131 International Peer Reviewed Journal Martial Arts among the Bangsamoro Muslim: History, Tradition, Culture, and Religion MORAD SABDULLAH UMPA https://orcid.org/0000-0003-4230-5331 msumpa594@gmail.com Mindanao State University Marawi City 9700 Philippines Originality:95% • Grammar Check: 100% • Plagiarism: 5% ABSTRACT In Islām, there are four fundamental factors of social development and change – personality, tradition, accident, and people. The Qur’an says: “Verily never will God change the condition of a people until they change it themselves [with their souls]. (Q-13:11). Therefore, the researcher’s aim is assessing the integration of Islāmic values in the teaching of martial arts in the youth for them be good followers of Islām thru inculcation in their minds and their behavior the real sense of a true Muslim. Essentially, this study is descriptive, which aimed mainly to serve as an exposition on the Religion, Traditional Culture, and History of the Muslims in the Philippines and their implication relevance to martial arts. The various data collected through in-depth study, interview and observation showed that Islām prepares people to be a fruitful citizen in the society. It also aimed for the total development of man not only in the religious aspect. Thus, Martial arts play a vital role in Islām not just as a means of self-defense, but as Vol. 34 · October 2018 DOI: https://doi.org/10.7719/jpair.v34i1.634 Print ISSN 2012-3981 Online ISSN 2244-0445 This work is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License. https://creativecommons.org/licenses/by-nc/4.0/ https://creativecommons.org/licenses/by-nc/4.0/ 132 JPAIR Multidisciplinary Research a system of ethics. Man and fighting are by nature intimately related; in fact, history shows that they are inseparable. Locally, the Bangsamoro has a very rich historical foundation in martial arts that is directly derivable from the roots of Islāmic propagation. And as man became civilized, hand-to-hand fighting also became specialized and humanized and, gradually. Thus, the term martial art is recognized today as a specialized field of knowledge which should be inculcated together with education for the total development of the new generations leading to a society imbued with rich morality. Keywords — Martial Arts, History, Tradition, Culture, Religion, Total development of man, Morality. INTRODUCTION The history of martial arts is as old as the history of the human race. It is the history concerning not only of the whole strategy of war science but the history of the development of man’s instinct for survival. Because ever since man has thought of protecting himself from the dangers around him, he has tried to find out the devices to make himself stronger and mightier. Along with these centuries-old martial arts, history is that of Islām. The latter is not only a religion; it is a way of life. It is an all-embracing system of life that covers all aspects of human existence, including martial arts. Islām is not just spiritual, it calls for action. So the Muslim must implement Allāh’s vicegerency on them on earth, but they cannot do it with just prayer and supplication. They must seek the way, method or manner by which that trusteeship of the earth to them by God [Allāh] can be implemented. The Bangsamoro, in general, are dominantly [if not natural] martial artist people because their religion and culture, even if not intended, have martial arts functions and values; in fact, their religion exhorts them to learn the martial arts, and most of their traditional lifeways, games, music, dances, some beliefs, and practices would enhance if not develop a martial capacity. Moreover, while resisting foreign domination for more than three centuries, they have acquired strong martial tradition from the best martial arts/civilized fighting school ever, the school of experience. (Alilaya, 1973) To clarify this concept, the life of the Prophet Muhammad [peace and blessings be upon him] is a very good proof. He was born an orphan. He was a portrait of hardship, but the rigors of life only molded him into a strong and 133 International Peer Reviewed Journal consummate person. He was so trustworthy that even the people who hated him to the bone did not dare call him a liar. He was so mighty that he was the complete master of himself. Muhammad was the paramount exemplar of civilized or humanized fighting. He demonstrated throughout his life the perfect fusion of love, composure, and tranquility of mind while fighting; he was arguably the best embodiment of an ideal frame of mind in the oriental martial arts. (An-Nadawi, 1993). The success of Muhammad was the triumph of righteousness. His formula for reform, his maxim for justice, his guiding star in life, and his might that would prevail over all odds were “lā ilāha illa Allāh” [there is no God but Allāh]. The Prophet had never gone to formal schooling, but he was a consummate embodiment of theory and action in his time, because he possessed the basics of all knowledge and skills: physical capability, mental and spiritual stability, sincerity, self-contentment, patience, concentration, good manners, and right conduct; he had eliminated the “sins of the heart” and the “vices of the tongue” (Al-Ghazzali, 1278 AH). FRAMEWORK A common saying in martial arts is trained both “internal and external.” The training involving the eyes, arms, feet, body, and stances refers to external training, while internal training involves the mind, heart, breathing, strength, and spirit. The latter is where the Islāmic teachings mainly find its relativity, while the history of Islām is to the former. The following are the basic