The tradition of giba holds a significant place in the history and culture of Sulu, deeply rooted in the lineage of leadership and valor passed down through generations. This ancient practice, integral to the ceremonial succession of Sultans, reflects the strength and resilience of the Tausūg people and their dedication to preserving their heritage.

The Origins of Giba

The origins of giba trace back to the era when Shariah law was widely practiced in Sulu. According to the Salasilah sin Upat Apo (Tarsila of the Four Elders), the concept of giba began during the time of Sayyid Sharif Balfaki Alawi. It was during this transformative period that Tuan Sharef Mahadum Aminullah Amirilmuhminin emphasized the establishment of governance in line with Islamic principles. This led to the appointment of Tuan Sharef Shareful Hashim Amirilmuhminin as Sultan, with the giba ceremony instituted by Tuan Sharef Alawi Barfaki Amirilmuhminin. The term giba itself signifies “to sit on the lap,” symbolizing the formal and sacred transfer of authority. The Salasilah sin Upat Apo narrates: “Tuan Sharef Mahadum Aminullah Amirilmuhminin, pagka mahantap na in sarah agama islam pag tuhan natuh mag paaun na kita niyu pamarinta, amuna in kagulal kan Tuan Sharef Shareful Hashim Amirilmuhminin, gibha sin Tuan Sharef Alawi Barfaki Amirilmuhminin, liyangan sin Tuan Sharef Kimar Aminullah Amirilmuhminin, iban sin kaibanan kakasi limangan ampa liguh sin ayah, ubus liguh tiyamungan sin tamungun pamarinta ha waktu bihayaun, adlaw bihaun, bulan bihaun, tahun bihaun, kulang labi lisag 9:00 sin mainaat, isnin, Muharram, 758 Hijrah. Buansa Indanan, Sulu.”

The Stewards of Giba

Traditionally, the responsibility of performing the giba ceremony was entrusted to select families, ensuring its sanctity and continuity. Among these families, the Bandahala of Sulu and the Sharif Ligaddung of Tawi-Tawi were uniquely honored with this duty. One of the earliest known stewards of the giba was Binatal Ara’ of Parang, who was a brother of Sattiya Munuh. After Binatal Ara’, the responsibility passed to Panglima Bandahala, then to his son, Panglima Caluang, and subsequently to Captain Kalingalan Caluang. This lineage underscores the enduring familial commitment to this sacred tradition

The Lineage of Captain Kalingalan Caluang

Captain Kalingalan Caluang, a prominent figure in Sulu history, epitomized the valor and leadership associated with his lineage. He was the son of Panglima Caluang, who was the son of Panglima Bandahala, further tracing back to Sattiya Munuh and Sayyid Sharif Qasim/Kasim. Oral traditions suggest that Sayyid Sharif Qasim/Kasim descended from Apuh Barwa, one of the Lumpang Basih, with some accounts linking him to Sayyid Sharif Balfaki Alawi. It is believed that “Barwa” may have been a title for Sharif Balfaki Alawi.

The Last Sultan to Undergo Giba

The last Sultan to undergo the giba ceremony was Sultan Jainal Abirin, also known as Datu Tambuyong. A great-great-grandson of Sultan Shakirul-Lah, Sultan Jainal Abirin was trained in horsemanship and leadership by Sayyid Captain Kalingalan Caluang, who also performed the giba ceremony for him. This close mentorship and the ceremonial affirmation of his rule highlight the enduring importance of giba as a cornerstone of legitimate succession. Many consider Sultan Jainal Abirin the last legitimate Sultan of Sulu, further solidifying the pivotal role of Captain Kalingalan Caluang in preserving this ancient tradition

Relatives of Sayyid Sharif Kalingalan Caluang

To underscore the lineage and relationship of Sayyid Captain Kalingalan Caluang, the following notable relatives are highlighted: 1. 2nd Lieutenant Imam Marajukin L. Ahad (also known as Imam Jamalul or Imam Illawwah): Born on April 9, 1918, in Tapian Bohey, Mantabuan, he was the fourth of seven siblings. His father, Sayyid Mohammad Ahad Sayyid Wahidun Bin Jalang, traced his lineage to the Ba Alawi family in Yemen. Imam Jamalul is a cousin of Sayyid Captain Kalingalan Caluang, as confirmed by his descendant, Sayyid Nasser Misal Marajukin. 2. Panglima Mammah: The son of Panglima Mangummah (also known as Panglima Sakadudukan) and grandson of Sultan Muhammad Jamalul A'zam I, Panglima Mammah was the uncle of Sayyid Captain Kalingalan Caluang. Hj Ayyub Mammah, Panglima Mammah's son, was a cousin of Sayyid Captain Kalingalan Caluang. Their close relationship is well-remembered, as narrated by Hj Ayyub Mammah's daughter and his grandson, Sayyid John Mammah Manaligod. Additionally, when Sultan Jamalul Kiram III met Hja Marma Caluang Hussin, daughter of Hji Yahya Caluang (son of Captain Kalingalan Caluang), he acknowledged their familial connection, stating that he and Hji Yahya Caluang were cousins. The descendants of the renowned Sulu scholar, Tuan Bangsa Bahasuan Akip, also consistently addressed Sayyid Captain Kalingalan Caluang and his descendants as “Sharif,” further affirming their esteemed lineage.

