
ZAMBOANGA CITY (MindaNews / 2 Aug)—A small group of Moro professionals is seated in a café, engaged in a lively discussion about the state and benefits of autonomy. Those who are currently employed share how they were given the opportunity of a lifetime to apply and get hired for higher positions. They also discuss the various programs and activities they are currently pursuing. However, amidst their current gains, they acknowledge the difficulty of simultaneously wrapping up the previous year’s budget, keeping up with the approved budget for the current year, and planning for next year’s budget. Furthermore, apart from implementing their agency’s priorities, they are also responsible for implementing priority projects identified by the members of the Bangsamoro Transition Authority (BTA).
Beyond the issues of currency and demands, an academic professional emphasizes, we have been experimenting with autonomy for decades. It is crucial for the current political entity to succeed, as failure could result in what began as an active secessionist movement in the ’70s becoming a massive generational disappointment. So much blood has been spilled, with thousands of deaths and casualties, and displacements that continue to this day. Who could forget the other atrocities and discriminations reflected in the transitional justice report?
While a non-government professional raises questions about why we appear united when facing external threats, but find ourselves divided when it comes to governing and pursuing our collective aspirations. This professional also highlights the significant roles played by civil society organizations during the advocacy and approval process of the Bangsamoro Organic Law in the Philippine Congress, as well as their ability to mobilize mass support during the plebiscite. Comparatively, their role in present times seems to be in a nascent stage.
When the time came for a religious professional (guro) in the group to speak, he emphasized that autonomy is not only a developmental concern but also a religious issue. The guro pointed out the two forms of obligation (fardh) in Islam as they pertain to Muslims—“Fardhu ‘ayn,” the individual obligation, and “fardhu kifayah,” the collective obligation.
Observing the fast (sawm), performing the daily prayer (salat), giving charity (zakat), and, if capable, undertaking the pilgrimage (hajj) are all requirements for every Muslim. Therefore, fardhu ‘ayn is obligation and those who fulfill these duties will be rewarded, while those who neglect them without a valid excuse will be punished in the hereafter.
On the other hand, fardhu kifayah represents a communal obligation that is fulfilled if there are enough community members actively performing it. Autonomy falls under the purview of fardhu kifayah, constituting a collective responsibility of the Muslim community. The obligation of the entire community is transferred to and assumed by those who lead it. Consequently, the welfare of the community now rests in the hands of its leaders.
However, autonomy encompasses governance, and as such, the people cannot solely rely on their leaders. They also bear the responsibility of ensuring that those who govern them do so righteously. To fulfill this demand, the people owe their allegiance. Moreover, if the leaders fail to govern responsibly, the people have the right to hold them accountable and, if necessary, withdraw their allegiance.
This principle finds its roots in the concept of bay’ah (allegiance) in Islam, which was exemplified by the Prophet of Islam and his companions (sahabat). In modern terms, this allegiance can be equated to a leader’s fidelity to their platform and the popular support they receive, as reflected in the election results.
After the guro spoke and explained the depth of obligation that echoes to the Yawm al Hisab (Day of Judgment), there was a profound silence. The weighty responsibility of autonomy to succeed was well understood by those present, making the silence linger even longer. The guro struck a chord with this small audience, making them realize that leadership and autonomy are not mere mundane tasks; rather, they hold significant importance in Islamic theology. They serve as a test for those entrusted with leadership, representing a fardh kifayah that demands tangible results for the welfare of the people and the community at large.
They know as leaders they will be rewarded in the Akhirah (hereafter) if they fulfill their promises and obligations of their offices. Conversely, if they fail to deliver or underdeliver, the people will have a rightful claim against them on the Day of Judgment.
Those in public positions inquired from the guro about how to succeed in this collective test. The guro emphasized the significance of faith, integrity, and humility. He encouraged them to seek guidance and blessings through prayer, asking for Allah’s (God’s) help to grant them wisdom, strength, and guidance in their endeavors. Furthermore, when they find themselves torn between choices, he advised them to pray istikhara to seek the best path and outcome.
Additionally, he recommended being just and fair in their actions, working for the betterment of society and the well-being of all individuals. He highlighted the importance of trusting in Allah’s plan and adhering to righteous principles in order to succeed both in this test and in the hereafter.
The night was capped with a du’a (prayer) led by the guro, with hopes that this time, the autonomy as fardh kifayah would succeed.
(MindaViews is the opinion section of MindaNews. Noor Saada is a Tausug of mixed ancestry—born in Jolo, Sulu, grew up in Tawi-Tawi, studied in Zamboanga and worked in Davao, Makati and Cotabato. He is a development worker and peace advocate, former Assistant Regional Secretary of the Department of Education in the Autonomous Region in Muslim Mindanao, currently working as an independent consultant and is a member of an insider-mediation group that aims to promote intra-Moro dialogue.)