The Roots History of the True Malay Rulers of Mindanao Darussalam Negra Filipina

TUANKU MAHARANEE PERMAISURI AGUNG MINDANAO DARUSSALAM NEGARA FILIPINA

Author’s Corner

1972. It was a dark period in Philippine history. The entire nation was engulfed in a firestorm called Martial Law. One by one, political opponents of the administration fell. Tortured, imprisoned, or worse, they never saw the light of day. The necrology included journalists, student activists, labor leaders, farmers, and critics. As the curtain of martial law slowly draped over the nation’s democracy, a six year old child in Northern Mindanao lost a father in an ambush incident. Little did she know that the nightmare had just begun.

That child was Tuanku Syarifah

MARIETA NOR-AISHA P.

MINDALANO-ADAM, H.D. A granddaughter of the late Congressman Datu Amer Manalao Mindalano, (the Commander of Bolo Batallion and the last congressman of undivided Lanao Province), she grew up in a comfortable life. Her parents, the late Dato Andamama Mindalano bin Mindalano and the late Tengku Puteri Hadja Jumailiyah “Rempa” Ampaso

Panding Binti Anggie (the royal keeper of the Royal House of Maharaja Tabunawai Clan), were occupied in business and civic duties. Just as the family mourned the passing of a patriarch, war enraged in Mindanao. The Mindalano family lost their three-story house, businesses, hauling trucks, vehicles. All of their material wealth reduced to ashes. Their only possessions left were literally the clothes on their bodies. Such hardships were endured by the young Tuanku Syarifah Marieta.

The Mindalano family had no choice but to relocate wherever it was safe. They initially found a sanctuary in Karomatan (now Municipality of Sultan Naga Dimaporo), Lanao del Norte and they settled there for a time. The family transferred again to Tubod, Lanao del Norte but the situation proved to be unbearable for a single mother and her three children. Clashes between government soldiers and bandits called “ilaga” became recurrent. As if the family’s misfortune were not already enough, her oldest brother died of typhus due to lack of medications and hospital facilities in the area. The remaining family of three were further

reduced when her beloved mother passed away in 1996 due to cancer of the uterus and her remaining brother in 2010 because of colon cancer. Orphaned and alone, Tuanku Syarifah Marieta’s youthful years was almost like typical Filipino TV drama series, a teleserye of emotions at every turn.

Looking back, it was in 1996 when her mother bequeathed to her a box containing archival hand-written records and mementos. Two weeks after that meeting, her mother passed away. As her interest was more on finishing her studies and having a career, she momentarily set aside her role as genealogy keeper.

With the benevolence of a Roman Catholic priest, she persevered and was able to finish her BSED (Major in English) degree in 2001 at the Mindanao Capitol College in Cotabato City. Later on, she was able to finish four semesters of law at the San Sebastian Recoletos-Manila. Career-wise, she initially worked as a Clerk 1 to eventually becoming an Executive Assistant III at the former Office of the Regional Governor of Autonomous

Region in Muslim Mindanao (ARMM) from 1993 to 1996. She also served as the Division Chief of the Bureau of Cultural Heritage at the ARMM. After her stint in government service, she set her eyes in becoming an entrepreneur. She eventually established a spa center and a restaurant in Manila.

A turning point in her life happened in 2010. Being the royal records keeper, a cousin requested her to revive the Maharaja Tabunawai clan and have it formally registered with the Securities and Exchange Commission. A year after, she was appointed by the Council of Elders as president of the Maharaja Tabunawai Royal Descendants Council of the Philippines, Inc. (MTRDCPI) with His Majesty DULI YANG MAHA MULIA (DYMM) PADUKA SRI BAGUINDA (PSB) AL MALIK BILLAH TUANKU

Hadji Datu Abdullah Lihondo Esmael bin Maulana Al Qadhi Adam (the Maharaja Tabunawai VIII of Mindanao Darussalam Negara Filipina) as vice-president. As the tandem often attended royal functions together, the Council of Elders believed that it would be for the best interest of the clan if they

were married. A resolution was passed by the council for an arranged marriage and they became a royal couple with her husband as the titular head of the clan in 2013.

For several years, the couple retraced the clan’s history as they travelled to academic institutions and heritage sites of Nusantara countries. Throughout their journey, they were able to connect with scholars and academicians as well as collect evidences that would attest to the majesty Maharaja Tabunawai. It was her late husband’s dream that one day, their research and discoveries would be published and shared to students, teachers, and scholars of Philippine history. However, the dream was temporarily set aside due to her husband’s untimely demise on July 13, 2021. The following year, she mustered enough strength and resources as she embarked in a short-lived political adventurism as a senatorial candidate of the Katipunan ng Kamalayang Kayumanggi, a political party, in the 2022 National Elections.

Through the years, she has become a symbol of women empowerment and championed an array of causes including environmental concerns and preservation of Malay heritage through the Pertubuhan Warisan Bangsa Melayu Filipina (PWBMF) and the Pertubuhan Bangsa Melayu Filipina (PBMF) which were founded by her late husband. Her accomplishments were recognized by organizations based in the Kingdom of Saudi Arabia, Southeast Asian countries, United Kingdom, and the European Union. She was also a recipient of an honorary Doctor of Humanities (Honoris Causa) from the International Institute for Global Leadership in 2017.

(With excerpts from the “Tuanku Syarifah MARIETA

NOR-AISHA P. MINDALANO-ADAM, H.D.: An Advocate of Malay Heritage in the Philippines” as published in the Southeast Asian Magazine, Fourth Quarter Edition, 2024.)

THE ROOTS

SEJARA RAJA RAJA MELAYU SEJATI DI MINDANAO DARUSSALAM

History of the True Malay Rulers of Mindanao Darussalam Negara Filipina

ISBN 978-621-95380-8-4

All rights reserved. No part of this publication may be reproduced, distributed, or transmitted in any form or by any means including photocopying, recording, or other electronic/digital or mechanical methods, without the prior written permission of the Publisher, except in the case of brief quotations embodied in critical reviews and certain non-commercial uses permitted by copyright laws.

For permission, write to the Publisher.

Published by:

The Filipinas Institute for the Advancement of Arts and Culture (FILARTS) Inc.

Blk 4 Lot 13A Gemini Street Cruzville Subd. Brgy. Kaligayahan, Quezon City PHILIPPINES 1124 filartspublishing@gmail.com

First Printing November 2024

DISCLAIMER: All the views and opinions expressed in this book are those of the Author and do not necessarily reflect the personal views of the members of the Editorial Board.

INTERNATIONAL EDITION

Volume 1

Carlos C. Tabunda, Jr. Editor

Ben-Oliver M. Matias

Managing Editor

Tengku Syarifah Marieta Nor-Aisha Mindalano-Adam, H.D.

TUANKU MAHARANEE PERMAISURI AGUNG MINDANAO DARUSSALAM

NEGARA FILIPINA

Author

Datu Azmir Muizz V. Mindalano

Datu Sukarno Usman Budi

Assistant Researchers

Roy C. Espinosa

John Renoir

Cover Design and Layout

INTRODUCTION

The expositions in this book could be traced when the clan started in 1962. When the responsibility was transferred to the author by her mother as the genealogy keeper, I took it as a personal mission to review and analyze the history of Mindanao which have circulated for centuries. I may have overlooked some minor details in this book but I am optimistic on the integrity of the glaring truths that were never clarified by supposed historical authorities. The bulk of discoveries and genealogies provided by my sources from Nusantara have solidified my stand and perspective.

The Traditional Leaders Council of Pertubuhan Warisan Bangsa Melayu Filipina (PWBMF) and the Pertubuhan Bangsa Melayu Filipina (PBMF) together with the Raja Kecil Mamluk descendants, Raja Sirungan Descendants of Kedatuan Buayan, and the Rajanate of Pu’tuan (Butuan) and other sectoral organizations in

Mindanao region are united to strongly urge our government to respect, restore, and empower the legitimate traditional rulers of Mindanao for the proper order and protocols in the preservation of the culture, tradition, customs, and the heritage of our ancestors.

Sovereignty exhibits temporal relativism in terms of its meaning and scope. We use this word to symbolize identity. What it presently stands for depends upon the political subject that has unfolded its relationship and continues to do so in defining relationships with one another, setting their political agendas and their plans in attaining genuine peace and sustaining autonomy and social justice.

Undeniably, there are uncounted prolific forces today that will eventually lead the different countries and peoples of the world and unite to solve common problems if each is to survive. Afresh this effort might not necessarily be guided by a common knowledge for the benefit and

welfare of all humankind but might only manifest the instinct of each other for survival.

Confidently, a new future generation will come to light and stand up. Their ideas will be assimilated that will stick to their own exclusive connection to a group of their own particular cultures. Certainly, they will be committed to certain values which will in effect constitute a stewardship for humanity.

To sum up all these essential subjects, the book hopes to create a new genre of intellectuals, unconventional academicians, innovative thinkers, and creative idealists. They will expand and intensify their connection to one another as well as fuse and amalgamate their power of sight on the world’s future . This way, their collective vision will let the great religions and philosophical systems to testify their validity and essentially, the power of unification. It is inappropriate for any

individual to talk magisterially of all Asian humanistic traditions. However, I am certain on the concept of Islam in regards to learning about human life while rejecting the notion that poets have special access to the creator of the universe.

What I’m referring to this point is the one of the basic concepts of Islam in what we call the “Amanah” or trust.

A man’s life, family, property, intelligence, talents, body, and everything in this earth does not really belong to him but entrusted to him by the Merciful God “Allah.”

Allahu Subhanahu Wataallah said in His Holy Qur'an:

“Truly, we did offer Al Amanah (the trust or moral responsibility or honesty and all the duties which Allah has ordained) to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it (i.e. afraid of Allah’s Torment). But man

bore it. Verily, he was unjust (to himself) and ignorant (of its results)” (Sura XXXIII, v. 72).

When a person decides to marry someone, raise a family, study for a degree, chase any position, practice a profession, have assets and investments, own a huge property, exercise leadership, or obtain power of different forms, he must not forget that each involves a certain amount of commitment and responsibility.

We must not also forget that the “amanah” (trust) implies “khilafat” (caliphate). According to the Holy Quran, every human who has been granted to live in the earth have this

addition, he should be rewarded for his righteous conduct or punished for his evil conduct.

But man, in the exercise of such trust, has often acted irresponsibly and incautiously. His despotism results when he uses his intelligence, canniness only of his purely personal, family or dynastic and aristocratic interest; and his irrationality, lunatic and stupidity come about when he believes that he knows everything or can do anything without the help of Allahu Subhanahu Wataallah.

Such a scourge and oppressor authoritarian or ignoramus had broken or abused the trust. In effect, he had committed the sin of “Qib’r” (Pride), Munafiq (deceitful) and he had forgotten and ignored Allah.

freedom. He is made to choose between obedience and disobedience. The powers and authority granted to him over countless creations requires him to be responsible for his voluntary acts. In

Let us not forget that TRUST, RESPECT, and TRUTH are three of the basic principles of Islam that were nurtured by our forebears. These values are their legacy for us to handover to the next generations.

Publisher's Note

As the publisher, it is a distinct honor to present an insightful article on Her Royal Highness Tengku Syarifah Marieta Nor-Aisha Mindalano-Adam. Recognized both locally and internationally, her life's journey is a testament to her unwavering dedication to cultural heritage and humanitarian service. A distinguished graduate in Secondary Education majoring in English, she holds two honorary doctoral degrees and is currently pursuing Shariah Law.

Her firsthand experience as Chief Division Head of the Bureau on Cultural Heritage in the Bangsamoro government highlights her commitment to preserving and narrating accurate historical narratives. Her vast knowledge of culture and heritage is further enriched through her role as a royal representative at various international events.

Tengku Syarifah's multifaceted talents extend beyond academia; she is a champion for women’s empowerment and a beacon of humanitarian efforts

since 2011. Her initiatives in charity and her advocacy for truthful historical representation have earned her numerous accolades, including the prestigious "ANUGERAH TOKOH ADAT DAN BUDAYA NUSANTARA" from Malaysia's Ministry of Tourism, Arts, and Culture.

Balancing her professional life with her personal commitment to her family and community, she remains an inspiration to many, especially the youth and indigenous people of Mindanao. Her scholarly contributions, notably her decade-long research project presented at the UNESCO Conference, underscore her dedication to her heritage.

As she continues her educational pursuits, she stands as a true embodiment of the regal beauty and spirit of a Malay Muslim woman from the Southern Philippines, inspiring many with her profound impact and dedication.

Preface

At the center of the complex tapestry of Philippine society and culture, one can find the family as the basic institution, a fact acknowledged by the 1987 Philippine Constitution. Scholars have documented the family’s crucial role in shaping individual lives and providing a support system as well as being an agent of socialization and values transmission. The influence and significance of the family reverberate in popular culture, history, and politics.

To have a deeper understanding about the family, the connections, and the past generations is the realm of genealogy. What exactly are the benefits in tracing genealogy? Online references, for one, suggest that it provides a sense of purpose.

Researching about the past generations may result in interesting and even intriguing discoveries. For some, knowing one’s genealogy could mean further extending family connections. With the advances in social media, it becomes effortless to bridge with distant relatives who could just be two or three connections away.

For internet personality, educator, and philanthropist Tengku Syarifah Marieta Nor-Aisha Mindalano

- Adam, H.D., re-tracing the family’s genealogy was a herculean task and a passion she lovingly shared with her late husband His Majesty DULI YANG

MAHA MULIA (DYMM) PADUKA SRI

BAGUINDA (PSB) AL MALIK

BILLAH TUANKU Hadji Datu

Abdullah Lihondo Esmael bin Maulana

Al Qadhi Adam, the Maharaja Tabunawai VIII of Mindanao Darussalam Negara Filipina. With the untimely passing of Tuanku Maharaja Tabunawai VIII on July 13, 2021, the fire within Tuanku Maharanee Permaisuri Agung’s heart remains ever burning as she dreamt of one day publishing their genealogical findings for the enlightenment of the Filipino people (the Bangsa Melayu people), the academic community, and the rest of the world and for the memorialization of her late husband’s legacy.

The Roots (SEJARA RAJA RAJA MELAYU SEJATI DI MINDANAO DARUSSALAM) Volume

I encapsulates the beginning, ordeals, and victories of Maharaja Tabunawai VIII and the Maharanee Permaisuri

Agung as they embark on a journey of truth and re-discovery about their heritage and lineage. Thirteen years in the making, the book project was conceptualized when the royal couple dedicated their life in their humanitarian services especially when they assisted and distributed relief goods and medical assistance during the Marawi Siege of 2017. It also pays tribute to the circumstances, personalities, and nationalities who made the re-tracing possible despite the humiliation, mockery, and criticism from self-proclaimed historical authorities. The genealogy published in this book shall be continued in the upcoming The Roots Volume 2, connecting the past with the present.

Lastly, the importance of this book rests on the re-discovered facts as justified and certified by the royal houses and genealogical authorities in Nusantara countries. The author hopes to encourage discourse and advocacy among the present generation as the book challenges long-held assumptions and traditions calcified by erroneous textbooks and pseudo-genealogy.

Thus, the book becomes a vital reference to the readers, researchers, and scholars of the Philippine history.

M E S S A G E

In the name of Allah, the Most Gracious, the Most Merciful, may blessings and greetings be upon the Prophet

Her Majesty Tengku Syarifah Marieta

Nor-Aisha Mindalano al-Qadhi Adam,

DYAM Paduka Seri Baginda Tuanku

Maharanee Permaisuri Agong Mindanao Darussalam, Philippines, please accept my sincerest congratulations for your achievement in publishing The Roots: SEJARA RAJA

RAJA MELAYU SEJATI DI

MINDANAO DARUSSALAM (History of the True Malay Rulers of Mindanao Darussalam Negara Filipina).

It brings me pride and excitement that the Filipino people would finally know about about the genealogy of Maharaja Tabunawai, the Islamic missionaries, and the contributions of the Ahlul-Bait, or descendants of the Prophet Muhammad

Behind this book publication project is an extensive research which you have undertaken together with your late husband, His Majesty DULI YANG MAHA

MULIA (DYMM) PADUKA SRI B AGUINDA (PSB) AL MALIK

BILLAH TUANKU Hadji Datu

Abdullah Lihondo Esmael bin Maulana

Al Qadhi Adam (the Maharaja Tabunawai VIII of Mindanao Darussalam Negara Filipina), to quash historical inconsistencies. This time, the history of the Sultanate in Mindanao would be told truthfully and Maharaja Tabunawai would be finally recognized as a great leader and the First Malay Maharaja of Mindanao.

With best wishes from the Sultanate of Cirebon.

DYAM KANJENG GUSTI SULTAN

RAJA MUKHAMMAD EMIRUDIN

The King XII of Kanoman Sultanate of Cirebon

INDONESIA

In the name of Allah, the Most Gracious, the Most Merciful, may blessings and greetings be upon the Prophet

All praise be to Allah SWT for the abundance of His grace which has allowed me to write a few welcoming words in this book entitled The Roots: SEJARA RAJA RAJA MELAYU SEJATI DI MINDANAO DARUSSALAM (History of the True Malay Rulers of Mindanao Darussalam Negara Filipina).

I congratulate the author of this book, Her Majesty Tengku Syarifah Marieta Nor-Aisha Mindalano al-Qadhi Adam, DYAM Paduka Seri Baguinda Tuanku Maharanee Permaisuri Agong Mindanao Darussalam, Philippines; for her successful contribution to deepen the valuable masterpiece of writings relating to the genealogy, history, role, and contribution of those Missionaries who came to Mindanao and who were

also the descendants of the Prophet Muhammad in the development of Malay Islamic culture and civilization in the region of Mindanao Darussalam, especially as a scientific authority and power that has a big impact as a royal in the same genre. I am very eager and spirited about the findings in this book, especially those related to the genealogy of the Sultanate of Maguindanao and other royal houses, which has so far contained a number discrepancies that cannot be explained regarding the early lineage of the descendants of Prophet Muhammad in the region. I am also happy and thankful to learn the true history of our ancestors and that these problems can now be explained beyond doubt through the irrefutable study by Tuanku Maharanee Permaisuri Agung in this book.

Puteri Paramisuli binti Syarif Awliyah bin Jumadil Qubro which gave rise to the Kesultanan Melayu Mindanao Darussalam and the clan lineage of Maharaja Tabunawai, are things that are written based on legitimate and primary sources that agree with the narrative of Tuanku Maharanee.

The arrival of Syarif Awliyah ibni Jumadil Qubro known as Sayyid Ibrahim Asmara or Asmoro Qondi who was replaced by Syarif Ali Maharaja ibn Muhammad Syah and his brother Syarif Hassan to the Mindanao region and the marriage of Syarif Ali Maharaja with

The one important thing that striking me on this book is the explanation of who the identity of the ancestor of the True Ruler lineage is. It turns out that His Majesty Maharaja Tabunawai is the result outcome of the marriage of Syarif Ali Maharaja with Tengku Putri Paramisuli (who was the head of the Tabunawai family (Tavunavi dynasty) and who gave birth to Princess Tunina and her only brother Prince Samb’gan. Princess Tunina then married Syarif Muhammad Kebungsuwan, another descendant of the Prophet.

Once again, I convey my highest and eminent appreciation to the author for her commitment and enthusiasm in completing this very

important and valuable work despite so many challenges she had undergone. I am sure that this book will enhance, realign, and restore the knowledge of the history of the former Mindanao Sultanate, as well as not only serve an inspiration but a catalyst and motivating force for us to rise and strengthen the Malay Islamic civilization which is based on the values and morals of the Prophet Muhammad and subsequently develop at the speed of light as part of the “Malay Family.”

Hopefully this book can be an eye opener or a key to open the big avenue of unification through our forefathers that sustain the revival of Muslims in this area.

Amen, Robbal 'Alamin, (sgd) DYM Sri Paduka Maharaja Mahkota II Nuzuar,S.IP

The King of Kerajaan Kampung Dalam Lampung Krui Indonesia

M E S S A G E

In the name of Allah, the Most Gracious, the Most Merciful, may blessings and greetings be upon the Prophet

Mgreater Philippine history. It was him, after all, who actually started the Datu lineage as he was the first Maharaja of Mindanao. Your explanation of your ancestry coincides with the researches and heritage artifacts from other Southeast Asian countries thus confirming the truth of your claims.

y sincerest congratulations to Her Majesty Tengku Syarifah Marieta Nor-Aisha Mindalano al-Qadhi Adam, DYAM Paduka Seri Baguinda Tuanku Maharanee Permaisuri Agong Mindanao Darussalam, Philippines for the successful publication and launching of the book, The Roots: SEJARA RAJA RAJA MELAYU SEJATI DI MINDANAO DARUSSALAM (History of the True Malay Rulers of Mindanao Darussalam Negara Filipina).

I am certain that your efforts to correct the inconsistencies in the history of the Sultanate of Mindanao would convince the authorities to finally recognize the honor and majesty of Maharaja Tabunawai as part of the

I hope that this book would open further opportunities and spark the interests of the Filipino people to know more about Maharaja Tabunawai, his legacy, and the shared heritage of the true Sultanate of Mindanao and the Sultanate of Ternate.

