GEOGRAPHICAL LOCATION AND SETTING

Southeast Asia
This includes countries in the Indo-China peninsula or also known as mainland Southeast Asia
and the East Indies or also known as Island Southeast Asia or Malayan world.
Mainland Southeast Asia Island Southeast Asia
1. Myanmar Rangoon 1. Malaysia Kuala Lumpur
2. Thailand Bangkok 2. Indonesia Jakarta
3. Laos Vientiane 3. Singapore Singapore City
4. Cambodia Phnom Pen 4. East Timor Dili
5. Vietnam Ho Chi Min 5. Brunei Bandar Seri Begawan
6. Philippines Manila
MINDANAO
Mindanao is composed of 26 provinces, each headed by a Governor. A governor is elected by
popular vote and can serve a maximum of three terms consisting of three years each. As for
representation in the Philippine Congress, Mindanao is represented by 46 Congressmen elected I the same
manner as the governors.
The island group of Mindanao is an arbitrary grouping of islands in the Southern Philippines
which encompasses six regions. These regions are further subdivided into 26 provinces, of which only
four are not on Mindanao Island itself. Some of the areas are semi-autonomous Muslim areas. The island
group includes the Sulu Archipelago to the southwest, which consists of the major islands of Basilan,
Jolo, and Tawi-Tawi, plus outlying islands in other areas such as Camiguin, Dinagat, Sorigao, Samal.
Zamboanga Peninsula (Region 9)
Zamboanga Peninsula, located in Western Mindanao, is an administrative region located in the
Philippines. The regional center is Pagadian City The provinces and independent cities are:
Provinces Capitals
1. Zamboanga Del Norte: Dipolog City
2. Zamboanga del Sur: Pagadian City
3. Zamboanga Sibugay: Ipil
Independent Cities
1. Isabela
2. Zamboanga City
Northern Mindanao (Region 10)
Northern Mindanao is an all occupying the north-central part of Mindanao Island, and the island-
province of Camiguin. The regional center is Cagayan de Oro. The provinces and cities are:
Provinces Capitals
1. Bukidnon: Malaybalay City
2. Camiguin: Mambajao

1
 3. Lanao Del Norte: Tubod
4. Misamis Occidental: Oroquieta City
5. Misamis Oriental: Cagayan De Oro City
Independent Cities
1. Iligan City
2. Cagayan de Oro City
Davao Region (Region 11)
Davao Region/Southern Mindanao is one of the regions of the Philippines, located on the
southeastern portion of Mindanao. The regional center is Davao City. Its provinces are:
Provinces Capitals
1. Compostela Valley: Nabunturan
2. Davao del Norte: Tagum City
3. Davao Oriental: Mati
4. Davao del Sur: Digos City

Independent City:
5. Davao City
SOCCSKSARGEN Region (Region 12)
SOCCSKSARGEN is a region of the Philippines, located in central Mindanao. The regional center is
Koronadal. The name is an acronym that stands for the region’s four provinces and one of its cities:
Provinces Capitals
1. South Cotabato: Koronadal City
2. Cotabato (North Cotabato): Kidapawan City
3. Sultan Kudarat: Isulan
4. Sarangani: Alabel

Independent City:
1. Cotabato City
2. General Santos City
Caraga Region (Region 13)
Caraga is an administrative region of the Philippines, on the northeastern portion of the island of
Mindanao. The regional center is both shared by Surigao City and Butuan City. Its provinces are:
Provinces Capitals
1. Agusan del Norte: Cabadbaran City
2. Agusan del Sur: Prosperidad
3. Surigao del Norte: Surigao City
4. Surigao del Sur: Tandag
5. Dinagat: San Jose

2
 Independent City
1. Butuan City
Autonomous Region for Muslim Mindanao (ARMM Region)
Autonomous Region for Muslim Mindanao (ARMM) is the region, located in the Mindanao
island group of the Philippines that is composed of predominantly Muslim provinces. The regional center
is Cotabato City although it is not administratively part of the ARMM. Its provinces are:
Provinces Capitals
1. Basilan (excluding Isabela): Isabela City
2. Lanao del Sur: Marawi City
3. Maguindanao (excluding Cotabato City: Shariff Aguak (Maganoy)
4. Sulu: Jolo
5. Tawi-Tawi: Bongao

