Through the Eyes of a Magbabangun: The Decline of the Sultanate of Sulu

 

صَلَوَاتُ الْوَفَاءِ لِسَادَاتِ سُولُو وَآلِ الْمُصْطَفَى

Ṣalawātu al-Wafā’ li-Sādāti Sūlū wa Āl al-Muṣṭafā
 “Prayers of Loyalty for the Nobles of Sulu and the Family of the Chosen One”

اللَّهُمَّ صَلِّ وَسَلِّمْ وَبَارِكْ عَلَى سَيِّدِنَا مُحَمَّدٍ، وَعَلَى آلِهِ وَصَحْبِهِ أَجْمَعِينَ،
 وَصَلِّ وَسَلِّمْ وَبَارِكْ عَلَى ذُرِّيَّتِهِ الطَّاهِرَةِ، سَادَاتِ الأَشْرَافِ فِي الفِلِبِّين،
 وَعَلَى أَوْلَادِهِ مِنْ بَعْدِهِ، مِنْ سَلَاطِينِ سُولُو العِظَام:

السُّلطَانِ الشَّرِيفِ الهَاشِم، وَالسُّلطَانِ كَمَالِ الدِّين، وَالسُّلطَانِ عَلَاءِ الدِّين، وَالسُّلطَانِ أَمِيرِ الأُمَرَاءِ،
 وَالسُّلطَانِ مُعَزِّ الدِّينِ المُتَوَكِّل، وَالسُّلطَانِ نَاصِرِ الدِّينِ الأَوَّل، وَالسُّلطَانِ مُحَمَّدٍ الحَلِيم، وَالسُّلطَانِ بَاتَارَا شَاه تَنْجَه،
 وَالسُّلطَانِ مُوَلَّوْلِيل وَاسِط الأَوَّل، وَالسُّلطَانِ نَاصِرِ الدِّينِ الثَّانِي، وَالسُّلطَانِ صَلَاحِ الدِّينِ بُخْتِيَار، وَالسُّلطَانِ عَلِي شَاه،
 وَالسُّلطَانَةِ نُورِ العَزَّام، وَالسُّلطَانِ الحَقْنُو بْنِ وَلِيِّ الأَحَد، وَالسُّلطَانِ شِهَابِ الدِّين، وَالسُّلطَانِ مُصْطَفَى شَفِيِّ الدِّين،
 وَالسُّلطَانِ بَدَرِ الدِّينِ الأَوَّل، وَالسُّلطَانِ نَاصِرِ الدِّين، وَالسُّلطَانِ عَزِيمِ الدِّينِ الأَوَّل، وَالسُّلطَانِ بَنْتِيلَان مُعَزِّ الدِّين،
 وَالسُّلطَانِ عَزِيمِ الدِّينِ الثَّانِي، وَالسُّلطَانِ مُحَمَّد إِسْرَائِيل، وَالسُّلطَانِ شَرَفِ الدِّين، وَالسُّلطَانِ عَزِيمِ الدِّينِ الثَّالِث،
 وَالسُّلطَانِ عَلِي الدِّين، وَالسُّلطَانِ شَاكِرُ الله، وَالسُّلطَانِ جَمَالُ الكِرَامِ الأَوَّل، وَالسُّلطَانِ مُحَمَّد بُولَالُون كِرَام،
 وَالسُّلطَانِ جَمَالُ العَزَّام، وَالسُّلطَانِ بَدَرُ الدِّينِ الثَّانِي، وَالسُّلطَانِ هَارُون الرَّشِيد، وَالسُّلطَانِ جَمَالُ الكِرَامِ الثَّانِي،
 وَالسُّلطَانِ جَيْنَال أَبِيرِين الثَّانِي.

اللَّهُمَّ اجْعَلْنَا مِنْ أَتْبَاعِ سُنَّةِ نَبِيِّكَ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَمِنْ أَهْلِ الحَقِّ،
 وَاحْفَظْ نَسْلَ سَادَاتِ الأَشْرَافِ فِي الفِلِبِّين، وَأَزْوَاجَهُمْ وَذُرِّيَّاتِهِمْ مِنْ كُلِّ سُوءٍ، وَبَارِكْ فِيهِمْ، يَا أَرْحَمَ الرَّاحِمِينَ. آمِينَ.