Amen, Robbal ‘Alamin.

(sgd) H. Nulzuludin Bin Mudaffar Syah. S.Sos., MM.

The Sultan of Ternate Indonesia

M E S S A G E

In the Name of Allah, The Most Compassionate, The Most Merciful.

On behalf of the Sultanate of Asahan, I would like to congratulate Her Majesty Duli Yang Amat Mulia Paduka Sri Tengku Syarifah Marieta Nor-Aisha Binti Muhammad Andamama Mindalano Al Qadhi Adam, H.D., Maharanee Permaisuri Agung of Mindanao Darussalam Negara Filipina for the successful publication of The Roots: SEJARA RAJA RAJA MELAYU SEJATI DI MINDANAO DARUSSALAM (History of the True Malay Rulers of Mindanao Darussalam Negara Filipina).

I understand that the book chronicles the arrival of the seven (7) Islamic missionaries to Mindanao and the genealogy of Maharaja Tabunawai as a descendant of the Prophet (SAW) which were not found in Philippine history books. I am proud that this challenge has been overcome with

the publication and circulation of The Roots. Nevertheless, I look forward to seeing more Filipinos and Southeast Asians read, discuss, and enrich the findings of this book.

The Sultanate of Asahan remains supportive of the endeavors of the Sultanate of Mindanao under H.M. Maharanee Permaisuri Agung.

With wishes of peace and understanding.

Sri Paduka YM Tuanku Sultan Muhammad Iqbal Alvinanda Abdul Djalil Rahmadsyah Ibni Sultan Abraham Abdul Djalil Rahmadsyah (Sultan of Asahan XIII)

INDONESIA

In the Name of Allah, The Most Compassionate, The Most Merciful.

It is with great honor that I pen this message to the book entitled The Roots: SEJARA RAJA RAJA MELAYU SEJATI DI MINDANAO DARUSSALAM (History of the True Malay Rulers of Mindanao Darussalam Negara Filipina), a scholarly contribution that sheds light on an essential yet often overlooked aspect of Malay history and Islamic civilization in Southeast Asia. This book is authored by Her Highness Duli Yang Amat Mulia Paduka Sri Tengku Syarifah Marieta Nor-Aisha Binti Muhammad Andamama Mindalano Al Qadhi Adam, Maharanee Permaisuri Agung of Mindanao Darussalam. This writing is a timely reminder of the rich and intertwined history of the Malay rulers of Mindanao, and it offers valuable insights into their role in the propagation of Islamic governance and

their influence in shaping the socio-political and cultural landscape of the region.

As the Chairman of the Research & Special Tasks Bureau of the “Sekretariat Dunia Melayu Dunia Islam” (DMDI), I must emphasize that the work undertaken here directly aligns with DMDI's vision of promoting, preserving, and sustaining the heritage of the Malay and Islamic world. Our mission is to foster a deeper understanding of the shared history, culture, and values that unite the Malay people across borders, and this book exemplifies that purpose. By documenting the legacy of the rulers of Mindanao Darussalam, the author has contributed significantly to the broader understanding of the Malay world’s contribution to the global Islamic civilization. Mindanao has long stood as a testament to the enduring spirit of the Malay people, their adherence to Islamic principles, and their resistance to colonialism. The rulers chronicled in this international edition volume 1 played pivotal roles in defending their

sovereignty while ensuring that Islamic teachings flourished in their domains. Their legacy is not only a source of pride for the Filipino Malay Muslim community but also for the wider Malay world, which recognizes the shared historical and spiritual bonds.

At DMDI, we believe that works such as this are crucial in ensuring that future generations understand the significance of our past. By preserving these narratives, we uphold the dignity and identity of the Malay people, ensuring that our civilization continues to thrive amidst the rapid changes of modernity. The historical analysis and research contained within this book serve not only as a record of the past but also as a guide for present and future leaders in maintaining the integrity of Islamic governance, cultural values, and Malay unity.

It is my hope that this book will inspire further scholarly research into the Malay world’s rich and diverse history, particularly in regions where the Malay influence has been understated. In our efforts to elevate the status of Malay

heritage, this book will stand as an important milestone, reflecting the resilience, leadership, and spiritual strength of the Malay rulers of Mindanao.

On behalf of DMDI and the Research & Special Tasks Bureau, I extend my deepest appreciation to the author for this significant contribution and encourage scholars, students, and members of the wider public to engage with the invaluable knowledge contained within these pages. May this work continue to inspire us in our collective pursuit of understanding and preserving the Malay and Islamic legacy.

D.P. Dr. Hj. R.A. HUZAIFAH DATO’ HASHIM

Board Director & Chairman of Research & Special Tasks Bureau

Sekretariat Dunia Melayu Dunia Islam (DMDI) The Malay & Islamic World Secretariat

M E S S A G E

In the name of Allah, the Most Gracious, the Most Merciful, may blessings and greetings be upon the Prophet

My sincerest congratulations to Her Majesty Tengku Syarifah Marieta Nor-Aisha Mindalano al-Qadhi Adam, DYAM Paduka Seri Baguinda Tuanku Maharanee Permaisuri Agong Mindanao Darussalam, Philippines. The book, The Roots: SEJARA RAJA RAJA

MELAYU SEJATI DI MINDANAO

Al Qadhi Adam (the Maharaja Tabunawai VIII of Mindanao Darussalam Negara Filipina) who was also a research partner and inspiration. I wish to honor him as well.

The narratives in this book about Maharaja Tabunawai is something that the people of Mindanao and the rest of the Philippines should be proud of. You have a rich heritage and this book would certainly contribute to the further enrichment of knowledge and history about the Sultanate of Mindanao. I shall remain supportive of your endeavors in promoting our shared heritage and our Islamic faith.

DARUSSALAM (History of the True Malay Rulers of Mindanao Darussalam Negara Filipina) is a testimony to the your commitment and responsibility to light the truth of your heritage.

I understand that this was also the dream of her late husband, His Majesty DULI YANG MAHA MULIA (DYMM)

PADUKA SRI BAGUINDA (PSB) AL MALIK BILLAH TUANKU Hadji Datu Abdullah Lihondo Esmael bin Maulana

I wish you more successful publications in the future.

Dame Grand Cross HRH P.S KRAy

Fevrina Binti R R.M Abd Hamid Bin

Raja dr. Radja Kamaroedin (Internasional Affairs Sultanate of Asahan) Representative of Tabunawai Mindanao Darussalam

Your Majesty DULI YANG AMAT

MULIA PADUKA SRI Tengku Syarifah

Marieta Nor-Aisha Mindalano-Adam, H.D., Maharanee Permaisuri Agung of Mindanao Darussalam, I sincerely extend my heartfelt congratulations on the remarkable launch of your book, “The

Roots: SEJARAH RAJA RAJA

MELAYU SEJATI DI MINDANAO

DARUSSALAM (History of the True Malay Rulers of Mindanao Darussalam Negara Filipina).” This publication is a testament to Your Majesty's passion for preserving and celebrating your cultural heritage. Your Majesty’s dedication to sharing this knowledge and preserving your roots is both inspiring and invaluable. This work stands as a significant addition to the literary world, offering a deeply enriching exploration of your cultural heritage and its profound influences.

Your Majesty’s work is a profound contribution to our understanding of heritage, history, culture, and identity, illuminating the

deep roots that shape your society. This publication is an inspiring testament to your Majesty’s dedication to preserving and celebrating our history.

The Roots will surely resonate with readers and serve as a guiding light, encouraging a deeper appreciation for your history and identity. May The Roots reach a wide audience, fostering appreciation and pride in your cultural legacy, and may it continue to inspire readers for generations to come. Finally, may The Roots inspire a renewed appreciation for our shared heritage and serve as a beacon of cultural wisdom.

With the highest respect and warmest congratulations,

(sgd) Professor Log. Ts. Is. Dr Othman Ibrahim FCILT(Mal), MLogM, Prof.Tech (MBOT), MPPM, MALAYSIA

M E S S A G E

In the name of Allah, the Most Gracious, Most Merciful Blessings be upon the Prophet.

All praise is due to Allah SWT for His abundant grace that has allowed me to write a few welcoming words in this book titled ‘The Roots: SEJARAH RAJA RAJA MELAYU SEJATI DI MINDANAO DARUSSALAM (History of the True Malay Rulers of Mindanao Darussalam Negara Filipina).”

I wish to congratulate the author of this book, Her Highness

Tengku Syarifah Marieta Nor-Aisha

Mindalano Al-Qadhi Adam, H D., DYAM Paduka Seri Baguinda

Tuanku Maharanee Permaisuri Agong

Mindanao Darussalam, Philippines for her successful contribution in enriching the treasury of writings related to genealogies, history, the roles and contributions of the Ahlul-Bait, or descendants of the Prophet Muhammad in the development of Malay Islamic

culture and civilization in this region, especially as an authority of knowledge and power with profound impact.

As a researcher and writer in the same genre, I am excited about the findings in this book, particularly with regard to the genealogy of the Mindanao Sultanate, which has long held several unexplained, inconsistencies concerning the early lineage of the descendants of the Prophet Muhammad in that particular region. I am happy to note that these issues can now be explained through the conclusive studies by Tuanku Maharanee Permaisuri in this book.

point that stands out in this book is that it explains the identity of the progenitor of the Datu lineage in Mindanao. From the marriage of Syarif Ali Maharaja with Puteri Paramisuli ibni Syarif Awliyah was borne Maharaja Tabunawai, the patriarch of the Tabunawai dynasty. Maharaja Tabunawai was the father of Puteri Tunina and Maharaja Samb’gan.

Puteri Tunina later married Syarif Muhammad Kebungsuwan, another descendant of the Prophet Muhammad Rasulullah.

Melayu.” May it spark a revival of the Muslim Ummah in this region.

Amiin ya Robbal ‘Alamiin

The arrival of Syarif Ali Maharaja ibni Muhammad Syah along with his companion (Brother) Syarif Hassan to the Mindanao region and the marriage of Syarif Ali Maharaja to Puteri Paramisuli binti Syarif Awliyah known as Ibrahim Asmara/ Asmoro Qondi which gave rise to the Datu lineage in Mindanao, are those that I have written based on authoritative sources which concurred with Tuanku Maharanee’s narratives. Notably, one important

Once again, my heartfelt compliments to the author for her dedication in completing this very important and valuable work. Let it be an inspiration to all of us. I believe this book will enrich the treasury of historical knowledge of the early sultanate of Mindanao, inspiring us to rise and strengthen the Malay Islamic civilization based on the virtues of the Prophet Muhammad . Indeed, he has many descendants who were from the early leaders and scholars in this region, marrying into local dynasties and further developing vibrantly as part of the “Rumpun

(sgd) TunSuzana@ Suzana M. Osman

Author, “Ahlul Bait Rasulullah & The Malay Sultanate” Malaysia

M E S S A G E

It is a glorious day when this book will be launched!

It updates the current historiography of Dr. Najeeb Mitry Saleeby (1900s), Dr. Cesar Adib Majul (1970s), and Dr. Michael O. Mastura (2023), that is still echoed in Philippine History books.

Through the opening of the Royal archives of Nusantara supplemented by the hikayats and books by prestigious Muslim historians and scholars, this new history shows the real history of the Sultanate of Mindanao Darussalam and its relationship to the spread of early Islam in South East Asia to the royal houses of Nusantara to the House of Tabunawai and Mamaluk.

It also provides the genealogy of Sharif Kabungsuwan, his origin, family, and his marriage with the Royal House of Tabunawai.

It also includes the early Islamic teachers that reached Mindanao before Sharif Kabungsuwan.

Such this precious book truly proves the vast and widest scope, richness and the glorious past of our ancestors.

Again, congratulations to the author, researchers, and the custodians of historical records who aided the writing of this book.

MABUHAY!

(sgd.) Danilo V. Donor Independent Researcher Former Assistant Professor, New Era University

MA. Ed. (New Era University)

A.B. History (Far Eastern University)

M E S S A G E

To the honorable DYAM PSB Tengku

Syarifah Marieta Nor-Aisha Binti

Mindalano-Adam, H.D., Maharanee

Permaisuri Agong Mindanao

Darussalam Negara Filipina,

I am pleased to congratulate you on the achievement of your goal, a laudable history writing project, The Roots: SEJARA RAJA RAJA MELAYU

SEJATI DI MINDANAO

DARUSSALAM (History of the True Malay Rulers of Mindanao Darussalam Negara Filipina) and your advocacy to promote the Malayan heritage. Words are not enough to express my admiration towards you for working so hard to document and perpetuate the legacy of the true rulers of Malay in Mindanao Darussalam. I feel so proud and feel the greatness in you.

“The Roots” attests to your commitment to determine the truth based on scholarly research. The interest in tracing the genealogy and the heritage of your highly respected people is exciting. The book, combining a great amount of information with an author's elegant style, guarantees its readers a fascinating and completely capturing experience during their perusal.

It must be noted that this work is of importance, especially concerning the history of the Malay, which is said to be very complicated and diverse. By presenting the portraits and activities of these largely forgotten rulers of East and Southeast Asia, you have not only shed light on a crucial period in Southeast Asian history but also provided invaluable insights into the cultural and political dynamics of the region.

In conclusion, "The Roots" is a remarkable testament to the author’s dedication to uncovering the rich tapestry of history and heritage. By illuminating the lives of these often- overlooked rulers, this work enriches our understanding of the Malay heritage and inspires a deeper appreciation for the intricate narratives that shape Southeast Asia. Congratulations to the author for this significant contribution, which will undoubtedly resonate with readers and historians for years to come! Yours faithfully,

MOHD. ZIN B. MOHAMED ALI Business Development Consultant

Singapore

TABLE OF CONTENTS

AUTHOR"S CORNER

INTRODUCTION

PUBLISHERS NOTE

PREFACE

MESSAGES

CONTENTS

Chapter I - Dilema of Traditional Leaders

Chapter II - A Short History of Medieval Chronology of Rulers Missionaries

Chapter III - The Vindication

Chapter IV - Separating Myths, Facts & Truth

Chapter V - The Court Lady behind the Forgotten Kingdom

Chapter VI - Unsung (de Jure) History of Royalty and Nobility of Mindanao Chapter VII - Conclusion

H A P T E R I

DILEMMA OF TRADITIONAL LEADERS

Prior to the Spanish colonization, aborigines (or the original inhabitants) of the ancient MA-I (Mindanao) based on 10th-century records from China (Song Dynasty) and Brunei (Scott, 1989, p.79) were sovereign, independent, peaceful, and enjoyed a healthy well-being. It should be understood that there was no Philippines at that time. No political subdivisions. Mindanao was a separate realm. Under the colonial regimes, the aborigines were marginalized and they lived a life of subjugation, poverty, and ill-health including successive mortality rates. It was the Author’s firm belief that traditional leaders and rulers in Mindanao should be respected, at least at the same level, prior to colonization.

The concept and scope of Malay Muslim authority, emphasizing the need for respect and restoration was explored and elucidated in this chapter. The right of self-determination for traditional leaders, arguing that this right remained pertinent within state boundaries, particularly noting that Mindanao was never completely colonized by Spain, Japan, or the United

States, was also emphasized. Furthermore, this narrative underscored the unique historical context of Mindanao, distinct from other colonial experiences in the region.

A compelling piece of legislation known as Act No. 4197, popularly known as the QuirinoQuezon Colonization of Mindanao Act, was passed on February 12, 1935. The law was a categorical evidence that Mindanao was not initially considered a part of the Philippine Islands for the purpose of colonization.

The term “colonization” was legally and rhetorically defined as a process of establishing control over foreign territories, or an act of one nation exerting and maintaining full or partial control over another sovereign entity. It was a subjugation of one country by another, leading to political, social, and economic change. It was also an act or instance of colonizing for the purpose of exploitation and possibly settlement among and establishing authority over the

indigenous populations and Malay Muslims of the region, essentially establishing a colony distant from the colonizers’ place of origin.

The enactment of the Quirino-Recto Law by the Philippine Commonwealth Legislature, deemed urgent and sanctioned by President Manuel L. Quezon, substantiated the standpoint that Mindanao was separate from the Philippine Islands, necessitating a specific legislative action to initiate its colonization.

The struggle for Philippine independence formally ended with the withdrawal of the United States forces on July 4, 1946. However, Republic Act No. 4166, enacted in 1964, reverted the Philippine Independence Day celebration back to June 12, 1898. This change was predicated on the proclamation of independence which occurred amidst the Spanish-American War, a period during which the Philippine Islands remained under Spanish colonial rule with Governor - General Basilio Agustin y Davila (Agustin, 1898). Notably, at that time,

Mindanao was not administratively or politically integrated with the Philippines (Abinales, n.d.). Hence, it could be argued again that Mindanao was not part of it.

From an academic standpoint, it was contended that Republic Act No. 4166, promulgated in 1964, contravened with the Treaty of Manila, as well as the Tydings-McDuffie Act of March 24, 1934, and the Jones Law of August 29, 1916. This Act was perceived to retroactively alter the political status of the Republic of the Philippines to that of a Spanish colony, as of June 12, 1898, at a time when Mindanao was not considered part of its territory. The assertion was that Republic Act 4166 effectively nullified the 1935 Constitution, under which the incorporation of Mindanao into the Philippine Territory was enacted by the Commonwealth Legislature. Consequently, it was argued that this legislative move symbolically reversed the Philippine status to a colonial entity of Spain, disregarded the legitimate statehood and independence conferred by the United States on July 4, 1946,

invalidated the 1935 Constitution, and thus disassociated Mindanao from the governance of the Republic of the Philippines.

Therefore, the academic perspective posited that in light of these legislative actions, there was a rightful claim for the immediate restoration of Mindanao to the legitimate descendants of its traditional rulers and traditional leaders. This included acknowledging their inherent right and authority to govern their territories—an entitlement that had been overlooked and neglected by the government of the Bangsamoro Autonomous Region in Muslim Mindanao (BARMM), especially the rightful heir of the rulership of the Mighty Ruler of Mindanao, the Maharaja Tabunawai Bin Al Syariful Ulama Al Syarif Ali Maraja Bin Muhammad Sya from Melaka, the direct heirs of their forefathers from Melaka, Old Johore, Malaya (now Malaysia).

For the purpose of this discussion, identity was defined as a constellation of claims unique to an

individual, contingent on specific applications and contexts. While the cultural struggle was notable, the focus of this book was more on the repercussions of a widely a cknowledged dilemma: the absence of a unified purpose or collective belief within the community. This issue was at the heart of the ethical policy aimed at addressing the crisis in the traditional system of Malay Muslim identity in the Philippines. This crisis is characterized by a lack of a common framework of meaning and a shared socio-political vision that connected the Bangsa Melayu people’s origins to the nation. Central to this discourse was the multifaceted nature of the term “Moro,” historically used both as a baptismal name and a derogatory reference to Muslims in the Philippines. The complexity and the duality of this term reflected the broader challenges of establishing a unified socio-political identity for the Bangsa Melayu, or Malay Filipino, people. The stakeholders were reminded that “Bangsa Melayu” (Malay) was the ethnic origins of Filipinos, and the traditional

authority found it difficult to understand and formulate a clear traditional policy or to legitimize the projection of power and authority due to conflict of interest and distorted history of Bangsa Melayu people in the country.

The historical narrative, thus, underlined significant risks encountered by Mindanao throughout its history, such as the erosion of domain and heritage. The self-determination rights of the aboriginal traditional leaders and the legitimate rulers of Mindanao had been consistently overlooked, depriving them of the opportunity to be acknowledged or integrated into the governmental framework up to the present day. This long-standing issue highlighted the need for their voices to be heard and for their recommendations, rooted in the authentic history, to be earnestly considered.

This book was an undertaking that described and detailed information on the TRUE history of a Muslim Malay Rulers in Mindanao. The customs,

practices, and traditions of the aboriginal and the native inhabitants of Mindanao in relation to the granted autonomy given to BARMM could not be free of judgement that involved value, respect, and truthfulness to the legitimate leader.

This was also a reinforcement in substantiating the Administrative Order No. 10, s.2023 (Constituting a National Historical Steering Committee for the Commemoration of the 650th Anniversary of the Philippine Muslim History and Heritage) signed by President Ferdinand R. Marcos, Jr.

For the methodology, historical events were examined and investigated. Empirical research methods were employed to separate actual facts from fantastic narratives or mystical events described in a major historical reference during the American colonial period. The earliest point of “history” that could be referenced were the ancient hikayats of the Malay world. The information upon which

historical events were explained from several resources had been gathered from the daily registers of the early missionaries. The order of historical events included the interpretation and explanation of the coming of Islam in the Malay Archipelago.

Due to the inadequate documentation, scripts like jawi, stone inscriptions, and dates further confuse the issue of interpretation and explanation. That was why most historians resort to drawing conclusions or reasons based on guessing and speculations to arrive in their conclusion.

History was not only a recital of dates although some historians believed that they could begin to establish valid accounts of events related to interpretation and explanation. In the succeeding chapters, various theories or supposed historical accounts were scrutinized to prove this point.

The concept of sovereignty presented a multifaceted challenge to define due to its abstract nature and its

genesis in the tumult of religious and political discord, as well as warfare, predominantly within the 16th and 17th centuries across numerous nations. However, tracing back to the ancient state kingdoms, the essence of sovereignty was embodied in the monarch, with all elements of statehood present in these civilizations.

