THE JANAZAH PRACTICES AMONG MAGUINDANAON IN BRGY.

AMBALGAN
STO. NIÑO SOUTH COTABATO

An Undergraduate Thesis
Presented to the
Department of Islamic Studies
College of Social Sciences and Humanities
Mindanao State University
General Santos City

In Fulfillment of the Requirements in

IS 199 – Undergraduate Thesis

By:

ABRAIDA B. KAMID
 Republic of the Philippines
MINDANAO STATE UNIVERSITY
General Santos City
College of Social Science and Humanities

APPROVAL SHEET

This undergraduate thesis entitled “ THE JANAZAH PRACTICES AMONG

MAGUINDANAON IN BRGY. AMBALGAN STO. NIÑO SOUTH COTABATO”
is prepared by Hasna S. Dumato in fulfillment of the requirements for the Degree of
Bachelor of Arts in Islamic Studies has been examined and is recommended for
acceptance for oral examination .
Prof. Isnira A. Baginda

Adviser

PANEL OF EXAMINERS

Approved by the Committee on Oral Examination

[Link] BAGINDA

Chairperson

PROF. MOHALIDIN M. TUYA PROF. ABDUL LANTONG

Member Member

______________________________________________________________________

Accepted and Approved in l fulfillment of the requirements for the degree in Bachelor
of Arts in Islamic Studies .

Comprehensive Examination :__________

Date :_______,2021

PROF. MAULAWI CALIMBA, DEAN

College of Social Sciences and Humanities
MSU- General Santos City
TABLE OF CONTENTS

Title Page ………………………………………………………………………………………i

Approval Sheet…………………………………………………………………………….…..ii
Curriculum Vitae………………………………………………………………...……...…….iii
Acknowledgement…………………………………………………………………………….iv
Dedication …………………………………………………………………………………….v
Table of Contents………………………………………………………………..……………vi
List of Tables…………………………………………………………………………………vii

CHAPTER

I. INTRODUCTION
Statement of the Problem

Significance of the Study

Objective of Study

Scope and Limitation

Definition of Terms

II. REVIEW OF RELATED LITERATURE

III. THE TRADITIONAL JANAZAH PRACTICES AMONG MAGUINDANAON IN

BRGY. AMBALGAN STO. NIÑO SOUTH COTABATO

Figure 1: Conceptual Framework

III. METHODOLOGY

Research Locale

Research Design

Research Respondents
 Research Instruments

Data Gathering Procedure

Method of Data Analysis

Sampling Procedure

IV. PRESENTATION,ANALYSIS,AND INTERPRETATION OF DAT

PART I-Socio Demographic Profile

Table 1.1 Age Distribution of the Respondent

Table 1.2 Gender

Table 1.3 Education of the Respondent

Table 1.4 occupation of the Respondent

PART II- Practices

PART III – General Ways

PART IV- Significance

V. SUMMARY , FINDINGS , CONCLUSION AND RECOMMENDATIONS

Summary

Conclusion

Recommendation

BIBLIOGRAPHY

APPENDICES
A. Letter for Instrument Validation

B. Letter of Request to the CSWDO

C. Letter to the Respondents

D. Questionnaire
 Republic of the Philippines
MINDANAO STATE UNIVERSITY
General Santos City
College of Social Science and Humanities

APPROVAL SHEET

This undergraduate thesis entitled “ THE JANAZAH PRACTICES AMONG

MAGUINDANAON IN BRGY. AMBALGAN STO. NIÑO SOUTH COTABATO”
is prepared by Hasna S. Dumato in fulfillment of the requirements for the Degree of
Bachelor of Arts in Islamic Studies has been examined and is recommended for
acceptance for oral examination .
Prof. Isnira A. Baginda

Adviser

PANEL OF EXAMINERS

Approved by the Committee on Oral Examination

[Link] BAGINDA

Chairperson

PROF. MOHALIDIN M. TUYA PROF. ABDUL LANTONG

Member Member

______________________________________________________________________

Accepted and Approved in l fulfillment of the requirements for the degree in Bachelor
of Arts in Islamic Studies .