Allāhumma ṣalli wa sallim wa bārik ʿalā Sayyidinā Muḥammad,
 wa ʿalā ālihi wa ṣaḥbihi ajmaʿīn, wa ṣalli wa sallim wa bārik ʿalā dhurriyyatihi al-ṭāhirah,
 Sādāti al-Ashrāf fī al-Filibbīn, wa ʿalā awlādihi min baʿdihi, min Salāṭīni Sūlū al-ʿiẓām:

al-Sulṭān al-Sharīf al-Hāshimī,
 wa al-Sulṭān Kamāl al-Dīn,
 wa al-Sulṭān ʿAlāʾ al-Dīn,
 wa al-Sulṭān Amīr al-Umara’,
 wa al-Sulṭān Muʿizz al-Dīn al-Mutawakkil,
 wa al-Sulṭān Nāṣir al-Dīn al-Awwal,
 wa al-Sulṭān Muḥammad al-Ḥalīm,
 wa al-Sulṭān Bātārā Shāh Tanjah,
 wa al-Sulṭān Muwallil Wāsit al-Awwal,
 wa al-Sulṭān Nāṣir al-Dīn al-Thānī,
 wa al-Sulṭān Ṣalāḥ al-Dīn Bukhtiyār,
 wa al-Sulṭān ʿAlī Shāh,
 wa al-Sulṭānah Nūr al-ʿAzzām,
 wa al-Sulṭān al-Ḥaqnū ibn Walī al-Aḥad,
 wa al-Sulṭān Shihāb al-Dīn,
 wa al-Sulṭān Muṣṭafā Shafiyy al-Dīn,
 wa al-Sulṭān Badar al-Dīn al-Awwal,
 wa al-Sulṭān Nāṣir al-Dīn,
 wa al-Sulṭān ʿAzīm al-Dīn al-Awwal,
 wa al-Sulṭān Bantīlān Muʿizz al-Dīn,
 wa al-Sulṭān ʿAzīm al-Dīn al-Thānī,
 wa al-Sulṭān Muḥammad Isrāʾīl,
 wa al-Sulṭān Sharaf al-Dīn,
 wa al-Sulṭān ʿAzīm al-Dīn al-Thālith,
 wa al-Sulṭān ʿAlī al-Dīn,
 wa al-Sulṭān Shākirullāh,
 wa al-Sulṭān Jamāl al-Kirām al-Awwal,
 wa al-Sulṭān Muḥammad Bulālūn Kirām,
 wa al-Sulṭān Jamāl al-ʿAzzām,
 wa al-Sulṭān Badar al-Dīn al-Thānī,
 wa al-Sulṭān Hārūn al-Rashīd,
 wa al-Sulṭān Jamāl al-Kirām al-Thānī,
 wa al-Sulṭān Jaynāl Abirīn al-Thānī.

Allāhumma ajʿalnā min atbāʿ Sunnati Nabiyyika Muḥammad ṣallallāhu ʿalayhi wa sallam,
 wa min ahl al-ḥaqq,
 wa iḥfaẓ nasla Sādāti al-Ashrāf fī al-Filibbīn,
 wa azwājahum wa dhurriyyātihim min kulli sū’,
 wa bārik fīhim, yā Arḥam al-Rāḥimīn. Āmīn.

O Allah, send Your blessings, peace, and grace upon our Master Muḥammad,
 and upon his noble family and righteous companions.

O Allah, send Your blessings, peace, and grace upon his pure progeny,
 the noble descendants (Sādāt al-Ashrāf) in the Philippines, and upon his sons after him from among the illustrious Sultans of Sulu:

