Firdaus Journal

Vol 2 No. 1 2022 (24-38)

The Lanao Sultanate Political Structure in the 17th

Century: Its Traditional Leaders Appointment,
Qualifications and Functions
Sohayle M. Hadji Abdul Racman1
1
Mindanao State University, PHILIPPINES [email protected]

Published: 15 June 2022

To cite this article (APA): Hadji Abdul Racman, S. M. (2022). The Lanao Sultanate Political Structure
in the 17th Century: Its Traditional Leaders Appointment, Qualifications and Functions. Firdaus
Journal, 2(1), 24-38. https://doi.org/10.37134/firdaus.vol2.1.3.2022

To link to this article: https://doi.org/10.37134/firdaus.vol2.1.3.2022

Abstract

The Lanao datus (chieftains) founded the Pat a Pangampong sa Ranao (The Four-States of
Lanao) in 1616. The Four-States of Lanao had evolved into a sultanate which now the Lanao
Sultanate. The traditional leaders of Lanao Sultanate consist of several sulutan (sultans), bai-
a-labi (sultanas), radia-muda or datu-a-kabugatan (ministers), m’babaya ko taritib/pagawid
(governors), radia-laut (army and naval commander), kalis (judges), imāms (prayer leaders),
and pananalsilas (genealogists). Studies dealing with the whole spectrum of the political
structure of Lanao Sultanate in the 17th century until today is not represented in Philippines
literature, in fact there is no published work dealing with the appointment, qualifications and
functions of the said traditional leaders of the said sultanate. To fill in this research gap, this
paper explores in-depth the appointment, qualifications and functions of the traditional leaders
of Lanao Sultanate.

Keywords:
Lanao Sultanate; sultan; Maranao; appointment; qualifications; functions.

INTRODUCTION

The Pat a pangampong sa Ranao or the four-states of Lanao refers to the four states of Lanao
Sultanate, namely, Bayabao, Unayan, Masiu, and Baloi; collectively called the Confederation
of the Four Lake-based Emirates. These emirates had 43 confederate mini states.
The Sultanate of Lanao is a collective leadership promoting unity and strong
brotherhood and the equality of the Maranaos. It is also a consultative monarchy which is
equivalent to monarchical democracy. The Lanao Sultanate was divided into division and each
division was then divided into sub-division. There were 15 sultanates which were ruled by 15
panoroganan/pagawidan (high-ranking sultans) of the 15 royal houses of Lanao Sultanate.
The sub-division of the Lanao Sultanate were ruled by the 28 sultans of the 28 pagawid
(supporting) states. These sultans were also governors. The 15 panoroganan sultans were
being assisted by the 28 sultans of the pagawid states. These 28 sultans were also the policy
makers of the 43 confederate states of Lanao Sultanate. These pagawid sultans were
collectively called the houses of peers whose main function is to legislate local customs,
traditions and laws but subject to the joint concurrence of the royal houses, council of elders
and the board of advisers. The council of elders and the boards of advisers are both advisers
to the royal houses and the houses of peers. The decision-making process in the Lanao
Sultanate is not a monopoly of the sultans but it is based on the consensus of the council of

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The Lanao Sultanate Political Structure in the 17th Century: Its Traditional Leaders
Appointment, Qualifications and Functions

elders and the boards of advisers and other traditional leaders. The ruling clans of the four
states of Lanao Sultanate, namely, Bayabao, Masiu, Unayan, and Baloi traced their line of
ancestry from Sharīf Kabunsuan and his brother Sharīf Alawi. Sharīf Kabunsuan was the first
sultan of Magindanao Sultanate (Hadji Abdul Racman, 2021, & Hadji Abdul Racman, et al.,
2021a, 2021b).
The researcher expects that the results of this study will (1) Show the whole spectrum
of political structure of leadership of Lanao Sultanate in the 17th century. (2) Show the
appointment, qualifications and functions of the traditional leaders of the Lanao Sultanate in
the 17th century. (3) Show broadly how applied Islamic governance shaped the civil and
religious lifeways of the Maranaos in the Philippines in the 17th century. (4) Provide original
inputs for the state policy makers for the promotion of better Islamic governance in the Muslim
dominated areas in Mindanao, Philippines. (5) See from this research findings of its relevance
to the communities of Lanao Sultanate, thus, its incumbent sultans ad traditional leaders may
reflect on the research findings to enhance their leadership, and by so doing, hopefully it
affects social, cultural, political and religious construct of the Muslim community. This might
lead to the cooperation between the sultans and the local government units in Muslim
Mindanao areas.

PROBLEM STATEMENT

This study seeks to answer these research questions:

1. What were the practices of the Lanao Sultanate Royal Court on the appointment,
qualifications, and functions of sultans, sultanas, ministers, provincial governors, army
and naval commander, judges, prayer leaders, and the genealogists of the ruling clans
of Lanao Sultanate?

Objectives of the Study

The objective of this study is to highlight the practices of the Lanao Sultanate Royal Court on
the appointment, qualifications, and functions of sultans, sultanas, ministers, provincial
governors, army and naval commander, judges, prayer leaders, and the genealogists of the
ruling clans of Lanao Sultanate.