Independent City
1. Marawi City
WHERE IS THE TRADITIONAL HOMELAND OF THE MOROS?
The Moros regard themselves as the real owners of the greater part Mindanao and Sulu.
Twentieth century migrants from the northern however challenged this claim. Now, except others for four
provinces (Lanao del Sur, Maguindanao, Basilan, Sulu and Tawi-Tawi) and a few traditional/ancestral
homeland.
 The Bangsamoros have never occupied the whole Mindanao.
 They concentrated in the western portions of Mindanao.
Three Bangsamoro Regions
1. Sulu Archipelago
It is southernmost chain of islands in the Philippines and extends for 200 miles from
Zamboanga Peninsula to northeast Borneo. In the past, pearl fishing was an important source of
income. There is a possibility that the Sulu and Celebes seas cover significant deposits of oil, the
exploitation of which could have an enormous impact on the economy and life ways of the
peoples of Sulu.
Importance:
1. Principal routes of early migrants.
2. Maritime traffic.
3. Islamization from Borneo to Mindanao, Visayas and Luzon.
Buansa
It embraced the present Jolo and it was an important center of trade and commerce. Chinese
merchants traded in Jolo’s markets long before the arrival Spaniards.
2. Lanao Region

3
 It is homeland of the Mranaws and Iranuns bordered on the northwest by Iligan Bay, on the
southwest by Ilana Bay. To the east and northeast it fronts the province of Bukidnon, and to the
south it borders Cotabato.
Traditional Political Divisions:
Pat a Phangampong ko Ranaw (Four Principalities / States of Lanao)
1. Bayabaw
2. Masyu
3. Onayan
4. Bao-i
Governing Bodies:
1. Panoroganan or Pagawidan (Executive Nobilities) 15 Royal Houses
2. Mbabaya ko Taritib or Pagawid (Legislative Nobilities) 28 Royal Houses

Marawi City
Formerly known as Dansalan; it is only chartered city in the Philippines with predominant
Muslims.
3. Cotabato City
It is homeland of the Magindanawn. This region is now divided into four provinces namely,
North Cotabato, South Cotabato, Maguindanao and Sultan Kudarat. These four provinces encompass
the entire Cotabato portion of Mindanao. The great number of Christin Filipinos who have migrates
into the Cotabato region, both during the American period and after 1946, have made the
Magindanawn a minority in their homeland.
Pulangi River
It was called by the Spaniards as Rio Grande de Mindanao; it is the longest river in Mindanao and
together with its tributaries, forms the chief means transportation for conveying people and produce up
and down stream to the coast.
Traditional Political Divisions:
 Sultanate of Magindanawn (Mindanao). Sa Ilud, “lower valley”, nearest the sea.
 Sultanate of Bwayan. Sa Raya, “upper valley”, inland
 Principality of Kabuntalan (Bagumbayan). Between two larger states.
Cotabato City
The name means ‘stones fort’ and formerly known as Slangan. It is located about twelve miles
from the mouth of Pulangi River and has given its name to the surrounding region.
ARRESTED DEVELOPMENT
Spain, arriving in the archipelago four centuries ago, halted by force of arms the Islamization then
in progress in the whole archipelago. The Philippines was in the period of religious transition from older
religion (paganism) to Islam when the Spaniards arrived and intruded in that transition or development.

4
FOLK ISLAM
It refers to that synthesis of Islamic concepts and practices with the indigenous cultures.
PEOPLES OF MINDANAO
In general, the present peoples of Mindanao may be divided into two broad categories in order to
distinguish the indigenous inhabitants of Mindanao: Indigenous and migrant settlers.
The indigenous peoples may be further subdivided into three namely Bangsamoro (Islamized
groups), Lumad groups, and Indigenous “Christians” (Visayan/Cebuano speaking and
Christianized).
1. INDIGENOUS PEOPLES

a. Bangsamoro Groups
They are generally Muslims. They were Islamized prior to the arrival of the Spaniards. In a closer
examination, some of the Moro groups are partly Islamized and partly not such as the Palawani of
Palawan and Badjao of Sulu Archipelago.
The term Bangsamoro comes from two words, bangsa, a Malay word which means “nation” or
“people” and Moro which was used by the Spaniards which refers to the Muslims. The word Moro is not
a new name. It was derived from ancient Mauri or Mauritania and was later on applied on the Muslim
Berbers of North Africa and those who came and controlled Spain from 711 to 1492. The name,
therefore, did not exclude Arabs themselves especially those who founded the Muslim Dynasty in Al-
Andalusia (Spain). In a larger context, the name is not confined to a group of people, or a nationality, but
applied rather to a religion affiliation, transcending the barriers of geography, race and time.
The name “Moro” has been much disliked by the Muslims in the Philippines (if not all, many
Muslims in the Philippines) since it was a name given by the Spaniards. However, since the Moro
National Liberation Front (MNLF) bannered it in its struggle, it has acquired new meaning and has
become a source of pride for the Muslims in the Philippines.
It should be noted that it was the Spaniards who named the Muslims in the archipelago Moros
and the same true with the Christianized natives in the archipelago who were named Filipinos. However,
it doesn’t mean at all that if you are named you are controlled or conquered. Out of the determined
defiance of the Muslims in the archipelago in Spaniards colonization and Christianization, the Spaniards
named them Moros. According to Salah Jubair, a writer, in his book Bangsamoro Under Endless
Tyranny, “if Filipino was the child of colonialism; Moro was the offspring of anti-colonialism”.
THE THIRTEEN (13) BANGSAMORO GROUPS
MORO GROUPS FOUND IN SULU ARCHIPELAGO AND PALAWAN
1. BADJAW (SAMA DILAUT)
“Sea gypsies”, they move with the wind and the tide in their small house-boats (boat-dwelling).
Badjaw is a Malay-Bornean word which connotes “man of the seas” or “orang laut” in Bahasa Malayo.
They are the least intensively Islamized of all the Bangsamoro Groups and their religious beliefs and
customs are still largely animistic. Their area of concentration is South Sulu.
2. SAMAL (SAMA)