Sovereignty was the only legacy left by the Maharaja Tabunawai clan’s predecessors (as the forefathers came from Muar Lama Melaka, Malaysia sometime in 516 AD) (Jawi manuscript). It was one of the important elements of international law in reference to the principle of equality of states and had deep significance both from the vantage point of indigenous peoples, Muslims, and other ethnic groups’ struggles for recognition.

Unfortunately, the scope of sovereign authority under traditional leaders (royal and noble) was purposefully restricted and not allowed under the 1987 Constitution of the Philippines particularly in Chapter VI, Sec. 31. Thus, the IP community and the

Malay Muslims remained merely an object of the Philippine laws. Their struggle for sovereign autonomy by giving them importance and respect was ignored and forgotten by the government and the leaders in the country.

With this recognition, it was essential to safeguard indigenous cultural heritage, history, tradition, and customs from being exploited by those in the political sphere who illegitimately assert royal status without valid grounds or evidence to support their claims. It was crucial to distinguish and separate the realms of politics from the sanctity of royalty, ensuring that the latter was not reduced to a mere extension of the former.

C H A P T E R II

A SHORT HISTORY OF MEDIEVAL CHRONOLOGY OF RULERS, MISSIONARIES (SHARIFS OR SAYYID, AND DATUS IN MINDANAO (c.516AD - c.1550AD)

Given this historical backdrop, the issue of “recognition” in the sovereign territory for Malay Muslims and indigenous peoples (IPs) becomes a contentious matter, challenging the notion that contemporary assertions of authority and legitimacy solely derive from the rule of law. Such a view can be seen as incongruous with historical precedent.

Again, the outright denial of the current historians against the historical writings of the entire Nusantara region made the Maharaja Tabunawai clan’s version appear to be isolated and inconsistent to the rest of the events that occurred in Southeast Asia.

However, there were still scant written history books, clippings, or publications, hikayats, jawi manuscripts and historical writings from Nusantara. Nevertheless, they justified the existence of the clan’s forefathers namely, Al Syariful Ulama Al Syarif Ali Maraja bin Muhammad Syah, the father of Maharaja Tabunawai and Raja Kecil Mamluk who ruled in Mindanao

sometimes in 1385 AD (Salsilah Kesultanan Malayu Darussalam, Negarakertagama canton p14, Sejara Raja Raja Kalinga).

By the 565AD, there was already a known civilization in Mindanao (Mai), ruled by the TAVUNAVI DE VARMAN

DYNASTY who came from Perlak (East Aceh Regency) in Nusantara (Malay speaking) region. The Kingdom of Champa (Chiem Tham) was founded in the 2nd century and lasted until the 17th century. The prosperous kingdom is one of many diverse kingdoms in East Asia protected by China in the 9th and 10th centuries as a trading and commercial partner.

Champa was ruled by a Sultan or (King) and his wife, the Queen, was a Malay princess who then became the grandparents of the Crown Prince, Raja Qumara known as Sharif Awliya in Mindanao, Karimul Makhdum in Sulu, Tawi-tawi and Basilan) (Al-Attas, pp.93-94) the missionary who came to Mindanao in 1340AD according to the Jawi manuscript (Maharaja Tabunawai).

He was known as the Asmoro Qondi/ Maulana Ibrahim Asmara Kandi in Nusantara. The entire Kingdom of Nusantara was ruled by Hindu kings including Mindanao at that time.

Islam first appeared on the Malay Peninsula from the EAST COAST. Through Canto China, Champa Vietnam, to Leran Java and Terengganu (Malaya) in the 11th century. The proof was the gravestone of a Muslim woman named Fatimah binti Maimun who died in 475 H or 1082AD in Leran, Gesik Java Indonesia (Yusufpati, 2022).

Dr. Najeeb Mitry Saleeby was a Lebanese-American physician who served in the U.S. colonial occupation of the Philippines. He became an expert on and advocate for the Muslim population in the region, with a position of Assistant Chief of the Bureau of Non-Christian tribes. He became “foremost American expert on the Muslim Moros in southern islands of Mindanao and Sulu” (Marr, 2014).

Makam of Siti Fatimah Binti Maimun in Gesok, East Java, Indonesia. Source: Gana Islamika, 2018.

A map showing the extent of Chola Empire’s rule in Southeast Asia.Source: Kulke and Rothermund, 2004.

Critique on the Authorship and Resources of Dr. Najeeb Mitry Saleeby in Studies in Moro History, Law, and Religion, 1905

Southeast Asian countries that comprised Nusantara Source: Anwar, et al, 2016.

He devoted significant time to understand the lives of the Moro people in the country and persistently sought out Moro manuscript sources that provided him the insights on subjects including their migration, patterns, legal system, history, and religion. He had 33 documents of Moro manuscripts which were translated to English and sold to the Philippine Museum in Manila in 1908.

Dr. Saleeby’s proficiency in the Moro language enabled him to accurately interpret and translate all his sources from the local datus in Mindanao. All those sources he had collected were more on oral narratives. What he did not know was that those missionaries ahead of Muhammad Kabungsuan had reported to their origin all of their activities in Mindanao.

Dr. Saleeby’s research in the history of the Moro people demonstrated that the Muslims were not savages but people organized into communities with a history which they cherished and still continued to cherish. But during the time Dr. Saleeby wrote

his book, the history of the Malacca Sultanate was in limbo to him. This might be the reason why he relied more on oral narratives, and guesswork on the historical reports of British Navigator Captain Thomas Forrest (1729-1802) (British Museum, n.d.) who was in Mindanao and Sulu during the 2nd half of the 18th century.

It was also mentioned by Cesar Adib Majul in the 1976 revised edition of Dr. Najeeb Saleeby’s book that Thomas Forrest and his informant made not only a few errors but more mistakes regarding certain events in Maguindanao and Sulu history.

The mythical collection of Najeeb Saleeby in which the sources were more on Kiriman (Arabic tarsila) and oral narratives from the local historians and datus.

Part I of his Manuscript No.II stated that the genealogy of Kabungsuan, his coming to Maguindanao, and the conversion of all the people of Maguindanao to Islam. Accordingly, this manuscript was a

copy of the original in the possession of Datu Mastura. It also mentioned that Kabungsuan was a descendant of Prophet Mohammad Sallallahu Alaihi Wasallam and his family background.

Dr. Saleeby’s writings were full of mysteries and fantasies as well. Most of the manuscripts were undated but written during the reign of a certain Sultan of Maguindanao, as how he called it, between 1884 to 1888, or possibly 1885. He also described the various Muslim settlements in Mindanao with their datus or chiefs’ status. He also dealt with important missions, administration of justice, and military in Mindanao which were included in the 1857 treaty (Bangsa moro Historical Timeline, 2024) between the Spaniards and the so-called idris, the so-called Sultan of Tumbao which were not in the original jawi manuscripts of the ruling clan.

On Manuscript No. IV (The History of Dumatus and the Conversion of Mindanao to Islam): An examination of the parents and the dates of arrival of Mohammad Kabungsuan as mentioned

by Najeeb Saleeby, Ceasar Majul, and Mastura as their source.

Dr. Saleeby mentioned that the manuscript from Datu Kali Adam of Kalanganan representing the Dumatus clan were correct and the original copy was possessed by Datu Kali Adam (the Ruling Clan’s great grandfather).

For Saleeby, the Dumatus were of the distinct class (meaning a well-defined prominent clan) of Muslim people of Maguindanao who traced their origin back to the former chief of the country who reigned before the introduction of Mohammedanism.

Najeeb Saleeby emphasized in his book that the RULER of Maguindanao or Mindanao at the time of Mohammad Kabungsuan’s arrival was RAJA TABUNAWAI (or MAHARAJA TABUNAWAI). He mentioned that Raja Tabunawai was not a Datu because he was a “RAJA” or more than that title as “Maharaja. He even called him as “Timuay,” a Tiruray word which means chief, ruler, or leader.

As he continued, Kabungsuan evidently conquered Mindanao and the sovereignty (power and authority of the Maharaja Tabunawai) was passed on to Kabungsuan and his descendants after him. This narrative was believed to be baseless as the whole descendants of Maharaja Tabunawai never followed the descendants of Kabungsuan until today. When he mentioned that Maharaja Tabunawai resigned his sovereignty in favor of his older brother Kabungsuan and reserved this privilege for his children, which privilege Kabungsuan PROMISED to respect. For these reasons, the Dumatus clan kept their own records of their own history of their country and the genealogy of their bloodline.

Critique. The explanation and interpretation of Dr. Saleeby about the resignation of Maharaja Tabunawai from his sovereignty and rulership as the mighty RULER of Mindanao in favor to Mohammad Kabungsuan had no bearing and not even justifiable by any evidence since Tabunawai’s sovereignty was from his bloodline.

His biological father, Al Syariful Ulama Al Syarif Ali Maraja, was a member of the ruling family of Melaka. In this particular issue, there was no evidence of conversion of Maharaja Tabunawai with his younger brother, Raja Mamluk. Their father was already a Muslim by birth and an ulama, a chief of the jurist in Melaka where he came from. All the information mentioned by Dr. Saleeby in his book were speculations and bereft of truth. He did not even exert effort to verify from neighboring countries where the forefathers of Maharaja Tabunawai came from. Maharaja Tabunawai never gave up his rulership and sovereignty to anyone because that was from his bloodline.

Other concerns about Dr. Najeeb Saleeby’s book.

Manuscript No. IV identified the rulers of Maguindanao. Dr. Najeeb Saleeby and Prof. Cesar Majul clearly justified and mentioned that the FIRST KNOWN RULER OF (Maguindanao) MINDANAO was RAJA (MAHARAJA) TABUNAWAI together with his younger brother Raja Mamluk.

A questionable portion of the narrative was about a mythical story which involved the slashing of a bamboo and finding a girl inside. Specifically, Raja Mamluk found a girl whose little finger was slightly cut by the slip of the bolo. The girl was named by Maharaja Tabunawai as Putri Tunina.

According to Dr. Saleeby’s manuscript,

“Sitti Paramisúli, the mother of Tabunawai, had asked her son to bury her comb, after her death, underneath her window. This he did. The comb grew and become a large bamboo tree. As Mamālu was cutting the tree one day he found a lady in one of the bamboo joints which he had cut. The Bolo had reached her little finger and cut it slightly. He took the child to Tabunawai who told Mamālu to adopt her because he had no children. They called her Putri Tunīna, because they thought their mother had come to life again. As she was a virgin and of age she was married to Sharif Kabungsuwan and bore three

daughters. The first daughter was called Mamuranda, and married Pulwa, the datu of Bwayan. The second was called Milagandi, and married Mālangsa-Ingŭd, who is also a datu of Bwayan. The third daughter was called Putri Batūla” (Saleeby, 1905, pp. 30-31).

In Islam, the narrative of a bamboo stalk bearing a little girl was not acceptable. It says in the Holy Quran in [42:49] “To Allah belongs the dominion of the heavens and the earth; He creates what He wills.” How could a bamboo gave birth to a girl? This proposition was imaginary and mythical, and perhaps an allusion to the inability of Dr. Saleeby to separate fact from fiction.

Another claim that was worth questioning was that of a certain Sharif Ali Zaynal Abidin from Mecca who proceeded to Bawangin (Malaysia) and settled in “Juhur” as written in Dr. Saleeby’s book. That Sharif Ali Zaynanl Abidin married the daughter of Sultan Iskandar Jhulkarnain of Juhur whose name was Jusul Asiqin and begot Mohammad Kabungsuan who

migrated from Hadramaut. Kabungsuan’s parentage was deliberately ERRONEOUS (Al-Attas, 2011, pp.93-94).

This questionable piece of history of Mohammad Kabungsuan could have been the result of a historical manipulation in Mindanao during Dr. Saleeby’s time. What was clear was the intentional effort to distort and malign the narratives pertaining to Maharaja Tabunawai. The doubtful resources or informants of Dr. Saleeby made it appear that Maharaja Tabunawai was a pagan, surrendered his sovereignty, and fled to the lowlands (Saleeby, pp. 24, 28-29). However, the dumatus (or descendants of Maharaja Tabunawai) were firm on their belief that “they came from an Arabian ancestor who descended from the Prophet” (Saleeby, p.28) and that the history of their ancestors were intentionally omitted “to give importance to Kabungsuan” (Saleeby, 1905, p.28).

How Islam Came to Mindanao (The Spread of Islam)

Islam arrived in Champa in 650 (Hijri 29) (or 651 in Nakamura, 2000, p.59) under the rule of Uthman Ibn 'Affan (RA) followed by Bani Umaiyya dan Al-Hajjaj period. Based on archaeological evidence and written sources, the Malay world had already been in contact with Muslim Chinese traders and travelers since the middle of the 9th century. Muslim gravestones were found in Champa and Indochina in the 12th and 13th centuries specifically in Sumadera-Pasai in northern Sumatra and in Java.

In Malaya, the first occurrence of the Arabic Alphabet being used in the Malay language was carved in Terengganu stone (Batu Bersurat Terengganu) which was dated in 708 h/1308 CE (Zuraina, 2008). Majority among the historians nowadays, based on archaeological evidence, believed that Islam found a stronger foothold in Southeast Asia in the 14th and 15th centuries particularly in the Malay Peninsula, the Malay province in southern Thailand, Borneo, Island of Java, Sumatra, Celebes, and the Philippines especially if the local rulers

embraced Islamic faith.

In Champa, the gravestone belonging to a Persian Muslim provided the date of 1039 CE (Yuanzhi, 2008). Archaeological evidence and local literary sources seemed to point to the important role of Sufism in the propagation of Islam.

To understand the authentic history of Mindanao, it was essential to recognize its origins dating back to the 13th century. This period marked the arrival of the seven (7) sharifs or Islamic missionaries, who introduced the Islamic faith to the region. This historical event was mentioned in the hikayats and some historical writings preserved in the royal archives of Nusantara, providing chronological evidence of these developments as outlined in the subsequent pages.

In this particular year, there was already a ruling clan in Mindanao known as the Tabunavi Dynasty - derived from the Arab word Tabiun Nabbi who ruled Mai (Mindanao) who were from the Kalinga

Empire in the year 400AD to 700AD, then Srivijayan Empire in 800AD to 1300AD followed again by the Majapahit Empire in 1300AD up to 1385AD.

Medieval Chronological Order of the Seven (7) Missionaries who Came to Mindanao

The history of Malacca formally known as Kedah and Malacca. In 1300AD - the Islamic preachers who came to Mindanao were as follows (Hikayat Patani, Sulalatus Sulatin):

(1) Maulana Azmath Khan (1300AD) followed by (2nd) Maulana Tanauddin in the same year (1300AD). These first two Islamic preachers who came to the Philippines never had a family in Mindanao and neither in other parts of the country.

(3rd) In 1340AD, the missionary who preached Islam in Mindanao was Maulana Sayyid Muhammad Ibrahim Al Hussieni known as Shariff Auliya in Mindanao, Raja Qumara in Champa,

Asmoro Qondi (the Crown Prince of Champa) in Nusantara and the Karimul Makhdum in Sulu and Basilan.

(4th) 1360 - SAYYID ABDULAZIZ

MAKHDUM from Jeddah was written in the history of Perlak, Malaka and in Mindanao, later he became Perlak’s first King.

(5th) 1380 - AL SYARIFUL ULAMA AL

SYARIF ALI MARAJA BIN

MUHAMMAD SYAH, from Muar Lama old Johore in Melaka – THE FATHER OF MAHARAJA TABUNAWAI AND RAJA KECIL MAMLUK.

In 1420AD, the sixth Islamic missionary who came to Mindanao was sent by the Sultan of Johur to replace Al Syariful Ulama Al Syarif Ali Maraja Bin Muhammad Syah due to his health problem.

(6th) 1420AD - MAULANA SAYYIID

MUHAMMAD ALI AL HUSSIENI known as (MOHAMMAD KABUNGSUAN) from old Johore in Melaka was sent to Mindanao by the Ruler of Melaka to replace Syarif Ali

Maraja Bin Muhammad Shah, the biological father of Maharaja Tabunawai and Raja Kecil Mamluk, to continue the work of the 5th missionary, Sharif Ali Maraja in propagating Islam.

Approximately, 1501AD marks the arrival of the last Sharif in Mindanao Darussalam.

(7th) MAULANA SAYYID AL

QADHI

ADAM BIN MAULANA MINAWAR (Crown Prince) reverently known as (SHEIKH ADAM) is the grandson of Sharif ABDUL AZIZ MAKHDUM from Perlak old Jambi (Aceh).

`In 1580 AD, Sheikh Adam departed from Mindanao to Brunei Darussalam. As a tribute to the subsequent rulers, he assumed the posthumous name Maharaja Tabunawai and reigned as the Maharaja of Mindanao Darussalam. He was known to have famously penned a letter to the Sultan of Melaka, seeking assistance for his people who were under threat from Spanish soldiers. His journey in 1580 AD concluded with his death and

subsequent burial beside the third Sultan of Brunei in the royal graveyard of Brunei Darussalam.

As seen in the map, Islam's odyssey began in Hadramaut, Yemen, traversing to the Indian lands of Gujarat and Kerala. Its sacred currents flowed onwards to Samudera Pasai, swept through Kedah and Patani, and meandered through Java and Champa, before reaching the shores of Mindanao.

The following year 1381, Syarif Awliyah went back to Mindanao for the second time around to let her only daughter Tengku Puteri Paramisuli marry Al Syariful Ulama Al-Syarif Ali Maraja Bin Muhammad Syah (Al-Attas, 2011, p.93-94).

After the union of Al Syariful Ulama Al-Syarif Ali Maraja to Tengku Puteri Paramisuli, the royal couple established Kesultanan Melayu Mindanao Darussalam in 1385AD to 1550AD with the support of the Tabunavi Clan dynasty. The name Tabunavi eventually evolved into a

more Malay pronunciation, becoming known as Tabunawai.

Makam (Tomb) of Sheik Adam in Kampung Kota Batu, Brunei Darussalam.

Source: Brunei History Centre

Places where Maulana Sayyid Muhammad Ibrahim Asmoro/Asmarakandi traveled to preach Islam. He was also known as Asmoro Qondi (in Java), Sharif Awliyah (in Mindanao), and Karim Ul Makhdum (in Sulu). Source: Brunei History Centre

The earliest tangible proof of Islam in Terengganu is a stone inscription found near a river, bearing Arabic script and dating back to 702 AH (1303 CE), alternatively considered as 1308 or 1226 AD. Source: Saberi, et al, 2015.

The earliest tangible proof of Islam in Terengganu is a stone inscription found near a river, bearing Arabic script and dating back to 702 AH (1303 CE), alternatively considered as 1308 or 1226 AD. Source: Saberi, et al, 2015. This artifact, currently housed in the Terengganu State Museum, suggested that Islam had reached Terengganu, possibly via Vietnam (Champa) or China, prior to the arrival of Islamic scholars from India and the Arab world (Rahman et al, 2013). This discovery was pivotal in understanding the spread of Islam to Mindanao and Sulu, indicating that Sharif Muhammad Kabungsuan was not the first missionary to introduce Islam to these regions.

The real precursor, Syarif Awliyah (also known as Karimul Makhdum in Sulu or Maulana Malik Ibrahim or Sunan Gresik), was originally from Vietnam (Champa), as already explained earlier. He was a descendant of the Champa Dynasty, and have also established relationships

with China, particularly the Ming Dynasty. He was the son of Persian scholar Maulana Jumadil Qubro (Kapanlagi, 2023), believed to be a descendant of the Prophet (Kholmuninov, 2022, p.47). Incidentally, this CONFIRMED the long-held belief of the Dumatus about their Arabian ancestry. Moreover, this also effectively NEGATED Dr Saleeby’s claim that the descendants of Maharaja Tabunawai were jealous of Muslims who descended from the Prophet (Saleeby, 1905, p.28).

For clarity on the nomenclature employed within this context, the esteemed titles Sharif/ Syarif and Sayyid stemmed from the rich tapestry of Arabic heritage. Sharif/ Syarif were for the descendants of Hassan Radhiallahu Anhu (RA) today.

In the Philippines, evidence of Islamic presence predates the 10th century, as shown by unearthed Tang Dynasty porcelain wares brought by Muslim traders (National Museum of the Philippines, 2021). By the 13th century, the interactions between

Muslim merchants and the local populations of the southern Philippines, furthered by the Silk Roads trade, encouraged the spread of Islam in this area.

The first physical evidence found near a river in Terengganu was a STONE INSCRIBED with Arabic words dating to 702AH corresponding 1303 CE 0r 1308 or 1226 AD. It showed that before the arrival of Islamic Scholars from India and Arabia, Islam already existed in Terengganu via Vietnam (Champa) and/or China (Zuraina, 2008).