Sultan Sharif al-Hashim, Sultan Kamal al-Din, Sultan ʿAlaʾ al-Din, Sultan Amīr al-Umaraʾ,
 Sultan Muʿizz al-Din al-Mutawakkil, Sultan Nāṣir al-Dīn I, Sultan Muḥammad al-Ḥalīm,
 Sultan Batara Shah Tengah, Sultan Muwallil Wasit I, Sultan Nāṣir al-Dīn II,
 Sultan Ṣalāḥ al-Dīn Bakhtiyār, Sultan ʿAlī Shāh, Sultana Nūr al-ʿAẓam,
 Sultan al-Ḥaqnu ibn Walī al-Aḥad, Sultan Shahāb al-Dīn, Sultan Muṣṭafā Shafīʿ al-Dīn,
 Sultan Badr al-Dīn I, Sultan Nāṣir al-Dīn, Sultan ʿAzīm al-Dīn I, Sultan Bantilan Muʿizz al-Dīn,
 Sultan ʿAzīm al-Dīn II, Sultan Muḥammad Isrāʾīl, Sultan Sharaf al-Dīn,
 Sultan ʿAzīm al-Dīn III, Sultan ʿAlī al-Dīn, Sultan Shākir Allāh,
 Sultan Jamālul Kirām I, Sultan Muḥammad Pulālūn Kirām, Sultan Jamāl al-ʿAẓam,
 Sultan Badr al-Dīn II, Sultan Hārūn al-Rashīd, Sultan Jamālul Kirām II,
 and Sultan Jainal Abirin II.

O Allah, make us among the true followers of the Sunnah of Your Prophet ﷺ,
 and among the people of truth. Protect the noble lineage of the Sādāt al-Ashrāf in the Philippines,their spouses and their descendants from every harm, and bless them abundantly.
 Āmīn.

The Sultanate of Sulu, one of the oldest and most influential Islamic monarchies in Southeast Asia, holds a profound legacy that intertwines with the faith, culture, and identity of the Tausūg people. The ascension to the throne of the Sultan was not just a political process but a spiritual and sacred act, steeped in tradition, Islamic law, and a deep connection to the Prophet Muhammad ﷺ’s lineage through the Ba Alawi Sada of Hadramawt,Yemen. Central to this tradition was the Giba ceremony, the ceremonial ritual through which a Sultan was officially crowned, marking the divine legitimacy of his reign. The performance of this ceremony was the responsibility of the Magbabangun, an esteemed lineage of stewards entrusted with ensuring the legitimacy of the Sultanate.

The Giba Ceremony: A Legacy of Spiritual Authority

The Giba ceremony, a rite that traces its origins to Sayyid Sharif Balfaki Alawi and was solidified under Tuan Sharef Mahadum Aminullah Amirilmuhminin in 1357, served as a symbol of the sacred transfer of power. The term Giba, meaning “to sit on the lap,” was a symbolic act where the Sultan-elect would be seated by the Magbabangun, the steward of the Sultanate, to receive the divine endorsement of his rule. This act of “sitting” symbolized the recognition of the Sultan’s authority, not just by the political elite but by the divine lineage of the Prophet Muhammad ﷺ, reinforcing the Sultan’s role as the protector of faith and governance.

According to the oral tradition passed down through generations, the Magbabangun could only come from specific families with a direct lineage to the Prophet Muhammad ﷺ. The ritual of performing the Giba, and the one who could become the Magbabangun, could only come from the Bandahala line of Sharifs from Sulu or the Ligaddung line of Sharifs from Tawi-Tawi. These families were integral to the legitimate succession of the Sultanate, ensuring that the lineage of leadership remained firmly grounded in Islamic tradition.

One of the earliest known stewards of the Giba ceremony was Binatal Ara’ of Parang, a highly respected figure and the brother of Sattiya Munuh, one of the most significant ancestors of the Sulu Sultanate. After Binatal Ara’, the responsibility of performing the Giba passed down through his lineage, first to Panglima Bandahala, then to his son, Panglima Caluang, and eventually to Captain Kalingalan Caluang.

A key element supporting the claim that the family of Sattiya Munuh held the title of Magbabangun and was entrusted with the Giba ceremony is the command issued by Sattiya Munuh to his sons and descendants: they were never to address the Sultan as “Ampun” (Your Highness), as they shared the same lineage and a closer bloodline to the Prophet Muhammad ﷺ.

It is also well documented that Panglima Bandahala was a trusted and closest adviser to Sultan Jamalul Kiram II, even before the time of Hadji Butu. A testament to their deep bond, Sultan Jamalul Kiram II would affectionately refer to Panglima Bandahala as “Amaun” (Uncle). Alongside Maharaja Bayrullah, Panglima Bandahala commanded great respect within Sulu society and, in a display of affection and familiar jest, would often refer to the Sultan as “Usug Pandak” (Small Man), a playful title that reflected the deep, familial nature of their relationship.