5
 “Sama-sama” means “togetherness”; they are found in Sulu archipelago specially in Simunil and
Sibutu Islands. They have an Arab blood. They possessed highly developed boat-building techniques and
sometimes practicing simple garden agriculture. They are the most widely dispersed of all ethno-
linguistic groups in the Sulu chain.
3. JAMA MAPUN
They are found in Cagayan de Sulu or Tawi-Tawi (Mapun Island). Some are found in Southern
Palawan. On closer examination may not be a distinct group. They are another sub-group of Samal.
4. YAKAN
They are found in Basilan Island; they were formerly known as Samales (coastal dwellers).
Francisco de Combes called them Sameacas, people who kept much to themselves. They are engaged in
making boats which they sell to the Tausugs. The word Yakandenotes “Dayak origin”. They are
descendants of both Dayak from Northeast Borneo and Sama from Johor.
5. TAUSUG (JOLOANO)
They are the dominant ethnic group in the Sulu archipelago, are the sole residents of Jolo, the
historical seat of Sultanate of Sulu. They are known as the “people of the seal/current”. However, there
are many farmers among the Tausug, locally called Tauguimba or Guimbahanon “inland people” by the
shore-dwellers. They are found all over, ranging even to distant Palawan and the East Malaysian State of
Sabah.
6. MOLBOG
They are found in Balabac Island and Southern Palawan. The term is derived from the word
“Malubog” means “murky or turbid water”, probably they are migrant from North Borneo. In past, they
were ruled by the Sulu Sultans, forming the outer periphery of the Sulu sultanate. Intermarriage between
Tausugs and Malbog hastened the Islamization of the Mulbog.
7. PALAWAN (MUSLIM PINALAWAN or PANIMULAN)
They are found in Southern Palawan. They are still in the stage of being Islamized. “People in
scattered places” as the Tausugs calledthem. They closely resemble the Tagbanua.

MORO GROUPS FOUND IN MAINLAND MINDANAO

8. MAGINDANAWN
They are the “people of flooded plain”. They are found in Cotabato in Cotabato region, known
also as the Pulangi River Valley. Their name derives from the fact that the river, regularly over flows its
banks, inundating the adjacent plains. They are commonly found in the provinces of Magindanawn.
9. IRANUN (ILANUN)
I-Lanaw-en is a word of Magindanawn origin meaning “people from the lake”. The name I-
Lanaw-en is a clue to the origins of the Iranun marauders. It suggests that they were originally Mranaw,
“people of the lake” form the lofty tableland around Lake Lanao in central Mindanao. They are found
from Buldon to Parang, along the shores of Ilana Bay.

6
 James Francis Warren, a writer, called the Iranuns “Lords of the Eastern Seas” because of their
engagement in piracy and slave-raiding in Southeast Asia in 1768 to 1839. They are known as the people
of the Ilana Bay. Lanun is Malay term for “pirate”.
10. MRANAW
They are found in Lanao region, “people of the lake”. The term is from the word Ranaw means
“Lake”. They are walled in by mountains and isolated in their highland fastness, Mranaw artisans
developed arts of weaving, wood carving, and metal work. The Mranaws remained little known to
Spanish invaders, European travelers, and traders because of their upland agricultural orientation.
11. KALIBUGAN (KOLIBUGAN)
They are found in Zamboanga peninsula. They are neither Muslims nor Christians. They are close
relatives of the Subanen, where there is Subanen, there is also Kalibugan. Kolibugan or Kalibugan means
“half-breed”.
12. KALAGAN (KA’AGAN)
They are found in Davao Provinces, on the shores of Davao Gulf. They are also relative of
Tagakaolo.
13. SANGIL (SANGIR)
They are found in Sarangani Island group. The word Sangil is derived from Sangihe, an
archipelago in eastern Indonesia located between Sulawesi and Mindanao, it was their original place.
They were among the buccaneers who attacked the Spanish forts. They had been Muslims prior to their
arrival in Southern Philippines. Their migration perhaps comes about as a result of Dutch pressure and
increasing Christianization of their homeland.
b. Lumad Groups
They are neither Islamized or 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) ethno-linguistic 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 ethno-linguistic 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 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