History and Significance of Islamic Missionaries

At this juncture, it was already established that the TRUE ARRIVAL OF MUHAMMAD KABUNSUAN IN MINDANAO WAS KNOWN ALREADY TO THE MIGHTY RULER OF MINDANAO, THE MAHARAJA TABUNAWAI BIN SYARIF ALI MARAJA BIN MUHAMMAD SYAH. Sharif Awliyah, known in history as an influential figure, was also the elder brother of Maulana Sayiid Muhammad

Ali Al Husseini, popularly known as Sharif Muhammad Kabungsuan. Sharif Kabungsuan's warm reception by His Majesty Maharaja

This stone inscription is still in display at the Terengganu State Museum. This is the very reason why the Author strongly believed that ISLAM CAME TO MINDANAO and SULU before the coming of Sharif Muhammad Kabungsuan. He was not the first missionary to introduce Islam. Source: UNESCO 2009/Naquib Al Attas 1970, pp.22-23

Tabunawai was deeply rooted in their shared familial ties. Maharaja Tabunawai and Raja Kecil Mamluk, both sons of Tengku Puteri Paramisuli, who was the daughter of Syarif Awliyah (also known as Asmoro Qondi, the crown prince of Champa), found a grandfatherly figure in Sharif Kabungsuan (as the brother of Sharif Awliyah). These familial connections transcend personal relationships, representing significant historical links that have profoundly shaped the cultural and political landscape of the region. They established the Kesultanan Melayu Mindanao Darussalam, the Royal Kingdom of Mindanao through the authority of the royal couple Tengku Puteri Paramisuli Ibni Syarif Awliyah and his husband Al Syariful Ulama Al Syarif Ali Maraja (Maharaja) from Muar Lama and jointly ruled Mindanao Darussalam Negara Filipina.

The ruling couple were blessed with two (2) sons namely: MAHARAJA TABUNAWAI and

RAJA KECIL MAMLUK.

Tengku Puteri Paramisuli, governed Mindanao from 1360 AD until 1385 AD.

Sharif Awliyah married a Tabunavi (ruling family of Mindanao) princess and begot only one daughter named Tengku Puteri Paramisuli (Permaisuri/Princess) who ruled Mindanao for 25 years. He (Syarif Awliyah) left Champa to Tuban Jawa then to Sulawesi and Mindanao.

To give more emphasis on Mindanao, it was called MAI before by some traders from Yunan, China. To repeat, Shariff Awliyah came to “Mindanao” from Champa as the Crown Prince of the Champa Kingdom and married Tengku Puteri, the princess of Tabunavani de Varman Dynasty, and begot Tengku Puteri Paramisulli (Permaisuri), the princess of Tabunavi Clan in Mindanao.

In 1360AD, another Islamic preacher came to Mindanao and was known as Maulana Abdulaziz (He never had a family in Mindanao). His observations and reports noted that from the Tabunavi dynasty, a daughter of Sharif Awliyah, named

According to his narrative, before her (Paramisuli) marriage, Tengku Puteri Paramisuli was the sovereign ruler of Mindanao. She later wed the Head of the Islamic Jurists of Melaka, Al Syariful Ulama Al-Syarif Ali Maraja, hailing from the Ketuanan (an ancient sultanate) of Muar Lama in Johore, Melaka, Malaya (now Malaysia). After fulfilling his mission in Mindanao, Sayyid Maulana Abdulaziz returned to his homeland.

In the year 1380AD, another Missionary came to Mindanao and was known as Al Syariful Ulama Al-Syarif Ali Maraja, the head of all Jurists from the Ketuanan Kingdom of old Johore Muar Lama, Melaka of Malaya, and he was also the son of Muhammad Syah of the Ketuanan in Melaka.

Lastly, the alleged historical facts on Mindanao as written by Dr. Najeeb Saleeby contained characters and bits of information that raised doubts and discrepancies.

Unfortunately, his distorted claims seeped through mainstream Philippine history, school curriculum, public policies, and even served as infallible reference of pseudo historians and royals with questionable ancestry.

Chapter Post Script

Through our organizations, the Pertubuhan Bangsa Melayu Filipna and the Pertubuhan Warisan Bangsa Melayu Filipina, we intend to continue and revive the sense of belongingness within the great Southeast Asian region as part of our founding vision.

Criticisms of Dr. Haji Awang Mohd Jamil Al-Sufri of the Brunei History Centre as regards to the writings Cesar Adib Majul and Dr. Najeeb Saleeby. Source: UMNO Party of Malaysia

One of our missions is to formally identify and certify the members of the legitimate royal family in Mindanao. This is brought about by the profusion of questionable royal families in Mindanao all claiming of lineage and authority to rule allegedly from Malaya Nusantara.

Fortunately, the authorities of the Malaya Nusantara refuted these claims as erroneous and baseless. It is for the same reason that they express their concerns on how some excerpts of the current books and works of literature published in the Philippines about Mindanao people’s history were misrepresented, manipulated, and completely alienated the truth from what were published in Southeast Asia.

This is regretful granting that historically significant events about Maharaja Tabunawai and his legacy were practically erased in Philippine history. Indeed, allowing the foundations of history to be built on questionable resources and informants is a step back in building a truthful identity for the people of Mindanao.

Nevertheless, there is a silver lining in this quandary and it will begin through our combined efforts to correct and restore the majesty of Maharaja Tabunawai with the help of institutions from Nusantara countries.

C

H A P T E R III

VINDICATIONS

In a not so distant past when Maharaja Tabunawai VIII was still alive, the royal couple of Mindanao Darussalam often received text messages and calls from friends, relatives, and business associates. Their amiable demeanor meant a steady stream of communication even in social media but this time, it was different. The message was meant to silence them. It was a death threat. This was soon followed by more death threats urging them to halt their activities or else.

Until one day, they received an anonymous call warning them about an assassination plot. As they became sensitive of their vicinity, they found out that they were under surveillance by as much as 10 people waiting for an ambush. The royal couple immediately rushed to the police headquarters in Cotabato City to blotter the incident. Who could have muster the resources and henchmen to plan such devious scheme? The royal couple only had one person or family in mind - an old adversary. They also claimed in the blotter that should anything happen to them, it would be in the hands of this

old adversary.

What madness could have driven this old adversary? It was simply destroying the truth which happened to flow in the veins of the royal couple. Interestingly, the royal couple had started their research on the genealogy of Maharaja Tabunawai at that time. Naturally, their activity circulated in Mindanao like wildfire. News had reached them that this old adversary was anxious that they would disclose the truth.

A hundred years ago, this old adversary had tried to expunge this truth from the collective consciousness of the people. It appeared effective for a while because they were able to sway the authorities to their side, along with the cornucopia of power and influence. Consequently, generations of Filipinos and school children became unmindful that once upon a time, there was a Maharaja Tabunawai, the first Malay Maharaja of Mindanao, except for the descendants who remained loyal and protective of their heritage and ancestry. Little did this old adversary

know that the flame of truth would soon be unleashed like phoenix a rising from its ashes.

Aside from the assassination attempt, the royal couple had also endured tons of humiliation, mockery, criticisms, ridicule, and disagreements from royals with questionable ancestry whose only objective was destroying the couple’s resolve. In fact, there were occasions when the royal couple’s proposed projects for the community were set aside by the authorities without any justification. Ten years ago, they were pestered by detractors in social media. They kept on saying that they would only believe the royal couple if they had a “book” which they did not have at that time. Never did the royal couple thought that time would come when their detractors would be proven wrong.

Admittedly, malaise set in, almost to the point of surrendering especially when Maharaja Tabunawai VIII passed away. Should the author pursue the research despite the lukewarm reception from the public? She

prayed and was energized with the wisdom of Allah. She remained passionately committed with her promise to her late husband that the truth would be disclosed and published. It was only a matter of time.

To say that the debris and obstacles were slowly removed from the road was an understatement. The author found herself right on track and filled with overwhelming support from Maharaja Tabunawai descendants. Furthermore, she was able to reach out with the scholars, academicians, and authorities from Nusantara. The collaborations and discussions had further enriched and deepened the narratives of Maharaja Tabunawai. Vindication at last.

Here are some of the instances when the author, together with her late husband, strongly felt the importance and attention being given to the clan sometimes temporarily.

When the Senate of the Philippines called a consultative meeting with all the traditional leaders

and royal houses in Mindanao about the proposed Bangsamoro Basic Law, the Royal House of Maharaja Tabunawai Descendants Council of the Philippines, Inc. (MTDCPI) was the first ever royal house in Mindanao which supported the said law. As they settled in the meeting, the royal couple preferred to be silent and just observe the proceedings. When it was MTDCPI’s turn to read their manifesto, Tengku Sharifah mentioned how the history of Mindanao was distorted by those pseudo historians and manipulated by the traditional politicians in the area. It was an intense scenario when Tengku Syarifah refuted the claims of the so-called royals with questionable ancestry.

Nevertheless, the royal couple believed in supporting the law as this would lead to the preservation of their rahyats and traditional lifestyle. Moreover, the security and development of their ancestral areas would finally lead to peace. To disseminate this information and clamor for more public support, the royal couple initiated the Heritage

TV Channel. Unfortunately, after the Bangsamoro Organic Law (BOL) was passed, the clan was again ignored by the authorities.

Another encounter with the royals with questionable ancestry was during the 2015 Cotabato City Day (festival), held in commemoration of the arrival of Kabungsuan to Pulangi River as mentioned by Dr. Saleeby in his book (Saleeby, 1905, p.24). The Maharaja Tabunawai clan was regularly officially invited in the annual celebration and represented as the ruling clan who accepted Kabungsuan in Mindanao. As the royal couple reached the huge stage, Maharaja Tabunawai VIII was isolated because his assigned seat was already occupied by sultan claimant. Tengku Sharifah could not tolerate this transgression. She called the attention of the Vice Mayor to have the seat designated for Maharaja Tabunawai VIII be vacated or else they would walk out of the event together with their delegates. After a long discussion, the organizer had no choice but to let Maharaja Tabunawai VIII occupy his original designated seat.

Over the years, the royal couple had several confrontations with these royals with questionable ancestry but they were never intimidated. She bannered the truth of their identity and ancestry to gain the proper respect and treatment, which they deserved. She continued to search, trace, and dig deeper and to disclose the true history of Mindanao. She maximized her social media accounts to promote her advocacy and to educate her viewers through “The Heritage TV Channel” on Facebook and “Maharanee Talks” on YouTube.

Quite expectedly, bashers and critics dominated her viewers and comments feed. She was never affected as she considered them as a challenge to improve her presentations. For her, no basher meant no viewer. She was more comfortable in finding criticisms in the comment section that having no reactions at all. She looked at it positively and as an opportunity to educate. Her online shows garnered as much as 40,000 organic subscribers and followers.

Since 2013, Tengku Sharifah has been officially invited to royal gatherings in other countries particularly in Nusantara. She is invited to speak on behalf the ruling clan in Mindanao.

A turning point in the royal couple’s lives happened in 2017. It was the year when representatives of Nusantara attended one of the clan’s official gathering. The purpose of these special guests was to turn over the Official Kris and Crown for Maharaja Tabunaway VIII and publicly announce the restoration of their title. This happened in Davao City and was witnessed by 42 dignitaries from 15 countries, 350 traditional leaders in Mindanao, and representatives from the

Philippine government.

The personal photos bellow attest to these gatherings and speaking engagements including the certificates and awards which the royal couple received.

Speaking engagement in Bali, Indonesia (2015)

Receiving an award fromPakualaman Sultanate and a Javanese book from the Regent of Bali, Indonesia (2016)

Receiving the Letter of Appreciation on behalf of the Maharaja Tabunawai Royal Descendants Council of the Philippines from the Hon. Secretary - Office of the Presidential Adviser on the Peace Process Terisita Deles together with Atty. Ferrer, Spokesperson OPPAP (2014).

During the Cotabato Festival with the former City Mayor GuiparJojo Guiani (2013)

Other vindications. Aside from scholarly researches and royal invitations, the author was able to visit heritage sites in Nusantara that would confirm the validity of the ancestry of Maharaja Tabunawai.

A map showing the location of inscribed stones. By 565 AD, Mindanao, known as Mai, was already home to a notable civilization. This region was governed by the Tavunavi de Varman Dynasty, originating from Perlak in the Nusantara region, where Malay was spoken. Historical records, including the 11th- century Sung Shi (Sung history), describe an area named Butuan (or Pd'uan/P'u-tuan) in Mintolang. This location, situated east of Champa (Vietnam) and further than Ma'yi, maintained regular interactions with Champa and sporadic contact with China.

[ Sejara Melayu, Sejarah Masyarakat, Hikayat Hang Tuah, and Malay History] Image source: Rahman, et al, National University of Malaysia, 2013.

A Brief explanation on the titles of the ancestors of Maharaja Tabunawai.

from Arabic traditions. Sayyids are mostly Maulana, Imams, or Sufis who teach Islam.

Sayyids are for the descendants of Hussien (RA). They are the preacher of Islam throughout the world. They are the ones who started schools, universities, and Fiqh (Islamic Jurisprudence).

The title Sharif or Sayyid comes

The title "Sharif" historically referred to protector and guardians of Mecca and Medina, often held by Hassan Bin Ali's (RA) descendants. The Noble/leader. They are the administrator and rulers.

These individuals frequently served as rulers or administrators of dynasties. Sayyids, often Maulanas, Imams, or Sufis, were instrumental in teaching Islam, commonly bearing the name Muhammad.

The sacrifices of these Sayyids have been pivotal to the spread of Islam, contributing significantly to the faith’s growth among Muslims today.

WALI SONGO.

The previous image shows the Makan (tomb) SYARIF AWLIYAH also known as KARIMUL MAKHDUM of Sulu and Basilan, Raja Qumara of Champa in Vietnam, Ibrahim Asmara/o, Bong Swi Hoo in China, in Gesikhjardo, Tuban, East Jawa, Indonesia. He was never buried in Mindanao or in Sulu or in any part of the country.

His real name: MAULANA

SAYIID MUHAMMAD IBRAHIM

ASMORO/ASMARA IBNI MAULANA

SAYYID MUHAMMAD JAMALUDDIN AKBAR AL HUSEINI. His father was known as Syekh Jumadil Qubro who was also known as CAHAYA

Perhaps one of the clan’s greatest vindication or irrefutable proof against those claims that Maharaja Tabunawai was not a descendant of the Prophet (SAW) is the genealogy of his grandfather, Sheikh Maulana Ibrahim Asmoro Qondi (or Sharif Auliyah or Karimul Makhdum). This is publicly displayed in the cemetery complex Makam Asmoro Qondi located in the town of Tuban in Java, Indonesia (Department of Culture, Youth, and Sports of the Tuban Regency, 2023).

Specifically, the genealogy of Sheik Asmoro Qondi (Syarif Awliyah / Karimul Makhdum),

INDEPENDENTLY CONFIRMS that his grandson, Maharaja Tabunawai, is a descendant of the Prophet (SAW):

1. Prophet Muhammad, the Messenger of Allah (SAW).

2. Sayyidah Fatima Az-Zahra/Ali bin Abi Talib

3. Imam Husain

4. Imam Ali Zainal Abidin

5. Imam Muhammad Al-Baqir

6. Imam Ja'far Shadiq

7. Imam Ali Al-Uraidhi

8. Imam Muhammad An-Naqib

9. Al-Imam Isa Ar-Rumi

10. Imam Ahmad Al-Muhajir

11. As-Sayyid Ubaidillah

12. As-Sayyid Alwi

13. As-Sayyid Muhammad

14. As-Sayyid Alwi

15. As-Sayyid Ali Khali' Qasam

16. As-Sayyid Muhammad

Shahib Mirbath

17. As-Sayyid Alwi Ammil Faqih

18. As-Sayyid Abdul Malik

Azmatkhan

19. As-Sayyid Abdullah

20. As-Sayyid Ahmad Jalaluddin

21. As-Sayyid Husain

Jamaluddin

22. Sheikh Ibrahim

Asmoroqondi / As-Sayyid Ibrahim

Zainuddin As-Sa marqandy

Annotated genealogy of Maharaja Tabunawai. Source: Old Jawi Manuscript of Maharaja Tabunawai

To continue with the genealogy based on the jawi manuscript of the clan and INDEPENDENTLY CONFIRMED by Dr. Al-Attas and Prof. TunSuzana:

22. Sharif Awliyah (Sheikh Ibrahim Asmoro Qondi / Karimul Makhdum)

23. Tengku Puteri Paramisuli (Maharanee Permaisuri of Mindanao)

24. Maharaja Tabunawai and Raja Kecil Mamluk

The coming of Muhammad Kabunguan in 1515AD to Mindanao as insisted by an old adversary was a blatant fabrication as contrasted by Dr. Al-Attas.

The proof that NO ONE LEFT MALACCA IN 1515 AD could also be found in these two (2) books entitled: OS PORTUGUESES EM MALACCA (1511-1580) and DE UM FEITOR PORTUGUESE (1512 TO 1515).

Shiekh Alim Basher book entitled Al

Philippines mentioned in

book how the

Tariqul

his

installation of Maharaja Tabunawai to Muhammad Kabungsuan as Sultan after the marriage to Tengku Puteri Tunina the only Princess daughter of Maharaja Tabunawai (Mighty Ruler of Mindanao).

Official Certificate of Recognition for the KESULTANAN MELAYU MINDANAO DARUSSALAM that H.M. RAJAH/ MAHARAJA TABUNAWAI was the RULER OF MINDANAO DARUSSALAM NEGARA FILIPINA given by the BUREAU ON CULTURAL HERITAGE-ARMM GOVERNMENT (2017)

Globally renowned academician, historian, scholar of Nusantara and recently awarded Royal Professor by Malaysia Syed Muhammad Naquib Al-Attas justified that the two (2) brothers Syarif Hassan and Syarif Ali Maraja indeed came to Mindanao. The former became the first ruler of BASILAN while the latter married Puteri Paramisuli, daughter of Sharif Awliyah and became the first ruler of MINDANAO. The royal couple had two (2) sons, namely, Maharaja Tabunawai and Raja Kecil Mamluk.

Photo shows (from left): Dr. Naquib Al-Attas, the wife of the Dipertuan Agung of Malaysia (the Sultan Tumenggong of Johore, Raja Zareth), and an unknown person. Source: UMNO party representative

A century old Heirloom of the Ketuanan/Kesultanan Melayu Maharaja Tabunawai Johore Mindanao Darussalam. It is mentioned in the manuscript that this was well kept by the royal keeper until today. It is now in the possession of DYAM PSB Tengku Syarifah Marieta Nor-Aisha Mindalano-Adam, the only Maharanee Permaisuri Agung of Mindanao Darussalam Negara Filipina.

Left: the human hair of Maharaja Tabunawai, Rajah Kecil Mamluk, and Muhammad Kabungsuan with the old Jawi Mauscript of the clan.

Right: it’s the white sand believed by the clan that this white sand came from heaven, its wrapped with the first cover of the Baitullah in Mecca.

INDONESIA: The Kesultanan Melayu Maharaja Tabunawai Johore Mindanao Darussalam Negara Filpina represented by the late His Majesty DYMM PSB AL MALIK BILLAH TUANKU ABDULLAH LIHONDO IBNI ESMAEL MUHAMMAD MAULANA IBN AL QADHI ADAM, MAHARAJA TABUNAWAI VIII and DYAM PSB TENGKU SYARIFAH MARIETA NOR-AISHA BINTI MUHAMMAD ANDAMAMA IBN MINDALANO ADAM, H.D., MAHARANEE PERMAISURI AGONG with their seven (7) traditional leaders council members as entourage were officially invited as the Special GUESTS OF HONOR to the Grandeur International Royalty gathering hosted by the FORUM SILATURAHMI KERATON NUSANTARA (FSKN) and the ASEAN Cultural and Tradition Community of Nusantara countries together with the KEBUPATEN SUMENEP REGENCY (MAYOR) GOVERNMENT in Indonesia. (2018).

INDONESIA: The late Maharaja Tabunawai VIII, His Majesty DYMM PSB AL MALIK BILLAH Tuanku Abdullah Lihondo ibn Esmael Muhammad Maulana ibni Al Qadhi Adam, H.D. acknowledged, recognized, and confirmsed an honorary title award as Dato Sri ’ to the Sultan of Ceribon, His Highness Sultan Arip Natadenengrat of Keraton Kasepuhan Ceribon at the Kebupaten Regency Palace in Sumenep Madura, Estimor, Indonesia (2018).

Joining them were the Regency (Mayor) of Sumenep and other royals.

INDONESIA: The late Maharaja Tabunawai VIII, His Majesty DYMM PSB AL MALIK BILLAH Tuanku Abdullah Lihondo ibn Esmael Muhammad Maulana ibni Al Qadhi Adam H.D., acknowledged, recognized, and awarded the Mayor of Sumenep as Dato’ Sri of the Kebupaten Regency government, at the Palace of Sumenep in Madura, Estimor, Indonesia (2018).

An interview with Tuanku Maharanee Permaisuri Agong of Mindanao Darussalam after her official trip from the Royal Republic of Cambodia as official representative of Royals in Mindanao by NET25 (Eagle Broadcasting Network) in Manila.