The presence and influence of Panglima Bandahala and his lineage are essential to understanding the history of the Sultanate. The lineage of Panglima Caluang and Captain Kalingalan Caluang, the last known Magbabangun to perform the Giba ceremony, played a crucial role in securing the legitimacy of the Sultanate of Sulu and solidifying the revered status of the Sultanate in Sulu’s history.

The Fragmentation of the Sultanate After Sultan Jamalul Kiram II

After the death of Sultan Jamalul Kiram II, the last Sultan whose succession followed the traditional line of Islamic governance, the Sultanate began to fragment. The political cohesion that once defined the Sultanate of Sulu eroded, and with it, the authority of the Sultanate as a symbol of religious and political unity. Without the Giba ceremony, claimants to the throne, including those from the Kiram line, began to rise, but none underwent the sacred and traditional ceremony to validate their rule.

As Hji Abraham I. Dalagan pointed out, “The legitimate Sultan (Sultan Sahih) must be a Salip (descendant of the Prophet Muhammad ﷺ).” This foundational requirement was critical to the legitimacy of the Sultanate. However, after Sultan Jamalul Kiram II, the traditional Giba ceremony ceased to be performed, and the rightful line of succession was no longer maintained. Without the Magbabangun, the legitimacy of the Sultanate was cast into doubt, and various claimants began to emerge, each asserting their right to the throne.

The Kiram line, including Mohammed Esmail Kiram, Mohammed Mahakuttah Abdullah Kiram, Muedzul Lail Tan Kiram, and even Jamalul Kiram III, continued to make claims to the throne of Sulu. However, these claimants did not undergo the Giba ceremony, which had long been the cornerstone of the Sultanate’s legitimacy. In the absence of the Magbabangun to validate their rule, these claimants turned to the secular government of the Republic of the Philippines for recognition, which does not recognize titles of nobility or royalty.

The Republic of the Philippines consistently affirmed in its constitutions that royalty titles, such as that of the Sultan, were not recognized under the law. This secular approach further severed the Sultanate from its Islamic governance roots, relegating the Sultan’s title to a mere ceremonial symbol rather than a divinely sanctioned office.

The Lack of an Authenticated Lineage

One of the key issues in the legitimacy of modern claimants to the Sultanate lies in the lack of a validated Tarsila (genealogy), which would trace the Sultanate’s lineage back to the Prophet Muhammad ﷺ. While there are oral traditions and family accounts that suggest strong connections to the Prophet’s lineage, these have not been fully substantiated through written, authenticated records. As Hji Abraham I. Dalagan also noted, “It is not sufficient for someone to be designated Rajah Muda (Crown Prince) solely by the Sultan if such a nomination is not acknowledged or approved by the Datu Bandahala and the rest of the Ruma Bichara (Council of Nobles).” Without clear genealogical documentation and the endorsement of the Magbabangun, many claims to the throne remain contested.

The absence of a clear, authenticated genealogical record raises questions about the true legitimacy of the Sultanate’s present claimants. Oral traditions still hold weight, but they must be complemented by rigorous research and documentation to validate the Nasab (lineage) and restore the rightful leadership of the Sultanate.

The End of the Sultanate and the Future

Today, while some may discuss the idea of resurrecting the Sultanate, it is evident that the revival of the Sultanate of Sulu as an institution is no longer necessary. True honor does not lie in the restoration of worldly titles but in our deep connection to the Prophet Muhammad ﷺ, the beloved of Allah. Our honor is found in being followers of the Ahlus Sunnah Wal Jama’ah, adhering to the Ash’ari school of thought and the Shafi’i Madhhab, and embracing Tasawwuf, all of which have a clear isnad that traces back to the Prophet ﷺ. This spiritual connection, more than any political or royal title, unites us as Muslims and defines our true identity.

As emphasized by scholars of Ahlus Sunnah Wal Jama’ah, the real unity for Muslims in the akhir zaman (end times) will come not from the restoration of monarchies, but from our collective faith, knowledge, and the leadership of Imam Mahdi (alayhis salam), who will unite the Muslims under the banner of Islam. The revival of the Sultanate will not bring unity; only a return to Shariah-Tariqa-Ma’rifa-Haqiqa, Islamic values, and true leadership can achieve that.