7
 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 group in Mindanao and Palawan. There could be
more if we pursue the Lumad habit of naming themselves after their place of traditional residence.
c. 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), Dipologonon (Dipolog) and Chevacano (Zamboanga
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 is included. Recently there are numerous Lumads who
eventually accepted Christianity as their religion and way of life like Manobos.

2. CHRISTIAN MIGRANT SETTLERS

They were coming from Luzon and Visayas who migrated in Mindanao in 20 th century. During
the American Period and the earliest period of Philippines 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 consent and approval. It should be noted that not all legal or official is just
and rightful.

Public Land and Resettlement

HECTARAGE LLOWED
Year Homesteader Non-Christian (Moros and “Wild Corporation

8
 Tribes
1903 16 hectares (no provision) 1,024 hectares
1919 24 hectares 10 hectares 1,024 hectares
1936 16 hectares 4 hectares 1.024 hectares

Resettlement: Case of Cotabato Region 1918 census

Population Range Towns w/ Moro Towns w/ Lumad Towns w/ Settler

50% up 20 5 0
25 – 49.9% 4 2 2
10 – 24.9% 4 7 2
9.9% & less 2 6 18

1939 Census: Case of Cotabato Region

Population Range Towns w/ Moro Towns w/ Lumad Towns w/ Settler

50% up 20 9 3
25 – 49.9% 5 2 2
10 – 24.9% 6 3 10
9.9% & less 2 8 13

1970 Census: Case of Cotabato Region

Population Range Towns w/ Moro Towns w/ Lumad Towns w/ Settler

50% up 10 0 38
25 – 49.9% 8 1 4
10 – 24.9% 11 5 15
9.9% & less 21 31 2

Population Change in Mindanao, 1918-1970

Census Year Total population Islamized % Lumad %

1918 1,175,212 378,152 32.17 116,456 9.9
1939 2,338,094 751,172 32.12 341,888 14.62
1970 6,831,120 1,629,730 23.85 437,991 6.41

Towns Occupied by Lumad – 5 Towns Occupied by Moro – 20

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

9
 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 Arabia 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 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, who suckled him and nursed him. He was returned back to his mother 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 e 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. Though his travel first with his uncle and
later in his career, Muhammad came into contact with people of many nationalities and faiths, including
Jews, Christian and Pagans.
At age 25, Muhammad was employed by Khadija, a wealthy Makkan widow 15 years his senior
who had employed him as 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 a 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 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 horses and camels,
while the Madina defenders numbered 3,000.

10
 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 Righty 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 (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 (“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 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. Ummayyad Dynasty (661-749: Ummayyad regime was founded by Mua’wiyah ibn Abi
Sufyan, long –time governor of Syria remained the Ummayyads’ main power base thereafter, and
Damascus was their capital. The Ummayyads 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 Ummayd 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.

11
 2. Abbasid Dynasty (750-1258): The Abbasid historical period lasting 1258 (Mongol
conquest of Baghdad) is considered the Islamic Golden Age. The Islamic Golden Age was
inaugurated by the middle of the 8 th century by the ascension of the Abbasid Caliphate and the
transfer of the capital from Damascus to Baghdad. The Abbasid 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.

4. Ummayyad in Cordove (756-1031): This period was characterized by remarkable

successes in trade and culture; many of the masterpieces of Islamic Iberia were constructed
during this period, including the famous Great Mosque of Cordoba. In January 929, Abd-ar-
Rahman III proclaimed himself Caliph of Qurtuba in place of his original title Emir of Cordova.
Abd-ar-Rahman III was a member of the Ummayyad dynasty, one who held the titles of Emir of
Cordova since 756. The rule of the Caliphate iis known as the heyday of Muslim presence in the
Iberian Peninsula.

