Muslim Filipinos in the Context of Shiism: Past , Present and Forward

By Professor "Yusuf" Roque Santos Morales

School Administrator, Asian Academy of Business and Computers

Consultant, Technical Panel on Islamic Studies, Commission on Higher Education (CHED)

Consultant, National Counter Terrorism Council, NCTU

Introduction:

The original manuscript of this article was written in 1995 when the author was

then a budding research assistant for the late prof Amilussin Jumaani, then

Secretary General of the Ahlul Bayt Philippine Assembly. Being his personal

research assitant, the author came across both numerous douments, artifacts

and oral traditions on the origins of Moro islam from both Alawi and Shi'a Islam.

The present article is a edited version of that article.

Origins.

Generations after the Prophet's (PBUH) demise, right after the martyrdom of his

grandson Imam Husayn (AS) at the intistigation and hands of the Caliph Yazeed

Ibn Muawiyah;, there began a trend of mass migrations by the Alawites and

Hashimites (relatives and kin of the Holy prophet), fleeing the tyranny of the

Ummayyads, thei sojourn has brought them to distant lands such as Africa,

Tabaritan and Asia. In the guise of finding a suitable place to settle that is far

away from the Amawi and Abbasi political intrigues, they have become indirect

missionaries in pursuit of a new home.

Bringing with them both their Hashimite/Alawi heritage as well as Islam, they

won converts by their simplicity and humility of way of life. Their descendants

are well evidenced today in Southeast Asia and in particular, in Southern

Philipppines, whch is the focus of our discussion, Carrying with them their Shi'i

and Alawi elements that is felt not only in present-day Pakistan and India, as

well as in Southeast Asia, moreso in the Philippines. Manifesting what is

commonly refered to as Ilmu kamaasan (knowledge of the ancients) but clearly

islamic in origins. Both Sheik Karimul Makhdum (landed in 1380,Simunul,

southern Philippines) and Shariff Hassan (Alawi saint buried in Laminusa island

circa 1390) were both attributed to be both Alawi and Shiite missionaries and

are known to be Salip (Sharrifs, i.e. Descendants of Imam Hassan),thus proving

that the Shi'i and Alawi heritage was part of the Philippine Muslim cultural and

Islamic heritage, even before the Sunni missionaries ever set foot in Philippine

soil.

Notable Moro traditions that cannot be denied are the following : Kapituan (7

days prayers after the dead, with recitations of Salawat and Ayat Quran)as well

as Ka'apatan (40 days prayers especially for scholars and Shahids); teaching

children about the Panjitan (the Ahlul Bayt) also known in other places as

Omboh Lima; Jiarah or Ziyarat and Tahlil at the graves of the Awliyah;

recitiations of dua and ayats during Nisfu Shaban; Awaiting for the return of Ali

Hanafiyah; at other times Guruh Purnah (the perfect teacher) and narrations

regarding the Guruh Purnah fighting the unjust rulers (clearly the early Shiite

uprisings of the kiysani, Zaydi and Ismaili imams ; and cursing bad children as

"Yazid inih" or "Anak Muawiyah inih". Many stories of their treachery towards

Ahlul bayt as well as to the Alawis in general may be still found among the

practitioners of Ilmu Kamaasan, as well as the practices of these people to

continually curse these two people.

Artifacts, Tombstones and traditions all point out to the fact that Shiite and

Alawi Islam has gained a strong foothold in the early period of Islam of the

Philipine Muslims. There is a book that still exists among them that is written in

jawi script known as the Tajul Muluk (crown of the King) that is attributed to

Baguinda Ali (Imam Ali).

The Kamaasan, an institution that aims to preserve this Alawi/Shi'i heritage is

unfortunately misconstrued as one of the last vestiges of Hindu Pagan

Practices.

Current development of Shi'ism as well as Alawi Practitioners

The dormancy of the Kamaasan Traditions have found a new ally in the arrival

of Shi'i islam with the sucess of the Islamic Revolution. Young Muslim activitists,

looking for inspiration both intellectually and spiritually was cultivated by the

discourses of Ali Shariati and Imam Khomeini (Quddisah Sirruh), as well as the

other literature that came with them. A lot of Ulama had begun to seriously

restudy them and engage in the intellectual discourses that came forth, and

some Muslim scholars and intellectuals in the Philippines like the late Shaykul

Islam Abdulghani Yusuf (alayhi Irham) the first mufti of the Philippines, an

Azhari aleem, came to realize of the roots of Moro Islam in Alawi and Shi'i

origins,other scholars like Ustadz Ulumuddin Said, another contemporary,

embraced this thought; intellectuals like Prof. Datu Amilussin Jumaani (alayhi

Irham), his protege Ustadz Najeev Rasool and others began an intellectual

reawakening and realization of Shi'ite consciousness in the Philippines. This

was made possible due to the fact that Shi'ite islam, provided these

intellectuals who were also activitists, a clearer picture and blueprint that was a

clearer ideological replacement for Socialism, which was teh ideaological fad

forMuslim activitists in the country in the arly 60-70's, among those who wre

enamored of this idealogy was the then founder of the Moro national Liberation

front, Prof Nuruladji Misuari. The converts from the Sunni School and Christians

came to be atracted to the Shi'a creed due to the following circumstances:

1. Contacts with Shiite Muslims residing in the area

2. Books written by Shi'a Ulama made available through Libraries and

correspondence from the Islamic Republic of Iran, Pakistan and Lebanon.