The Esteemed Family of Sattiya Munuh

The family of Sattiya Munuh, from whom the stewardship of giba descends, holds a revered position within Sulu’s history. Oral traditions passed down through the generations emphasize the family’s shared lineage with the Sultanate and their potential closer genealogical connection to Prophet Muhammad (peace be upon him). This shared ancestry underscored their equal, if not superior, standing, as reflected in the family’s practice of refraining from addressing the Sultan as “Ampun,” a term denoting deference. This distinction highlights their respected status as elder relatives of the Sultanate’s lineage.

Panglima Bandahala: A Trusted Advisor

Panglima Bandahala, a pivotal figure in Sulu history, was the most trusted adviser and right-hand man of Sultan Jamalul Kiram II. Known for his unwavering loyalty and wisdom, Panglima Bandahala was the Sultan’s first point of consultation for any significant decision or agreement. His influence extended beyond the court, as he frequently accompanied Sultan Jamalul Kiram II on travels to various places, including Zamboanga, solidifying his role as a steadfast companion and counselor.

Oral Tradition and Legacy

The oral tradition of giba has been meticulously passed down through generations, preserving the essence of this cultural practice. Haji Yahya Caluang and his brother MNLF Field Marshal Al Hussein Caluang, sons of Captain Kalingalan Caluang, recounted the history of giba as shared by their father and elders. These narratives trace back to Sayyid Sharif Qasim/Kasim and emphasize the importance of giba as a ceremonial cornerstone in Sulu’s governance and culture. The enduring legacy of giba reflects not only the historical continuity of Sulu’s leadership but also the profound respect for traditions that bind its people to their past. By safeguarding and honoring these practices, the people of Sulu continue to celebrate their rich heritage and the values of bravery and unity that define their identity.

Note from the Author:

Sharing the oral tradition passed down through my family is a humble yet significant contribution to the preservation of Tausug culture and the Sultanate's heritage. While some may argue that these traditions lack written records, it is crucial to understand that not all written accounts are inherently truthful or accurate. History is often shaped by the perspectives of those who write it, and not all individuals tasked with documenting history are impartial or honest. The absence of a written record does not negate the existence or significance of these traditions; rather, it highlights the responsibility of oral historians to preserve and share the knowledge entrusted to them. The fact that some descendants of the Sultans have forgotten these practices does not diminish their historical value or authenticity. My primary concern lies in the research, authentication, and preservation of noble lineages, particularly those tracing back to the Prophet Muhammad (ﷺ). The Prophet (ﷺ) emphasized the importance of knowing and preserving one’s lineage, stating Abu Huraira reported: The Prophet, peace and blessings be upon him, said, “Learn your lineages to solidify your family ties. Verily, keeping family ties causes love among the kinship, enriches the wealth, and increases the lifespan.” Source: Sunan al-Tirmidhī 1979

عَنْ أَبِي هُرَيْرَةَ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ تَعَلَّمُوا مِنْ أَنْسَابِكُمْ مَا تَصِلُونَ بِهِ أَرْحَامَكُمْ فَإِنَّ صِلَةَ الرَّحِمِ مَحَبَّةٌ فِي الْأَهْلِ مَثْرَاةٌ فِي الْمَالِ مَنْسَأَةٌ فِي الْأَثَرِ

1979 سنن الترمذي كتاب البر والصلة باب ما جاء في تعليم النسب

. Islamic scholars have echoed the importance of lineage preservation, recognizing it as essential for understanding familial connections, maintaining social harmony, and honoring the noble heritage of the Prophet’s descendants. By documenting and sharing these oral traditions, I aim to contribute to the validation and preservation of this noble lineage, ensuring its continuity for future generations. This work is my modest effort to safeguard the rich cultural and historical legacy of the Tausug people. It seeks to bridge the gap between oral and written traditions, celebrating the depth of our heritage and inspiring others to value and preserve their own ancestral narratives

References

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