BASIC TEACHINGS OF ISLAM

FIVE PILLARS OF ISLAM
1. Profession of Faith (Shahada)
The profession of faith is saying with purify, sincerity and full conviction, “La ilahailla
Allah, Muhammadurasoulo Allah”. This means “I bear witness that there is no God except Allah
and Muhammad is the messenger of Allah”. 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 Allah. There are no intermediaries between Allah and the worshipper. In prayer, a
person feels inner happiness, peace, and comfort, and that Allah I 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)

12
 Salat al Maghrib (the sunset prayer)
Salat Isha (the evening prayer)
3. Poor Due (Zakah)
all things belong to Allah, 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 lunar year.

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

Every year in the month of Ramadhan, Muslims fast from dawn until sunset. In this
month we remember the value of the favors Allah 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 Ismael and can appreciate their strong trust in Allah.

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 Allah (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. He has the most magnificent names and sublime perfect
attributes. No one shares His divinity, or his attributes.
2. Belief in Angels
Muslims believe in the existence of the angels and that they are honored creatures. The angels
worship Allah 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 from. 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 Allah.

13
 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 Allah 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 to David; the Gospel (Injil) sent to ‘Isah; 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, Allah 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; Allah 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 Presentation, but this belief in Divine Presentation
does not mean that human beings do not have freewill. Rather, Muslims believe that Allah 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 Allah.
2. Hadith and Sunnah : Narrations, sayings and traditions of the Prophet Muhammad.
3. Fiqhi : Jurisprudence and science of law formulated by the Muslim Jurists.
4. Ijma : Consensus and agreed by the Muslim scholars
5. Quiya : 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 mitting is highly
rewarded.

MUSLIM SHOOLS OF THOUGHT (Madhahib) Islamic Fiqh

14
 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

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 Muslims traders brought Islam along with their merchandise. Therefore,
the Muslim trader at the same time 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 I not a
sacerdotal religion; some of its greatest teachers have dedicated themselves in teaching and
preaching Islam without trade to supplement their earnings as teachers and preachers.

3. POLIITICAL THEORY
Maintains that the adaptation of Islam by the rulers for political motives. For example,
Islam was utilized 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.

15
 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 Bangsamoro, 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 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 1905and 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 must earlier than the closing years of the fourteenth century. The discovery of 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 to1310 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 off 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 Makhdum (Sharief Awliya)

16
 He is an Arab who arrived in 1380 A.C. and converted a large number of inhabitants to Islam;
reverently called Shrief Awliya. Makhdum was responsible for the founding of the first Masjid in the
Philippines 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 Sumatra. 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 15 th 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.

17
 PENETRATION OF ISLAM IN MINDANAO
GENEALOGY OF THE SULTANATE AND RULERS MAGINDANAW

Sharif Kabungsuan + Angintabu (Second wife) Sharif Kabungsuan + Putri Tunina (First
wife)

1. Putri Maamor
Sharif Maka-alang + Buli (Bila’an woman) 2. Putri Milagandi
3. Putri Bai Batula

Bangkaya Bangkaya + Bangkaya

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

Kapitan Laut Gugu Sarikula +

Raja Putri Dimasangkay +
Bwisan +
Umpas
Ambang ( Tausog Lady)

18

Sultan
Muhammad
Umburung
Sharif Muhammad Kabungsuan
He came from Johore to the mouth of Pulangi River, somehow in the year 1475; descendant
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 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 makien) and bore him 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 Shariff Kabungsuan himself may have gone to the fake 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.

19
 In many instances, global politics affected or indirectly the turn of events 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 Selurong Islam had already gained ground in Batangas,
Pamapnga, 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.

20
 AGE OF EXPLORATION / DISCOVERY / EXPEDITION / VOYAGES
In roughly two centuries, from about 1420 to 1620, the urge to discover new lands beyond
Europe reaches a new height. This coincided with the Age of Renaissance, when people became
extremely curious about the world around them.
During the age of exploration, Europe sea captains found a water route to India and Southeast
Asia, sailed around the world for the first time, and brought the knowledge of two new continents to
Europe.
The age of exploration marked the beginning of western expansion or led to the colonization
and settlement of many “unknown” lands. Some European countries like Spain and Portugal acquired vast
overseas empires during this period. New wealth, new resources, and new economic outlook stated the
growth of the capitalist economy in the west.

MOTIVES FOR EXPLORATION

1. Europeans Seek Gold and Spices
The desire for wealth was the first motive that pushed Europeans to make long voyage of
exploration Europeans sought gold and silver as well as luxury goods like sugar and silk, which
came from Asia. They also coveted spices from Asia, which were needed to preserve food,
particularly meet.

2. Europeans Seek Alternative Routes

For centuries, Muslim traders had controlled the rich land and sea trade routes to Asia, from
Indian Ocean to Mediterranean Sea. In 1453 the Ottoman Turks during the sultanate of Faith
Muhammad II took the Constantinople (later on Istanbul), ending the Byzantine Empire. The
Muslim now ruled from Danube River along the entire Black Sea.