Comprehensive Examination :__________

Date :_______,2021

PROF. MAULAWI CALIMBA, DEAN

College of Social Sciences and Humanities
MSU- General Santos City
 ABRAIDA BULACON KAMID
Brgy. Ambalgan Sto. Niño South Cotabato
Contact #: 09756054551
Email: kamidabraida@[Link]

Career Objectives:

To have a job that would enable me to use my talent and skills as well as contribute to
the organization’s goals.

EDUCATIONAL BACKGROUND

PERSONAL INFORMATION
Date of Birth: August 12, 1998
Place of Birth: Surallah, South Cotabato
Gender: Female
Age: 22
Religion: Islam
Tribe: Maguindanaon
Civil Status: Single
Father’s Name: Abdul K. Kamid
Mother’s Name: Aida B. Kamid

Tertiary
Mindanao State University
Fatima Tambler, General Santos City
Bachelor of Islamic Studies Major in Islamic History
(2019-2020)
Secondary
Sto. Niño National High School
Prk. Lapu-Lapu Village, Brgy. Poblacion Sto. Niño South Cotabato
(2014-2015)
Elementary
Ambalgan Elementary School
Brgy. Ambalgan Sto. Niño South Cotabato
(2010-2011)
 ACKNOWLEDGEMENT

In the name of Allah, The Most Merciful and The Most Beneficent

All praise is due to Allah, Lord of the Universe, and may the peace and blessings
be on the most noble of the Prophets and Messengers, our beloved Prophet
Muhammad ‫ﷺ‬, and on his family and all his Companions. I offer to him all praise and
gratitude, and seek His assistance and forgiveness. I seek refuge in Allah from the evils
of our souls and the wickedness of our deeds. Whomsoever Allah guides, non can
misguide, and Allah misguide, non can guide. I thank Allah, the Exalted, for the
companion of this thesis.

The research study would be completed without the support, unselfish

assistance, knowledge expertise, generosity, patience and invaluable assistance of the
Personal behind it. The researcher given to the opportunity to express the heartfelt
gratitude and sincere appreciation to the following.

Prof. Isnira A. Baginda, my Adviser, who gave priceless expertise guidance and
patience for the completion of this research study. Prof Mohalidin M. Tuya and Prof.
Abdul C. Lantong, members of the Panel of Examiners, for their recommendations in
the refinement of this study .Prof. Maulawi L. Calimba, College Dean of Social Science
and Humanities, for approval and acceptance of this research.

To my beloved friends Armida T. Salaman, Hosna A. Masla, Eshmyra K.

Macalang, Harbiyyah B. Ahmad, Raihani S. Abel, Haninah M. Sambial, Nurshia R.
Salih, Emraida M. Utto, Rahima A. Amolan, Benaisa G. Makalinggang, Mostamera B.
Paglangan, Hanifah M. Angkay, Hafsah D. Bisalao, and for her not mention in their
department, for fun, over acting moment and their touching advices and especially To
Ma’am Glyssia Usop -Tacabil , for all the advices and tips that made help for the
improvement of the paper thank you very much.
 To my beloved “Ina” Aida B. Kamid for the unconditional love and support in all
my endeavor, I love you so much for the sake of Allah.

To my beloved “Ama” Abdul K. Kamid for all the advices, who patiently
supporting love and courage and who never stops providing brilliant advises and care,
both of them “Ina” and “Ama” I love you for the sake of Allah and thank you very much.

To my lovely twin sister and my supportive brothers, Arbaida B. Kamid, Alimudin

B. Kamid, Abenor B. Kamid, Abdul Amier B. Kamid, Abdul Akhier B. Kamid they are
among of the sources of inspiration that keeps me stronger and be motivated to
accomplish this study.