Significance of the Study

This study is significant in filling the research gap in literature on the holistic structure of
leadership of Lanao Sultanate in the 17th century. This study is also significant in filling the
research gap on the appointment, qualifications, and functions of the traditional leaders of
Lanao Sultanate.
This research serves as a reference material for the researchers whose interest is on
the sultanates in Southeast Asia particularly in the Philippines. It will promote open and
constructive debates on how applied Islamic governance had facilitated the development of
the civil, social, and religious life of the Maranao tribe in the Philippines in the 17th century.
This paper will provide inputs that can be used by the policy-makers in promoting a better
Islamic governance in the Muslim regions in the Philippines. This study contributes to the body
of knowledge on Islamic civilization in Southeast Asia as well as on the significance of the
Lanao Sultanate to the lifeways, culture, politics, and religion of the Muslim Maranao
communities in the Philippines.

LITERATURE REVIEW

The first study that dwells on the political structure of Lanao Sultanate is the research of Hadji
Abdul Racman, et al., (2021), entitled: The Lanao Sultanate Today: Its Adat Laws and Islamic

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 Firdaus Journal
Vol 2 No. 1 2022 (24-38)

Law on Fornication with Special Reference to the Islamic Perspectives of al-Māwardī. This
explains that the Lanao Sultanate has 15 supported sultans who were assisted by the 28
sultans of the 28 pagawid states, aside from this, this sultanate has other traditional leaders.
Overall, this study does not explain the appointment, qualifications, and functions of the
traditional leaders of Lanao Sultanate.
Next is, the work of Hadji Abdul Racman (2018) entitled: The Islamicity of Lanao
Sultanate, Philippines in the 17th Century as a State. This research narrates that the Lanao
Sultanate has the council of elders, house of board of advisers, house of bais (ladies), imāms
(prayer leaders), kalis (judges), gurus (teachers), askars (army), pananalsilas (genealogies),
defence units headed by a radia-laut (naval and war commander), and the 43 sultans who
ruled the pagawidan (supported) states and pagawid (supporting) states. Apparently, this work
does not discuss the appointment, qualifications, and functions of the traditional leaders of
Lanao Sultanate.
Another research that touches on the political structure of Lanao Sultanate is the
research of Hadji Abdul Racman (2021) entitled: The Islamicity of the Lanao Sultanate’s Land
Grant with Special Reference to the Political Thought of al-Māwardī on Land Grant. This
research discusses that the Lanao Sultanate had the Four Lake-based Emirates. It is
independent of external control and had organized government to which the citizens
recognized the authority of the sultans and other royal authorities. It also had the four basic
elements to make a state, namely, the people which is the demography comprising of the
Muslim Maranaos; the territory consisting of the Lanao lands, mountains, hills, forests,
resources, valleys, rivers, the Lake Lanao, the Moro Gulf, and Illana Bay; the government
which is the Lanao Sultanate, an established consultative Islamic monarchy, and the
sovereignty or independence from external control. The Lanao Sultanate had a robust military
defense that resisted against the Spanish, Americans, Japanese, and the Christianized
Filipinos. Overall, this work does not dwell on the appointment, qualifications, and functions of
the traditional leaders of Lanao Sultanate.
Another work that deals with the traditional leaders of Lanao is the Ph.D. thesis of Birte
Brecht-Drouart (2011) entitled, Between Re-traditionalization and Islamic Resurgence. The
Influences of the National Question and the Revival of Tradition on Gender Issues Among
Maranaos in Southern Philippines. This discusses some of the traditional leaders of Lanao
Sultanate, however, it does not discuss the whole spectrum of traditional leaders of Lanao
Sultanate, and more broadly their selection process or appointment, functions, and
qualifications.
Sultan Monsing Macabando, in his books entitled: Brief History of the Maranao
Mindanao, Maranao Salsila (Genealogy) Their Origin, and Brief History of the Balindong
Dynasty of the Dominion State (Sultanate) of Pangampongan-a-Masiu, explain the foundation
of Lanao Sultanate its traditional leaders, however, these books failed to highlight the
appointment, qualifications, and functions of the traditional leaders of Lanao Sultanate entirely
as reflected in the abstract.

The Political and Geographical Structure of Lanao Sultanate

1. PANGAMPONG/STATE OF BAYABAO

District Divisions Founders The 15 pagawidan Current The 28 Pagawid states ruled Current
states ruled by by
Panoroganan sultans Locations Locations
Governors, the law-makers or
m’babaya ko taritib

1. Bansayan of sultan 1. Talagian of sultan Sheik

Umparo
2. Bubong of sultan Omilang
2. Taporog of sultan
Poona-Bayabao Umbaor Amidbunol 3. Bualan of sultan Onawal Poona-Bayabao

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 The Lanao Sultanate Political Structure in the 17th Century: Its Traditional Leaders
Appointment, Qualifications and Functions

3. Rogan of Poona- 4. Lumbak-a-inged, Sisianun

sultan Aribo Bayabao of sultan Ayong

a. Apha 4. Borocot of sultan 5. Galawan of sultan

Apha Domaraag
Lumba-Bayabao b. Okoda a. Lumba-
5. Minitupad of sultan 6. Botod of sultan Dikaizadan Bayabao
c. Ibango Okoda Lumba-
Bayabao 7. Taluan of sultan Alapang
d. Digoa 6. Maribo of sultan
Ibango 8. Maguing of sultan b. Wao
Mamintal
7. Bacolod of sultan
Digoa

9. Marawi of sultan Gomisa a. Marawi

Mala-Bayabao Ottowa 8. Ramain of sultan Ramain- 10. Marantao of sultan b. Marantao
Akari Ditsaan Gomising
c. Ramain-
9. Ditsaan of sultan Olok 11.Buadipuso-Buntong of Ditsaan
sultan Macadiar
12. Antanga-Didagun of
sultan d. Saguiaran