An interview of the Royal Couple by the ASEAN in Focus (NET25) anchor Dr. Carlos C. Tabunda Jr. of New Era University

Receiving a prestigious award and royal title of Tuanku Maharanee Permaisuri Agong as “ANUGERAH TOKOH ADAT & BUDAYA NUSANTARA” in conjunction with a festival in Melaka by the Ministry of Tourism and Culture, Melaka City, Malaysia represented by the Board of Director Dr. Hj.Dato Huzaifah Bin Dato Hashim –DMDI (2024)

VVIP: Enthronement of Sultan Bentan Darul Mahsyur

H.M Sultană Huzrin Hood, SH., MH,. M. Pdl SRI

PADUKA TRI BUANA at Tanjung Pinang, Indonesia (October 2024)

SEPARATING MYTHS FROM FACTS AND TRUTH

This chapter examined the claims (or myths) of Dr. Saleeby with Prof. Majul as sourced from local historians in Mindanao. These were then analyzed through cross referencing with sources from Nusantara. It should clarify Muhammad Kabungsuan’s family and if he really had another family in Mindanao.

According to the records (of the claimant), Kabungsuan arrived in Mindanao in 1515AD (as contradicted in Al-Attas, 2011, p.108) and he married Angintabu, the daughter of Macaapen. After the marriage and from 1520AD to 1543AD, he reigned as Sultan and begot a son named Makaalang in 1520AD.

Makaalang (Saleeby, 1905, p.54) was the 2nd Sultan and begot Bangkaya, as the 3rd Sultan who reigned in 1540AD. Bangkaya begot Kapitan Laut Buisan (who was the 5th Sultan) in 1560AD; then, he begot the warrior son named “Qurralat” or Kudarat who claimed to be the (7th Sultan) and reigned in 1581.

married a B'LAAN woman who was begotten from a crow’s egg and then begot Bangkaya according to the claimant. This begs the question, if the woman came from the crow’s egg, where did the Bangkaya’s nobility or royalty came from, from Makaalang or from the crow’s egg?

MYTH: MAKAALANG

Another point of contention. Bangkaya begot two (2) sons and one of them was Dimasangkay, the (6th Sultan) of Maguindanao.

Dimasangkay’s sibling was Gogo Sarikula from a different mother. The identities of the women who married Bangkaya were not mentioned in Dr. Saleeby’s book nor in Prof. Majul’s writings.

Now, Bangkaya married his third wife Maginaut, as they called the daughter of a certain Macaapen, brother of Angintabu. The couple begot Kapitan Laut Buisan who reigned as another 6th Sultan in their time. This demanded a deeper look inside their history.

If MAKAALANG was born in

1520 and reigned from 1543 to 1574 that means he reigned (31 years as Sultan), and he passed away at 54 years old.

What about Bangkaya? If he was born in 1540 then he reigned immediately from 1575 to 1579 as Sultan and he passed away at the age of 39, he only reigned for three (3) years.

Here comes his two (2) sons: Kapitan Laut Buisan born in 1560 and Dimasangkay born in 1579. There was a gap of 19 years between these two sons. This showed that Kapitan Laut Buisan and Dimasangkay reigned simultaneously for 4 years during those times. The claimant perhaps miscalculated the true age of these individuals.

To proceed, if Dimasangkay reigned from 1579 to 1585 (6 years), and Kapitan Laut reigned in 1581 to 1591 (10 years). Did they reign simultaneously in the succeeding four years as Sultan? Where was the succession? Who had the right to lead as sultan in their times? The author believed in the folly of the narrative.

Here is another issue that would require further research. Kapitan Laut begot Kudarat or Qurralat, who was born in 1581 right after the death of his father Kapitan Laut. How could a newly born infant have reigned immediately until 1671? He died at the age of 90 years old but according to their claim, he became the 7th sultan from 1619 to 1671. For 52 years, he served as a SULTAN. Who proclaimed him? This was another gray area in the history of Mindanao.

If Kudarat was born in 1581 and reigned as sultan from 1619 to 1671 and the coming of Ferdinand Magellan to Mactan was in 1521, the Author believed that Kudarat was not yet born at the time Magellan came to Mactan in this context. However, it was absurd when Magellan and Kudarat had an encounter according to the claim.

To recall, the Philippines was under the Spanish colonial rule from 1571 to 1898, beginning with the conquest of Manila by Miguel Lopez de Legapzi (Britannica, “History of

Manila,” 2024; Tremmi-Werner, 2015, p.15). However, other sources considered the starting point of Spanish colonial rule in 1565 when Legazpi established the first permanent settlement in Cebu (Rafael, 2019; Britannica, “The Spanish Period,” 2024). Regardless of year, when the Spaniards began their colonization, Kudarat was not yet born. In the claimant’s records, he reigned at the age of 38 years old from 1619 to 1671. His reign ended in 52 years if this was true.

Back to Dimasangkay who reigned from 1579 to 1585, what level of generation did he belong to? Based in this account, he belonged to the 4th generation from Kabungsuan. Dimasangkay and Gogo Sarikula were brothers with Kapitan Laut Buisan from different mothers.

How come Dimasangkay ruled, if according to European accounts of Villalobos, he was an old man in 1589 which meant that he might be around 70 to 80 years old. Therefore, if he was 70 years old in 1589 and born in 1579, he was just 10 years old at the time

Villalobos came to Philippines (Al-Attas, 2011, p.108). Isn’t this a glaring discrepancy?

Going back to Makaalang, if he was born in 1520, how did it happen that Shariff Mohammad Kabungsuan became his father if, in the official record of royal archives in Nusantara, the Capital of MALACCA fell to the Portuguese Empire in 1511. This indicated that NO MORE ships or any form of transportation could enter or exit into Malacca. ALL FORMS OF TRANSPORTATION WAS ON HOLD and no one was allowed to leave.

A hanging question would be, how did Kabungsuan came to Mindanao in 1515 AD according to Dr. Saleeby and Prof. Majul if their sources were only local historians in Mindanao? How could Kabungsuan’s journey be justified in those times when Malacca was under the rule of the Portuguese? OR, was it a case of misinterpretation of the tarsilas for both Dr. Saleeby and Majul (Al-Attas, 2011, p.107)?

This would lead to the conclusion that Muhammad Kabungsuan was not able to come to Mindanao in 1515 AD as the claimant insisted. In this particular period, no one could do what they wanted to do. All those narratives appeared to be based on speculations. There was also no evidence that Kabungsuan had another family during those times. Kabungsuan only had a family from the daughter of the mighty ruler of Mindanao, the Maharaja Tabunawai. Kabungsuan’s first coming to Mindanao was in 1420 AD and this was based on the hikayats and historical writings in Nusantara.

On the other hand, the author had the privilege to examine the tarsilas submitted to their Kesultanan’s office for kinship validation from the different clans in Mindanao as well as researches from local historians and writers. Unfortunately, inconsistencies were noted on the tarsilas and the researches could be traced to the writings of Dr. Saleeby. Thus, efforts were exerted to cross reference with literature and scholarly researches from

Nusantara including academic and cultural centers in Singapore, Brunei, Indonesia, Johore, Melaka, Sarawak, Sumatra, Riau. Sabah, Bulungan, Banjar, Pontianak, Ternate, and Sulawesi. However, no narratives or corroborating researches were found that would confirm Dr. Saleeby’s claim about Maka-alang, Bangkaya, Dimasangkay, and even Gugu Sarikula. Nevertheless, the area is open to future history scholars and researchers who would have to allocate extra time and resources to deepen their studies.

Basically, the author came to conclusion that all the narratives, tarsilas from Maguindanao, Lanao, and even in Raja Buayan were contradicting to one another. Each of the clans wanted to display and prove that they were the “legitimate" sultanate who ruled the region. Dr. Saleeby, Prof. Majul, and other local historians seemed to forget that every event that took place in Melaka (Malacca) / Palembang / Temasuk from the year 1400 was recorded.

Hikayat Patani. It is one of the sources that mentioned about Muhammad Kabungsuan’s real parents and family in Mindanao. This hikayat narrates how Islam came to Champa and Patani, later to Jawa and Sulawesi. The book provides the identities of the preachers who were responsible in spreading Islam throughout the region, where they came from, and where they went to.

The TRUE History of Mindanao and Its People

Mindanao has its own uniqueness and literature. Unfortunately, there is a low level of awareness on the true history of the region. Mindanao’s belles-lettres alone speak about diversity which displays the features and culture of the Muslim people in the Philippines. The International Fund for Agricultural Development (IFAD) has identified 25 ethnolinguistic groups as of 2012, 18 of which were the Lumads and seven major ethnic groups among the

Muslims (or 10 according to Minority Rights Group, 2023). The Spaniards came to colonize the region and were succeeded by the Americans. The lands originally occupied by the Muslims and the lumads were possessed by the colonizers as well as other indigenous peoples. At present, the Muslims fall behind the non-Muslims with inferior social systems before the coming of the first colonizer. How did this happen?

At the time the first colonizer (Spaniards) came, most of the people in the north easily submitted themselves to Christianity. As a result, they gave up their faith, culture, tradition, and practices and followed the life of Christianity and embraced the western culture and lifestyles. On the other hand, the Muslims in Mindanao resisted and fought for their right to self-determination. They were never conquered, controlled, and colonized because of the ancestors. The ancestors should be remembered by providing them the credits for standing their ground and for being proud of their

own identity and race. Muslim people were very suspicious and skeptic in dealings and endeavors especially in promoting cultural, civic, and social development and health. They would rather stick to their traditional ways. When the government or any group of NGOs or any benevolent or charitable individuals who were non-Muslims tried to help or undertake something for them especially to their lands (ancestral lands), they were pessimistic and suspicious. All these observations remained true until 1900s.

The author’s analysis on these views, the inexcusable socio-economic condition, and poor health management of the Muslims in the country could be actually traced to irresponsible Muslims leadership, the government, and partly the people themselves in the area (Abdulrachman, 2012). Most of the Muslim leaders were never consistent in providing proper direction and purpose of their constituents. Political leaders ignored most of the needs of their people. Not only that, exploitation of the powerless only made these politicians richer and more powerful.

They were actually vain in pocketing for themselves blue eyed favors especially from the national government. These politicians were suffering from amnesia in the sense that they forgot their promises of good life and responsible leadership to their constituents during the campaign season.

In the context of Muslim social structure, it could not be denied that the framework was still medieval despite the social changes that happened in the last six centuries. Western scholars Dr. Saleeby and Prof. Majul identified the classes of people in Mindanao such as datu, freemen, and slave and these heedfully pertained to nobility.

In Maguindanao, local historians identified and layered Maguindanaon social classes into: datu (chief), dumatu (distinct/prominent), kastiri, rapo (alien), impatempaya, handbaraja, and endatuan composed of uripen (slave) and baniaga (enslaved non-Muslim). All these terms were no longer useful. Today, they are popularly classified as datu and

commoner. The datus enjoyed the privilege, social prestige, and power over the commoners.

Local historian Michael Mastura further described the datuship in Maguindanao.

The “datu class [is] subdivided into the royal-blooded and the non-royal. In Maguindanao, the royal blooded datus trace their ancestry to Shariff Kabungsuan and in Sulu, to paduka Mahasari Maulana Al-Sultan Shari al Hashim. Only royal blooded datus can become sultan. In Maguindanao (old name of the empire Province of Cotabato), they rule the Sultanate of Maguindanao, Buayan and Kabuntalan. The non-blooded royal datus rose to datuship by amassing wealth and, subsequently, gaining power and prestige. However, as their descendants marry into the royalblooded datu families their offspring become royal-blooded. The commoners today are not popularly distinguished as freemen or slaves. However, they differ in their economic and social status.” (Diaz, 2003, p.7).

Dr. Saleeby’s writing was mainly about the Muslims of Mindanao. However, the Author could not convince herself the sincerity of Dr. Saleeby since he was a non-Muslim and a foreigner and most of his studies about Mindanao were based on speculations and deceit. Moreover, the fantastic and mystical narratives were “unislamic” and could not be dismissed as mere metaphors. By deliberately ruining the belief, culture, and tradition of the Muslim masses in the area, Dr. Saleeby seemed to be more of an agent of “divide and rule” rather than a historian. Moreover, he failed to include narratives about the history of the Malacca (Melaka) Sultanate in Nusantara. This prevented him to present a more accurate periodization on the advent of Islam to Mindanao as also mentioned in Prof. Majul’s introduction (in Saleeby, 1976).

More on Maguindanao or Mindanao as region and its social structure. The word Mindanao means “land filled with water” while the name

Rio Grande de Mindanao is known for “Pulangi” in Maguindanaon term which literary means “large river.”

The term Maguindanao was originally given to the small community along the creek at the heart of Cotabato City (Kuta’watu) and it expanded politically and became the Maguindanao province. Part of etymology is the root word “danao” which means inundation by a stream or river, or lake; and Mindanao based on another source denotes “submerge by water.” The word Cotabato is from Malay word “kuta” with “batu” which means stone fort. In the record of Nusantara countries, Kutabatu places could also be found in Malaysia and Brunei aside from Mindanao. Is there any significance and why is there a similarity?

In Cotabato City, the stone fort is a prominent structure at the heart of the city. Locals called this place as “Tantawan” which meant an overlooking hill area of the place where the Istana of Maharaja Tabunawai could be found as mentioned in the Jawi manuscript and in one of the stone inscrip-

tions in Champa. This place actually referred to the defensive walls of a fortress which were usually occupied by the rulers of the place.

For other sources, the term Mindanao, the older approximations in latin script referred to Maingdanao (Pigafetta, 1874, pp.35-163) and Vindanao later in 1500s (Blair and Robertson, 1906).

Islam arrived for the first time in Mindanao based on hikayats and historical writings approximately in the 13th century from Champa. A definition of Islamic civilization to some historians have confused them about the nature of Islamic civilization especially to those devoted to the epistemology and methodology of the social science. The author defined Islamic civilization as composed of a group of people or a nation whose way of life or culture were based on Islam. Prophet Muhammad (SAW) founded it. This indicated that those missionaries in Mindanao also brought with them the Islamic civilization. Whatever the basic and praiseworthy elements of

the pre-Islamic civilization that bound people together and were accepted as parallel with the Islamic way became part of the Islamic civilization. In terms of historical periodization in the history of Islamic civilization, the inception of Islam in the Malay world brought about extraordinary changes.

With regard to the early Islamization of Mindanao, an Islamic scholar named Al Syariful Ulama Al Sharif Awliyah (Al-Attas, 2011, p.90; Jawi manucript of Maharaja Tabunawai; Saleeby, 1905, pp.28-31) from Champa came to Mindanao in 1340 (Jawi manuscript of Maharaja Tabunawai). While he was preaching Islam, he married the Princess daughter of the leader of local ethnic called Tabunavi Clan. He was blessed with a daughter called Tengku Putri Paramasuli then he left Maguindanao for health reason and that made Tengku Putri Paramisuli (Permaisuri) ruled Mindanao for more than 20+ (or 25) years.

Two (2) Sayyid brothers who were Islamic scholars and ulamas from Muar Lama old Johor, Malaya named Syarif Hassan and Syarif Ali Maraja arrived in 1380AD in Mindanao. Syarif Hassan stayed at Basilan while Syarif Ali Maraja stayed in Maguindanao. The latter was sent to Mindanao by the ruler of Melaka to replaced Syarif Awliyah because of his poor health condition.

In 1385, Sharif Ali Maraja married Putri Paramasuli and then they ruled the entire Mindanao (Hikayat Champa). The noble couple Al Syarif Ali Maraja and Puteri Paramasuli was blessed with two boys named Tabunawai and Mamluk. This Tabunawai became the first Malay Maharaja of Mindanao Darussalam (Al-Attas, 2011, pp.90-91).

PUTERI PARAMASULI BINTI

MAULANA SAYYID

MUHAMMAD IBRAHIM ASMORO (SHARIF AULIYA)

SHE WAS GRAND DAUGHTER OF CHAMPA KING AND SHE WAS THE 1ST GRAND DAUGHTER OF

MAULANA SAYYID

MUHAMMAD JAMALUDDIN

AKBAR AL HUSEINI

(Maulana Husain Jumadil Kubro)

IN THE YEAR 1380 Sharif Maraja Arrived Mindanao

What is the legacy Maharaja Tabunawai during his reign?

` Maharaja Tabunawai, the eldest son of Al Syariful Ulama Al Syarif Ali Maraja bin Muhammad Syah and Tengku Puteri Paramisuli (daughter of Syarif Awliyah, also known as Asmara Kandi/Asmoro Qondi or Karimul Makhdum in Sulu, or Raja Qumara in Champa), was the authori-

IN THE YEAR 1381 - 1385

MAULANA SAYYID

MUHAMMAD IBRAHIM

ASMORO SHARIF AULIYA

CAME BACK TO MINDANAO

FOR THE SECOND TIME TO GIVE HIS DAUGHTER TO WED SHARIF MARAJA FROM MUAR LAMA, JOHOR

HIS MOTHER PUTERI

RAMAWATI DIED IN CHAMPA

HE MARRIED HIS SECOND WIFE PUTERI

CHANDRAWULAN IN CHAMPA

(The Mother of Maulana Sayid Ali Rahmatullah SUNAN AMPEL & Maulana Sayyid Ali Murtadho)

MAHARAJA TABUNAWAY & RAJAH MAMALU WAS BORN

tative and powerful ruler of Mindanao Darussalam starting in 1385 AD. His reign was characterized by definitive territorial control and legitimate governance. Maharaja Tabunawai's significant role as the mighty ruler of Mindanao was documented in the Hikayats and historical writings and Jawi manuscript of the clan that was digitized by the UNESCO of the world.

The legitimacy of ANY claimant as a Malay Muslim ruler in Mindanao rested upon the lineage of His Majesty Maharaja Tabunawai. He was Prince son from Muar Lama old Johore in Melaka as attested in the HIKAYAT and many historical writings in Nusantara and could also be found in the Stone Inscriptions in Champa (Vietnam) where his grandmother was the princess-daughter of the Sultan or King of Champa.

History shows that the Maharaja Tabunawai’s family line is invariably traced, back to the Prophet Mohammad Salallahu Allayhi Wassalam.

It is most likely that from 1000 -1300 Hinduism was already present in Mindanao. The evidence pointed to the Gold Deity Hindu Goddess (Golden Tara of Agusan) that was found in 1917 on the banks of the Wawa River near Esperanza, Agusan del Sur, Mindanao in the Philippines (CCP Encyclopedia of Philippine Art, 2020). This Gold Deity together with “piloncitos” (ancient gold coins) that existed throughout

Southeast Asia were proof of the Hindu connection (specifically the Majapahit empire) of the ancient Philippine civilization (Ocampo, 2011). The coins from the empire clearly showed that Majapahit was once the multi-ethnic form of sultanate from Malay Peninsula (Nusantara) up to New Guinea and the Philippines down to Northern Australia. Indeed, Nusantara was included in the Majapahit’s realm.

In Negarakretagama manuscript, an old Javanese eulogy to Hayam Wuruk (Javanese King), it mentioned that Mindanao before was called KALKA (Muljana, 1979, canto 14). It also described that the guardian of Malacca was Pati Unus who led Demak’s armada (Muljana, 2005, p.70).

The 2nd King of Mai was Maharaja Tarmanavivarman appointed by Maharaja Candravarman in 516AD. Later, the Tarmanavi became Tabanavi (Champa stone inscription).

1370 - MAJAPAHIT

EMPEROR MAHARAJA

RAJASANAGARA (the Hindu King) was the ruler of Northern Philippines (Mai) (in Nagarakretagama, Canto 1, Stanzas 4 and 5). Around that time, the Mindanao Ruler’s princess-daughter converted to Islam by Syarif Awliyah known as (Ibrahim Asmara / Asmoro Qondi / Raja Qumara / Kaarimul Makhdum) and married the daughter of the Ruler of Mindanao and begot Tengku Puteri Paramisuli the mother of Maharaja Tabunawai and Raja Kecil Mamluk. Sayyid Muhammad Ibrahim Asmoro/Asmara (Syarif Awliyah) had three (3) sons in Java namely: Maulana Ahmad Rahmatullah, Maulana Ishaq and Maulana Ali Murtadho.

During the reign of Maharaja Tabunawai, the subjects deeply respected and upheld his supremacy and the mandate he carried. His rule was characterized by a profound sense of loyalty and adherence to the established norms and protocols that were enshrined in the Kesultanan’s governing documents. This era represented a time of structured

The “Golden Tara of Agusan” on display at the Field Museum of Natural History in Chicago. Image source: Sailko (2016).

governance and societal order, underpinned by the leadership and vision of Maharaja Tabunawai and Raja Kecil Mamluk. The legacy of their rule, preserved in the Manuscript Salsilah, remains a testament to their effective governance and the cultural and political ethos of the time.

Maharaja Tabunawai was entrusted with the governance of Mindanao by his father, Syarif Ali Maraja. The Tabunawai dynasty started in 1385 AD and continued until 1550 AD. In the course of his rule, Maharaja Tabunawai wed a Malay princess, Raja Syarifah, in Muar Lama, Melaka. This union bore him two children: a son, known as Maharaja Samb’gan and a daughter Tengku Puteri Tunina (Turnisa). Maharaja Tabunawai then returned to Mindanao with his family, dedicating himself to the development of the Kesultanan Melayu Mindanao Darussalam (1385). His brother, Raja Kecil Mamluk, ventured to the Zamboanga Peninsula after establishing his domain in the upland areas of Kutabatu.