3. Religious Zeal Encourages Expansion

A desire to spread Christianity was another reason for the European voyages to distant parts of
the world. The Christian nations in Europe believed that they had an obligation to spread their
faith. They even regarded this obligation as destiny.
Reconquista (Reconquest)

21
 The struggle and determination of the Europeans to recover Iberian Peninsula from the
Muslims and to destroy the religion of the Muslim and convert the people to Christianity.
PORTUGAL
The favorable location of Portugal on the sea route made the country seek a share in the
profitable overseas trade.
“Fall of Malacca” in 1511
The wealth of Malacca aroused the envy of Portugal, and in 1511 Portuguese viceroy Alfonso
de Albuquerque captured the city.

SPAIN
Portugal’s colonizing rival was Spain. Like Portugal, Spain hoped to reach India by sea. The
discovery of an Atlantic route to Asia was somewhat delayed because of the ignorance and fear of the sea
among navigators. Most of them believed that the world was flat.
TERRITORIAL DIPUTE BETWEEN SPAIN AND PORTUGAL
1. Papal Bull or Inter Caetera
It was issued by Pope Alexander VI to mediate the conflict between two Catholic countries,
Spain and Portugal on May 3, 1493, dividing the “unknown” world into two. Lands to the west of
a line he set were belonging to Spain, and lands to the east were to go to Portugal.

2. Treaty of Tordesillas
King John of Portuga, however, threatened war against Spain, claiming the Spanish monarchs
had given too great an advantage. On July 1494, diplomats from two Catholic countries met at
Tordesillas (tor-day-SEE-yahs), Spain. They agreed to another dividing line, 370 leagues (about
1,100 miles) west of the Azores.

3. Treaty of Zaragoza
On April 22, 1529, Spain and Portugal signed this treaty under which won possession of
Moluccas after paying Spain of 350,000 gold ducats (more than 800.000dollars today).
Legaspi-Urdaneta Expedition
It was headed by Miguel Lopez De Legaspi and Fr. Andres De Urdaneta. The expedition
landed in Cebu in 1565 and had a blood compact with Sikatuna (Si Katunaw) at Gala, Bohol.

THE SPANISH-MORO WARS

The Spanish-Moro wars refers to numerous expedition to Muslim Moros lands in the
Philippines, the frequent Mori attacks on the Spanish-held territories and the naval battles that took place
between the Spaniards and the Muslim Moros from about the time of Legazpi’s arrival in 1565 to the last
days of Spanish rule in the Philippines.

22
FISRT STAGE (1565-1578)” Brunei Cut Off”
 It aimed the elimination supposed rival of Spain in the Philippine.
 It represented struggle between Spain and Brunei for political and commercial supremacy in the
Philippine archipelago.
 The Spaniards conquered Manila ruled by Bornean aristocracy and eliminated Bornean trade
from Visayas and northern Mindanao.

1565 Spaniards captured a Bornean trading vessel in the vicinity of Bohol

1569 Nine Spanish vessels successfully engaged 20 vessels manned by Bornean and Sulu Muslims
in Visayan waters
Pangiran Buong Manis (Entitled Pangiran Sri Lela)
He came to Manila to solicit help from the Spaniards. He wanted the Brunei throne which he
claimed was by his brother Seif ur-Rijal.
1578 To ensure the Spanish hold on conquered territories in the Philippine, the Spaniards decided to
interfere in the Brunei dynastic quarrels and invaded Brunei and forced Sultan Seif ur-Rijal to flee.
April 20, 1578
Gov. Gen. Francisco De Sande declared Brunei a vassal state of Spain.

SECONDSTAGE (1578-1597) “Spanish to Establish Colony in Mindanao”

 It was marked by Spanish attempts at establishing a colony in Mindanao, reducing the Muslim
Moro rules in Mindanao to vassalage, and expelling foreign preachers of Islam while encouraging
the introduction of Christian missionaries.
Captain Esteban Rodriguez De Figueroa
He went to Jolo in 1578 then proceeded to Pulangi River in Mindanao but was unable to
contact the Maguindanao chiefs because of insufficient provision and strong river currents. He was killed
(stuck in head by a Kampilan) in Maguindanao on April 20, 1596.
Spanish policies toward the Moro were fully spelled out in the instruction of Gov. Gen.
Francisco De Sande to Captain Esteban Rodriguez De Figueroa in May of 1978. Rodriguez was
commissioned to subdue the Moro Sultanates of Sulu and Mindanao
1. Get them to acknowledge Spanish sovereignty over territory.
2. Promote trade with them limiting their trade to the Philippine Island and exploring natural
resources of Moro land with the view to their commercial exploitation.
3. Bring an end to Moro aids on the Christianize settlements of the Visayas and southern Luzon.
4. Hispanize and Christianize the Mors, along the same lines followed with respect to other lowland
Filipino (Indios) groups.
Captain Gabriel De Rivera