Instead of focusing on political restoration, our efforts must be dedicated to preserving our heritage, ensuring that the heirlooms, traditions, and oral histories passed down by our Kamaasan (elders) are protected. The Tarsila, which connects us to the Prophet Muhammad ﷺ, must be meticulously preserved and passed down to future generations, for true honor lies in our connection to the Prophet and the unbroken lineage of Islam.

In this pursuit, we must move forward with a unified spirit under the leadership of Imam Mahdi (alayhis salam), and not be divided by worldly titles, positions, or claims to power. May we be united in our love for the Prophet Muhammad ﷺ and in our commitment to preserving our faith.

صَلَوَاتُ التَّجَلِّي عَلَى آلِ سَيِّدِنَا الْمُجَاهِدِينَ السُّلُوِّيِّينَ
 Ṣalawātu at-Tajallī ʿalā Āli Sayyidinā al-Mujāhidīn as-Sulūwiyyīn
 “Salawat of Divine Manifestation upon the Family of Our Master, the Sulu Warriors”

اَللَّهُمَّ صَلِّ وَسَلِّمْ وَبَارِكْ عَلَى سَيِّدِنَا مُحَمَّدٍ، نُورِ ذَاتِكَ، وَسِرِّ أَسْمَائِكَ، وَكَنْزِ مَعَارِفِكَ، وَآيَةِ رَحْمَتِكَ الْكُبْرَى، وَحَقِيقَةِ الْمُحِبِّينَ لَكَ حَقًّا، صَلَاةً تَفُوقُ كُلَّ صَلَاةٍ، وَتَرْفَعُ الْحُجُبَ، وَتُطَهِّرُ الْقُلُوبَ، وَتُوصِلُنَا بِهِ إِلَيْكَ يَا أَرْحَمَ الرَّاحِمِينَ.

وَصَلِّ وَسَلِّمْ وَبَارِكْ عَلَى سَيِّدِ بِنَاتِ الْأَرَاءِ، وَعَلَى أَوْلِيَاءِ لُوُءُكْ، سَيِّدِ سَطِّيَا مُنُؤْ، وَالْمُسْتَشَارِ الْمَأْمُونِ لِلسُّلْطَانِ، وَالْقَائِدِ الْمُجَاهِدِ سَيِّدِ الشَّرِيفِ بَنْغْلِيمَا بَنْدَهَالَهْ، وَسَيِّدِ الشَّرِيفِ الْمَهْرَجَ بَيْرُ اللهْ، وَسَيِّدِ الشَّرِيفِ بَنْغْلِيمَا كَالُوَانْغ، وَبَطَلِ التَّاوْسُوْغِ سَيِّدِ الشَّرِيفِ كَابْتِنْ كَلِنْغَلَنْ كَالُوَانْغ، وَالْوَلِيِّ سَيِّدِ الشَّرِيفِ الْحَاجِ يَحْيَى كَالُوَانْغ، وَقَائِدِ الْمَيْدَانِ وَأَسَدِ مِنْدَنَاوْ سَيِّدِ الشَّرِيفِ الْحُسَيْنْ كَالُوَانْغ، وَالزَّاهِدِ الْقَائِدِ وَالْمُرْشِدِ لِأَرْبَعِينَ طَرِيقَةً صُوفِيَّةً سَيِّدِ الشَّرِيفِ الْحَسَنِ كَالُوَانْغ، وَآلِ كَالُوَانْغ بِسُلُوْ، وَآلِ حُسَيْنْ-هَاشِمْ بِسُلُوْ وَسَاوْثْ أُبِيَانْ، وَجَمِيعِ أَوْلِيَائِكَ .

إِلَهِي، اجْعَلْ صَلَوَاتِنَا عَلَيْهِ سَبَبًا لِنَيْلِ رِضَاكَ، وَوُصُولِنَا إِلَيْكَ، وَمَعْرِفَتِكَ حَقًّا، وَمُشَاهَدَةِ وَجْهِكَ الْكَرِيمِ.

