THE PRACTICE OF MAULUD CELEBRATION AMONG BADJAO FAMILIES IN

KARAGASAN, ZAMBOANGA CITY

A Research Output

Presented to

the Faculty of the College of Islamic and Asian Studies of

WESTERN MINDANAO STATE UNIVERSITY

In Partial Fulfillment

of the Requirements for the Degree of

FARHANA O. SALILING

December 7, 2022
 CHAPTER I

STATEMENT OF THE PROBLEM

This study tries to determine the practice of maulud celebration among Badjao families in
Karagasan, Zamboanga city. Specifically, this study aims to answer the following questions:

1. What are the advantages and disadvantages of Pag-Maulud celebration among the Badjao
families in Karagasan, Zamboanga city?
2. What are the activities involved in the celebration of Pag-Maulud among the Badjao
families in Karagasan, Zamboanga city?

OBJECTIVES OF THE STUDY

The primary objective of the study is to collect and examine data regarding the practice
of maulud celebration among Badjao families in Karagasan, Zamboanga City. To be more
precise, the main goals of this study are the bullets that follow.

1. To know the advantage and disadvantages of Pag-maulud celebration among the Badjao
families in Karagasan, Zamboanga city.
2. To know the activities involved in the celebration of Pag-Maulud among the Badjao
families in Karagasan, Zamboanga city.
3. To understand how do the sama badjao practice the Maulud celebration.

SIGNIFICANCE OF THE STUDY

 This study provides information on the practice of maulud celebration among Badjao
families in Karagasan, Zamboanga City. The result and findings of this study shall shed valuable
insights to the following sectors.

1. Students– The study will produce students the information on what is the practice of

maulud celebration among Badjao families in Karagasan, Zamboanga City.

2. Teachers - They will be able to know the precise knowledge of the the information on

what is the practice of maulud celebration among Badjao families in Karagasan,

Zamboanga City. The correctional information might help them discourse necessary

information on the practice of maulud celebration among Badjao families in Karagasan,

Zamboanga City.

3. Other Ethnic Tribes – The study will offer perspectives on how the ethnic tribe Sama-

Badjao of Karagasan, Zamboanga city practices Maulud celebration.

4. Practicing Muslims – This study will provide distinctive insights to the practices of other

muslim residence..
SCOPE AND DELIMITATION

This study aims to gather rich and high-quality data by administering survey

questionnaires to 30 prospective participants, specifically random Badjao families from

Karagasan, Zamboanga City. The survey forms will be personally distributed to the respondents,

and their gender, employment status, address, and jobs will be taken into account. While the

results of this descriptive study cannot be generalized, tentative conclusions can be drawn from

the data gathered on the practice of maulud celebration among the Badjao families in Karagasan.

CHAPTER II

CONCEPTUAL FRAMEWORK
Independent Intervening Dependent Variable
Variable
Variable 1. Pence
1. Cultural 2. Story Telling
1. Influencial 2. Islamic 3. Social Gathering
Factors
Figure I. Conceptual Framework of the study

The above statement presents a theoretical model with one independent variable, two

intervening variables, and three dependent variables.

The independent variable is "Influential Factors," which may refer to any factors that can

potentially influence the dependent variables.

The two intervening variables are "Cultural" and "Islamic." These variables may mediate

the relationship between the independent variable and the dependent variables, meaning they

can explain how or why the independent variable affects the dependent variables.

The three dependent variables are "Pence," "Storytelling," and "Social Gathering."

These variables are the outcomes of the model, and they are likely to be influenced by the

intervening variables, which are in turn influenced by the independent variable.

Overall, the model suggests that various influential factors can impact the practice of

Pence, Storytelling, and Social Gathering, and that the cultural and Islamic contexts in which

these practices occur can play a role in mediating these relationships. However, without more

information on the specific variables and their operationalization, it is difficult to provide a more

detailed analysis.
REVIEW OF RELATED LITERATURE

Muslims interpret the celebration known as Mawlid al-Nabi, or simply the Mawlid, as a
demonstration of respect for and adoration of Muhammad, whom they consider to be God's
messenger, according to the research of Abdelkader (2022).

Muhammad was a noble man who was born about A.D., according to Muslim belief. God
chose 570 to be His final prophet. He recited the message from God that he had memorized. The
verses were later recorded in order to preserve the original text, which is now the Quran.