23
 He arrived at the Pulangi River on March 13, 1579 at the Pulangi River but failed to contact
Datu Dimasangkay.
Juan Ronquillo
In 1579, he was sent to the Spanish fort establish in Tampakan but was eventually forced to
abandon the fort because of the following reason.
1. Difficulties in communication
2. Inadequate supplies
3. Constant loss of his men

THIRDSTAGE (1599-1635) “Retaliatory of the Moros”

 It witnessed the retaliatory actions of the Muslim Moro.
 The Moro decided to start counter offensive attacks on Spanish-held territories in the eastern
Visayas and some parts of Luzon; they took the advantage of the threat posed by the Dutch.
 The ternate aided the Maguindanao against the Spaniards.
1599 Magindanawn and Yakan Moros attacks in coastal towns of Panay, Negros, and Cebu.
Juan Gallinato
He attacks Jolo in 1602 to counteract Moro attacks.
Datu Buisan
On October 29, 1603, he attacked the town of Leyte, burn the church, took captives, amassed
a large booty, sailed away to destroy other nearby ports, then returned and entered into a blood compact
with Leyte Datus.
Sultan Said Den Berkat (Sultan of Ternate)
He was captured in 1606 by the Spaniards and was brought to Manila as prisoner.

Prior to Dutch demand for slaves, captives taken functional as:

1. Rowers of the caracoas or praws (Moro-war-boats)
2. Household retainers
3. Agricultural workers

Rajah Bongsu
He headed the attack on the view shipyard in Camarines. The Muslim Moro were able to
capture guns and ammunitions, iron and brass pieces, burn the dockyard and ships, threw great amount of
rice into the sea, and brought with him 300 captives including a Spaniards lady named Dona Lucia.

24
FOURTHSTAGE (1635-1663) “Abandonment of Spanish Fort in Zamboanga”
 The fourth stage saw an acceleration of Spanish efforts in 1630’s, ‘40’s and ‘50’s to control
Mindanao and Sulu, party in response to Dutch activity.
 It began with the Spanish fortifications of Zamboanga in 1635 and ended with its abandonment in
1663.
 The Spaniards decided to conquer the Sultanates of Magindanaw and Sulu.
“Fall of Lamitan” in 1637
The capital of famous Magindanaw Sultan, Qudarat, fell to Spanish arms in 1637.

“Fall of Jolo” in 1638

Jolo, defended by Sulu Moros from Basilan and warriors from Makassar (in Sulawesi), fell in
1638.

Peace Treaties with Magindanaw in 1645 and Sulu in 1646

The Moros simply withdraw into the interior portions of their islands and waited for the
Spaniards to go away. In time, the Dutch threat and fear of Moro retaliation against Spanish-controlled
towns elsewhere in the Philippine obliged the Spaniards to conclude.
Sultan Qudarat
Treaty with Sultan Qudarat recognized that his sphere of influence extended along the entire
area from Sibugay Bay (in Zamboanga Peninsula) to the Gulf of Davao, and into the interior to include
the Mranaw territory and the reaches and tributaries of the Pulangi River. Aside from the present
Republic, the Philippine has never had a more extensive state, governed by Filipinos, than the Sultanate
of Magindanaw in Qudarat’s time.
Declaration of Jihad in 1656
Insults to the Sultan’s person, persistent efforts at Christian conversion and their provocations
promoted Qudarat to declare Jihad (struggle) against the Spaniards in 1656, and to call on the Sultans of
Sulu, ternate and Makassar to help drive away European invader. The war was bloody and inconclusive.
Withdrawal from Zamboanga in 1663
It ended only because the Spaniards in withdrew their forces from the Moluccas and
Zamboanga to Manila to meet an anticipated (but never realized) attacked by Koxinga.
Koxinga
A powerful Chinese warlord in Taiwan, thereafter, for over half a century, relative peace
existed between the Spaniards and the Moros.