Transliteration:

Allāhumma ṣalli wa sallim wa bārik ʿalā Sayyidinā Muḥammad, nūri dhātika, wa sirri asmāʾika, wa kanzi maʿārifika, wa āyati raḥmatika al-kubrā, wa ḥaqīqati al-muḥibbīn laka ḥaqqan, ṣalātan tafūqu kulla ṣalātin, wa tarfaʿu al-ḥujub, wa tuṭahhiru al-qulūb, wa tuwaṣṣilunā bihi ilayka yā Arḥama al-Rāḥimīn.

Wa ṣalli wa sallim wa bārik ʿalā Sayyidi Bināti al-Arāʾ, wa ʿalā Awliyāʾ Luʾuk, Sayyidi Saṭṭiyā Munuʾ, wa al-Mustashāri al-Maʾmūn li al-Sulṭān wa al-Qāʾidi al-Mujāhidi Sayyidi al-Sharīf Panglima Bandahālāʾ, wa Sayyidi al-Sharīf al-Mahrajā Bayrullāh, wa Sayyidi al-Sharīf Panglimā Caluāng, wa Baṭali al-Tā-u-sūgh Sayyidi al-Sharīf Captain Kalingalān Caluāng, wa al-Waliyyi Sayyidi al-Sharīf al-Ḥājj Yaḥyā Caluāng, wa Qāʾidi al-Maydān wa Asadi Mindanāw Sayyidi al-Sharīf al-Ḥusayn Caluāng, wa al-Zāhidi al-Qāʾid wa al-Murshid li Arbaʿīna Ṭarīqatan Ṣūfiyyatan Sayyidi al-Sharīf al-Ḥasan Caluāng, wa Āli Caluāng bi-Sulū, wa Āli Ḥusayn-Hāshim bi-Sulū wa South Ubiyān, wa jamīʿi awliyāʾika

Ilāhī, ijʿal ṣalawātinā ʿalayhi sababān li-nayli riḍāka, wa wuṣūlinā ilayk, wa maʿrifatika ḥaqqan, wa mushāhadati wajhika al-karīm.

English Translation:

O Allah, send Your peace, blessings, and grace upon our Master Muḥammad the Light of Your Essence, the Secret of Your Names, the Treasure of Your Gnosis, the Greatest Sign of Your Mercy, and the embodiment of true lovers of You. A prayer that surpasses all prayers, removes veils, purifies hearts, and brings us to You, O Most Merciful of the merciful.

And send peace, blessings, and grace upon the Master of the Daughters of the Heights, and upon the Saints of Lu’uk: Sayyid Sattiyā Munu’, the Trusted Adviser to the Sultan, the Commander and Warrior Sayyid Sharīf Bandahala’, Sayyid Sharīf Maharaja Bayrullah, Sayyid Sharīf Panglima Caluang, the Tausug Hero Sayyid Sharīf Captain Kalingalan Caluang, the Saint Sayyid Sharīf Ḥājj Yahya Caluang, the Field Commander and Lion of Mindanao Sayyid Sharīf al-Ḥusayn Caluang, the Ascetic Leader and Guide of the Forty Sufi Paths Sayyid Sharīf al-Ḥasan Caluang, the entire Caluang Family of Sulu, and the Hussin-Hashim Family of Sulu and South Ubiyān and upon all Your saints.

O my God, make our prayers upon him a means to attain Your pleasure, to reach You, to truly know You, and to witness Your Noble Countenance.

References

Dalagan, A. I. (2023, August 26). The Sultan Sahih (The Legitimate Sultan), he must be a Salip (ethnicized term for Sharif denoting descendant of the Prophet Muhammad ﷺ) [Facebook post]. Facebook. https://www.facebook.com/share/p/1BBtdEZHKm/

Caluang, C. H. (2025). The tradition of Giba: A legacy of leadership and valor. Retrieved from https://medium.com/@calhussin96/one-of-the-narrations-regarding-the-lumpang-basih-66a1c9b02be6

Espaldon, E. (1997). With the bravest: The untold story of the Sulu freedom fighters of World War II. Bureau of Public Printing.

Shim, Q. M. (2020). Tawi-tawi celebrates Karim’ul Makhdum Day. MindaNews. Retrieved November 7, 2016.