component of Martial Arts: discipline, stances, application, and weapons. Then, meditation can be used to develop focus, mental clarity and act as the basis for training. In many martial arts systems, meditation is considered to be an important component of basic training (Ahsan, 1971). These learning areas of martial focus on the development of responsible and worthy home membership. It provides activities that emphasize the development of desirable work attitudes, basic work skills, and habits and the production of useful articles through learning situations relevant to everyday chores at home, school, and community. Then in Islam, we have Islāmic education command not to forget to train the body, mind, and heart in pursuit of attaining even the least level of Prophet Muhammad’s embodiment of a developed human being. Thus, during the lifetime of Caliph ‘Umar ibn al-Khattāb ordered that children be taught swimming, horse-riding, military arts. (El Kardani, 1989). 134 JPAIR Multidisciplinary Research Finally, comes the Bangsamoro people who were mainly, if not all, subscribers of Islām having a very rich foundation in martial arts as evidenced by the historical records of their struggle. OBJECTIVES OF THE STUDY This study aimed to describe the Bangsamoro martial arts and to evaluate the ancient Bangsamoro traditional culture, with a view of examining and analyzing the validity of the integration of Islāmic Values in the teaching of martial arts, so that the young generation can learn the teachings of Islām not only through enrolling in the ‘Arabic schools, but, instead, they can acquire the needed education in the Western-oriented medium of instruction as well. In essence, the purpose of this study was to look at different aspects of how we regard the mind and body relationship in the martial arts, how we develop this relationship, how we can feed back what we have learned into the training and our daily lives? Which are all for the objective of reaching total development of man. METHODOLOGY Research Design This study utilized the descriptive and/or qualitative research design. The method was used to gather necessary data including textual information, interview, and observation of various techniques used in martial arts. The purpose is (i) to gather data martial arts in Autonomous Region in Muslim Mindanao, (ii) to collect various techniques and tactics of the Bangsamoro martial arts, (iii) to get relevant information about history, tradition, culture, and religion of the Bangsamoro martial arts. Research Site Initially, this study began upon the queries which the World Organizer of Martial Arts (WOMA) regarding the Bangsamoro Martial Arts presented to the researcher. After accumulation of resources to answer them, he was offered to enroll in their educational institution and therein he realized this research thru the means of an online medium. As broad as the topic seems, the study was heavily centered in Lanao del Sur of the Autonomous Region in Muslim Mindanao (ARMM). This for without a doubt is because ARMM is the home of the Bangsamoro which they defended valiantly and successfully from the years of invasion from different oppressors. 135 International Peer Reviewed Journal Participants For being a Muslim scholar and a martial artist at the same time, the researcher was ecstatic for the fruition of this study as he was able to get in contact with the variety of styles in the field of self-defense. Presently, there are about over 50 clubs in the whole province of Lanao del Sur who were part of the WOMA – ARMM. Although mainly dominated by Meranaos, the said organization has masters and disciples who are Maguindanaon, Tausug, Kalagan and other Muslim dominated tribes in the Philippines that were brought together and united under the name of Martial Arts and Islām. Among the participants also were prominent ulamā and traditional leaders of the Bangsamoro people, specifically that of Meranaos. The researcher interacted with them for the enrichment of the historical texts found by the former in the books and journals of some of the libraries situated in Lanao del Sur. Instrumentation The data gathering for this study was done through an in-depth study and reading of available literature including internet references; utilizing existing records as the major tool, and direct personal interviews with selected informants who are expert in the problem. The main instrument used was a set of questionnaires. Before the questionnaire was distributed to the respondents of the participating clubs, a letter of permission was sent. When permission was granted, a collection of data was started immediately. Letter of request for the instructors to patiently answer the questions was distributed along with the questionnaires. The researcher personally delivered the questionnaires to the respondents in their respective clubs. RESULTS AND DISCUSSION Islām in the Philippines The periods following the demise of the Prophet Muhammad led to the ex- pansion of Islām to Europe, Africa, and Southeast Asia. In Southeast Asia, Islām was spread throughout the world by three methods. First, is thru the Muslim traders in the course of their commerce; second, thru learned men who set out from India and ‘Arabia to preach and deliver the message of Islām; and lastly, thru holy war. (Alilaya, 1973) Islām first obtained a firm footing in Southeast Asia in North Sumatra via the trade route from India and the west. Being the main trading center of the area, 136 JPAIR Multidisciplinary Research Malacca became the great stronghold of the faith, from where it spread out. Islām influence then intensified and reached as far as ancient