The new Catholic Pope Francis made a remark about the profundity of mercy. A word so familiar to us Muslims because it is by this word that we start our daily thoughts and acts.
Our 'basmalah' consists of two desirable qualities - mercy and beneficence. As followers of the faith, we are supposed not only to form our lives by it, but to re-form and transform our lives by it. Isn't it surprising that as we look around, we are anything else but merciful and beneficent?
Mercy is about compassion or forgiveness. The Qur'an is considered God's mercy as it serves as a criterion and as a guidance. Even those who have transgressed are assured in the Qur'an by the words, "Say: O My servants who have transgressed against their own souls, despair not of the mercy of Allah. Indeed, Allah forgives all sins. Truly, He is Most Forgiving, Most Merciful." (Surah az-Zumar 39:53)
There's a nice definition of beneficence from the UCSF School of Medicine and runs this way, an "action that is done for the benefit of others. Beneficent actions can be taken to help prevent or remove harms or to simply improve the situation of others". It is said that ethicists often distinguish between obligatory and ideal beneficence. The latter "comprises extreme acts of generosity or attempts to benefit others on all possible occasions"; however our obligatory beneficence depends on our individual circumstances and station in life.
We are some of the most religious people on the planet. But we need to grow beyond rituals and rites and live the essence of the mercy and beneficence of our faith in our daily lives. In the end it is not what we know, it is how we act on what we know that makes the difference. Now let's show we are true followers of the "Most Merciful, the Most Beneficent".
Have mercy
The new Catholic Pope Francis made a remark about the profundity of mercy. A word so familiar to us Muslims because it is by this word that we start our daily thoughts and acts.
Our 'basmalah' consists of two desirable qualities - mercy and beneficence. As followers of the faith, we are supposed not only to form our lives by it, but to re-form and transform our lives by it. Isn't it surprising that as we look around, we are anything else but merciful and beneficent?
Mercy is about compassion or forgiveness. The Qur'an is considered God's mercy as it serves as a criterion and as a guidance. Even those who have transgressed are assured in the Qur'an by the words, "Say: O My servants who have transgressed against their own souls, despair not of the mercy of Allah. Indeed, Allah forgives all sins. Truly, He is Most Forgiving, Most Merciful." (Surah az-Zumar 39:53)
There's a nice definition of beneficence from the UCSF School of Medicine and runs this way, an "action that is done for the benefit of others. Beneficent actions can be taken to help prevent or remove harms or to simply improve the situation of others". It is said that ethicists often distinguish between obligatory and ideal beneficence. The latter "comprises extreme acts of generosity or attempts to benefit others on all possible occasions"; however our obligatory beneficence depends on our individual circumstances and station in life.
We are some of the most religious people on the planet. But we need to grow beyond rituals and rites and live the essence of the mercy and beneficence of our faith in our daily lives. In the end it is not what we know, it is how we act on what we know that makes the difference. Now let's show we are true followers of the "Most Merciful, the Most Beneficent".
Our 'basmalah' consists of two desirable qualities - mercy and beneficence. As followers of the faith, we are supposed not only to form our lives by it, but to re-form and transform our lives by it. Isn't it surprising that as we look around, we are anything else but merciful and beneficent?
Mercy is about compassion or forgiveness. The Qur'an is considered God's mercy as it serves as a criterion and as a guidance. Even those who have transgressed are assured in the Qur'an by the words, "Say: O My servants who have transgressed against their own souls, despair not of the mercy of Allah. Indeed, Allah forgives all sins. Truly, He is Most Forgiving, Most Merciful." (Surah az-Zumar 39:53)
There's a nice definition of beneficence from the UCSF School of Medicine and runs this way, an "action that is done for the benefit of others. Beneficent actions can be taken to help prevent or remove harms or to simply improve the situation of others". It is said that ethicists often distinguish between obligatory and ideal beneficence. The latter "comprises extreme acts of generosity or attempts to benefit others on all possible occasions"; however our obligatory beneficence depends on our individual circumstances and station in life.
We are some of the most religious people on the planet. But we need to grow beyond rituals and rites and live the essence of the mercy and beneficence of our faith in our daily lives. In the end it is not what we know, it is how we act on what we know that makes the difference. Now let's show we are true followers of the "Most Merciful, the Most Beneficent".