Mayaman

2. PANGAMPONG/STATE OF UNAYAN

13. Ragayan of sultan

Didaitun
Butig Barakat 10.Butig in East Unayan Butig Butig
of sultan Barakat 14. Timbab of sultan Subor
15. Malalis of sultan Labiolan
16. Dolangan of sultan
Ditucalan

a. Pagayawan 17. Binidayan of sultan Baudi a. Binidayan

in West Unayan
Domalondong Borowa 11. Pagayawan in West 18. Pualas of sultan Lawango b. Pualas
Unayan of sultan Arobiro b. Tatariken,
19. Padas of sultan Sandab II c. Tubaran
12. Bayang in West c. Bayang
Unayan of sultan Diwan 20. Boribid of sultan Matanog d. Tatariken
II

3. PANGAMPONG/STATE OF MASIU

21. Lumasa of sultan a. Bacolod

Cadayon
13. Masiu of sultan b. Taraka
Racmatullah 22.Malungun of sultan
East Masiu & Balindong- Madayao c. Balindong
B’sar
West Masiu 23. Pitakes of sultan Abagat
14. Datu-a-Kabugatan
sa Masiu of sultan Taraka d. Madalum
Dialaloden, brother of
24. Lima-inged/five county:
sultan Racmatullah (a) Wato, (b) Tugaya, (c)
Kalawi-Bacolod, (d)
Madalum, and (e) Madamba
of sultan Pondag.

4. PANGAMPONG/STATE OF BALOI

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Vol 2 No. 1 2022 (24-38)

25.Basagad of sultan Papas a. Baloi

Anas
Baloi Alanak 15. Baloi of Baloi b. Matunggao
sultan Alanak 26.Matampay of sultan
Radiali c. Baloi

27.Kabasagan of sultan c. Baloi

Atongao
28.Lumbak of Bae-sa-
Lumbak

Figure 1: The Political and Geographical Structure of Lanao Sultanate

METHODOLOGY

The historical narratives for this research were obtained through library research, government
documents and archives. Secondary data sources i.e. books, theses, dissertations, and
journals were used.

RESULT AND DISCUSSIONS

The Appointment of Sultans and sultanas, Their Qualifications and Functions

The appointment of the sultan finds basis in the Lanao salsila or genealogy where the ruling
clans of Lanao Sultanate referred to. Brecht-Drouart (2011) states,

[The] leadership of the royal houses in Lanao [sultanate] takes its legitimation from two
main lines of ancestry. One is that of the Sharīfs (descendants of the Prophet
Muhammad (SAW) who stayed in Mindanao, and in particular Sharīf Kabunsuan, who
brought the sultanate system to Magindanao and who is said to have been a
descendant of Prophet Muhammad (SAW). In some Maranao genealogies, the line of
Sharīf Kabunsuan is traced back to the twelve imāms, the Prophet Muhammad (SAW),
and Adam and Eve. The second line of importance is the one of local datus and Rajah
Indarapatra, the first ruler in Lanao, who originally came from Mantapoli, an ancient
state in Malaysia. Rajah Indarapatra is sometimes traced back to the Sultan of Istanbul,
now part of Turkey and the Sultan of Istanbul to an ancestor of Prophet Muhammad
(SAW). Some sultans also refer to Alexander the Great as their ancestor, similarly to
the royal houses in Aceh, Indonesia (Ibid.).

The qualifications and the descent line of a person to be crowned are not sufficient
bases for electing him/her as a sultan, etc. According to Abdullah Madale (1996, p.140), there
are other criteria used in selecting a sultan, bai-a-labi (sultana), and leader to be followed such
as:
1. Does he/she come from a royal family that is entitled to the royal title he/she is aspiring
for? 2. Is this royal family entitled to this rank or title at this time? Or is it the turn of this
royal family to get the title or rank? 3. Is the applicant the most qualified, capable, and
appropriate member of his/her family? 4. Does he/she possess the personality, the
intelligence, and the wealth necessary to perform the duties, responsibilities, and
authority inherent in the title or rank? 5. Is he/she supported by most, if not all, other
royal families? 6. Will the Council of Elders give him/her their blessing and approval?
(Ibid.).

If the above criteria are mostly met by a prospect, then his/her name will be enlisted
among those to be enthroned. The new set of titled datus (male leader) and bais (female
leader), however, has still to get the approval from the 15 supported panoroganan/pagawidan
sultans and the 28 pagawid (supporting states) “who traditionally send their representatives to
the enthronement ceremonies in order to give their imprimatur to the coronation” (Madale,
1996, p.140). This means that the individuals who are aspiring to assume a royal title in the

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The Lanao Sultanate Political Structure in the 17th Century: Its Traditional Leaders
Appointment, Qualifications and Functions

Lanao Sultanate shall undergo an extensive screening process of their lineage, family
background, personal qualities, desired values, and moral inclination before their election to
assume a royal authority. This process is part of the established values and protocol of the
taritib and igma (customary laws) of the Lanao Sultanate.
What are other qualifications of a ruler? According to Brecht-Drouart Birte (2011, p.
246) the qualifications of a ruler are: a Muslim, have reached the age of puberty, wise, member
of the royal family, who behaves in a decent manner, honest, trustworthy, patient, active,
intelligent, well-behaved or disciplined, decent, have a pleasing personality, have strong faith
in Allāh, considerate, have perseverance, brave in defending his people and community, and
knowledgeable. In addition to this, there are other general requirements and functions of
sultan:

1. The sultan must be the one who is primary leading his nation and the making his nation
and its people prosper and flourish;
2. He solves the societal problems and brings to an end the fitnah (shame or social problems)
of the nation;
3. He should be a just ruler who dispenses command to attain the well-being of the people;
4. He commands the people to do good and forbids them from evil doings;
5. He will be questioned before Allāh in the hereafter on how he governed his people;
6. He is the vicegerent of Allāh on earth, i.e. Allāh’s representative on earth in dispensing of
decision and in guiding the people to the right path;
7. He stands before Allāh and follows the commandments of Allāh;
8. He takes good care of his people in utmost measure and he is trustworthy;
9. He is a just ruler and patient in times of hardship;
10. He possesses wisdom and he is kind;
11. He is merciful and beneficent;
12. He should be able to persevere, endure, and forgive, and he stands firm in times of severe
difficulty and able to survive against all odds;
13. He knows how to investigate facts, and knows how to distinguish facts from falsehood;
14. He is brave and able to face his foes for his people; and,
15. He is respectful, great in camaraderie; and he listens to others attentively, and he is down
to earth (Hadji Abdul Racman, 2018 & 2020).

Other Functions and Personal Qualities of Sultan

According to Sultan Monsing Macabando (2008, pp.84-85) there are general functions and
other personal qualities of a sultan, these are as follows:

1. He is a paragon, model of excellence, someone who is regarded with high reverence;

2. He is the amir (supreme head) of his sultanate;
3. He can approve or disapprove any law;
4. He has the final say on any law which the law makers and other datus have legislated;
5. He takes care of the community and its subjects and he closely monitor the activities
of the people;
6. He can implement decisions according to taritib and igma and the laws of Islam;
7. He is the supreme authority of his domain;
8. He provides the welfare of his people and he safeguards its land from the incursions;
9. He commands his subjects to do good deeds and prevents them from sinning;
10. He provides means to destitutes;
11. His decision is firm when he renders justice to the victims of injustices;
12. After receiving any legislated laws from his legislative bodies, he then consults the
datus from his domain and the other datus from other sultanates if such laws are
affecting those sultanates;
13. He represents his sultanate to other sultanates whenever he visits such sultanates for
social and religious gatherings;

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14. He may or may not approve any unconsolidated matters made by his subjects; and
He asks the judge to deliberate family feud/s in the community to dispense justice.

The qualifications and functions of sultans are quite comprehensive which directs him
to contribute to the well-being of the Muslim societies, spiritually, culturally, and socially. This
shows that the sultans in the Lanao Sultanate were not just symbolic leaders but they had a
specific functions to render to the society which they rule. The sultanas, like the sultans also
have qualifications and qualities, according to Brecht-Drouart (2011, p.247),
Her qualities are not said to be much different from those of a sultan. She should be
Muslim; have the descent, a certain character, the means, social connections, and knowledge
of taritib and igma; should participate in the concerns of the community; and should be
recognized by the community and be confirmed by the twenty-eight [m’babaya ko taritib] and
the originally fifteen now sixteen [panoroganans] or their representatives. Since there are
many claimants for one title, it might be that the person is chosen according to the amount of
high-ranking claims from different descent lines: for example a person who could become bai-
a-labi in Masiu as well as in Ramain… (Ibid.).
One of the unique characteristic of Lanao Sultanate is that its Royal Court has given
powers and authority to women. The bai-a-labis are not simply symbolic leaders but they
perform functions in their respective community as the sultan did. Brecht-Drouart (2011, p.253)
explains, “the general obligation of each female title was said to be the same: to serve the
community, peacekeeping, and to support the bai-a-labi backing up the sultan. The bai-a-labi
is said to be responsible for the women in the gender segregated community: she is the role
model for the women.” This means that in the Maranao society, women had special rights
and were given authority to lead the community gatherings where women are dominant in
numbers. According to Brecht-Drouart (2011, p.253),
She [bai-a-labi] also crowns those bais from her sultanate ranking below her. As
important as these prerogatives are, a male representative of the [fifteen] now sixteen
royal houses or the twenty-eight [law-makers] should still be present during this
coronation. The sultan normally makes the main decisions, for example, whether a
mosque is to be built in a community. Women are ideally consulted and can contribute
their ideas and suggestions, though this depends on the arrangements of the single
sultanates (Ibid.).
We see the application of Islamic practice i.e. consultation in decision-making process
in the Maranao societies. The Maranao women have been consulted by the sultan or datu in
the implementation of community activities and projects that are very important to the social,
cultural, and religious aspects of the community for their holistic well-being. Brecht-Drouart
(2011) says:
Titleholders of both sexes are expected to share certain expenses (construction of a
mosque, weddings, funerals, bride price, blood price, etc.). They tend to contribute according
to their status. There are several events when titleholders can show their gratitude to their
relatives. The sultan and the bai-a-labi might be expected to contribute to a feast for the
community at Eid al-Adha (festival of sacrifice) and Eid al-Fitr (the festival that marks the end
of Ramadan) as well as at the birth and death day of the Prophet Muhammad (SAW). Since
giving celebrations on these dates is prestigious, other people of means will invite people to
their place.
The social, cultural, and religious progress of the Maranao society lie in the hand of
the cooperation of people, the traditional leaders, the sultans and bai-a-labis.