FIFTHSTAGE (1718-1762) “Reoccupation of Zamboanga”

25
  The fifth stage of the Spaniards-Moro Wars began when the Spaniards moved to reoccupy their
abandoned post at Zamboanga in 1718 and rebuild its fort the following year.
 The fifty-five-year interlude between the Spanish withdrawal and strengthen Islamic institutions.
This was adverse to Christian missionary ambitions, especially those of the Jesuits who agitated
the re-establishment of Spanish power in Mindanao.
Sultan of Sulu, Azim-udODIN I, “The Catholic Sultan of Sulu”
He permitted Jesuits to open mission in Jolo. This led to the Sultan’s being deposed by his
brother, through Azim-ud-Din was able to flee to Manila where he was baptized in 1571. His Catholic
name was Fernando I.

Juan de Arechedera
He was the Bishop of Nueva Segovia, who was the interim governor general during the
alleged conversion of Sultan Azim-u-Din I to Catholicism on April 28, 1750 at Paniqui, Tarlac.
Arguments for his false conversation:
1. When he was a young man, he had gone to Java, where, in a Qur’anic school at the outskirts of
Batavia, he was bale to obtain a good Islamic education.
2. When the belongings of the Sultan were searched after his arrest, seven Arabic and Islamic
books, including Qur’an, were found, but not a Christian book.
3. In 1764, he was finally able to return in Jolo in 1764, he resumed his Islamic practices as if, for
all purposes.
4. In his old age, he was given a title reserved only for the caliphs of Islam, Amirul Mu’minin
(Commander of the Faithful).
October 6, 1762
British invasion and brief occupation of Manila beginning in 1762 resulted once more in a
hiatus in hostilities between the Spaniards and the Moros.
Dawsonne Drake
He was the British Governor of Manila who entered into treaty with Sultan Azim-ud-Din I.

SIXTHSTAGE (1851-1898) “The Decline of the Sultanate”

 Witnessed the decline of the Sultanates.
 The sixth stage and last stage in the Spanish-Moro Wars during the Spanish regime occurred in
the nineteenth century when the Sulu Archipelago became powers in the European rivalry.
 The Spaniards were alarmed and felt that these activities of other European powers in the
Southern Philippines posed a threat to their hold on the Archipelago.
Gov. Gen. Antonio de Urbiztondo
He headed the Spanish attack on Jolo in 1851, captured the town, and claimed Sulu was a
protectorate, sealing the arrangement with a treaty forced upon Sultan Muhammad Pulalun.

26
By 1860, the resistance on Mindanao had become so:
1. Weakened by war
2. Intrigue that the Spaniards were able to organize a “Government of Mindanao”
3. Provided for expansion of Jesuit missionary work on the Island so as to “secure the conversion of
the races which have not yet been subjected.”
January 22, 1878
Sulu Sultan Jamalul Azam leased his territories in North Borneo (Sabah) to the British North Borneo
Company represented by Gustavus von Overbeck.

Implications of Spanish-Moro Wars

1. The Spanish-Moro Wars polarized the Philippines into north and south
2. The Spanish-Moro Wars divided the people into two religious communities, the Muslims and the
Christians.
3. It led to the so called minority and majority relations
4. It detained the resources of both the Moros and the Spaniards

ADVENT OF THE AMERICANS: “MANDATE IN MOROLAND”

The Americans claimed that they had a mandate in coming to Mindanao and Sulu. But who
gave this mandate? Wars this as offshoot of the so-called mandate justified or made to justify their
colonization of the Philippines.
 American’s economy grew tremendously after the civil war.
 In search for market and economic dumpling 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, Cuba and 246 of its crew members died.
April 21, 1898
USA formally declared war against Spain.

27
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 America 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 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.

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 change of shaping and implementing policies in Moroland that
extended from May 1899 (when the first US Army contingents 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.
Military, 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 into treaty with the Sulu Sultan Jamal ul-Kiramon August 20, 1899 known as Kiram-Bates.
Agreements were made also with other datus in Mindanao.

KIRAM –BATES TREATY (August 20, 1899)

28
 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 the help the US suppress piracy and apprehend changed with crimes against
non-Moros.
And on the side of the Americans:
1. The American 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 relation are concerned.
2. The Americans were given enough time to settle themselves military (like building strong
fortifications).
3. The Americans were given enough time to explore the richest 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, exploration 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 American 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, a far as the Americans are concerned, have 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

29
Americans to take a direct hand in implementing the mandate, the Kiram-Bantes Treaty was
abrogated/annulled unilaterally by the Americans and then crated the MORO PORIVINCE, where the
US decided to abandon the policy on non-interference and exercises a direct rule over the Moros.

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 American’s Indian
campaign, such as (these were the three successive military governments of the Moro Province):
1. Gen. Leonard Wood (1903-1906)
2. Gen. Tasker Bliss (1906-1909)
3. Gen. John Pershing (1909-1913)
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.

30