of Bayabao
September 18, 1902 Battle of Ganan 30 Moros were killed, 30 Moros wounded but no
American casualties
Sept. 28 to Oct. 2, Battle of Masiu 50 Moros were killed, 2 Americans were killed
1902
April 6 to 8, 1903 Battle of Bacolod 120 Moros were killed
April 9, 1903 Battle of Kalawi 23 Moros were killed and 12 Americans wounded
May 2 to 10, 1903 Battle of Taraka 250 Moros were killed, 2 Americans were killed and 5
wounded
1903 Lanao Uprising It was led by Ampuan-a-Gaus lasted until 1916

SULU AND PALAWAN

Date Event Description and Casualties
October 1903 to March1904 Sulu Fight Sulu fight opened by Panglima
Hassan
1904 Sulu Fight Led by DatuUsap and Datu Pala
which lasted until 1905
1906 Sulu Fight Defiance led by Jikiri and got as
far as Basilan
May 1906 Battle of Bud Dajo 600 Moros were killed
1911 Battle of Bud Dajo Led by Jailani
1913 Battle of Bud Bagsak 300 Moros were killed
1913 Battle in Talipao, Sulu Led by DatuSabtal
1911 Battle in Balabak It was happened Balabak Island
in south Palawan

COTABATO AREA
Date Event Description and Casualties
March 1904 Cotabato Resistance US campaign against Datu Ali
where 500 of his men were killed

1911 Cotabato Resistance Led by DatuAlamada and

DatuAmpatuan lasted only until
1913
 These Moro uprisings and resistance were believed to be failure because of the
absence of weaponry, some of them were disarmed, and others collaborated because of
personal advantage.

III. DEPARTMENT OF MINDANAO AND SULU (1914 to 1920)

This was the six-year period when the process of bringing Mindanao and Sulu into the
general governmental framework of the Philippines was accelerated. The administrative
control over Moro affairs was also rapidly transferred to civilian American, with Frank
Carpenter as the first American civilian governor of the Department, assisted by Christian
Filipinos who occupied important administrative responsibilities including the vice-governor
post.
It was during this period that Frank Carpenter implemented and adopted the “policy
of attraction”. Under this policy, it increased the implementation of American programs in
Mindanao. Also, under this program was the grant of government scholarships to Moro
students, pensionados.
Reasons for the Establishment of Department of Mindanao and Sulu

Jones Law of 1916

The implemented by US President Woodrow Wilson, in which states that “the Philippine
independence would be granted as soon as stable government could be established”.

Filipinization Policy
This was the policy implemented by the American governor general in the Philippines,
Francis B. Harrison, which means for the Christian Filipinos in north Philippines (meaning
according to their own context) “the gradual transfer of civil administration of the Philippine
government from the hands of the Americans to the hands of the Christian Filipinos”.

However, Filipinization Policy for the Moros or in the context of the Moros, means “the
gradual transfer of Moro affairs and government from the hands of the Americans to the
hands of the Christian Filipinos” which was accelerated and implemented during the
Department of Mindanao and Sulu.

AMERICAN POLICIES/ PROGRAMS

During this period the American government encouraged both American and Christian
Filipino settlers to migrate to Moroland believing that their agricultural knowledge and
industriousness will provide both the example and incentive for the Moros to become more
productive farmers.
It was also during this period the Americans declared Mindanao as “land of promise”
–a land which promised solutions to some of the economic, social, and political problems in
the north Philippines.
 1. Opening-up of Government Subsidized Re-settlement Programs/Projects in Mindanao
(the government subsidized resettlement projects were initially called AGRICULTURAL
COLONIES)
In early part of American period, a small number of Filipinos from the north were
moving to Mindanao. But what had caused the massive influx of migrants from Luzon and
Visayas to Mindanao was the establishment of these government subsidized re-settlement
projects. That is why this act of the government is called “systematic and legalized land
grabbing”.
Christian Filipinos from the north were encouraged to settle in Mindanao. This was, at
the same time, conforming to the US government’s policy of “Philippines for the Filipinos” that
begun in 1913.
In other words, the primary motives and reasons why re-settlement projects/policies
were opened-up, causing the massive influx of migrant settlers to Mindanao are the following:
1. To acquire land.
2. To exploit the Mindanao’s natural resources.
3. To amalgamate (to mix/ to combine) or the “Filipinization” the Moros and non-
Christian tribes and consequently remove the danger of possible separation of
Mindanao from Philippines.
4. The Philippine government wanted to overwhelm (to overcome completely by force
of numbers) the Moros who had been continuously resenting and resisting the
Philippine government.
5. To minoritizethe Muslim population, because by increasing the number of Christian
Filipinos will cause the shrinking of Muslim population.
The general result of this re-settlement projects/ programs, dubbed as “systematic
and legalized land grabbing”, the Moros and the indigenous inhabitants of Mindanao were
dispossessed, displaced, and minoritized in their own land. This is the basis of the Moros for
their rightful claim of their ancestral domain.