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The Lanao Sultanate Political Structure in the 17th Century: Its Traditional Leaders
Appointment, Qualifications and Functions

The Appointment of radia-muda/datu-a-kabugatan/wazis (minister), His Qualifications,

and Functions

According to Hadji Abdul Racman (2018 & 2020), the appointment of minister is similar to the
appointment of the sultan as mentioned above. His qualifications are also similar to the
qualifications of the sultan which are explained earlier. The radia-muda (minister) is kaluwasan
(heir-apparent). After the reign of a sultan, the radia-muda will take over the throne of sultan.
The sultan usually takes advice from the radia-muda. The sultan also secures advice from the
houses of peers. The radia-muda and the sultan usually organize the state. Together they
make changes in their state and draft policies and implement them. Generally, the sultan takes
advice from radia-muda and the council of elders.
The minister gives advice to the sultan as his main function. According Musib Buat
(1977, p.104), the sultan appoints a deputy such as radia-muda and datu-kali (head of judge)
to assist him in settling judicial matters. This means that the minister also assist in settling
judicial cases. The sultan and radia-muda and other traditional leaders share common descent
lines.

The Appointment of M’babaya ko Taritib (Provincial Governors), Their Qualifications

and Functions

Sultan Monsing Macabando (2005, pp.85-86) says, the provincial governors of the Lanao
Sultanate were the 28 m’babaya ko taritib who were also the policy makers or legislative
bodies of the Lanao Sultanate. They occupied 28 states where they governed, hence
governors. They were also called pagawid sultans. Their appointment and qualifications are
similar to the process of appointment and qualifications of sultan and radia-muda (minister) as
explained earlier. Their functions, power and duties are as follows:

1. They uphold the implementation of the taritib and igma within their own sultanate with due
consideration of the other sultanate’s legislated laws;
2. They can amend the taritib and igma as long as any amendment is based on their
consensus and the consensus of the other sultanates as well their elders;
3. They maintain the power and prestige of the four sultanates;
4. They preside proper decorum along with the other sultans who are attending in social
gathering and activities;
5. They are entrusted with the application of the taritib and igma on the succession of
leadership and on the relationship of community and individual;
6. They draft the taritib and igma of Lanao, they organize and create other administrative
positions, and they determine adat (norms) and the rules and regulations of the state;
7. Once the igma and taritib, and the rules on leadership, and the rules on conduct of state
affairs have been violated, the m’babaya (legislative bodies) call for assembly and secure the
advice of the ‘ulamā’ so that they can issue a fatwah on such violation;
8. They uphold the truth, the keeper of power and authority of the sultans;
9. They maintain the norms of the four states of Lanao Sultanate; and
10. They set rules on succession, on leadership, and on social gatherings wherein such rules
must be based on old norms of the taritib and igma and the consensus of the people in the
community’ (Ibid.).

The functions, power and duties of the 28 governors of the Lanao Sultanate are very
comprehensive as explained above. The Lanao Sultanate has prospered until the 21st
century. Today, there are many titled datus, sultans and bai-a-labis of the Lanao Sultanate
who are also government officials. They used their powers as government officials to render
support to their respective communities.

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The Appointment of Radia-Laut (Naval Commander) and Askar (Army), Their

Qualifications and Functions

The appointment, functions, and qualifications of war or army commander of the four states of
Lanao was rarely noted in the history of the Philippines. Historically, Sultan Kudarat served as
radia-laut (naval commander) of the four states of Lanao Sultanate in the 17th century.
Mamitua Saber (1980, pp.22-29) says,
Sultan Dipatuan Kudarat of Magindanao was ready for the defense [against Spanish
forces]. With warriors armed with assorted weapons of Malay-made cannons and fighting
blades, the sultan had a series of kotas (fortifications) in the settlements of Ramitan and Ilian,
north of Malabang, Lanao, then an old territory common to Magindanaon, Iranon and Maranao
who were allies for a united defence (Ibid.).
The military defense and arm forces of the Magindanaons, Iranons and Maranaos in
Mindanao were united to fight the Spanish arm forces which were attacking their territories.
Mamitua Saber (1980, p.22) says, the several series of Maranao-Spanish encounters took
place between 1637 and 1640. These encounters were headed by a Spanish conquistador,
Sebastian Hurtado de Corcuera. He was a governor general during the colonial era in the
Philippines. His expeditions in Lanao areas was motivated to expand over the Muslim
territories in the Southern Philippines and to colonize the Maranaos in Lanao and to spread
the Christianization there.
Sultan Monsing Macabando (2008, p.10) says, the invading Spanish forces were met
by fierced resistance by the defending Maranao warriors lead by Datu Paskan of Unayan,
Amiyalongan Simban of Masiu, Datu Popawan of Bayabao, and Datu Alanak of Baloi. This
means that aside from the warriors led by Sultan Kudarat, there were other Lanao datus who
led arm defence against the Spanish invading forces. The Maranao warriors usually go for
military expeditions as far as the Islands of Luzon, and to the different Islands in Visayas, the
central part of the Philippines.
Mamitua Saber & Mauyag M. Tamano (1986, pp.25-26) say, “Like any other system,
there is a reciprocal relationship between leaders and followers in the sultanate. The former
protect their followers who in turn serve as the human “fortification” to guard person and
authority of the former. Historically, the Lanao Sultanate had a military function to defend its
territory and institutions.” Radia is Maranao rendering for rajah, it is an Indian term for king,
while laut is a Malay term for ocean. From this context, the meaning of radia-laut is king of
ocean. For Maranaos, radia-laut means war and army commander on land and in the ocean.
Shinzo Hayase (2007, p.68) argues, in the 17th century, Sultan Kudarat and his army
used caracoas (ocean-vessels) in raiding the different islands in Visayas in the central part of
the Philippines. Slaves were used to labour in the farm as well as for rowing the caracoa. The
ancestors of the Maranaos had maritime power that reached Visayas in the central part of the
Philippines and Luzon in the Northern part of the Philippines. They were trying to reduce the
number of the Christianized Filipinos who were used by the Spaniards as their army. The
Spaniards used them in raiding the villages of the Muslim communities in Mindanao in the
Southern part of the Philippines. The Spaniards policy at that time was to subdue the
numerous Muslim tribes in Mindanao and then to convert them to Catholicism. Consequently,
the Lanao datus and their fleet of sea-faring warriors ventured to Visayas and Luzon to run
after the Spaniards and the Christianized Filipinos by raiding them and then selling them for
slavery. In addition, the other economic activities of the Maranaos were farming and trading,
and they traded with the people living in the nearby islands in Mindanao.
The brave warriors of the four states of Lanao had navigated the Islands of Luzon, and
the Islands of Visayas for military and naval expeditions. These expeditions played a
significant role in preservation of the Islamic religion of the Maranaos and their homeland.
Their military and naval expeditions were aimed to reduce the numbers of the Christianized
Filipinos who lived in Cebu, Bohol, Romblon (these are Islands in Visayas), and Batangas,
Bicol and Albay (these places are in Luzon). These Christianized Filipinos were used by the
Spanish colonizers. The Spanish and Christianized Filipinos attacked several times the