From Pakistan to Malaysia to Sudan, most nations with majorities of Muslims observe
the prophet's birthday annually. The most vibrant celebrations take place in Egypt, where
children are given games, toys, and vibrant sweets as well as Sufi dhikr poetry honoring the
prophet.

Additionally, Qadhi (2022) noted in his research that it is widely accepted that the
Prophet was born on the 12th of Rabi' al-Awwal, in the "Year of the Elephant," the year that the
Abyssinian Emperor Abraha besieged the Ka'bah with an elephant army. The exact date of the
Prophet's birth, salla Allahu alayhi wa sallam, has always been a subject of intense debate, but
most Muslims are ignorant of this, and it is entirely likely that the 12th of Rab' al-Awwal is not
the strongest opinion on the subject.
There isn't a story in the well-known "Six Books" of Hadith that details the Prophet's
exact birthdate, salla Allahu alayhi wa sallam. Instead, the only narration that is available
mentions the day—not the time—of his birth. The Prophet salla Allahu alayhi wa sallam was
asked about fasting on Monday by a Bedouin, and in response the Prophet salla Allahu alayhi wa
sallam said, "That is the day I was born on, and the day the revelation began" (Narrated by
Muslim). Consequently, Monday was the day of the Prophet's birth, salla Allahu alayhi wa
sallam. But which month and year is Monday? We have to look elsewhere for that information.
Once more, no established source book of the Adth mentions a specific date. A tradition with
questionable authenticity can be found in the Sunan of al-Bayhaq [vol. According to [1, p. 79],
Suwayd b. The Prophet salla Allahu alayhi wa sallam and I were born in the same year, which is
known as the "Year of the Elephant," according to a narration from Ghafla. Various other pieces
of evidence also point to his birth in this year. Thus, two facts about Adth can be inferred from
the extensive volumes of Adth: that he was born on a Monday, which is confirmed, and that he
was born in the "Year of the Elephant.
Numerous dates pertaining to the birth of the Prophet salla Allahu alayhi wa sallam can
be discovered in history texts. The Prophet was born on Monday, the 12th of Rabi' al-Awwal, in
the "Year of the Elephant," according to Ibn Isa (d. 150 AH), the earliest and most reliable
biographer of the Prophet.1 However, there are nearly two centuries between Ibn Isa and the
Prophet's birth, so additional evidence is required before this date is accepted.

But not every Muslim observes the holiday. It's just another day in a few nations, like Saudi
Arabia.

While the Mawlid is generally encouraged, communities influenced by the ultra-conservative

Wahhabi school of Islam—whose global influence has grown significantly in recent decades—
oppose this.

Another study by Bouchiba (2022) revealed that the mawlid annually becomes the focus
of contentious discussions within the Muslim community, causing dissent among the faithful.
While some view it as a sinful invention (bid'a), others view it as a meaningful occasion to honor
the Prophet and remember his teachings.

The mawlid has been the focus of several works in recent, but as a festival it continues to
generate a lot of concerns, and this dossier seeks to offer fresh responses. It will explore themes
that have gotten little attention from researchers, such as the doctrinal discussions, practices, and
textual and artistic products associated to the mawlid.

The third lunar month of rab' al-awwal, which falls on a Monday, is commonly
recognized as the Prophet's birth month. It appears that this celebration started rather late.
According to some academics, the Sh'a Fatimid dynasty was in power in Egypt at the time that
the first historical record of this commemoration was discovered. Al-Malik Muaffar al-dn
Gökbur, al-al-brother-in-law, dn's is credited with observing the mawlid for the first time in the
Sunni world in 604/1207 at Irbil, Upper Mesopotamia, and it grew in popularity from that point
on. Many academics have emphasized the crucial part that religious brotherhoods played in
making the holiday popular.

Speaking of Maulud customs, the Pluralism Project (2020) noted in one of their articles
that there are many different ways to commemorate the birth of the Prophet around the globe:
some Muslims simply hold small, private celebrations, while others deck out their neighborhood
mosque with lights and host sizable holiday gatherings. Sharing meals, going to talks about the
Prophet's life and virtues, participating in marches, attending salawat prayer services, and
reciting the Qur'an, litanies, and devotional poetry of the Prophet are all part of Mawlid al-Nabi
celebrations. The entire month of Rabi' al-Awwal is celebrated as the Prophet's "birth month" in
some nations, including Pakistan. Mawlid al-Nabi is celebrated in Singapore as a one-day
festival that frequently includes special "birthday parties" for underprivileged kids and orphans
in addition to the customary prayers and sermons in nearby mosques. More than two million
Muslims attended one of the largest celebrations in Azhar Square in Cairo.
The objective of Eid Milad-un-Nabi is to commemorate the Prophet's life, including his
teachings, sufferings, and character, including the fact that he even forgave his enemies,
according to an essay written by Kar (2021). His teachings still have an impact on followers
today and give them the desire to walk the road of virtue.
Muslims observe the day by dressing in new clothes, praying, and exchanging presents.
Special feasts are prepared at mosques and at homes with friends and family to commemorate
the day.
In the Middle East, people are frequently fed and given treats. Streets are frequently lit up.