Furthermore, the role of Maharaja Tabunawai remains a significant and enduring presence in Mindanao to this day. In truth, many of the claimants to royal and noble status in Mindanao continue to uphold the tradition of paying respect to the ruling clan. This is typically done by requesting the presence of members from the ruling family for key ceremonies, such as conferment of titles and pronouncement of lineages, underscoring the lasting influence and reverence for the lineage of Maharaja Tabunawa

Respects. The different royal and noble houses were bestowed with recognitions by the

as “Jung-Jung

and to

Kesultanan Melayu Maharaja Tabunawai Johore Mindanao Darussalam. They pay respects

Duli” to Maharaja Tabunawai VIII

his only Lady Consort Maharanee Permaisuri Agung (his niece). Source: Personal file.

The House of Rajah Sirungan Royal Descendants of Kedatuan Buayan Recognnition and Pronouncement 2021. Source: Personal file.

(Below) The Official Recognition and Pronouncement of the Royal Title of RAJAH KECIL MAMLUK - HADJI DATU MOHAMMAD LINAS from the TIDURAY ethnic group in Southern Mindanao – as per recommendation of their elders in 2015. He was anointed by the late HM DYMM PSB AL MALIK BILLAH TUANKU LIHONDO ESMAEL BIN MUHAMMAD BIN MAULANA AL QADHI ADAM, MAHARAJAH TABUNAWAI VIII assisted by his only Lady Consort DYAM PSB Tengku Syarifah Tuanku Marieta Nor-Aisha Binti Muhammad Andamama Ibni Mindalano Al Qadhi Adam, the MAHARANEE PERMAISURI AGUNG of Mindanao Darussalam with his Royal Council and cabinet members. Source: Personal file 2016

The revival and affiliation of different traditional leaders from Matanog, Barira, Parang Maguindanao, and Kapatagan, Lanao del Sur to the Kesultanan Melayu Maharaja Tabunawai Johore Mindanao Darussalam Filipina. Source: Personal file, 2017.

Different royalties pay respects to DYAM PSB Maharanee Permaisuri Agung of Mindanao during the 1st Bangsa Melayu Historical Congress held in Davao in 2023. Source: Personal file.

Jawi Manuscript. An old and authentic Jawi manuscript written in the later part of the 18th century. It is still well kept by the Kesulltanan Melayu Maharaja Taunawai Johore Mindanao Darussalam Negara. Source: Personal file.

Jawi Documentation and Writeshop. Asso. Prof. Joseph Paula of the UP Mindanao - Department of Social Sciences scans the Jawi manuscript for digital documentation for preservation and future studies in (year). Jawi is a nearly-extinct language in Southern Mindanao and Southeast Asia that uses the Arabic script. The body of literature is a potential candidate to the World Registry of Documents of the United Nations Educational, Scientific, and Cultural Organization (UNESCO). Source: Personal file, 2016.

UNESCO Submission. In a compelling submission to UNESCO, reference is made to an ancient text authored by Sheikh Aleem Basher, a renowned Muslim historian from the Kingdom of Saudi Arabia. This significant work details the historic event in 1420 AD, where Sharif Muhammad Kabunsuan was officially installed into a position of prominence. This notable investiture was bestowed upon him by the then-reigning sovereign of Mindanao, His Majesty Maharaja Tabunawai. This historical account adds another layer of validation to the rich tapestry of Mindanao's past, underscoring the intertwined nature of leadership and religious influence in the region's history. This was distributed in Cairo Egypt and Kingdom of Saudi Arabia.

The preservation of the ancient Jawi manuscript and its contribution to the United Nations Educational, Scientific, and Cultural Organization (UNESCO) represents a pivotal step in safeguarding cultural heritage. Through the efforts of the University of the Philippines-Mindanao, the manuscript has been preserved through digitization in 2016. This Important document is well kept by the Kesultanan Melayu Maharaja Tabunawai Johore Mindanao Darussalam. Source: Personal file.

Reference to the Two Sharifs. (Tun) Suzana and (Tun) Hj. Othman provided a narrative on the arrival of the Two Sharifs based on their book, “Ahlul-Bait (Keluarga) Rasulullah SAW & Ulama Umarak di Alam Melay,” 2011, p.203.

As translated from Bahasa, it says, “After that came the Two Sharifs with their followers from Johor (Melaka) Sharif Hassan and Sharif Maharaja. Sharif Hassan settled in Sulu while Sharif Maharaja continued his journey to the south near Pulangi River in Mindanao. There, he was married to Princess-daughter of Sharif Auliyah (Sayid Ibrahim Zainul Al Akhbar) whose name was Paramesuli (Permaisuri). Sharif Maharaja was the ONE who founded the Datu group and became the first ruler (or leader) of Mindanao.”

Based on this book, it was very clear that Kabungsuan came later. This proved that there were more Islamic jurists and missionaries who came before him (Mohammad Kabungsuan).

FALSE NARRATIVES FOR POLITICS in Majul’s “Muslims in the Philippines,” 1973, p. 70. By omitting, maligning, and degrading the history of the forefathers, Sharif Ali Maraja and his sons, Maharaja Tabunawai and Rajah Mamluk, the intention of the ROYALS WITH QUESTIONABLE ANCESTRY was revealed. They concocted false narratives to highlight the significance of their CHOSEN ANCESTOR. By doing so, they maintained their social status and propounded their political agenda. Since they staunchly relied on false narratives, they had already invalidated their tarsilas and so-called royal titles without them knowing it. Void ab initio (void from the start).

35 MALAY SULTANATES ESTABLISHED IN NUSANTARA. Of the 35 Malay Sultanates in Nusantara (Asia Pacific) as established by The Family of Sayyid Malik Azmat Khan Bin Alawi Faqih, there was only one Sultanate or Kesultanan (Royal Kingdom) in Mindanao Selatan. It was the Kesultanan Melayu Mindanao Darussalam headed by Tengku Puteri Paramisuli together with her Crown Prince husband Al Syariful Ulama Al Syarif Ali Maraja Bin Muhammad Syah from Muar Lama old Johore Melaka.Chronology of the Mindanao Sultanate from 1385 to 1520. Source: Personal file.

Source: Nusantara Hikayats / personal file.

Salsilah of Kesultanan Melayu Maharaja Tabunawai Johore Mindanao Darussalam Negara Filipina. SOURCE: Hikayats, Historical writings, Old Jawi manuscript (18th)

Annotated Salsilah of Kesultanan Melayu Mindanao Darussalam. Source: Personal file.

HISTORICAL MARKER: This marker awarded by the City Government of Cotabato with official ceremonies and received by the direct heirs Duli Yang Maha Mulia Paduka Sri Baguinda Al Malik Billah Tuanku Hadji Abdullah Lihondo ibni Esmael Muhammad Maulana Al Qadhi Adam, H.D., the Maharaja Tabunawai VIII with his Lady Consort (wife) Duli Yang Amat

Mulia Paduka Sri Baguinda Tengku Syarifah Marieta

Nor-Aisha binti Muhammad Andamama ibni MindalanoAdam, H.D., Tuanku Maharanee Permaisuri Agong Mindanao Darussalam Negara Filipina. Assisted by the Rajah Kecil Mamalu (Mamluk) Hadji Dato Muhammad Ibni Guiapar Linas, H.D.

Who is Mohammad Kabungsuan?

How did he become the Sultan of Maguindanao?

In 1420AD, Muhammad Kabungsuan arrived in Mindanao, his real name was MAULANA SAYYID

MUHAMMAD ALI AL HUSSEINI ibni

SAYYID MUHAMMAD

JAMALUDDIN AKBAR ALHUSSEINI (Sayyid Hussein Jumadil Kubro) (in Babad Jawa, Sejarah Melayu, Sejara Demak, Hikayat Patani, and Sejarah Sunan Ampel). He was received by the mighty ruler of Mindanao, His Majesty Maharaja Tabunawai, together with his younger brother, Rajah Kecil Mamluk.

of Johor named Jusul Asiqin as the mother of Muhammad Kabungsuan. The only Zainal Abidin was (Che Bong Nga) from Champa (Whitmore, 2011) who was a Vietnamese and ahead of time from Dr. Saleeby’s claims. The arrival of Kabungsuan to Mindanao, as mentioned by Dr. Saleeby, was in 1515AD. The big discrepancy of the year was still questionable. The impact of this miscalculation, due to lack of evidences, distorted the entire history of Mindanao.

The truth on the parents of Mohammad Kabungsuan as justified by the Hikayats in Nusantara and other historical writings in many royal archives

There was no such Sharif Ali Zaynal Abidin (Saleeby, 1905, p.53) in those times. No such daughter of Sultan

As per records in the Hikayats of Nusantara, there were many times Kabungsuan came to Mindanao but his first coming was in 1420AD and not on 1515AD as Dr. Saleeby mentioned in his writings. Since it was without basis, it could be considered as speculation. Furthermore, Dr. Saleeby attributed the success and fortune of Kabungsuan “to the valor of his crew and the influence of his witchcraft” (Saleeby, 1905, p.50).

Another historian who added to the confusion was the renowned William Henry Scott. He believed that Kabungsuan could have arrived

“sometime after the Malacca royal family, to which his [Kabungsuan] mother belonged, moved to Johore in 1526” (Scott, 1984, p.86). Scott further muddied the already murky narrative by claiming that Kabungsuan’s son “Maka-alang” was already ruling when the Villalobos expedition arrived in 1543 in line with Dr. Saleeby and Majul’s claim.

MUHAMMAD

KABUNGSUAN’s father was not Zainal Abidin, as some sources might claim. His father was “Maulana Sayyid Muhammad Jamaluddin Akbar Al Husseini Ibni Sayyid Ahmad Syah Jalaluddin,” known as “Sayyid Hussein Jumadil Qubro” (Kapanlagi, 2023; Kholmuninov, 2022, p.47). Notably, Jumadil Qubro was also the father of Syarif Awliyah, the father of Tengku Puteri Paramisuli (the only Princess -daughter of Syarif Awliyah) in some hikayats and historical writings as well in the old Jawi Manuscript of the Tabunawi clan. As a result, Syarif Awliyah and Sharif Kabungsuan were half-brothers sharing the same father but different mothers.

Muhammad Kabungsuan’s mother was Putri Jauhar daughter of Tun Hamza (dato’ Bongkok Muar), a Hulubalang Commander, and he was appointed as Bendahara by the Sultanate of Melaka.

Note: In Dr. Saleeby’s writings, there was a huge discrepancy since Kabungsuan passed away on 1517AD and buried in Java by his own family. Dr. Saleeby had no basis by mentioning such date of arrival of Kabungusan which was 1515AD. Worse was Kabungsuan’s alleged involvement with “witchcraft” as it was banned in the Islamic faith.

Graveyard of Sharif Kabungsuan with his two (2) sons in Java Tuban, Indonesia. Image source: Nusantarapedia.net.

SHARIF KABUNSUAN died in Java, Indonesia in 1517AD as mentioned in the Hikayats and historical writings of Nusantara. He was buried with his two sons in Java from his first wife RATNA PEMBAYUN, the sister of Sultan Demak Raden Patah in Java, Indonesia. His only children in such union were two (2) sons in JAVA named:

MAULANA MAKDUM IBRAHIM (SUNAN BONANG), and RADEN QOSIM (SUNAN DRAJAD).

In Mindanao, SHARIF KABUNSUAN’S second and only wife was the Princess “TENGKU PUTERI TONINA,” Maharaja Tabunawai’s only daughter. The couple (Sharif Kabunsuan and Tengku Puteri Tonina) produced three (3) princesses, namely, PUTERI MILAKANDI, PUTERI MAMURANDA/MAAMOR, and PUTERI BATULLAH.

•Puteri Milakandi passed away at an early age and was never married.

•Puteri Mamuranda, also known as Maamor, formed a significant

matrimonial alliance by marrying a Datu from Buayan, a key figure among the local leadership. This union resulted in the birth of their only son, ‘Sirungan’. In recognition of his lineage and the stature of his family, Sirungan was bestowed with the title of “Raja Sirungan,” by his grandfather Sharif Kabungsuan with a blessing given by his great grandfather, Maharaja Tabunawai. Such designation was specifically meant for the people of Buayan.

•Puteri Baibatullah passed away without family.

Meanwhile, Raja Sirungan was married to a lady of Buayan and begot four (4) sons. He had no siblings. The 10 siblings of his father Malang sa Inged belonged to the Kedatuan Buayan. Raja Buayan’s title originally had no Sultan - only Raja and there was no succession at all.

Sharif Kabunsuan had no other family in Mindanao except to Tengku Puteri Tunina who was the princess-daughter of Maharaja

Tabunawai. He had NO SON in Mindanao based on the Hikayats and historical writings in Nusantara. Hence, his arrival to Mindanao in 1515AD was NOT TRUE and could just be based on speculations.

The one who installed Kabungsuan as Datu that became Sultan was the Mighty Ruler of Mindanao, His Majesty Maharaja Tabunawai, as a respect to his princess-daughter since she was wedded to Kabungsuan. His title as Sultan of Maguindanao and Malabang did not authorize him to rule. It was just an honorary title which he could not pass to anyone. There was NO succession that was granted by Maharaja Tabunawai since all of his children to Tengku Puteri Tunina were all girls. Based on research, there was no son or other daughters to any wife in Mindanao except to his wife in Java the sister of the Sultan of Demak Raden Patah. Nothing was mentioned in the old Jawi Manuscript or in any Hikayats or historical writing about son or family in Lanao or other places in Mindanao.

ANNOTATION: If Sharif Kabunsuan arrival in Mindanao was in 1515 AD and he passed away in Java, Indonesia in 1517 AD, it poses a significant challenge to reconcile how he could have effectively governed Mindanao and established a lineage spanning 6 to 8 generations within a mere two-year period. This discrepancy raises doubts about the accuracy of these historical accounts and calls for a re-examination of the established narratives. Such a short span of time seems insufficient for Sharif Kabungsuan to establish a profound and lasting impact on the governance and social structures of Mindanao, particularly in terms of producing a multi-generational lineage. This inconsistency indeed presents a “million-dollar question” that challenges the plausibility of the existing historical accounts and underscores the need for further scholarly investigation and verification to provide a more accurate and coherent understanding of Sharif Kabungsuan's legacy and his role in the history of Mindanao.

Hence, his arrival to Mindanao in 1515AD was simply NOT TRUE.

THE REAL NAME OF SHARIF MUHAMMAD KABUNSUAN AND HIS FAMILY BACKGROUND

Based on the Sejarah or the Hikayat Patani, Hikayat Hang Tuah, and Hikayat Pasai among other Hikayats. These are the old historical books which told how Islam came to Champa and Patani and later propagated to Jawa, Sulawesi, and Mindanao.

MAULANA SAYIID

MUHAMMAD ALI AL HUSSIENI (in Babad Jawa, Sejarah Melayu, Sejara Demak, Hikayat Patani, and Sejarah Sunan Ampel) known in Mindanao as “SHARIF MUHAMMAD

KABUNGSUAN” was the 6th Missionary who came to Mindanao in the year 1420AD (and not 1515AD as mentioned in most writings of Dr. Najeeb Saleeby, Prof. Cesar Majul, and other local historians.) Again, he was sent to Mindanao by the ruler of Muar Lama in Melaka to replace Al Syariful

Ulama Al Syarif Ali Maraja, the father of Maharaja Tabunawai and Raja Mamluk due to his poor health. He was never sent to conquer lands as he was a preacher. In fact, he NEVER claimed to be the Sultan of Maguindanao and no references from Nusantara could confirm this.

Sharif Kabungsuan was NOT the first missionary who preached Islam in Mindanao as his supposed descendants claimed. Syarif Awliyah (a half-brother to Sharif Kabungsuan, same father but different mothers) came earlier.

Undermining the presence of those missionaries ahead of Kabungsuan degraded the history of Mindanao as perpetrated by the royal claimants with questionable ancestry (Majul, 1973, p.70).

Muhammad Kabungsuan left Mindanao to Java to help Sultan /Raden Patah of Demak (who was his brother-in-law) who was facing an uprising against the Sultanate. Sultan Raden Patah died in the year 1518. He was buried by the side of Muhammad

Kabungsuan’s makam.

In 1470, Sultan Demak Raden Patah built MASJID AGUNG DEMAK. It was inaugurated as the newly repaired Masjid Agung Demak. In 1507, Muhammad Kabungsuan lead the prayer of that inauguration. Kabungsuan converted thousands of Java people into Islam. He died in the year 1517 at Boyolali, East Java.

The maternal lineage of Sharif Awliyah and Sharif Kabunsuan, significant figures in the history of

Mindanao, revealed a diverse and influential background. SYARIF AWLIYAH’S MOTHER was a PRINCESS from CHAMPA, a historical kingdom in what was now Vietnam, indicating a connection between the Malay world and the broader Southeast Asian region (Nusantara).

Contrary to some claims, SHARIF KABUNGSUAN’s mother was NOT JUSHUL ASHKIN, the daughter of the Sultan of Johore. Instead, historical records indicate that his real mother was JAUHAR, the daughter

MARKER. A commemorative marker about the true date of arrival of Sharif Kabungsuan in Mindanao in 1420AD. The marker was installed in Raja Tabunawai Blvd. in Cotabato City in 2016 by the City Government of Cotabato City.

of TUN HAMZA, a HULUBALANG (military commander) of the Sultan of old Johore in Muar Lama Melaka. This distinction was crucial in understanding the lineage and background of Sharif Kabungsuan.

Genealogy of Kesultanan Melayu Maharaja Tabunawai with direct descendants of the ruling clan. Source: Personal File.

Chapter Post Script. The genealogy was rooted to our forebears. We cannot deny the fact of being rooted and intertwined to the right connections.

There were people who reacted with our social media posts about MALANG SA INGED of Buayan.

There were questions and cloudy inquiries sent to us about this issue. Some threatened us for contesting their claim as MALANG SA INGED was a Rajah or even as a Sultan. If that was true, WHO INSTALLED HIM AS RAJAH or SULTAN? What year did he ruled as RAJAH in BUAYAN?

Another version of Salsilah of Kesultanan Melayu Mindanao. Source: TunSuzana @Binti Othman, Author of Malay Sultanate and Ahlul Bait

Based on our research, Malang sa Inged never ruled as Rajah in Buayan but he was a Datu, a tribal leader of Buayan. He was given the NOBLE title as Rajah only as a title because of the granddaughter (Tengku Puteri Mamuranda) of the MIGHTY RULER MAHARAJA TABUNAWAI. That is Haq.

At the time of Tengku Puteri Mamuranda, the princess-daughter of Tengku Puteri Tonina (Maharaja Tabunawai's daughter) and Mohammad Kabungsuan. Maharaja Tabunawai gave his blessing to Kabungsuan and installed him as Sultan of Maguindanao.

Mamuranda and Malang sa Inged had only one son and that was Sirungan. That was the beginning of the establishment of Buayan as Rajanate. Sharif Kabungsuan installed Sirungan as the first Rajah of Buayan with the blessing of his father-in-law Maharaja Tabunawai as Rajah for the Buayan people only.

The truth on this matter was known to the Author through the Hikayats and historical writings in Nusantara as well as the old Jawi Manuscript of the Kesultanan Melayu Mindanao Darussalam.

C

H A P T E R V

THE COURT LADY BEHIND THE THRONE OF THE FORGOTTEN KINGDOM OF MINDANAO DARUSSALAM NEGARA FILIPINA

(The Unsung Sri Kandis of Mindanao Darussalam Negara Filipina)

THE ROLE AND POWER OF THE COURT LADIES BEHIND THE THRONE T

wo (2) months before the passing of the last MAHARAJA

TABUNAWAI VIII of Mindanao, DYMM PSB Al Malik Billah Tuanku Haji Dato Abdullah Lihondo Esmael

Bin Muhammad Maulana Bin Al Qadhi Adam, he called together his leaders’ council and his close family members to inform them about his decision.

“I AM FULLY GIVING MY AUTHORITY and POWER OF THE KESULTANAN MELAYU MAHARAJA

TABUNAWAI JOHORE MINDANAO

DARUSSALAM as well as the PERTUBUHAN BANGSA MELAYU FILIPINA and PERTUBUHAN

WARISAN BANGSA MELAYU

FILIPINA and THE MAHARAJA

TABUNAWAI ROYAL DESCENDANTS

COUNCIL OF THE PHILIPPINES ,THE FULL RESPONSIBILITY, AUTHORITY and LEADERSHIP TO MY ONLY LADY CONSORT (WIFE and NIECE), DYAM PSB

MAHARANEE PERMAISURI AGUNG OF MINDANAO DARUSSALAM (Tuanku Hadja Bai Marieta Nor-Aisha Binti Panding Anggie Binti Mohammad Mindalano Al Qadhi Adam) TO ACT AS SUCH THE TITULAR HEAD AND PRESIDENT OF THE CLAN and THE KESULTANAN MELAYU MAHARAJA TABUNAWAI JOHORE MINDANAO DARUSSALAM NEGARA FILIPINA; no one will be appointed nor to assume my royal title nor to my wifes’ title since we do not have any children. Whatever her decision must be respected.”