Malaysia which in turn would expand in the yet to be found in the Philippines (Cesar, 1973). In the early 14th century, the strength of the Sulu sultānate was enhanced by Malay leaders who helped the natives in developing politically, economically, and religiously. Rajah Baguinda is one of those Sumatran princes that came to the Philippines in 1390 together with a group of learned men in Islām. Islām taught the natives the concept of monotheism. This enlightened them on the absolute oneness of God and emphasized to them the quality of an Islāmic Nation [ummah] described by the Holy Qur’ān, as a single nation [Q-21:92]. This concept refers to the fraternal bond binding them all as a single body em- phasizing the importance of brotherhood kinship in Islām. Their adherence to the Islāmic faith changed the destiny of their fragmented society to a Single Na- tion, the Islāmic Ummah. Before the arrival of foreign colonizers to the Philippines, Muslims enjoyed full independence as they already had a well-organized form of government, the sultānate, which attained various achievements at the height of its power. The sultān served as both political and religious leaders, protector and defender of Islām, following the Islāmic political system of no separation between church and state. As a religious leader, the sultān was called Shadow of God in the earth [zil- lullahi fil ardh], based on the Islāmic political point a view that man, particularly a leader, is the vicegerent of God. Bangsamoro Bangsamoro is literally translated into “moro nation.” Almost all Moro lives in Mindanao and other parts of the southern Philippines. For this, Mindanao is considered the homeland of the Moro people. With the coming of the Spaniards and the American, the Bangsamoro de- clined. Both colonial powers incorporated the independent Bangsa Islām into the Philippines state, reducing the power of the sultān, especially during the Ameri- can regime. Muslims had successfully resisted the Spanish colonizers, especially in the Mindanao region, but it cost them a lot. Those natives who settled in Luzon and Visayas fell to the hands of the Spaniards after few attempts of resistance; the Muslim continued to defend their Nation, People, and Religion (Cesar, 1973). Spain made use of different propaganda to win the war and name-calling is one of them. The Muslims of Mindanao were branded with the name Moros, 137 International Peer Reviewed Journal which is primarily negative. They were used synonymously with terms such as pirates, barbarians, juramentados, and others. However, Muslims in the Philippines have used since then the term Moro as the rallying point for the unification of the different native communities that adheres to the teachings of Islām. Using the important principle of brotherhood in Islām, those different tribes were consolidated into one body or nation that would amplify their strength and force against any entity that tries to put them under foreign sovereignty. Starting from the Spanish colonization up until the American regime even to this very moment, Moros have remained faithful to Islām. When there is im- minent danger of foreign invasion, the Muslims resorts to Jihād to defend their faith. This deepening Islāmic awareness has become the mobilizing factor that fuses the different Moro tribes into a single nation as part of the Islāmic universal concept of Ummah Islāmiyyah. The right to self-determination is the right of peoples everywhere to deter- mine their political status freely and to pursue their economic, social and cul- tural development freely. The right to self-determination has political, economic, social and cultural aspects. For the right to be fully effective, the realization of the political, economic, social and cultural sovereignty of peoples is crucial. Self- determination is a continuing process where people continue to make choices to achieve human security and to fulfill human needs. (Lingga, 2007) As early as the middle part of the 15th century, the Bangsamoro people are already experienced in statehood and governance. There were already states and governments having diplomatic and trade relations with other countries like China in Sulu, Tawi-Tawi and the islands of Basilan and Palawan by the time the Spanish conquistadors arrived in the Philippines, the Muslims of Mindanao, had already established their own. This goes to show that Islām stands on record as the first political institution, the first institutional religion, the first educational system and the first civiliza- tion in the Philippines and that its economy was far advanced than those of the other indigenous communities. But before the Bangsamoro could fully grow into full nation-statehood, a series of foreign colonial interventions came their way. The Bangsamoro region is what is known popularly as the home of the Mus- lim Filipinos. This land includes the provinces of Basilan, Cotabato, Davao del Sur, Lanao del Norte, Lanao del Sur, Maguindanao, Palawan, Sarangani, South Cotabato, Sultan Kudarat, Sulu, Tawi-Tawi, Zamboanga del Sur, and Zambo- anga Sibugay. The cities of Cotabato, Dapitan, Dipolog, General Santos, Iligan, 138 JPAIR Multidisciplinary Research Marawi, Pagadian, Isabela, Puerto Princesa, and Zamboanga are also included in part. The Martial Arts The word martial means “to do with war” and martial arts are ways of fighting and training to fight. Some of the first martial arts were designed to kill or harm opponents. Others were invented to help people defend themselves from attackers. This is called self-defense. Man and fighting are by nature intimately related; in fact, history shows that they are