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The Lanao Sultanate Political Structure in the 17th Century: Its Traditional Leaders
Appointment, Qualifications and Functions

Muslim territories in Mindanao and in Sulu Islands to subdue the Muslims and convert them
to Christianity.
The qualifications of the radia-laut and askar are: brave, Muslim, and have a strong
sense of nationality as Maranao, the people of Lake Lanao. They are willing to sacrifice their
lives for the preservation of the sovereignty of the four states of Lanao Sultanate. Their main
functions were: to safeguard the Islam, their territory, and to protect their nation from the
enemies of Islam. Their appointment was based on kaplokes (descent line), their clans sent
them to serve as army of the Lanao Sultanate. Dansalan Quarterly (1987, p.154) quotes from
Madki Alonto (1960, p. 241.) who says, the resistance of the Maranao Muslims to the Spanish
invaders during the colonial era in the Philippines was due to many reasons, such as political,
economic, religious, as well as cultural reasons. This resistance was expressed in the speech
of Sultan Kudarat he delivered in 1623 to the Maranao traditional leaders and Maranao people
in Lanao. It narrates the speech of Sultan Kudarat as follows,

You men of the lake [Lanao], forgetting your ancient liberty, have submitted to the
Castillians [Spanish]. Such submission is sheer stupidity. You cannot realize to what
your surrender binds you. You are selling yourselves to slavery to toil for the benefit of
these foreigners … Note how abject is the misery to which their peoples are now
reduced. Behold the condition of the Tagalogs and the Visayans whose chiefs are
trampled upon by the meanest Castillians. If you are of no better spirit than they, then
you must expect similar treatment. You like them, will be obliged to row the galleys. Just
as they do, you will have to toil at the ship-building and labor without ceasing on other
public works. You can see for yourselves that you will experience the harshest treatment
while thus employed … Be men. Let me aid you to resist. All the strength of my
[Magindanao] sultanate, I promise you, shall be in your defense (Dansalan Quarterly
quoted Alonto) (ibid.).

The chieftains of Lanao strong sense of patriotism to defend Islam convinced them to
appoint Sultan Kudarat to head the Lanao army and as war or naval commander of the Lanao
Sultanate in the 17th century. Hadji Abdul Racman (2018 & 2020) says, the appointment of
Sultan Kudarat of Magindanao as radia-laut of Lanao Sultanate was also based on his blood
relations with the ruling clans in Lanao Sultanate. The noble intention of Sultan Kudarat to
protect the Lanao Sultanate from the Spanish colonizers gave him way to become the war or
army and naval commander of the Lanao Sultanate.
Using simple and crude weaponries, the Maranao warriors preserved their religion,
Islam. Mamitua Saber & Mauyag M. Tamano (1986, p.19) say that the Maranaos have many
traditional types of weaponries used for defense and warfare which are common to all groups
of Muslim in the Philippines. “These include the lantakas (brass cannons), kampilan (sword),
kris (dagger), spear, and other variety of small blade-weapons. The customary carrying of a
weapon is expressive of the bearer’s masculinity as well as a symbol of his rank of authority.
Formerly, the male’s dress was incomplete if he did not carry a kris (dagger).” The Maranao
traditional weaponries were no longer in used, and most of them can only be seen in the Aga
Khan Museum in Mindanao State University, Marawi City, and in the Philippines National
Museum in Manila.

The Appointment of Kali (Judge), His Qualifications and Functions

The traditional laws of the Maranao people had been developed when Islam was introduced
to the Lanao areas. Mamitua Saber & Mauyag M. Tamano (1986, pp.116-117) argue, the
Maranao term kokoman is a loan word from the Arab which is hukum. Kokoman is colloquially
applied to the Agama (State) Court of the Maranaos as well as to the personnel of justice
serving in the Maranao Agama Court. This means that the existence of a Maranao word
kokoman, meaning law, indicates that the Maranao people had laws which they applied in
times of settling disputes and criminal offenses.