Above all, to the Almighty Allah, the King, the Source of Peace, without his
guidance this paper could not have been finished because this is from him, for all the
strength, wisdom, eternal love and for giving all good people that surrounds me and just
made them all an instruments of my success in life. She believes that they are blessing
she has ever had in life. Alhamdulillah!
 DEDICATION

This accomplishment research is whole heartedly dedicated to my Family,

Relatives, Friends, Abdul K. Kamid my father, Aida B. Kamid my mother and to my twin
sister and brothers, Arbaida B. Kamid, Alimudin B. Kamid, Abenor B. Kamid, Abdul
Amier B. Kamid and Abdul Akhier B. Kamid and also to the Maguindanaon families in
Barangay Ambalgan Sto. Niño South Cotabato in giving patience to finish and answer
the questions. Foremost, I would like to express my sincere gratitude to my Adviser ,
Professor Isnira A. Baginda for the instruction, suggestion, and patience in correcting
this study. To Professor Mohalidin M. Tuya and Professor Abdul C. Lantong, members
of the Panel Examiners, for their suggestions, thank you very much .

Above All to the Almighty Allah, the Victorious, the Compeller, without him
knowledge, everything will be impossible to happen.

-ABRAIDA
 CHAPTER I

INTRODUCTION

The Death is an inevitable occurrence in the Life of every creation; after death funeral is

expected to follow. Allah (S.W.T) says in the Holy Qur’an thus, Everyone shall taste

death. And only on the Day or Resurrection shall you be paid your wages in full. And

whoever is removed away from Fire and admitted to Paradise, he indeed is successful.

The life of this world is the enjoyment of deception a deceiving thing. Surah 3:185

Huda (2012) Islam teaches that Muslims have a responsibility to protect the

environment, as stewards of the earth that Allah, God, created. It teaches that God

created all things in perfect balance and measurement, there is a purpose behind all

living and non-living things, and each specie has an important role to play in the

balance. God gave human beings certain knowledge, which allows them to use the

natural world to meet their needs, but not given free license to exploit it. Muslims believe

that all living things, including human beings, are subservient to God Alone.

Funerals in Islam called Janazah in Arabic follow fairly specific rites, though they are

subject to regional interpretation and variation in custom. In all cases, however, Sharia

(Islamic religious law) calls for burial of the body as soon as possible, preceded by a

simple ritual involving bathing and shrouding the body, followed by salah (prayer). Burial

is usually within 24 hours of death to protect the living from any sanitary issues, 
As Allah (SWT) says in the following verses of the glorious Qur’an thus: “And it is He

Who has made you generation coming after generations, replacing each other on the

earth. And He has raised you in ranks, some above others that He may try you in that

which He has bestowed on you. Surely your Lord is Swift in retribution, and certainly He

is Oft-Forgiving, Most Merciful Prophet Muhammad (SAW) said, “Always remember the

destroyer of .The religion of Islam has not forgotten death, nor has it forsaken the rights

of the dying. Islam provides us with a complete set of instructions for the one who is

dying, those who are present at the time of death and those responsible for burying the

deceased individual

Stacey, (2012) Muslim strive to bury the deceased as soon as possible after death,

avoiding the need for embalming or otherwise disturbing the body of the deceased. An

autopsy may be performed, if necessary, but should be done with the utmost respect for

the dead. Below is synopsis (classified into five 5 stages) of the Islamic Funeral

practice: immediately after death, those in attendance should hasten to prepare the

body washing, shrouding and burial .

This research study would like to know the funeral practices both religious and

traditional practices of burying the dead among the Maguindanaon in Barangay

Ambalgan Sto. Nino South Cotabato .

Statement of the Problem

1. What are the socio demographic profile of the Respondents ?

[Link] is the funeral practices and burial customs in community of Barangay

Ambalgan St. Niño ?

3. How is funeral managed ,Traditional or Religious Ways?

[Link] is the significance of funeral rite in Islamic faith among the members of the

community of Barangay Ambalgan St. Niño ?