inseparable. Scholars in martial arts have advanced that hand-to-hand fighting is as old as the human species, and its early form was crude and savage. But as man became civilized, hand-to-hand fighting also became specialized and humanized and, gradually, more sophisticated and involved into what is now known as the “martial arts.” With advancement in civilization, man has devised ways and means to facilitate his activities, invented tools to make work easier and developed more advanced skills in barehand fighting and weaponry. Thus, in the modern world, the term martial art is used to mean civilized special skills in barehand fighting and/or weaponry. The martial art is one of the products of civilization. Thus, the martial arts is a “beautiful’ way of fighting; it is civilized fighting; a harmonious blending of scientific or highly effective fighting skills with good manners and right conduct, through a civilized [philosophical, religious, ideological] martial way (Alilaya, 1973). The martial arts, therefore, are inseparable from the values of discipline, willpower, humility, cleanliness, and sincerity. In their highest forms, the martial arts involve love, composure, and tranquility of mind while in the state of fighting. The martial arts is one of the manifestations of the degree of physical and spiritual refinement a person has attained. Initially, after man had experienced the bitterness of fighting and wars or any event that involved violent struggle, the effort to tame or educate his natural tendency to fight could have been suppressive, as perhaps exemplified by the Biblical commandment “Thou shall not kill,” revealed unto Prophet Moses more than three thousand years ago. But when humanity realized that it was impractical to altogether eliminate the instinct of man to fight, it approved of the tendency of individuals or group of individuals to prepare for situations that called for attack and defense. Thus the beginning of the science of civilized warfare or military arts. As humanity advanced in time and developed in civilization, religious and philosophical concepts were eventually adopted as controlling parameters of the 139 International Peer Reviewed Journal martial psyche of man. Oriental scholars agree that the earliest of these controls was set [accidentally] by the Indian Buddhist monk named Boddhidharma. In the Middle East, we can single out a few: Moses, David, Solomon, and even the famous warriors trained by the Bani Makhzūm of the Quraysh ‘Arabs, the Zoroastrianism devoted rulers of the Sassanids in Persia. In the seventh century A.D., the Muslims believe that the best among the best embodiments of spiritual stability, warfare, religiosity, and leadership has appeared in the person of Prophet Muhammad (This belief is further strengthened by Michael Hart’s The One Hundred, a list of one Hundred most influential people in the history of mankind; Muhammad ranked first.). But almost six centuries after the first patriarch of Buddhism, Shakyamuni Buddha, and about five centuries before Buddhism’s 28th patriarch, Boddhidharma, the paramount example of “non- violent resistance” [probably, the most ideal form of civilized or humanized fighting –compare this also with aikido’s “non-violent” approaches to combat] was seen in the person of Jesus. Boddhidharma, Jesus, Muhammad, and virtually all the prominent martial artists in the Orient, have a common denominator [although they differ in degrees]: religiosity, spiritual stability, and physical capability. (Alilaya, 1973) In a similar light, the obligatory five times daily [salāt] ritual prayer help stimulate the soul and the body which greatly aids in trying to achieve such profound wisdom which clearly emphasized by perfecting and conditioning the body and obtaining a high level of fitness. Then follows the ritual duty of pilgrimage [hajj], demanding a great deal of physical and mental effort. Indeed, Islām mandates harmony of “A sound mind in the sound body.” Bangsamoro martial arts refers to the meeting of ancient and newer fighting methods devised in the Philippines, the most popular of which is known as Arnis. This was initially realized as the Filipino people developed battle skills being a direct result of their ever-changing circumstances. They learned out of necessity how to prioritize, allocate and utilize common resources in combative situations. They have been heavily influenced by the phenomenon of the cultural and linguistic mixture. Some of the specific mechanisms responsible for this are wars, political and social systems, technology, trade, and practicality. The native tribes focused on combat with sticks, knives, swords, spears, and bows and arrows, while practicing unarmed combat forms. Originally, kuntaw traces its roots back 1500 years to ancient China. Trading ships between the Philippines and Indonesia are presumed to have introduced Chinese Kun-Tao, kun means fist and tao: a way of; thus kuntao signifies a way of 140 JPAIR Multidisciplinary Research the Fist. The Muslims adopted it and made Kuntaw a secretive art taught to the Bangsamoro people and thus kuntaw can be traced back to the southern Filipino island of Mindanao which is predominantly Muslim. Kuntaw has incorporated techniques from silat, and some forms even changed their name from kuntaw to silat. Styles which combine both kuntaw and silat together are sometimes called kuntaw silat. (Alilaya, 1973) In the 15th century, silat was used extensively to keep treason and colonialism at bay. The one who practices silat begins and ends his practice by submitting to Allāh. He worships and fears none but Allāh the Most Glorious One. Therefore, the pesilat has never