IV. BUREAU OF NON-CHRISTIAN TRIBES: DOMINANCE OF CHRISTIAN FILIPINOS IN THE

GOVERNANCE OF MORO AFFAIRS
In May 1920, the Department of Mindanao and Sulu was abolished and the Bureau of
Non-Christian Tribes was created on February 5, 1920 which was under the Department of
Interior and Teofisito Guingona was the first chief director. This was practically dominated by
Christian Filipinos who were appointed to important local government positions in the Muslim
areas like provincial governors and constabulary commanders.
Resettlements During American Period
1. 1913: Act 2254 Agricultural Colonies Act creating agricultural colonies in Cotabato
Valley (Pikit, Pagalungan, Glan)
2. 1914: PC Act 2280 creating agricultural colony in Momungan (Balo-i), Lanao
3. 1919: PC Act 2206 authorizing provincial boards to manage colonies. Zamboanga
opened Lamitan; Sulu opened Tawi-Tawi; Bukidnon opened Marilog; Cotabato opened
Salunayan & Maganoy.
 4. 1919-1930: Resettlement done by Interisland Migration Division of the Bureau of
Labor. Opened Kapalong, Guiangga, Tagum, Lupon and Baganga in Davao; Labangan
in Zamboanga and Lamitan in Basilan; Cabadbaran, Butuan and Buenavista in Agusan;
Momungan and Kapatagan valley in Lanao. Brought in more settlers to Pikit and
Pagalungan.
RANAW PETITION OF 1934
It was a petition and declaration from the ulama, qadi, imams, and datus of Lanao
addressed to the Governor General of the Philippines Frank Murphy asking for the restoration
of their independence (Mindanao and Sulu) separate from the independence of the Filipinos
in Luzon and Visayas. It was signed on Friday, July 13, 1934 and its principal signatory was
Shaykh Abdulhamid Bogabong, the Qadi of Unayan.

DIMAKALING
He was a Mranaw hero who defied and opposed the American government in 1930s.
He fought the American soldiers valiantly and killed on November 19, 1935 in the jungle of
the municipality of Kapay in the province of Lanao.

THE MOROS AND THE COMMONWEALTH PERIOD (1936 to 1946)

The agenda of Americans was unveiled when President McKinley stated in the
Benevolent Assimilation Proclamation that “the Philippines are not ours to exploit but to
educate, civilize and train in the science of self-government”. The Americans promised
independence to the Filipinos “as soon as a stable government is established in the
Philippines”. When the Filipinos insisted for their independence eventually the United States
created the Tydings-McDuffie Act which provided a ten-year transition period for the Filipinos
under a commonwealth government; after which genuine Philippine independence will be
granted.
The first step to be taken was the holding of constitutional convention to draft a
constitution for the Commonwealth Government. On July 10, 1934, 202 delegates to the
constitutional convention were elected. Only four Moros were elected, namely, Datu Blah
Sinsuat and Minandang Piang of Cotabato, Arolas Tulawie of Sulu and Alauya Alonto of Lanao.
The other Moroland delegates, Tomas Cabili of Lanao and Jose Montano of Sulu, were
Christians. The election of delegates
The reactions of the Moros were varied. Some were in favor of the inclusion of Moros
in Philippine government, they are known as “Filipinists”. However, majority of the Moros was
not in favor of their inclusion in the Philippine government which was generally administered
and ruled by the Christian Filipinos. Many Moros believed if the Americans would grant
independence to the Christian Filipinos, they should also grant separate independence for the
Moros. They would prefer to remain under the Americans rather than to be included in the
Philippine Republic governed by the Christian Filipinos. Moro leaders gathered in different
areas in Moroland and wrote petitions and letters addressed to the United Sates expressing
their determined refusal to be incorporated in the Philippine Republic.
Resettlements During Commonwealth Period
1. 1935: Act 4197 Quirino-Recto Colonization Act or Organic Charter of Organized Land
Settlement
2. 1939: Act 441 Creating National Land Settlement Administration (NLSA). Opened
Koronadal Valley (Lagao,Tupi, Marbel and Polomolok), Allah Valley (Banga, Norallah
and Surallah) and Mallig plains in Isabela.