Core Research Works and Projects

Core Research at the UP Institute of Islamic Studies focuses on four concentrations: (1) Islamic Thought and Civilization, (2) International Relations (Siyar) of the Ummah, (3) History and Society of Muslims in the Philippines,  and (4) Islamic Law (specifically, Muslim Personal Laws of the Philippines). These research areas complemented the major MA programs, theses, academic activities, and scholarly publications of the institute.


The UP CIDS Program on Islamic Studies convened by Asst. Prof. Dr. Nassef Manabilang Adiong, Asst. Prof. Macrina A. Morados, and Asst. Prof. Dr. Jamel R. Cayamodin will concentrate on three (3) research components:

  1. HIKMA (Historical and Islamic Knowledge for the Modern Age)

‘Hikma’ is an Arabic word means ‘wisdom’ and inspired by the HIKMA Research of Muslim academics and students based in the University of Sydney. This is a research group of Filipino academics concentrating on the study and research on Islam, its intellectual traditions, production of knowledge, and relations and critical engagements to Western sciences, particularly Euro-American modernity. Research projects and publications may include, but not limited to: (1) intellectual exchanges between Muslim and Western scholars, e.g. Ibn Rushd (1126-98) and his Grand Commentary’s influence on the works of St. Thomas Aquinas (1227-74) and Dante Alighieri (1265-1321), Nizam al-Mulk’s (1018-92) Siyasat Nama which inspired Niccolo Machiavelli (1469-1527) to pen his book, The Prince, or Ibn Khaldun’s (1332-1406) Muqaddimah and his contribution to contemporary sociology, among others; (2) Filipino Muslim responses and adaptation to modernity and nation-state system; (3) Filipino communities (e.g. OFWs) in Muslim majority countries; (4) DepEd’s Madrasah Education program, e.g. the ALIVE program which stands for Arabic Language and Islamic Values Education; (5) comparison of Muslim academics trained in Western (secular) and Middle East educational institutions: (6) Nusantara or Southeast Asian Islam; (7) gender equity; (8) women and children’s rights; (9) Muslim civilizational languages such as Arabic, Farsi, Turkish, Urdu, Bahasa, Sanskrit, Spanish, Moro languages, etc.

  1. Philippine Code of Muslim Personal Laws or Presidential Decree 1083

PD 1083 component shall serve as the consultative body of counselors rendering legal opinions, in accordance to this Code and Philippine laws, to Filipino Muslims relating to customs, settlement of disputes, personal status, marriage and divorce, matrimonial and family relations, succession and inheritance, and property relations between spouses. An online repository and primer (textbook) of verified counselors and judicial courts nationwide shall be put in place. Research projects and publications may include, but not limited to: (1) Maqasid al-Shari’ah or higher objectives of Islamic law; (2) comparison between Moro customary laws (these are mores, folklores, and rituals) and PD 1083; (3) Halal Guide, a written guide for Filipino Muslims, in accordance to preferred Muslim jurisprudence, legal system and local customs, in relation to permissible food products, meat products, cosmetics, personal care products, pharmaceuticals, food ingredients, and food contact materials. It is envisioned to put up a ‘Halal Research Center’ collaborated by UP-IIS, NCMF, and related government agencies; (4) Muslim Jurisprudent-compliant Financial system, a reference guide of assisting Filipino Muslims on banking and financing activities that comply to their preferred Muslim jurisprudence, for example, the Al-Amanah Islamic Bank; (5) a study of Filipino Muslim converts, commonly known as Balik Islam, and their role and contribution to nation-building.

  1. The Moro Story

Bangsamoro is composed of Muslim minority groups that are predominantly located in Southern Philippines (i.e. Mindanao). It has distinct milieu of history, traditions, mores, knowledge system and socio-political environments guided by their normative and cultural interpretations (mostly imported from the Middle East) of Islam. The Moro peoples are continuously shaped by their Islamic faith, customs, social identities, laws, political affiliations and struggles, interactions with non-Muslims, decades-long negotiations with the national government, operations and implementation of the ARMM, and contemporary international image of Islam mostly represented by Middle Eastern countries. They faced utmost challenges of poverty, lack of educational support, non-existing political leadership and will (i.e. initiative or determination), graft and corruptions of their political elites, scarcity of economic resources, crimes (particularly the business of kidnapping), rampant illegal drugs, warring factions of dominant clans (or rido), and the incessant human, environmental and territorial conflicts including insurgencies from disparate armed groups. Despite these challenges, most are hopeful for a progressive society imbibed with their cultural expressions and Islamic orientation. They aspired for asymmetrical political representation in the national government (e.g. through BBL or federalism), aimed to receive fair and equitable distribution of wealth including educational, health and social services, and hoped to attain that elusive ‘peace’ in order to have prosperous livelihood and better future for succeeding generations. However, there are still some elements that cling to secession for they believed that it is only through full independence and freedom that they can establish a just Moro society. Research projects and publications may include, but not limited to: (1) historical injustice on the Moro peoples; (2) intercommunal cooperation and peaceful coexistence among Lumads, Muslims, and Christians in Mindanao; (3) research on deradicalization of radicalized/extremist Moro sectors, groups and youths; (4) research on compassion, religious pluralism, multiculturalism, and inter/intra-faith dialogues; (5) migrant communities and their politico-social and spiritual dynamics; (6) entrepreneurship and economic development; (7) sense of family cohesiveness; (8) Moro political struggles.


Previous and present works by the research division headed by Asst. Prof. Nefertari A. Arsad.  (from August 2016 to present)

1. Compilation of orature of Muslims in the Philippines – for publication
2. Enhancement of the IIS student research mentoring process by developing additional methodologies and process assessment tools
———-Concept Note Template
———-Thesis Proposal Viability Checklist
———-Periodic Student Progress Report
———-Matrix of IS 300 Student Activities
3. Student Research Mentoring sessions
4. Training module development: Halal 101, Halal Audit
5. Case Study on North Fairview, QC ALIVE Program
6. Research Dissemination via Paper presentation
———-Islam in Southeast Asia
———-Indigenous Muslim leadership constructs
———-Moro Historiography and the psychology of raiding and slaving
———-Etymology of the term Tausug
———-Origin and etymology of the term Moro
———-Transpersonal psychology: Muslim Filipino experience
———-Concept of peace in Islam
———-Pre-Islamic Culture of the Tausug people
———-Plaza Pershing: Now and Then
7. Teaching Module development: Islam in SEA

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