been the aggressor but merely a defender. As the pesilat matures, his exercises are no longer physical but more spiritual and metaphysical. And ultimately, the Bangsamoro of the Southern Philippines was in fact never subjugated by the Spaniards and the Americans using only with their bladed tools out of scarce and more natural resources. Martial arts originating from the Far East is impressed with deep mystical and spiritual foundations coupled with the doctrines and philosophical beliefs of Confucianism, Buddhism, Taoism, and Islām. Islām aroused the appetite of its followers to practice and excel in Wu Shu [military arts in Chinese], as a sacred practice. This is reflected in a famous Islāmic proverb; some consider it a saying of the Prophet Muhammad, inspiring Muslims to “Seek knowledge, even in China.” During the “Battle of Trench” in 625 CE, the Prophet showed an example of how this principle is applied. He adopted a stratagem put forward by Salmān al-Fārisi, to defend Madīnah by constructing a defensive trench surrounding the city. Such a plan was totally unknown to the ‘Arabs but was commonly used by the Sasanids in Persia. (An-Nadawi, 1993) In 651 CE during the Tang Dynasty, a delegation was sent to China by Caliph ‘Uthmān Ibn ‘Affān [644-656 CE] from Madīnah, led by Sa’d ibn Abī Waqqās, from Banī Zuhrah, the clan of Āminah daughter of Wahb, mother of the Prophet Muhammad, who arrived at the port of Guangzhai to deliver the peaceful message of Islām. Sa’d was one of the most courageous warriors and commanders. He was known as one of the best archers in history. Accordingly, he never missed his target. Before Sa’d journeyed to China, he had engaged in many battles along with many prominent Companions like Alī bin Abī Tālib, a skilfull swordsman, who was honored with a famous sabre “Dzul Fiqar,” by the Prophet who exclaimed: “No sword can match Dzul Fiqar, and no young warrior can compare to Alī. Alī was honored with the title “Asad Allāh” [The Lion of God] for demonstrating exceptional bravery in his courageous fighting 141 International Peer Reviewed Journal skills and his spectacular swordsmanship. His mastery in swordsmanship gained him popularity and a tremendous influence on the Muslim Ummah [nation]. Starting from Morocco to North-Western China, early Muslims practiced what was called as the art of stick fighting of Alī’ or known more popularly as “Alī’s stick.” (Khamouch, 2007). A frame of mind involved in martial arts is known with various names: wu- shin [“nothingness” or “no-mind-ness”] in Chinese kung fu [gung fu]; “fighting without fighting” in jeet-kune-do; “Prajna Immovable” in Japanese swordsmanship; “mind like the moon reflected in still water” in karate; “love” or “harmony with the universal ki [life force]’ in aikido; “lā hawla wa lā quwwata illa billah” [there is no Way and Power except Allāh’s] in Islāmic silat, and may be known as “daa kandowadowa” [literally, no hesitation] in the fighting psychology of the Muslims in the Philippines. It requires the absence of fear, anger, hatred, jealousy, lust, envy, covetousness, pride [arrogance], and vanity in one who is fighting. (Alilaya, 1973) A classic example in Islāmic history of one whose appropriate frame of mind has spilled out in combat. During a lull in the Battle of Uhud [March 22, 625], there was one Quraysh who has been harboring a pledge to kill the Prophet because of the humiliation of his son in the Battle of Badr, one year and a week earlier. The man, named Ubayy bin Khalaf, mounted on a large and powerful horse, rushed out to challenge the Prophet for single combat. “Ubayy Ibn Khalaf was approaching the Prophet on his horse. He saw the Companions move out of the way. He saw the Prophet waiting for him, and grudgingly he admired the man he had seen out to kill. The Prophet was wearing two coats of mail. He wore a chain helmet, the side-flaps of which covered his cheeks. His sword rested in its sheath, tucked into a leather belt, and in his right hand, he held his spear. Ubayy noticed the powerful, broad strong enough to break a spear in two. The Prophet looked at magnificent sight.” (Ibn Hisham, 1995) The fact that the Prophet Muhammad was one of the strongest Muslims during his time was not popularly known even among Muslims. He was only mentioned always as being the mastermind, but there were very little records shows his valor and strength in the field of battle. His great strength together with the fact of his being divinely selected makes him a formable opponent he would probe to anybody. However, as Ubayy was had just killed a Muslim, his spirits were high and he was undaunted by the Prophet’s presence. (Akram, 2009) “As Ubayy reached the Prophet, he pulled up his horse. He was in no hurry. Not for a moment doubting that Muhammad would await his attack, he took 142 JPAIR Multidisciplinary Research his own time overdrawing his sword. And then suddenly it was too late, for the Prophet raised his spear and struck at the upper part of Ubayy’s chest. Ubayy tried to duck but was not quick enough. The spear struck him on the right shoulder, near the base of the neck. It was mind wound but Ubayy fell off his horse, and in the fall broke a rib. Before the Prophet could strike again, Ubayy had risen and turned tail, running screaming towards his comrades. They stopped him and asked how he had fared, to which Ubayy replied in a trembling voice, “By Allāh, Muhammad has killed me.” (Ibn Hisham, 1995) The lā hawla wa lā Quwwata illa bilLāh [“there is no Way and Power except Allah’s], is a couple of steps higher than “no-mind-ness” or full determination. It is “oneness” [in the sense of being vicegerent] with the