In support of that, Osman (2021) stated in her essay that individuals who observe Islam
will observe the occasion by attending special meals, frequently held at mosques with other
members of the community, and by spending the day contemplating the prophet's teachings.

The date of Mawlid varies every year because the Islamic calendar, which is based on the
lunar cycle, is ten to eleven days shorter than the Gregorian calendar. On the seventeenth day of
the month, Shia Muslims commemorate the event. The event is also sometimes known as
Mawlid, Milad, or Eid Milad un-Nabi.

According to Lee (2017), there are several Maulud festivities around the world. In
Indonesia, the festival commemorating the Prophet's birth starts on the sixth day of the month of
Mawlid and lasts until the twelfth. The largest Muslim nation in the world celebrates it as one of
the most significant religious holidays. Three Indonesian royal courts—Yogyakarta, Surakarta,
and Cirebon—host this religious festival. The celebration of Muhammad's birthday in
Yogyakarta is the subject of a brief anthropological narrative in my study.

Around 7 o'clock on the first day, two gamelan Sekati sets start playing in the Yogyakarta
palace. The first set is Kyai Gunturmadu in Pavalion Srimanganti, and the second set is Kyai
Nagawilaga in Pavalion Trajumas. In order to receive udhik-udhik, or coins sanctified by the
sultan's brother, people then congregate around these two pavilions. A military band serves as an
honor guard as the gamelan Sekati is carried into two pavilions at the mosque at around 11 p.m.
1 The Kyai Nagawilaga set is located in the Grand Mosque's northern pavilion, and the Kyai
Gunturmadu set is located in the southern pavilion. The music plays there until after midnight.

The gamelan sekati begins playing at 8 a.m. on the second through sixth days. except for
prayer and the hour from Thursday after 3 p.m., till midnight. to Friday at 2:00 p.m. People visit
the two pavilions while gamelan sekati is playing to make requests to the ghost in the gong.
Kemenyan, or incense prayers, are the vehicle for these supplications. The sultan visits the Grand
Mosque in the evening of the sixth day for the udhik-udhik and mawlid ceremonies, which
include the reading of Muhammad's biography. In the pavilion where the gamelan sekati is
performing, he distributes the udhik-udhik to the commoners. This is regarded as the
celebration's high point. The Sultan then participates in the mawlid rite in the prayer hall before
distributing the udhik-udhik. The military marching band and the gamelan Sekati are transported
back to the palace around 11 p.m. The sultan presents the Gunungan, or rice mountain, on the
seventh and final day. Once more, people swarm in order to share in the sultan's influence and
blessing.
 Furthermore, Rahmiati (2015) discusses her research showing that Mawlid was first
observed in Indonesia in the beginning of the 1970s. It is one of the yearly Islamic holidays that
Muslim communities have long observed. No of their area or religion, all Indonesian citizens
now enjoy a public holiday. Today, Indonesia is thought to have the largest Muslim population
in the world, with 88 percent of its people identifying as Muslims and the other citizens
practicing either Christianity, Hinduism, or Buddhism. According to popular perception,
Indonesia is home to numerous ethnic groups, languages, religions, and regional variants. the
multiplicity of factors that are mirrored in the identities, works, and lifestyles of its citizens.

Internalizing religion into local cultures and vice versa has become a fundamental aspect
of social life and Islamic tradition. For instance, Walisongo (the nine pious leaders) employed
the Javanese folk art of Wayang Kulit (shadow puppetry) as a means of promoting Islam and
moral principles on the island of Java many years ago. Similar to this, the Mawlid celebrations in
some regions of Indonesia, including Banten, Cirebon, Yogyakarta, and Aceh, have been
significantly influenced and shaped by the regional customs. The version of Islam that developed
included some of these pre-existing traditional beliefs and cultural practices because the societies
where Islam spread already had them.

