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.