Maker/Source of all Material and Spiritual existence; it uses ihklās [intuitive sincerity/innocence/non- dualism/way of nature [sunnatullah] -“no-mind-ness” and focused thought are just portions of these- to attain a level where one can spontaneously actualize or “physically manifest” the power of Allāh. In effect, an attacker or an adversary actually goes against nature [and who could stand against nature?] or against the Maker/Source of nature, thus causing either gradual or instant destruction to himself. (Alilaya, 1973) Every human being needs martial arts or civilized fighting for this reason: Chances to be attacked and the necessity threat for defense are indelible from worldly existence. Thus to neglect the cultivation of martial arts [or civilized fighting] is either to remain abject to violent oppression, injustice, and chaos or follow the ways of barbarism-the excessive and unjustified use of force-in defending oneself. In either case, life becomes miserable. The Moro Wars For more than three centuries of resistance to foreign intruders, the Muslims in the Philippines have accumulated rich traditions in martial. Since 1521 when Lapu-lapu [who is believed to be a Muslim] brought Ferdinand Magellan his knees in the battle of Limasawa, through the carnage of Lamitan, Balangingi Island, Marawi, Bud Dajo, Bud Bagsak, up to the present century, the Muslims in the Philippines have been fighting the metamorphic forces of colonialism and imperialism. Thus they have acquired legacy in fighting from the best martial art school throughout history, the school of experience. But unlike the barbarians who have developed crude and savage ways of fighting from their harsh ecology and unrefined ways, the Muslims in the Philippines have been refined by their Islāmic culture. (Alilaya, 1973) 143 International Peer Reviewed Journal The numerous expeditions of the Spaniards supported by the conquered natives to the Muslim lands in the Philippines, the frequent raids of the Muslims on places already controlled by the Spaniards and the Muslims from about the coming of Legaspi in 1565 to the last days of Spanish dominations in the Philippines, have been lumped together by some historian under the heading “Moro Wars.” The Moro Wars, in addition to their being deadly and devastating, were encounters of agility, power, endurance, timing, courage, determination, patience, organization and skills in hand-to-hand combat. In these contests for supremacy, both the Spaniards and the Muslims did really win and lose. The Muslims were able to preserve their way of life at the expense of peace and lagging behind in virtually all aspects of modern development; while the Spaniards were able to demonstrate their “crusading spirit” at the expense of spoiling their gains in the Visayas and Luzon. Moro Fighting and the Martial Arts It is a historical fact that the Muslims were influenced by the culture of the great Hindu-Malayan empires of Sri Vijayan [7th-14th century A.D.] and Madjapahit [13th- 16th century A.D.] Sri Vijayan and Madjapahit Malays according to reports were skilled warriors, farmers, and seamen. (Inosanto, 1982) The Ternatans and Borneans, who may have already received training in martial art of silat which is believed to be developed in the state of Malacca as early as the eleventh century A.D. (Mustaffa, Ahmad, & Wong 1978), were closely related to the royal families of Sulu and Maguindanao, and were having strong trade and cultural interactions long before the coming of the Spaniards to the Philippines. The Spaniards could be threatened by the martial arts sophistications of the Muslims in the Philippines from their interactions with the Ternatans; in fact, one of the reasons of the Spaniards’ mercenary expedition to Maguindanao in 1521 was to drive away the Ternatans who have knowledge in warfare (Majul, 1973) which, by this time, was virtually in the form of martial arts. By implication, the Chinese who have studied and developed their martial arts for more than 4,000 years (Ming and Kung, 1985) particularly in the art of chi kung [internal kung fu], must have a significant contribution to the fighting, the capacity of the Muslims. It was learned from Chinese sources that as early as the last quarter of the thirteenth century, the Suluans and the Chinese were already having a progressive trade. Often times, the Suluans would detain some Chinese, for fear of not coming back to trade again, until the latter’s trading vessels would call back to Sulu (Majul, 1973). Chances were high that these detained Chinese belong 144 JPAIR Multidisciplinary Research to the elite, and hence, would be possessed with training in martial arts as it is an integral part of their norms. Moreover, there was an exodus of Chinese to the Philippine islands, possibly via Sulu during the height of the Manchu invasion of China in the 12th century A.D. (Inosanto, 1982). Perhaps, more important than their learning from other peoples who have a rich heritage in martial arts was their accumulated practical learning synthesized from centuries of fighting invaders. Along with this belief, the author propounds that the martial skill of the Muslims was continuously honed by their resistance to foreign invaders while they hold fast to their way of life and their religion of Islām. Spirituality and Fighting Among the Oriental martial artists, it is an undisputed fact that the highest stage in the cultivation of fighting skill could only be attained after the physical techniques are fused with spirituality. This could not be surprising to those who have some degree of intimacy with the martial arts, because fighting cannot be really effectively