3. Lectures given by visiting Ulama and professors

4. Iranian Qari Quran who visited the country during the month of

Ramadhan.

5. Travels and fora of Intellectuals to different areas exposing the idelas of

Shi'a Islam.

The entry of Sufi practitioners also heightened the Alawi influence as wellas the

increased respect for Shariffs, as Sufis profess very strong love and devotion to

the Prophet especially manifested in their Maulud (which is another institution

that was left by Alawi influence).

Due to the onslaught of Salafi islam brought home by returning overseas

Filipino contract workers, converts and missionaries have kept the practitioners

of Ilmu Kamaasan to the hinterlands and provinces , while the Shias remain

aminority within a minority, not immune to the hate attacks by extremist Salafi

adherents, among those who were victims of such attacks were the late Shaykh

Hajal Jubal, a scholar educated in Qum, the Sultan Ali Baraguir, a community

leader, the late Datu Jemson Ismail, A Shia Daiyah and community leader and

Ustadz Najeeb Rasool who is still alive and severely immobilized due to these

hate attacks

However, despite these events, the Shias have relatively made a few

breakthroughs during the leadeship of the late prof. Amilussin Jumaani, like

having its presence felt in interfaith activities as well as peacebuilding work in

the country, the Hauwatul Ilmiyyah Ahlul Bait originally in the city proper and

later relocated to Suterville Zamboanga City, the Apuh Limah Village in Logoy

Talon talon Zamboanga City, as well as the conversion of some notable Muslim

intellectuals. After the martydom of these leaders as well as the passing away

of the late prof Jumaani, there were other small successes in the building of

small Islamic centres, that cater to the Shia Muslim communities that are

present in the Philippines. The present crop of Shia intellectuals and scholars in

a smaller scale have tried to replicate the intiatives that have been done ten

years ago, both in the interfaith, as well as in the interreligious and intellectual

and peace making circles, mostly are former proteges of the Shiite pioneers in

the country among them students, proffessionals, intellectuals and

businessmen who are members of the inactive Ahlul bayt Philippine

Assembly.Support for these initiatives from Iran however, isnt that strong due

to the current diplomatic stand-off between the islamic republic of iran as well

asthe pressure exerted upon Shia propagators and scholars from both the

Military, as well as extremist Salafi counterparts who have very good funding

from Saudi Arabia. No exhaustive study however, has been conducted

regarding the interplay of these factors both from an internal and external

persepective and that the future holds both certainty and uncertainty for them.

Moving forward

As the Shias and the Kamasan Practitioners move forward in the coming years,

they have to tackle with the following issues that may have to be addresses in

creative ways that may not amount to a frontal assault on Salafi sensibilities.

1. Opening up the door for intellectual discourse and dialogue between

Sunni and Shia Muslims in the country. Originally successful, the pouring

of saudi money made it so unbearable for Shia propagators and scjholars

as they arecalled in the open as unbelievers.

2. The Code of Muslim Personal Law of the Philippines or commonly known

as PD 1083, is the law governing Muslims in the country and still has not

been ammended to cover Muslims belonging to the other madhahibs. It

explicitly mentions that it covers only the four Sunni Schools of Law.

There is a need to assess the initiatives that may allow adherents of the

jafari Madhab equal recognition and access to Shari'ah law in the country.

3. From an Educational Institutional viewpoint, due to Salafi influence,

majority of the curriculum in islamic studies has been delimited to Salafi

Islam, this is due to the influence of the Saudi-educated scholars as well

as Salafi-oriented Politicians. It is only incidental that the author who is a

consultant on the technical panel on Islamic Studies for the Commission

on higher Education was commissioned to design and craft the new BS

Islamic Studies curriculum as well as being commissioned to prepare the

new graduate program in Islamic Studies as mandated by the

Commission on Higher Education.

4. The need to create an educational and research institution that may aid

the Philippine government in intelectual and educatinal issues that is the

heritage and charachteristic of Shia Islam. Obviously, most Philosophers

from the academe would prefer to hold discourse and exchange of ideas

with Shia scholars whom are percieved to be intellectually superior and

would benefit them (philosophers) immensely by the exchange of ideas.

Postcript:

Since this field has a very wide range of avenues available for us to intervene

and see the possibilities for the further developmet of Shia/Alawi Thought, the

other scholars may also push forward ideas that may ensure the further

development and sucess of these endeavours.