DYMM PSB Al Malik Billah Tuanku Haji Dato Abdullah Lihondo Esmael Bin Muhammad Maulana Bin Al Qadhi Adam, H.D. the last MAHARAJA TABUNAWAI VIII of Mindanao

The title of the royal couple is preserved for them alone since they were childless. No succession would take place nor no one would assume the royal title of the royal couple. This was supported by the Will and Testament issued by Tuanku Maharaja Tabunawai VIII affixed with his own signature and

dry sealed.

and did not participate openly in any activities in the royal court.

“Behind every successful man is a woman,” according to popular proverb. The folk wisdom intends to convey that probably a woman is responsible for the man’s rise (and downfall). This chapter focuses on the role of women in Malay courts and politics based on Malay historical chronicles in Mindanao Darussalam.

In the history of Mindanao rulers, women were never mentioned in most writings. The important women characters were never given any recognition for their contributions to the community.

In the Sejarah Melayu (the Malay Annals/MA) in which genealogies of rulers and the foundation of kingdoms and dynastic warfare were described, women were usually not involved in running the empires nor given the task to lead. For them, politics and leadership were exclusively meant for males in the traditional Malay society. This was the reason women were behind the scene

In the Malay kingdom, the question of succession was always present. Conflict of interest often resulted to misunderstanding and sometimes led to war or conflicts between the bloodline and family relatives. There were times when many contenders vied for the title (such as “prince”) or for the throne. Such crises were obscured in history. Interestingly, a female court resident might become “visible” but only to intervene, mediate, or solve the problem. This could perhaps be one of the best contributions of the women in court of the kingdom.

Some of the high points and pinnacle involvements of women involved strategies and how they helped or changed court politics in their favor. They never sought political power but worked out of sight and participated through their husbands, fathers, or sons (Lefkowitz, 1983, p.49). Even though women were stereotyped with feminine behavior, some of them were documented to take political

involvement fearlessly but only under certain circumstances or conditions on behalf of their male family member or relative (Hashim, 1996).

In Malay world, there are prominent names of women mentioned in hikayats and some historical writings. These ladies in court ruled with power in their respected kingdom in Nusantara. Some of them were the following:

674 to 695 CE – RATU SHIMA

(Sri Maharani Mahissasuramardini Satyaputikesvara). Born in 611AD in Musi Banyuasin, South Sumatra (in Wangsakerta manuscript in Hartatik, Endang as quoted in SketsaNusantara, 2024), she was the queen regnant from the Kalinga Empire in Java whose people were known for their truthfulness and honesty (Suprapto, 2015). She was renowned for her fairness but harsh application of the law. She did not discriminate and applied severe punishments even to her relatives including the crown prince (Soekmono, 1973, p.37). She was married to King Kartikeyasingha who ruled from 648-674 (Firafiroh, 2022).

An artist’s depiction of Ratu (Queen) Shima. Source: Firafiroh, 2022.

1328 to 1350AD –

TRIBHUWANA

WIJAYATUNGGADEWI from Majapahit Empire in Java. Her regnal name Sri Tribhuwanotunggadewi Maharajasa Jayawisnuwarddhani means “the exalted goddess of three worlds which the glory of Vishnu radiates.” Buddhism was her religion. According to Negarakretagama, she was mentioned as Princess Tya, the Javanese third monarch of Majapahit empire. She was ordered by her mother Gayatri (Rajapatni) to become the king to replace her half brother, Jayanegara who died in 1328 (Ibrohim, 2023). In 1331, she led the army herself to the battlefield with the help of her cousin Adityawarman to crush rebellion in the areas of Sadeng and Keta. She was credited for the expansion and golden age of the Majapahit empire (Assisi Channel, 2022).

An ancient sculptural depiction of Tribhuwana Wijayatungggadewi (c.14th Century CE) . Source: Gunawan Kartapranata.

1360 to 1385AD – TENGKU PUTERI

PARAMISULI BINTI SYARIF A WLIYAH

Little was known about Tengku Puteri Paramisuli. Modern history scholars such as Dr. Al-Attas only confirmed her as the daughter of Sharif Awliya from a noble lady.

Paramisuli later wedded Sharif Maraja.

Out of that marriage came Maharaja Tabunaway and Raja Mamluk (Al-Attas, 2011, p.94). Incidentally, Sharif Awliya was also known as the Karim AlMakhdum in Sulu as confirmed by the Sulu tarsila (Al-Attas, 2011, p.91).

Based on the Clan’s oral history and Jawi manuscript, Putri Paramisuli was from the Tabunavi dynasty in Mindanao. Her great grandfather was Maharaja Tarvanavi di Varman who ruled Mindanao in the 13th century. Her rule began when her father returned to Java. She married an Ulama, the head of all jurist in Muar Lama old Johore Melaka, by the name of Al Syariful Ulama Al Syarif Ali Maraja bin Muhammad Syah. She was known in

promoting truthfulness and unification among her rahyats.

She was fond of children as it was narrated to the author by her grandfather. The torogan (palace) of Maharaja Tabunawai was located at the top of the Tantawan (now known as PC Hill) in Cotabato City. Below the hill was a spring where Putri Paramisuli used to bathe together with her children. Present-day visitors could still view the spring.

When she got married to Ulama Syarif Ali Maraja, she assumed a supportive role to the new Maharaja in building the Kesultanan Melayu Mindanao Darussalam until they form the Islamic court order (guidelines). She named it by herself as the “PALUWARAN” which was composed of LINEAGES, VALUES, ETIQUETTES, AND PROTOCOL of the Kesultanan Melayu Mindanao Darussalam. This important extant document remains in the possession of the Royal Keeper of the clan.

Tengku Putri Paramisuli had a

granddaughter from Maharaja Tabunawai named TENGKU PUTERI

TURNISA (TUNINA) who happened to marry another ulama by the name of Maulana Sayyid Muhammad Ali Al Hussieni ibn Jumaddil Kubro, also known as Sharif Muhammad Kabungsuan, from Melaka. They had three beautiful daughters: Putri Maamor/Mamuranda married to Malang sa Inged (Datu of Buayan), Putri Nilakandi, and Putri Baibatullah who passed away at the early age (no families).

2017 to date – TENGKU

SYARIFAH MARIETA NOR-AISHA

BINTI ALIM PANDING BIN

MAULANA ANGGIE BINTI

MUHAMMAD ANDAMAMA

MINDALANO AL QADHI ADAM, H.d. with her regnal name Duli Yang

Amat Mulia Paduka Sri Baguinda Tengku Syarifah Tuanku Maharanee Permaisuri Agong Mindanao Darussalam. Her predecessor was Maharaja Tabunawai VIII. She was born to a purely Muslim family by birth and with Malay heritage. The “PALUWARAN” (Royal Court Order and Guidelines) formed by the former royal couple of Mindanao is in her possession as the Royal Keeper of the clan, a role she inherited from her late mother, Tengku Puteri Hadja Jumailiyah “Rempa” Ampaso Panding Binti Anggie (the Royal Keeper of the Royal House of Maharaja Tabunawai Clan).

Opposite page:

The soon-to-launched The Roots Magazine. Image source: Uncle Zin (Singapore)

Tengku Syarifah Tuanku Maharanee Permaisuri is known for her humanitarian savvy, refinement, splendor style, and outspokenness. She has a split impression of what is the true meaning of royalty and nobility. She also has a strong opinion for those who feel she should take a more traditional role and a soft heart for those who see her as a more radiant and gleaming Muslim woman, as an example of a Malay woman from the Southern part of Mindanao. "I am born a Muslim by faith and a Malay woman by origin. This beautiful race is my identity and I will be a Malay up to the last drop of my blood, a Malay woman to be proud of,’’ she insisted.

Here are some qualities of Tuanku Maharanee to prove that she is no regular traditional royal:

•She is dubbed as “Queen of Social Media” in MIndanao and now as “The Lion Phoenix of Mindanao.” She considers her presence on social media as cool day job. Maharanee has taken the Internet by storm to reach more people and make a social impact. On

her Facebook, YouTube, Instagram, and Tiktok accounts, she describes herself as “KASANGGANG INA NG MGA KABATAANG MARALITA.” Through her constant posts online, her followers learn that she certainly has one of the best occupations out there. She is enjoying what she is doing in her life right now.

•She engaged herself in humanitarian services and volunteering work in all types of activities in any place in the country. She was the only lady Muslim in a group of volunteer students who participated in the construction of a bridge in Antipolo, Rizal in 1987. As of today, she is still engaged and enjoying volunteering services to our countrymen.

•She writes and publishes articles in her pages promoting unification among the TRI people in the country.

•She empowers other Bangsa Melayu women consistently through her advocacy; the Maharanee has always made sure to empower other women in her community by being one of the

founders of an international association called the “Asia Pacific Royalty Association and Asia Pacific Royalty Foundation’’ based in Indonesia. On a wider stage, Tuanku Maharanee has tried to bridge the cross-cultural and tribal gap between the Muslims, Christians, and the IPs in the country by lending her voice on local and international fora. She also created a YouTube channel, including live streaming on Facebook, to debunk stereotypes, racial discrimination, and disrespects among the TRI - Muslims, non-Muslims, and indigenous peoples of the Philippines. Despite her access to modernity, she believes in the preservation of the adat (local customary practices), culture, and tradition in the country. She always fight for her Bangsa Melayu people and for the revival of her forefathers’ majestic reign.

Areas of Work

Despite being married with royal duties defined in black and white, Tuanku Maharanee remains active with her multi-sectoral advocacies from Mindanao to Luzon and beyond. As a global figure and one of the most dominant women in Mindanao, she focuses her efforts and energy for the enlightenment of what is true about the history of Mindanao and its people. By promoting one Bangsa Melayu (Malay race) in the Philippines, she proposes the preservation of the Malay heritage of the Filipino people and improving the state of education, health, and agriculture.

Over the past few years, Tuanku Maharanee has championed humanitarian initiatives such as the distribution of almost 700,000 relief goods, hygiene kits, and school supplies during the relief operations for Typhoon Yolanda (Haiyan), Marawi Siege, and for other calamities and conflicts. Likewise, she supported livelihood programs for the youth and education and skills development for single mothers. With the support of international partners, she was able to implement the massive construction and donation of more than 100 housing

units for the victims of Typhoon Yolanda in Tacloban City without any fanfare and publicity.

Humanitarian Services / Charity Works

In July 2014, in partnership with the Office of the Presidential Adviser on Peace Process (OPAPP), Office of the President of the Republic of the Philippines, the Maharaja Tabunawai Royal Descendants Council of the Philippines (MTRDCPI) with the support of her husband, she actively campaigned for peace and acceptance of the Comprehensive Agreement on the Bangsamoro (CAB) and the Bangsamoro Organic Law (BOL) through her Heritage TV Channel which was streamed in social media garnering thousands of views and positive comments.

Internationally, Tengku Syarifah is an advocate for forbearance, empathy, understanding, and promoting responsiveness and compassion between people of all cultures, tradition, practices, and backgrounds. Her efforts to challenge stereotypes of Muslims in Mindanao and promote greater understanding and acceptance between people of all sectors of faiths, tribes, cultures, and ethnicity have won her global recognitions. Her Majesty is very

optimistic that every Bangsa Melayu child should have total access to all basic services not only to a stimulating-learning environments but also to inspiring teachers and technology. By fostering productive connections with academes, humanitarian organizations, and civic institutions, she hopes to contribute in developing the education system in the community of every child.

Despite the unexpected change in her circumstances due to the passing of her husband on July 13, 2021, the Empress has taken to her role seriously and is now known for her very vocal and fighting stance for the rights of the Indigenous people, protection of the children’s right to access all basic services, and benefits of the senior citizens. She clamors for the transformation of a society emerging from conflict into genuine peace through nation building.

If there is one thing that was constant in her life, it is her love for learning and teaching as she is also an educator. There are times when she

have to temporarily disconnect from her dignified persona and progressive social and economic agenda just to wear an apron and plan for her soon to be launched “Ollies Kitchen,” a Malay-style culinary TV show. On other occasion, she finds solace in bombarding her critics especially those royals with questionable ancestry with thought-provoking questions and scholarly research from Nusantara sources. She also believes that the

controversial “Royal Craze in Mindanao” should be put to an end as it destroys the sanctity of royal lineage along with character assassinations and fake news peddling in social media.

She is optimistic and enthusiastic to support the unification calls through peace dialogue. “Talk about it, bring it to the surface, and not just sweep it under the rug,” she concluded.

C H A P T E R VI

UNSUNG (DE JURE) HISTORY OF ROYALTY AND NOBILITY OF MINDANAO DARUSSALAM PHILIPPINES

The Authentic History of the Royalty and Nobility Roots in Mindanao Darussalam Philippines that could be found in the Hikayats, historical writings in Nusantara, and in the Clan’s old Jawi manuscript.

KESULTANAN

MELAYU

MINDANAO DARUSSALAM was established in 1385 by the royal couple of Mindanao, namely, AL SYARIFUL ULAMA AL SYARIF MARAJA (the KETUANAN PRINCE FROM MALAYA (now Malaysia) and TENGKU PUTERI PARAMISULI (the DAUGHTER OF ASMORO QONDI, who was also known as SHARIF AULIYAH, the KARIMUL MAKHDUM in SULU, and the CROWN PRINCE OF CHAMPA known as RAJA QUMARA) (Al-Attas, 2011, pp.93-94; Jawi manuscript Maharaja Tabunawai).

The authentic history of Maharaja Tabunawai began in 1300AD (Hikayat Champa; Al-Attas, 2011, pp.90-91). The first Islamic Preacher who came to Mindanao was Maulana Azmath Khan followed by Maulana Tanauddin in the same year. These two

Islamic preachers who came to Mindanao never had a family (Jawi manuscript).

In 1340AD, the third missionary who preached Islam in Mindanao was Maulana Ibrahim Shariff Auliya known as Asmoro Qondi (the Crown Prince of Champa), the son of Sheikh Jumadil Qubro in Nusantara (Department of Culture, Youth, and Sports of the Tuban Regency,2023).

In this particular year, there was already a considerably sized clan in Mindanao which was the Tabunavi Dynasty - from an Arab word (Tabiun Nabbi) who ruled Mai (Mindanao) and who were from the Kalinga Empire from the year 400AD to 700AD, then Srivijayan Empire in 800AD to 1300AD followed again by the Majapahit Empire in 1300AD up to 1385AD.

The Kesultanan Melayu Mindanao Darussalam built the Royal Kingdom of Mindanao through the authority of the royal couple Tengku Puteri Paramisuli Ibni Syariff Auliyah and Al Syariful Ulama Al Syarif

Maraja Bin Muhammad Shah from Muar Lama Johore Malaysia who ruled from 1385AD to 1550AD.

The entire Kingdom of Nusantara was ruled by Hindu kings in those early times.

The respected 3rd Missionary (Sharif Auliya/Asmoro Qondi) who was then the Crown Prince of Champa Kingdom married the princessdaughter of the TABUNAVI dynasty who ruled Mindanao in 516AD who was installed by the 5th King LAVANAVI DI VARMAN of Kalinga Empire. Sharif Auliyah with Tabunavi Princess wife begot only one daughter named Tengku Puteri Paramisuli (Permaisuri/Princess) who ruled Mindanao in 25 years.

In 1360AD, another Islamic preacher came to Mindanao by the name of Maulana Abdulaziz who had no family in Mindanao and learned from the Tabunavi dynasty that Tengku Puteri Paramisuli was the one who ruled Mindanao from 1360AD to 1385AD before she married the

Islamic Jurist Al-Syarif Ali Maraja from the Ketuanan of Muar Lama Johore, Malaya (Malaysia).

In 1380AD, another Missionary came to Mindanao in the name of “Al Syariful Ulama Al-Syarif Ali Maraja” who was the head of all Jurist from the Ketuanan Kingdom of old Johore Muar Lama of Malaya (Malaysia). He was the son of Muhammad Shah of the Ketuanan Kingdom in Malaya.

In 1381AD, Syarif Awliyah came back to Mindanao for the second time around to let her only Princess daughter Tengku Puteri Paramisuli be wedded to Al Syariful Ulama Al-Syarif Maraja.

After the marriage, the royal couple started to build and establish the Kesultanan Melayu Mindanao Darussalam in 1385AD with the support of the Tabunavi Clan dynasty. Later, Tabunavi became Tabunawai. The royal couple had two (2) sons namely, MAHARAJA TABUNAWAI and RAJA MAMALUK.

His Majesty Maharaja Tabunawai married a Malay Princess Raja in Muar Lama Johore and begot only one son (the MAHARAJA SAMB'GAN) and one daughter (TENGKU PUTERI TONINA or TURNISA). After they married, Maharaja Tabunawai brought his family to Mindanao and continued building the Kesultanan Melayu Mindanao Darussalam. While Raja Kecil Mamluk migrated to the Zamboanga Peninsula where he established his realm at the upland side of Kutabatu.

This was how the royalty and nobility was rooted in Mindanao Darussalam and started to sprout.

In 1420AD, another Islamic preacher by the name Muhammad Kabunsuan came to Mindanao. He was sent by the old Sultan of Johore after the return of Al Syariful Ulama Al-Syariful Ali Maraja to Johore due to his poor health (illness) during those times.

Muhammad Kabunsuan's arrival to Mindanao was welcomed by His Majesty Maharaja Tabunawai who

was then the mighty ruler of Mindanao together with his younger brother Raja Mamalu and invited Kabunsuan to his palace (torogan), located at top of the hill (formerly the Tantawan Hill, now called PC Hill) at the heart of Cotabato City. (This was justified and written in the oldest Hikayat of Champa.)

Muhammad Kabunsuan was the son of Jamadil Qubro (Kholmuninov, 2022, p.47) and Jauhar Binti Tun Hamzah whose father was a hulubalang (military commander) from the Malaya kingdom. He was an Islamic jurist and he teaches Islamic jurisprudence.

Muhammad Kabungsuan's name was Sayyid Muhammad Ali Al Hussieni (Babad Jawa, Sejarah Melayu, Sejara Demak, Hikayat Patani, and Sejarah Sunan Ampel). He was an estragement from the ruling clan of Mindanao.

Kabunsuan married Tengku Puteri Tonina, the only daughter of HM Maharaja Tabunawai. Kabunsuan got only his nobility after he married

Tengku Puteri Tonina.

His Majesty Maharaja Tabunawai anointed Muhammad Kabunsuan to pay respect to his own Princess daughter Tengku Puteri Tonina and bestowed Kabunsuan an HONORARY TITLE as the first “Sultan of Maguindanao” and Dato to a very small community along the Maguindanao creek (not the province and namesake) at the heart of the Cotabato City including Malabang only.

Kabunsuan and Tengku Puteri Tonina had three (3) beautiful princesses. They were: 1. Tengku Puteri Milakandi 2. Tengku Puteri Mamuranda, and 3. Tengku Puteri Baibatullah.

Tengku Puteri Milakandi passed away at an early age. Tengku Puteri Mamuranda married to Malang sa Inged from Raja Buayan people and had only one son, “Sirungan.” Through the approval of Maharaja Tabunawai, Muhammad Kabunsuan was able to bestow the HONORARY TITLE of “Raja” to his grandson as a respect to

Putri Mamuranda, the grand daughter of Maharaja Tabunawai. Tengku Puteri Baibatullah passed away without family.

Muhammad Kabunsuan left Mindanao in 1500AD when the Ruler of Demak (Raden Patah) of Java, Indonesia requested Kabunsuan’s presence to lead the prayer in the inauguration of the big Mosque in Java, Indonesia.

After the big congregational prayer in Java, Indonesia, Muhammad Kabunsuan announced to the crowd, in the presence of his family and relatives, that he got only one family in Mindanao and had daughters. The only family he had was with the only Princess daughter of Maharaja Tabunawai named Tengku Puteri Tonina. He had no other family nor a SON in Mindanao.

In 1501AD, after Muhammad Kabunsuan left for Java Indonesia, another Islamic preacher who came to Mindanao was the great-greatgrandson of Maulana Abdul Aziz Al Makhdum who was also a Great Jurist

from Malacca, his name was MAULANA MOHAMMAD ADAM

AL QADHI who passed away in Brunei Darussalam and was buried beside the grave of the royal family member, the 3rd Sultan of Brunei Darussalam.

Muhammad Kabunsuan passed away in 1517AD and was buried in Java, Indonesia and that was the END of the “Sultanate of Maguindanao.”

NO SUCCESSION WAS RECORDED since the title given to Kabunsuan by HM Maharaja Tabunawai was just an HONORARY TITLE. This title could not be transferred nor passed on to any of his descendants. It was only for him and him alone.

Fast forward to 1962. The direct descendants of Maharaja Tabunawai were able to establish the “Mindanao Tabunawai Clan” (MTC) headed by the late Hadji Datu Abdullah Puna (2nd degree cousin of Tengku Syarifah Marieta Nor-Aisha), who was the father of the former DILG-Region 12 Director Hadji Datu Ali Abdullah. Helping Hadji Datu Abdullah Puna was Hadji Dato Mohammad Bin Maulana Al Qadhi

Adam, who was the Chairman of Genealogy of the Tabunawai Clan and the late father of the late Maharaja Tabunawai VIII Tuanku Hadji Dato Lihondo Esmael Bin Muhammad Maulana Al Qadhi Adam, and of course with the support of the other executive members of the clan.