performed with mere muscles; it should have appropriate courage and concentration, things which can be only obtained in abundance, from most religions and/or philosophical concepts. In Southeast Asia, for example, it has been an open secret that accomplished practitioners and masters Moro, Malaysian, and Indonesian martial arts [silat] are deeply spiritual. (Inosanto, 1982) But this is not exclusive to the Orientals. A glean from the religious history of the Middle East can show that the fusion of spirituality, fighting, and extraordinary endurance was attained by the Semitic prophets: Moses, David, Solomon, Jesus, and Muhammad. A reading on the scriptures of Judaism, Christianity, and Islām will inform us of the defeat of the Pharaoh and his mighty army by Prophet Moses and the Israelites, the slaying of Goliath by David, the superhuman endurance of Jesus during his death march to Calvary, the decisive defeat of the more than one thousand-man well-equipped army of the Quraysh ‘Arabs in the “Battle of Badr” by just a little over three hundred ill-equipped Muslims. But perhaps, the most extraordinary example of the fusion between spirituality and fighting was demonstrated by Prophet David when ‘he slew the Syrians of seven thousand men which fought in chariots and forty thousand footmen, and killed Shophach the captain of the host’... Divine intervention was a determining factor of this event, but the point is that these people had demonstrated uncommon courage, determination and psycho-physical stability which were undoubtfully derived from their being religious. (Alilaya, 1973) 145 International Peer Reviewed Journal The Muslims, aside from their Prophet Muhammad, had also known other fine embodiments of fighting and spirituality, a few of them: Hamzah, the “Lion of Allāh”; Alī, ‘Umar, Ibn Al’ās, Khālid Ibn al-Walīd, the “Sword of Allāh” and Salāhuddin al-Ayyobī [Saladdin], the conqueror of the Mongols. Self-control is the best measure of spirituality in martial arts, and the Muslims believe that an exemplar of this was demonstrated by Prophet Muhammad when the about 10,000 strong Muslim armies triumphantly entered Makkah in the 10th of Ramadhān in the 8th year of Hijrah. (An-Nadawi, 1993) In spite the strength at his disposal, he freely forgave the Makkans; the people who had caused untold miseries on him and the early Muslims. This was also described by Lyn-Pole in this manner; “The day of Muhammad’s greatest triumph was also his grandest victory over himself.” In the “Middle Ages,” Christian Europe has also known the fine embodiments of physical skill in combat and the psychological stability derived from the religion of Christianity through the knights of the crusades. In the Orient, it is believed that the Kshatriya [warrior class] of India, the shaolin warrior monks of China and the “night warriors” of medieval Japan [not the ones we see in the movies], the hwarang do of the Silla dynasty in Korea, and the elite warriors of the Hindu-Malayan empire of Sri-Vijaya were also “spiritualized.” In the Southern Philippines, during the later half of the nineteenth century [decline of the sultānates], another fine embodiment of religion and physical skills in combat had emerged; the early sabīrs. Distinct from all other world religions, Islām exhorts its believer to learn and cultivate the martial arts to be used only in the Way of Allāh [jihād fī sabīlillāh]. The religion itself is inseparable from martial arts; most of its religious rituals, even if not intended, have martial art functions and values. These functions and values, largely in terms of mental and psychological stability. When Islām reached the Philippines, it brought with it an indelible agent of purification and liberation. The paganistic culture of the people which came into contact with Islām was educated and, gradually, its harām [prohibited] aspects were eliminated and supplanted with Islāmic values. The long process of Islāmization, which was believed by scholars to have begun with the existence of the first Muslim settlement or community in Sulu sometime in the last quarter of the thirteenth century or even earlier [about two hundred ninety years before Miguel Lopez de Legaspi reached, in 1565, a part of the territory now claimed by the Philippine state], resulted in the physical, moral and spiritual transformation of the Muslims as an independent people in the Ummah Islāmiyyah [Islāmic 146 JPAIR Multidisciplinary Research community] in the Malay world. (Majul, 1973) This event explains why they fought and died for their Islāmic ideology during the period of colonialism in their homeland. Islām and the Martial Arts The word ‘Islām’ is derived from the ‘Arabic root ‘silm’ which means, among other things, peace, purity, submission to the Will of God and obedience to His Laws. (Abdalati, 1975) However, Islām is not only a religion but a way of life [dīn] built upon its principles. Islām is the “all-pervasive law which governs all that comprise the universe, which regulates all that is in the heavens and the earth, from the tiniest speck of dust to the magnificent galaxy”(Dimaro, 1989), it governs all aspects of human existence; politics, law, economics, the sciences, military actions and all other human endeavors, including martial arts. Islām, the way of life of Muslims must be observed in all daily activities, ranging from the simplest personal purification to having an interrelationship with other people. Obedience to divine guidance is obligatory to every Muslim because it is the only valid basis of judging the value of human action. As a book of divine guidance, the Qur’ān was revealed as a criterion of right and wrong. And