The beginning of a sultanate
15th century Sulu saw the beginning of a sultanate with Sayyid Abubakar as its first sultan. It is important to note that the establishment of this sultanate is just one stage in the evolution of Sulu polity. When he arrived at Buansa, a prior polity exists in the area. In the Chinese Ming Annals we find reference to three not one polity in the Sulu Archipelago - a western kingdom, an eastern kingdom and a kingdom of the "dong" as the Chinese would refer to the indigenous population. When Sayyid Abubakar came, we encountered the last of these rulers, Rajah Baguinda. Sayyid Abubakar married Baguinda's daughter, Paramisuli (I contend "paramisuli' is not a personal name but a royal title as this is common among Malay female nobility. This is subject of another article).
There is a lot to clarify in between these two polities (rajaship, sultanate), for example, was power handed by Rajah Baguinda to Sayyid Abubakar peacefully (voluntarily) or upon marriage, or was there a war of sort resulting to Sayyid Abubakar's hegemony? The transition from rajaship to sultanate is another area for further research.
Sayyid Abubakar assumed the regnal name Shariful Hashim. He was styled as "Sri Paduka Mahasari" and this reflects Sanskrit (Hindu/Buddhist) influence; as well as "Maulana Shariful Hashim" connecting him with growing Islamic influence in Southeast Asia. Was the term "Sri Paduka Mahasari Maulana" coined during his lifetime or a later attribution? He is said to have ruled from Buansa for 30 years between 1450 and 1480 and was buried in one of the slopes of Bud (Mount) Tumangtangis.
The Johor (more aptly, Malacca) connection of both Rajah Baguinda and Sayyid Abubakar is another subject of future research.
Modern historians claim 1457 as the date of the establishment of the Sulu Sultanate. The National Historical Commission of the Philippines disambiguate the date by "around 1450", or simply 1450s for uncertainty. On the other hand, independent Muslim studies marked the day to a more exact date November 17, 1405 (24th of Jumada al-Awwal, 808 AH).
He was succeeded by his son, Kamaluddin, who reigned for about 25 years between 1480 and 1505. Another son, Alauddin, is recognized as the 3rd sultan. However, his reign appear to conflict with his brother. One Sulu tarsila (genealogy) suggests that although he made have exercise political power, he was not proclaimed sultan.
Source:
There is a lot to clarify in between these two polities (rajaship, sultanate), for example, was power handed by Rajah Baguinda to Sayyid Abubakar peacefully (voluntarily) or upon marriage, or was there a war of sort resulting to Sayyid Abubakar's hegemony? The transition from rajaship to sultanate is another area for further research.
Sayyid Abubakar assumed the regnal name Shariful Hashim. He was styled as "Sri Paduka Mahasari" and this reflects Sanskrit (Hindu/Buddhist) influence; as well as "Maulana Shariful Hashim" connecting him with growing Islamic influence in Southeast Asia. Was the term "Sri Paduka Mahasari Maulana" coined during his lifetime or a later attribution? He is said to have ruled from Buansa for 30 years between 1450 and 1480 and was buried in one of the slopes of Bud (Mount) Tumangtangis.
The Johor (more aptly, Malacca) connection of both Rajah Baguinda and Sayyid Abubakar is another subject of future research.
Modern historians claim 1457 as the date of the establishment of the Sulu Sultanate. The National Historical Commission of the Philippines disambiguate the date by "around 1450", or simply 1450s for uncertainty. On the other hand, independent Muslim studies marked the day to a more exact date November 17, 1405 (24th of Jumada al-Awwal, 808 AH).
He was succeeded by his son, Kamaluddin, who reigned for about 25 years between 1480 and 1505. Another son, Alauddin, is recognized as the 3rd sultan. However, his reign appear to conflict with his brother. One Sulu tarsila (genealogy) suggests that although he made have exercise political power, he was not proclaimed sultan.
Source:
- Adib Majul, Cesar (1999). Muslims in the Philippines. University of the Philippines Press. ISBN 9715421881.
- "The Sulu Sultanate". Moro National Liberation Front. Retrieved 2008-07-30.
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