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In the Maranao society, there were designated people of ranks who were responsible
for settling criminal offenses and disputes between people. The people responsible for settling
criminal offenses and disputes were the kali, (Arabic qādī, for judge). The appointment,
qualifications, and functions of kali are critical to the efficacy of the functions of the state, the
agama. Since, the kalis are important personnels of the state, therefore, it is important to know
who appoints them (Hadji Abdul Racman, et al., 2021a).
In the Maranao society, the appointment of the kali was not an exclusive function of
the sultan but the people of the community participate directly in appointing the kali. The
Maranao community comprises of different clans within the agama/pangampong or
sultanate/state. The kali is not only a judge but also a spiritual leader of the state. His judicial
functions include adjudicating civil and criminal cases as well as settling of disputes. The
socio-political ranks in the state were represented among different clans. There were clan who
took the rank of a kali, and there were clan who took the rank of an imām. In the past there
were few people who were knowledgeable in Islamic law, so not all people could become
imām or kali. Each clan must be represented in the political hierarchy of the pangampong
(Ibid.)
It is likely that the wide-ranging socio-political ranks in the Maranao society in the past
were equally represented among various clans in the community. Those who took political
power, rank or title was elected based on social and cultural practices of the Maranaos. In the
case of a kali, aside from his qualifications, culturally, he was at the same time representing
his clan in the wider-scale of various socio-political order of the Maranao society. Each clan
sent representatives to assume the various socio-political ranks or titles in the community. In
the case of the qualifications of a kali. A kali must be well-versed in the Qur’ān, and must
possess sound knowledge on the Ḥadith as well as on the taritib and igma of the Lanao
Sultanate. Specifically, a kali should learn Islamic knowledge from the ‘ulamā’. It is likely that
the Agama Court had its own organized institution that was responsible for teaching the tenets
of Islam. According to Sultan Monsing Macabando, in the past there was no such thing as
madrasah (Islamic school) in the community but the residence of the ‘ulamā’ served as a
school where the individuals go to learn Islam (Hadji Abdul Racman, 2020). Today, the kalis
are replaced by the Shari’ah Counsellors. They studied Islamic Studies and Shari’ah (Islamic
laws). They are required to take the Shari’ah training courses of the National Commission on
Muslim Filipinos, and take the Shari’ah Bar Examination administered by the Supreme Court
of the Philippines. The passers of the Shari’ah Bar Examination become Shari’ah Counsellors.

The Appointment of Imām (Prayer Leader), His Qualifications and Functions

The Qur’ān says in Sūrah An-Nisa, 4:36, “Perform As-salat to believe in singularity/oneness
towards the worship of Allāh Subhanahu wa Ta’ala to be humble and be wholeheartedly under
His mercy.” Performing of the five daily prescribed prayers is one of the five pillars of Islam. It
is a religious obligation that every Muslim must perform on a daily basis. The Lanao Sultanate
in the past and today have their imāms in every mosque in each respective community. “The
administration of organized religious activities is one of the several functions of an agama,
although it can be observed that there is a separation of powers between the temporal and
spiritual officers on ‘pure’ theological and ‘pure’ secular matters, Mamitua Saber & Mauyag M.
Tamano (1986, p.64).”
Like every Muslim society, the imām performs spiritual functions. In the Maranao
society, the imām leads the five daily prescribed prayers in the mosque, and other spiritual
functions in the society. Mamitua Saber & Mauyag M. Tamano (1986, p.64) say, “the mosque
is primarily a place of worship but at times a place to discuss some secular affairs belong to
the community which people built under the leadership of both clerical and secular officers.”
This means that the mosque serves not only as a place of the devouts to do their daily worship
but also a venue where the devouts can meet to discuss religious, social and worldly affairs.
Primarily, the imām leads the people in the community on spiritual matters.
The appointment of imām is no different from the appointment of kali. In the Maranao
society, the different socio-political ranks in the Lanao Sultanate were specifically designated

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The Lanao Sultanate Political Structure in the 17th Century: Its Traditional Leaders
Appointment, Qualifications and Functions

among different clans in Lanao. There were clans who among their family members took the
position of a kali, and there were clans who among their family members took the position of
an imām. The position of imām is designated by their respective family members based on
their knowledge and qualifications (Hadji Abdul Racman, 2020).
Peter G. Gowing (1965, p.240) quotes Melvin Mednick, “among the Maranaos, the
choice of imām, khatib and also the kali/qādī is determined generally by descent lines within
the agama.” Hadji Abdul Racman (2018 & 2020) says, the qualifications of imām were
scrutinized by the sultan and his family members. The qualifications of imām are Muslim, and
he is trustworthy, he is a learned person, and he is well-versed in the Qur’ān, and he can
memorize all the verses in the Qur’ān, and he is well-versed in the taritib (customary laws)
and igma (traditional laws) of the Maranaos. It is likely that the qualifications of imām are very
important factors in choosing him to take the position of imām so that he could convey religious
and cultural matters to the people. Culturally, he must be knowledgeable on the taritib and
igma of the Maranao society. Such knowledge guides him in relating well with people and
other leaders of the state. In other words, he must be well knowledgeable with the protocol,
social graces, and cultural practices of the Maranaos.
One of the functions of imām is to lead the Friday congregation prayer in the mosque.
He has to attend the five daily prayers which is very crucial function of the imām, and it is the
prerogative of the imām not to miss any of the five daily prayers. The imām does the
solemnization of marriages. He may also ask the ‘ulamā’ to solemnize marriages. He performs
all the Islamic rites to be performed on the dead person and burying of the dead. He delivers
sermon during Friday congregation prayer, and do everything that is required by the Islamic
law and the adat law in that community (Ibid.).
According to Peter Gordon Gowing (1965, p.63), “the imāms of the mosque, together
with the qādīs, some hadjis, and other men in the community recognized as well-versed in
Islam, make up the local ‘ulamā’ to whom important questions of religion and customs are
referred to.” The imāms and other learned men on Islam served as spiritual teachers. The
imām sustains the spiritual and cultural needs of the community. The wide-ranging jobs of
imām are crucial to the spiritual and cultural needs of the people and the cultural growth of the
people. Hence, the imām leads the agama spiritually and culturally. Practically, he transmits
spiritual and cultural knowledge to the people who are under his direct supervision.