Allāh promises that whosoever follow His guidance, “there shall be no fear come upon them neither shall they grieve.” (Q-3:4) The Islāmic belief system is anchored on the belief that God is the Creator, sustainer and Sovereign Lord of the whole creation. Everything originates from God and everyone is responsible to Him. Man, being God’s vicegerent [khalīfah] on earth is accountable to all his actions. If he does well, he will be rewarded; if he does evil he will be meted the corresponding punishment. Among the meanings of what Allāh has said in the Holy Qur’ān: “whose doeth good an atom’s weight will see it then, and whoso doeth evil an atom’s weight will see it then.” (Holy Qur’ān, 99:7/8) The Prophet has said in this manner: “Every one of you is a guardian and everyone will be asked about his subjects.” (Al-Bukhari, 1981) Muslims who are true to their religion must be efficient workers for “Allāh likes those who perform their duty into perfection” as the Prophet said. In fact, it is the consensus of Muslim scholars that the proper performance of Islāmic rituals as prayer [salāt] and fasting [saum] is already training for discipline and efficiency. Islāmic Prayer and Basic Principles of Martial Arts Worship [ibādāt] is the essence of all Islāmic activities including learning the martial arts. Prayer in Islām is the chief of all worships because it is the best way of instilling a consciousness of Allāh. 147 International Peer Reviewed Journal The objective of martial arts is humanized ways of self-defense through a system of mental and physical training. For the Muslim, prayer should be the backbone of that training. However, unlike the hard school of martial art, and the strenuous movements in Western athletics, the self-defense training in Islāmic prayer is not apparent to one who is used to irreplaceable waste of energy and development of bodily organs. A Muslim who is sufficiently trained in the correct performance of Islāmic prayer provides protection against mental and physical stress. A Muslim considers it as the ultimate cure to all forms of human ailment. (Alilaya, 1973) In the performance of Islāmic prayer, the physical actions are slow and not forceful. The movements are parallel to the movements in the soft school of martial arts where energy is conserved rather than wasted. Practitioners of the soft school concentrate on breathing flow, control and circulation of their internal body energy rather than giving attention to the activity of their muscles. Similarly, in spite of the movements, while praying, a Muslim can focus all his actions, thinking, and feeling to the presence of Allāh. At the time of fighting, tremendous energy of the Muslim, most probably accumulated and conserved in prayers and other religious devotions is released, proof, which explains why in the pious act of jihād fī sabīlillah, they can conquer odds. CONCLUSIONS In the light of the important findings of the study, the researcher formulates the theory that, generally, the Bangsamoro are martial. This could be inspired by at least one of the following: their religion, their culture and traditional lifeways; their historical experiences; and, their legacy from other peoples who have a rich heritage in martial arts –the Chinese, Malays, and Indians. From this theory, three corollaries could be derived: One, in general, the psyche of the Bangsamoro is religiously and patriotically martial. This could probably help explain why their religion, history, and traditions must be heavily considered in dealing with them. Two, the resistance of the Bangsamoro which lasted for more than three centuries against the Spanish menace was also made possible by their capacity in fighting. Dr. Majul argued that political organization that was relatively more advanced than those of the other inhabitants of the country, and the natural tendency of the Muslims to resist any form of outside dominations, galvanized by their will to defend their way of life, were responsible for the people’s remarkable resistance to more than three centuries of Spanish menace. While that leaves virtually no room 148 JPAIR Multidisciplinary Research for argument, it must be further said that without the inherent capacity of the Muslims to fight, such a feat is not likely possible; any tendency to resist colonial domination in the era of colonialism also depends on the capacity to fight. TRANSLATIONAL RESEARCH This research was translated into Meranao dialect and debuted as a book in the Meranao vernacular. Its first copies were given to the public for free as customarily observed by the researcher. The researcher also intends to publish the book in the English language. The book format of this research was mainly a historical manuscript with diagrams serving as manual to those who want to learn the martial art style of the researcher, Taekwondo, in their own. This would be a huge contributor to the attainment of the totality of man’s development. LITERATURE CITED Abdalati, H. (1975). Islām in Focus. Maryland; International Graphics Printing Services. Ahsan, M. (1971). Islām: Faith and practice. Chesterfield: Derbyshire Print. Akram, A. I. (2009).  SWORD OF ALLAH: Khalid Bin Al-Waleed His Life & Campaigns. Adam Publishers. Retrieved from https://goo.gl/Y7YK7W Alilaya, A. I. (1973). The Martial Arts and the Muslims in the Philippines. Mindanao Islamics Journal (vol. 4, no. 1) Al-Ghazzali, Abu Hamid Mohammad Ibn Mohammad. Ihya Ulum Addin. Al- Mat’baatul Misriyyah. 1278 AH. An-Nadawi, Abul Hasan Ali. Siratu Khatamin Nabiyyin. Mawsuat ar-Risalah, Bierut 1993. Cesar, A. M. (1973). Muslims in the Philippines. 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