In Indonesia, the celebration is presented in a variety of cultural ways that incorporate

ethnicity, region, and native traditions, in contrast to how it is practiced by many communities in
the Muslim world. For instance, Muslims in Bali, a region where the majority of the population
is Hindu, celebrate Mawlid by adopting local folk and traditional arts like Burda and Rodak,
which are frequently performed in religious rituals and social functions by Hindus. Mawlid is
typically celebrated with family and friends by participating in parades or carnivals and sharing
delectable meals with them as a kind of social gathering. At the conclusion of the festival, a
group of young male performers recite special prayers called shalawat and serve food to the
crowd. Children can also receive extra pocket money from their parents or other family members
on Mawlid, and they are also allowed to attend the ceremony dressed to the nines.

According to a study by Yusuf (2015), Mawlid serves as a symbolic reminder of Islam's

past presence in Thailand for Thai Muslims, much like it does for their brethren in Southeast
Asia's other countries with a majority of Buddhists. It also serves as a yearly occasion for
Muslims to declare their position as Thai citizens and their loyalty to the monarchy.
The biggest celebration, Ngarn Mawlid Klang, is being hosted this year in Nong Chok,
Bangkok, on the grounds of the office of the Chularajmontri, Thailand's top cleric for Islam.
The 7 million Thai Muslims, who make up 7% of the nation's population and come from
a variety of ethnic groups and sects, are officially represented by the Chularajmontri. The
southernmost provinces of Pattani, Yala, and Narathiwat are home to 44% of all Thai Muslims;
the remainder is dispersed throughout the country.
Mawlid is typically observed in the Islamic world on the 12th day of the third Muslim
calendar month. However, there is no set date for the festival in Thailand; rather, it is customary
to hold it just before the holy month of Ramadan.
Mawlid is celebrated around the world with events like Koran reading contests and
poetry recitals that pay homage to Muhammad's human and compassionate traits. Awards are
given by the Islamic Department of the Ministry of Culture to Muslims who have improved Thai
society via their efforts as educators, social workers, and citizens. The Ngarn Mawlid Klang
major event in Bangkok is a lively representation of the Thai Muslim population and their way of
life. The broad Thai Muslim community is represented with booths that showcase its historical
and cultural life, while the embassies of Muslim nations provide a glimpse into their own
distinctive cultures, arts, and commercial lives. From the north to the south of the country, stalls
sell religious items, Muslim clothing, and Thai Muslim cuisine.
The festival contributes significantly to preserving and enhancing Thailand's religious,
cultural, and ethnic diversity as well as the peaceful coexistence of various communities. It does
this by illuminating the country's cultural diversity.

The Mawlid tradition most likely reached East Africa through the Sufi orders, according
to Tarsitani's (2008) research. According to Trimingham (1980: 66), "Wherever the collective
dikr of ecstasy is performed, that is, in Egypt, Maghrib, North Sudan dikrs," and the east coast,
there are special recitals of mawâlid accompanied by dikr." There are in fact close relationships
between the ritual activities of these orders and Mawlid rituals.
 Additionally, Tarapolsi (2020) notes in his study that Mawlid celebrations in Africa differ
somewhat from those in the Middle East or Asia. Depending on the nation or region of the
continent, the holidays even have different names.

For instance, the Mawlid celebrations are known as Havliye in Sudan, Donba in Mali
(meaning "The Big Day"), Gani-gani-rite de passages in Nigeria, and fête des couteaux in Togo.
Mawlid is referred to as Aid El Maouloud in Mauritania. The holiday is known as Damba in
Dagbani, Damma in Mampruli, and Jingbenti in Waali in Burkina Faso and parts of Ghana. The
festival is observed during the third month of the Islamic calendar, Rabia al-Awwal, which
corresponds to the Dagomba lunar month of Damba.

Muslims have historically incorporated their own traditions, rituals, and customs into
religious festivals in many African nations, creating a vibrant and rich celebration of Islamic
culture.

The holiday, known as Eid-Mawlid Al-Nabi in Eritrea, is observed by thousands of

believers as well as senior government officials, religious leaders, ambassadors, and diplomats.

For instance, in Senegal, the Mawlid celebrations are one of the most significant
occasions for bringing people together in Daka, the nation's capital. Many tourists from different
areas travel to the city on this significant day to participate in events at the Great Mosque of
Touba, one of the biggest mosques in West Africa.