The direct descendants of the Maharaja Tabunawai Clan were able to preserve and kept well all the Jawi Malay manuscripts written in 1800AD until today with all the enchanted treasures left by their great forefathers.

In 1986, the clan was renamed into Shariff Tabunawai Descendants Council of the Philippines (STADESAP) headed by Datu Mamapok Diro, the former Bureau of Internal Revenue (BIR) Director of Region XII (cousin to Tengku Syarifah Marieta Nor Aisha/ Maharanee Permaisuri). Unfortunately, the clan hibernated for almost 20 years.

In 2010, through the efforts and initiative of DYAM Paduka Sri Baguinda Tuanku Marieta Nor-Aisha Panding Binti Anggie Binti

Mohammad Andamama

MIindalano - Adam, H.D., TUANGKU

MAHARANEE PERMAISURI AGONG of Mindanao Darussalam, the clan was revived and became active again. She was a direct descendant of Maharaja Tabunawai from her great great great grandmother Tengku Puteri Tarawiya who was the Royal Keeper of the clan. Tengku Puteri Tarawiya was the eldest daughter of the ruling family and sibling to Maulana Al Shiekh Dato Adam Bin Al Qadhi Al Ruranen who passed away in Mecca and buried in Jananatul Muallah near Makakatul Mukarrama in the Kingdom of Saudi Arabia to pay respect and honor him as the only Jurist (Judge) in Mindanao. He was also the direct descendant of Al Shariful Ulama Sharif Ali Maraja and the last Syarif Maulana Mohammad Shiekh Al Qadhi Adam who came to Mindanao in 1501AD.

DYAM Maharanee Permaisuri

Agong was the only royal lady consort of Tuanku Maharaja Tabunawai VIII. She was able to reorganized the then Royal House of Maharaja Tabunawai to Kesultanan Melayu Mindanao

Darussalam. DYAM Tuanku Maharanee Permaisuri succeeded in organizing the clan with the help and support, of course, of her cousins who were devoted to the clan.

They were Datu Nasser Saway Pulindao, Datu Ulama Guiapar, Lapsing Kantar, and Datu Sri Wira

Hadji Abass Maulana Adam, former DILG Director Ali Puna Abdullah, Atty. Adbulnasser Badrudin, Engr. Bai Marites Kasim Maguindra, and Engr. Ulama Baraguir.

Through the commitment of DYAM Maharanee Permaisuri II to revive the STADESAP and rename the clan organization into Maharaja Tabunawai Royal Descendants Council of the Philippines (MTRDCPI), she was able to register it officially with the Securities and Exchange Commission (SEC) of the Philippine Government in 2011.

In 2013, the Council of Elders together with the Executive Council members and the Board of Directors passed a resolution, a

consensus decision to have a fixed and arranged marriage between DYAM Maharanee Permaisuri Tuanku Marieta

Nor-Aisha Binti Mohammad

Andamama Mindalano to her uncle who became the last Maharaja Tabunawai of Mindanao Darussalam

- DYMM PSB Maharaja Tabunawai Tuanku Hadji Dato Lihondo Esmael Bin Maulana Al Qadhi Adam.

They tied the knot on June 1, 2013 in Cotabato City and started to rebuild the Sultanate/Kesultanan Melayu of Mindanao Darussalam in the Philippines again officially as a royal couple. Since 2015, the Royal House of Kesultanan Melayu of Maharaja Tabunawai Mindanao Darussalam had received numerous appreciations and recognitions from the different kingdoms and dynasties around the world.

These awards included official recognitions, certificates of appreciation, partnerships, and collaborations from organizations in the Nusantara countries, Netherlands, Turkey, USA (Hawaii), Kingdom of

Bunyuro Uganda, and the United Nations. The royal couple also received several appreciations, awards, and merits of honor for the Sultanate of Mindanao Darussalam the Royal House of Kesultanan Melayu Maharaja Tabunawai Mindanao Negara Filipina. They were overwhelmed by the outpouring of support and requests for collaborations and affiliations globally.

In November 2017, the clan was again reorganized and renamed into “Kesultanan Melayu Maharaja Tabunawai Johore Mindanao Darussalam” headed by the late Maharaja Tabunawai VIII DYMM Paduka Sri Baginda Al-Malik Billah

Tuanku HADJI DATO ABDULLAH

LIHONDO ESMAEL BIN

MUHAMMAD MAULANA AL

QADHI ADAM, the direct heir of the Sultanate of Mindanao Darussalam in the Philippines and assumed all the responsibility, authority & leadership by his lady consort the DYAM PSB

Tuanku Maharanee Permaisuri Agong of Mindanao Tengku Syarifah Marieta

Nor-Aisha Binti Mohammad Andamama Mindalano Al Qadhi Adam. The Royal Couple of Mindanao, through the Kesultanan Melayu Maharaja Tabunawai Johore Mindanao Darussalam was highly regarded and officially recognized by the NUSANTARA countries.

In the early months of 2018, the clan organization founded another NGO under the name of Pertubuhan Bangsa Melayu Filipina, Inc. and Pertubuhan Warisan Bangsa Melayu Filipina, Inc. both headed by the late HM Maharaja Tabunawai Tuanku Lihondo Esmael Bin Maulana Al Qadhi Adam. Tuanku Maharaja Tabunawai was elected and appointed as the KETUA (Chairman) of these two organizations by the Nusantara countries in respect and to uphold the supreme Law of the Philippine Government and absorb by his lady consort after his passing.

The main objective of these two (2) organizations was to unite all

the Muslims, non-Muslims, and the IPs under the banner of Bangsa Melayu (Malay) as our origin.

The KETUA of PBMF and PWBMF was highly respected as the Pamangku Adat (Preservation of Cultural Heritage) head. The couple of the Royal House of Maharaja Tabunawai preserved their history, culture, and tradition by practicing the adat, ijma, taritib, and the royal protocols and guidelines (Paluwaran) until this time.

New researches in Philippine history might be uncommon but they provided fresh insights that could challenge the status quo. Consider the “Code of Kalantiaw” (Britannica, “Code of Kalantiaw,” 2022) For years, the supposed pre-Hispanic penal code was accepted as fact in mainstream Philippine history. Three of its effects in public policy included the construction of a shrine in Batan, Aklan for the fictitious “Datu Bondahara Kalantiaw” in 1956 and its subsequent declaration as National Shrine by virtue of Executive Order No. 234, s.1957, the creation of a presidential award called the “Order of Kalantiaw” in 1971 by virtue of Executive Order No. 294, s.1971, and the issuance of a commemorative stamp in honor of Rajah Kalantiaw” (Morrow, 2008). Moreover, a Philippine Navy ship was named “RPS Datu Kalantiaw”in 1967 but was lost during typhoon in 1981 (Morrow, 2008).

On the other hand, a dissertation of William Henry Scott which was presented at the University of Santo Tomas in 1968 debunked the

“Code of Kalantiaw” to be nothing but a historical manipulation (Ladrido, 2022). It was only in 2004 when the National Historical Institute (now National Historical Commission of the Philippines) per Resolution No. 12, s.2004 formally confirmed that there really was no historical basis and the questionable document (or code) was a 20th century forgery by Jose E. Marco.

Comparatively, historical manipulations were also common for narratives or genealogies of royal claimants in Mindanao with questionable ancestry. Worse, contentious historical writings and false narratives about pre-Hispanic Mindanao escalated and found their way in history textbooks, public policies, informative materials, and even genealogies. These false narratives could be traced to a single author in the person of Dr. Najeeb Saleeby, who in 1905 wrote “Studies in Moro History, Law, and Religion” which substantially featured the reign of Sharif Kabungsuan. What could be the motive

behind these false narratives?

According to Prof. Majul, the “relationship with Kabungsuwan had been capitalized by datus for political motives, and which was the desire to rule. Moreover, since such political motives are found among Muslim chiefs, it had also become essential to attribute Kabungsuwan the major credit for the introduction and spread of Islam in Mindanao” (Majul, 1973, p.70).

The foremost victim of these manipulations was Maharaja Tabunawai including his rightful descendants. For centuries, his legacy together with the true rulers and Islamic missionaries in Mindanao remained in the sidelights of Philippines history.

For instance, Dr. Saleeby was fond of referring to the origins of the Tabunawai clan as always “wrapped in myths” such as Syarif Awliyah traveling to Mindanao “by air” (Saleeby, 1905, p.54). Meanwhile, Syarif Ali Maraja met his wife Tengku Puteri Paramisuli when the latter fell from a flying borak (a mythical bird-like horse) (Salee-

by, 1905, p.30). In addition, Maharaja Tabunawai’s daughter Putri Tonina was presented as someone borne out of a bamboo stalk and was discovered by Raja Mamluk (Saleeby, 1905, pp.2427, 30-31, 34, 37). While a present-day historian downplayed these narratives as metaphors, the prevalence of other “mythical stories” without identifying them as such would make a reader wonder if Dr. Saleeby’s focus was documenting history or collecting fairytale stories. Nevertheless, Dr. Saleeby’s mythical stories were nothing but FALSE NARRATIVES that DID NOT HAVE HISTORICAL BASIS.

Aside from the mythical narratives, Maharaja Tabunawai was harshly presented by Dr. Saleeby as a local pagan chief (not even a datu) (Saleeby, 1905, pp.24, 28-29), and as someone who quietly resigned his sovereignty to newcomer Sharif Kabungsuan (Saleeby, 1905, p.29).

Such erroneous transition served as a springboard to highlight Sharif Kabungsuan’s alleged superiority over Maharaja Tabunawai.

In fact, Dr. Saleeby believed that “descent from Kabungsuwan constitutes all their [referring to datus in Mindanao] claim to nobility and their right to datuship” (Saleeby, 1905, p.28). Moreover, Dr. Saleeby outrightly cemented Kabungsuan’s celebrity status to the minds of his readers when he claimed that, “Islam was firmly introduced and established in Mindanao by one man. This same man founded the sultanate of Magindanao and reformed the whole government among his converts. His full name was Sharif Muhammad Kabungsuwan, generally known as Sharif Kabungsuwan” (Saleeby, 1905, p.52).

To add insult to injury, Dr. Saleeby outrightly humiliated the Tabunawai clan [of Dr. Saleeby’s time] by tactlessly claiming that they were jealous of preachers who descended from the Prophet (SAW) (Saleeby, 1905, p.28). Were these insults, fictitious narratives, and mythical stories intentionally done by Dr. Saleeby or unintentional misinterpretations of his sources or did he just follow what he was told? Whatever his intention was,

it could not yet be determined but the damage he had done to the reputation of the Tabunawai clan was extremely evident. Unfortunately, the descendants of Maharaja Tabunawai were the ones who suffered and endured the cruelty of history. They were maligned, ostracized, treated as second class citizens in their own backyard, and spent their lives in fear because of the truth in their bloodline that could rock the very foundation of Mindanao society.

For one, the title “Maharaja” literally means “Great King” and “equivalent of an emperor or the Persian shahansha (king of kings)” (Szczepanski, 2019). Meanwhile, the maharaja’s lady consort is referred to as “maharanee.” The author together with her late husband prefers to retain the titles of Maharaja and Maharanaee as a homage to their Hindu ancestry and heritage. The titles also serve as reminders that the Philippines was once part of the Majapahit empire according to the Nagarakretagama. This would

also explain why recognized datus from Mindanao bow to the royal couple during royal ceremonies. Moreover, the royal couple also issue decrees and honorary “datu” titles to those who immensely assisted the clan. The galant efforts of the ancestors to safeguard their oral traditions, genealogy, jawi manuscript, and artifacts enabled the present generation to continue the legacy of Maharaja Tabunawai.

In fairness to Dr. Saleeby, he also documented that the descendants of Maharaja Tabunawai (which he referred to as dumatus, to which the author vehemently disagreed) remained loyal and proud that their lineage came from an Arabian ancestor who was also a descendant of the Prophet (SAW). Moreover, “they assert that the datus omit this part of history from their books intentionally in order to give more importance to Kabungsuwan and their own descent” (Saleeby, 1905, p.28).

The historical injustice committed against Maharaja Tabunawai is finally coming to an end. With the support of the Maharaja Tabunawai

Clan and the institutions from Nusantara countries, the author is able to verify the clan’s genealogy with Nusantara sources as well as access references and receive scholarly directions from academicians and historians. In fact, the Maharaja Tabunawai Genealogy is now SECURED and SEALED in Malaysia and Indonesia (Nusantara) as of November 2024.

For instance, Dr. Saleeby’s contradicting timelines and genealogies were demolished by the scholarly studies of Dr. Al-Attas, Prof. Tun Suzana, and other Nusantara researchers together with the clan’s jawi manuscript, the hikayats, and other archaeological references. As for the lineage of Maharaja Tabunawai, the jawi manuscript (Maharaja Tabunawai) and scholarly references from Nusantara countries CONFIRMED that he was the grandson of Syarif Awliyah (also known as Asmoro Qondi/ the Karim Al-Makhdum). Moreover, Syarif Awliyah’s genealogy could indeed be traced to the Prophet (SAW) which proved the Maharaja Tabunawai

descendants’ belief more than a century ago. In effect, this DEBUNKED Dr. Saleeby’s claim of jealousy.

Specifically, the genealogy of Sheik Asmoro Qondi (Syarif Awliyah) in Tuban, Indonesia independently CONFIRMED that he was indeed a descendant of the Prophet (SAW):

1. Prophet Muhammad, the Messenger of Allah SAW.

2. Sayyidah Fatima Az-Zahra/Ali bin Abi Talib

3. Imam Husain

4. Imam Ali Zainal Abidin

5. Imam Muhammad Al-Baqir

6. Imam Ja'far Shadiq

7. Imam Ali Al-Uraidhi

8. Imam Muhammad An-Naqib

9. Al-Imam Isa Ar-Rumi

10. Imam Ahmad Al-Muhajir

11. As-Sayyid Ubaidillah

12. As-Sayyid Alwi

13. As-Sayyid Muhammad

14. As-Sayyid Alwi

15. As-Sayyid Ali Khali' Qasam

16. As-Sayyid Muhammad Shahib Mirbath

17. As-Sayyid Alwi Ammil Faqih

18. As-Sayyid Abdul Malik Azmat khan

19. As-Sayyid Abdullah

20. As-Sayyid Ahmad Jalaluddin

21. As-Sayyid Husain Jamaluddin

22. Sheikh Ibrahim Asmoroqondi / As-Sayyid Ibrahim Zainuddin As-Samarqandy (in Department of Culture, Youth, and Sports of the Tuban Regency, 2023)

Likewise, this genealogy would continue down to Maharaja Tabunawai and Rajah Kecil Mamluk from Sharif Awliyah (or Sayyid Ibrahim Zainuddin As-Samarqandy/Shiekh

Ibrahim Asmoro Qondi) who descended from Prophet Muhammad Sallallahu Alaihi Salaam. As follows:

22. Syarif Awliyah (or Sayyid Ibrahim Zainuddin As-Samarqandy/Sheikh Ibrahim Asmoro Qondi)

23. Tengku Puteri Paramisuli (Maharanee Permaisuri Mindanao)

24. Maharaja Tabunawai and Rajah Kecil Mamluk.

In hindsight, this genealogy effectively DEBUNKED Dr. Saleeby’s irresponsible claim that the Maharaja Tabunawai descendants were jealous of missionaries who descended from the Prophet (SAW). There was no reason to be jealous in the first place.

As for the genealogy of Sharif Kabungsuan, independent researches CONFIRMED that he was the son of Syed Hussein Jamadil Qubro (Othman, 2011) and a brother to Shariff Awliyah (from a different mother) (Othman, 2011; Al-Attas, 2011, p.90; Kholmuninov, 2022, p. 47). This fact obliterated Dr. Saleeby’s claim that the father of Sharif Kabungsuan was a certain Sharif Ali Zainul Abidin of Johore (Saleeby, 1905, p.53).

Acceptance of the true genealogy of Sharif Kabungsuan has its ramifications. It most certainly invalidates the tarsilas, enthronements, and titles of the so-called royals whose only claim to fame was their alleged ancestry with Zainul Abidin. Thus, Sharif Kabungsuan’s connection and narratives with Zainul Abidin HAD NO

HISTORICAL BASIS.

Moving forward, this book was an enormous leap as far as letting the world know about the forgotten kingdom of Maharaja Tabunawai in Mindanao. The social media posts, the lectures delivered, and the research activities conducted by the author and her late husband, His Majesty DYMM PSB Maharaja Tabunawai Tuanku Hadji Dato Lihondo Esmael Bin Maulana Al Qadhi Adam AUTHENTICATED the clan’s beliefs when cross-referenced with Nusantara sources.

However, it would certainly take more than one publication to fully restore the honor and majesty of Maharaja Tabunawai. The void caused by false narratives in the history of Mindanao was so great that corrective measures would involve an overhaul of the school curricula, history textbooks, public policies, and heritage management. It would definitely require the cooperation of the entire clan, the government agencies, and civic organizations with the support of Nusantara institutions.

For next publication project (The Roots Volume 2), the author would establish the link between the past and present generations of the Maharaja Tabunawai clan as well as present more biographical details of the first Maharaja of Mindanao and his connection with Nusantara.

ACKNOWLEDGMENT

The Author would like to extend her deepest respect and gratitude to her late beloved husband, His Majesty Maharaja Tabunawai VIII - Duli Yang Maha Mulia Padula Sri Baguin da Al Malik Billah Tuanku Datu Abdullah Lihondo Esmael Bin Muhammad Maulana Bin Al Qadhi Adam, H.D., the brave, for his unwavering commitment to reveal the truth about Mindanao's history. Their tireless efforts and sacrifices have been instrumental in honoring their ancestors and shaping the cultural and religious identity of the mother land.

She is also immensely grateful to all the members of the traditional leaders’ council, for their selfless dedication to the community, especially during trying times. Their unfathomable courage and resilience in the face of adversity have been a source of inspiration for many.

to her forebears, who valiantly defended the ancestral lands and sowed the seeds of their legacy. The Raja Mamluk Descendants of Southern Philippines, the House of Raja Sirungan Royal Descendants of Kedatuan Buayan; the Rajanate of Butuan (Pu’tuan); the Royal Guard team (RG), my cousin Datu Uthama Wazir Ustadz Guiapar Kantar, the Noble House of Datu Diraja Amanillah especial mention their patron Abu Ayeisha Izrah Wa Izz Miraj Inda,Sadam Dido, and the MAHARANEE CARE FOUNDATION with the Heritage TV Channel, and to all the members of the Maharaja Tabunawai Royal Descendants Council of the Philippines and the whole Rahyat of the Kesultanan Melayu Maharaja Tabunawai Johore Mindanao Darussalam Negara Filipina.

She expresses her heartfelt thanks for their steadfast support in their shared mission to rectify historical injustices and unite Mindanao into one race as Malay in origin.

Her deepest gratitude extends

Their belief in the noble cause of spreading the truth about Islam, as

echoed in the Quranic verse, "O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know each other. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted" (Quran 49:13), has been vital to their cause.

She also acknowledges the IP’s family, friends, and supporters of Pertubuhan Bangsa Melayu Filipina and Pertubuhan Warisan Bangsa Melayu Filipina for their belief in preserving the Malay identity for the nation's development and stability. Moreover, she appreciates the support of the historians and academicians namely D.P. Dr. Hj. R.A. HUZAIFAH

DATO’ HASHIM, Prof. Tun Susana M. Osman, Prof. Danilo V. Donor, and Dr. Carlos C. Tabunda Jr. (Editor) who have wholeheartedly shared their expertise in the preparation of this book. The same appreciation goes to the Editorial Team led by Publisher Roy C. Espinosa, for believing in the value and significance of the project and for sharing their time and resources. To

my events team, Geraldine B. Matias, Franchesca Hillary Santos and Katherine C. del Rosario, my eternal Gratitude. Lastly, she is grateful to every Mindanawan and to all her Nusantara family especially the royal archives who assisted them in this endeavor and dreaming of peace, justice, equality, and the preservation of their heritage. The collective aspirations fuel the continued efforts for a better future.

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Ancient writings

Babad Jawa

Nagarakretagama

Sejara Demak

Sejara Masyarakat

Sejara Melayu

The Hikayats

Hikayat Champa

Hikayat Hang Tuah

Hikayat Pasai

Hikayat Raja Raja Melayu

Sulalatus Salatin

Islam di Nusantara

Hikayat Abdullah

An Nur Nusantara

Note on the Hikayats:

1300 -1511 Hikayats well-kept by Malacca, Perak, Johor, and Brunei

1300-1800 - Hikayats of Borneo, Sulu, and Mindanao well kept by Royal Palace of Brunei Darussalam

1250 -1957 - Hikayats well kept by the Government of Malaysia

Old Jawi Manuscript kept by the House of Maharaja Tabunawai (c.1800 - to date) (submitted to UNESCO Memory of the World Register) Salsilah

" Once upon a time, we were all citizens of a nation called Nusantara"

Tuanku Syarifah MARIETA NOR-AISHA P. MINDALANO-ADAM, H.D.