The Appointment of Pananalsilas (Syndics of the Nobility) of the ruling clans of the
Lanao Sultanate, Their Qualifications and Functions

According to Nagasura T. Madale (2002, p.3) the Lanao Sultanate has the pananalsilas who
recites, writes, and keeps the genealogies of the ruling clans of Lanao Sultanate. The
qualifications of the pananalsila are: wise, literate, and knowledgeable of the taritib and igma
of the four states of Lanao. Melvin Mednick (1965, p.145) states that, it was mainly women
who guards or keeps the salsila. He writes: “The actual recording of genealogical details in
the form of a salsila is the task of those who are felt to be maongangen (wise). These are older
persons and most usually are female.” One of the major functions of pananalsila is to record
the details of genealogy of the ruling clans of Lanao. Casan Labay (1980, p.124) explains,
from time to time the pananalsilas are consulted to explain the genealogy of their respective
sultanate especially during the ascendancy to the throne. Sultan Monsing Macabando (2008)
& Hadji Abdul Racman (2020) say, the pananalsilas are appointed by their blood relatives who
were members of ruling clans of the Lanao Sultanate. The pananalsilas are able to read and
write Arabic and English. The pananalsilas must be well familiar with the taritib and igma of
Lanao Sultanate. Sultan Monsing Macabando is one of the recognized pananalsilas in Lanao.
He is as well as incumbent sultan of Marinaut, Marawi City, and chairman of the Marawi
Sultanate League.

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Vol 2 No. 1 2022 (24-38)

CONCLUSION

The Lanao Sultanate in the Philippines in the 17th century had the traditional leaders namely,
sultans, sultanas, ministers, governors, war commander, judges, imāms, and genealogists.
The Lanao Sultanate has laws i.e. the taritib and igma or the adat laws, and Shari’ah (Islamic
laws). The traditional leaders of the Lanao Sultanate were elected based on their
qualifications, lineage, and the quality of their characteristics. Each of the traditional leaders
of the Lanao Sultanate were elected to perform their functions. The leaders of the 43 clans
ruled the pagawidan (supported) and pagawid (supporting) states. The supported states were
ruled by 15 sultans who were the executive bodies of the 15 royal houses of the Lanao
Sultanate. The pagawid states were ruled by 28 sultans who were also governors. They were
also the legislative bodies of the four states of Lanao Sultanate.

RECOMMENDATIONS

For Muslim Filipino researchers:

The Muslim Filipino researchers and scholars who are interested in studying Islamic
leadership during the colonial era in the Philippines and the current political set-up of the
Philippine must examine the relevance of the wide-ranging contributions of Islam to the
civilization of the Muslim Filipinos in order to understand how the current political set-up of the
Philippine affect the traditional leadership of the Muslim Filipinos today. The traditional
leadership of the Muslim Filipinos is unique, advance, and older than the modern political set-
up in the Philippines. Thus, it is recommended to the researchers and scholars to examine
extensively how Islamic leadership today could help uplift the Muslim societies through using
the national government policies for Muslim Filipinos.

For the Philippines policy-makers:

The Philippines policy-makers, including the legislators i.e. the senators must have a better
understanding of the dynamics of the culture and traditional leadership of the Muslim Filipinos
so that they could make policies which address the needs of the Muslim Filipinos. The
Philippines policies must be geared towards serving both the needs and aspirations of the
Muslim Filipinos. All these can make the Muslim Filipinos feel not alienated and neglected by
the national government.

For Muslim Filipinos serving local government:

Those who are serving in the local government unit of the Philippines must have thorough
knowledge on the dynamics of Islamic leadership and traditional leadership so that they could
develop a leadership style suitable for the Muslim Filipinos. Thus, it is recommended that they
should study Islamic leadership through the lens of traditional leadership, in addition to peace
building, justice, unity in diversity, and cooperation of people and the leaders geared towards
achieving a better society and shared destiny.

For Muslim Filipinos serving the national government:

Those who are serving in the national government unit of the Philippines must study the
historical context of traditional leadership of the Muslim Filipinos particularly that of the
Maranaos so that they could implement leadership style based on the Islamic governance so
that the wide-ranging social problems faced by the Muslim Filipinos are addressed. Islam
condemns any form of corruption, through which, the life of the Muslim Filipinos shall flourish
and develop.

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The Lanao Sultanate Political Structure in the 17th Century: Its Traditional Leaders
Appointment, Qualifications and Functions

For the Maranao traditional leaders:

It is recommended that the incumbent Maranao datus, sultans and bais must reflect on the
glorious past of the Lanao Sultanate and on the objectives of Islamic leadership in the past so
that their leadership today could become meaningful, dynamic, productive, and functional,
where the Muslim Ummah could benefit from their leadership.

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