Celebrations for Mawlid are also observed in Mali. Muslims assemble in mosques to do
congregational salah (prayer) and sing hymns on this wonderful day. Muslims in Timbuktu, a
historic city in Mali, observe a fast and read holy literature on the eve of Mawlid. Poets in praise
of the Prophet Muhammad are recited by craftspeople, farmers, workers, and merchants in many
cities, including the historic Mali city of Djenne..

The Mawlid celebrations occur for seven days in the area of Nigeria between Niger and
Benue. While the day is officially a holiday, Quran recitation contests are held in schools,
Islamic books are translated into the local languages, and drawings portraying significant
moments in Islamic history and the Prophet Muhammad's life are performed.

Days before Mawlid, Ethiopian Muslims get ready for the holiday. They sacrifice animals
and give some of the meat to the needy after spending the morning in prayer and listening to the
imam, or religious leader. After that, they celebrate this day with their Christian neighbors by
inviting them to a meal of traditional Ethiopian cuisine. Gifts are given out that day. There are
vibrant processions, singing, dancing, and substantial feasts.

The National Museum hosts a gala on Lamu Island in Kenya, where swimming contests,
henna competitions, tug-of-war matches, and donkey races are scheduled.

Despite the small number of Muslims in Tanzania, celebrations for the holiday still
involve hanging banners and other decorations in the town squares.

As part of an annual custom known as "rampies sny," women have congregated at their
masjid in Cape Town, South Africa, for hundreds of years to cut and perfume lemon tree leaves
before folding them in wrapping paper or little pieces of material and giving them to men. The
name "rampies" comes from the Afrikaans word "sny," which means cut, and the Malay word
"rampai," which means mixed. This is typical of the multiracial legacy of the Cape, where
languages, races, and civilizations have coexisted. The ceremony is more particularly known as
"bunga rampai" in Malaysia. Women remember Allah and recite Islamic praises for Prophet
Muhammad (pbuh) while they cut the leaves. After being cut, the leaves are put in a basket and
subjected to "oeker," which is Arabic for "prayer," asking Allah for his blessings. The Prophet
Muhammad (pbuh) emphasized how cleanliness is next to godliness, so the original intention
was for hygienic reasons. Over time, however, the lemon-scented gift has been used to fragrance
any area.
 While Bruneians celebrate the Prophet Muhammad's birthday on Rabiulawal, the 12th
day of the Islamic calendar, according to an article in The Southeast Asia (2020). The whole-day
celebration, known as Maulidin Nabi Saw or "Mawlid" in Brunei, happens in January or
February according to the Gregorian calendar.

The day is filled with prayer, procession, and religious ceremonies, beginning at Bandar
Seri Begawan's most important park, Taman Haji Sir Muda OmarAli Saifuddien, with discourses
on Islamic tradition and values. Many residences and mosques are decorated to commemorate
the occasion. Food offerings for the poor are given to the mosques, and the royal family and His
Majesty Hassanal Bolkiah lead a procession through the streets.

As a result of the closure of many businesses and schools, families spend the entire day
celebrating the birth of Muhammad. Prayers and poems that describe the prophet's life and work
are frequently recited by children.

Many Muslims choose to observe the holy day in a strict and austere manner, favoring
prayer, scripture reading, and fasting as ways to respect the prophet.

According to a report by the E accounting research group (2021), Malaysia's local

mosques, known as masjids there, will be cleaned in time for the prophet's birthday. On this day,
devoted followers would go to the mosques to offer morning prayers. Some people could decide
to carry out this at home. Local Muslims across the nation will perform religious recitals,
prayers, and songs in their various mosques.

The Muslims will then get ready to leave and take part in the numerous celebrations and
festivities happening today before eating a communal breakfast. On the occasion of the Prophet
Muhammad's birthday, the locals encourage the virtues of harmony, peace, and love. The elders
will remind and instill the Quran's teachings and values in Muslim children on this day.

According to Jacinto (2019), the Prophet Muhammad's birthday is observed in the third
month of the lunar new year in the Philippines, notably by the Tausug tribe from Mindanao. One
evening is chosen by each mosque for a nightlong celebration. The mosque's center is decorated
with unique flowers, and imams sing in Arabic continuously. Each worshipper rises to hold a
flower when the imam reaches a certain point in the service. The service is notable for its
informality; attendees spent the time smoking, conversing, and spreading rumors about the day's
activities. They gather for a communal meal at midnight and each household contributes a tray of
food. Giving away food is praised for generosity.

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