Objectives of the Study

This will present the objectives of the study and the question the researcher will be

using Descriptive Ethnographic presentation of Traditional Funeral Practices among

Maguindanaon in Brgy. Ambalgan St. Niño.

1. To present the socio demographic profile of the Respondents

2. To know the funeral practices and burial customs in community of Barangay

Ambalgan St. Niño ?

3. To know on how is funeral is managed in Traditional or Religious Ways

2. To know the significance of funeral rite in Islamic faith among the members of

the community of Barangay Ambalgan St. Niño

 Significance of the Study

This study will present how Funeral Practices is managed in Muslim community

of Brgy. Ambalgan Sto. Nino South Cotabato . This study will present how both

Traditional and Religious Funeral Practices are being preserved among Maguindanaon

in Brgy. Ambalgan Sto. Nino South Cotabato and the Islamization of Traditional

Practices was in consonance with Islam.

Scope and Delimitation of the Study

This study will only deal with survey of Traditional Funeral Practices among

Maguindanaon in Brgy. Ambalgan. This study will encourage Maguindanaon natives to

study Islamic Education.

Assumption of the Study

This study assumed that even though the Maguindanaon in Brgy. Ambalgan

Sto. Nino South Cotabato were aware of the modern way of Funeral.
Definition of Terms

Traditional

an inherited or established thinking or feeling, or doing. (Merriam Webster’s Dictionary).

Funeral

a ceremony held for a dead

Dead

no longer having life longer alive or living

Janazah

Plural: Jana’iz Funeral (The Noble Qur’an English Translation of the meanings and

commentary).

Tayammum

To put or strike lightly the hands over clean earth and then pass the palm of each on the

back of the other, blow off the dust and then pass them on the face. This is performed

instead of ablution (Wudu) Ghusl

Wudu

Ablution, which is washing the face and the hands up to the elbows, wiping the head

and ears with wet fingers, and washing the feet up to ankles for the purpose of offering
prayers or doing circumambulation round the Ka’bah. (The Noble Qur’an English

Translation of the meanings and commentary).

Qiblah

The direction towards all Muslims face in Salah (prayers) and that direction is towards

the Ka’bah in Makkah ,Saudi Arabia

Ihram

A state in which one of prohibited to practice certain deeds that are lawful at other

times. The duties of Umrah and Hajj are performed during such state. When one

assumes this state, the first thing one should do is to express mentally and orally one’s

intention to assume this state for the purpose of performing Hajj or Umrah.

Umrah

A visit to Makkah during which one performs the Tawaf around the Ka’bah and Sa’y

between As-Safa and Al-Marwah. It is also called lesser Hajj

Al-Masjid-Al-Haram

The most Sacred Mosque in Makkah. The Ka’bah is situated in it.

Ghusl

A ceremonial bath. This is necessary for one who is Junub state of filth , and also on

other occasions. This expression taking a bath is used in this study with the special

meaning and ceremonial cleaning

 CHAPTER II

REVIEW OF RELATED LITERATURE

The related literature that vividly support the need information on the title of study

it composes of several ideas and insight from different authors who have undergone

researches that are the related to this study.

A Muslim should prepare himself for death by doing as many righteous deeds as

possible and by avoiding forbidden things. He should call death to mind constantly since

Prophet Muhammad (PBUH) said: “Keep mentioning death, which puts an end to

pleasures”.

bin Abdul Rahman (2005 ) , when a Muslim dies his companions sitting around him

should do the following:

1. They should close his eyes since the Prophet Muhammad (PBUH) closed Abu Salma’s

eyes and said: “Once the soul is drawn out, vision will follow it.”

Invocation for closing the eyes of the dead:

Oh Allah, Forgive (name of the person) and elevate his station among those who are

guided. Send him along the path of those who came before, and forgive us and him, Oh

Lord of the worlds. Enlarge for him his grave and shed light upon him in it.

2. They should give a massage to his joints so that they do not become stiff, and they

should put something on his stomach so that it does not swell up.

3. His whole body should be covered with a dress, for ‘Aisha (May Allah be pleased with

her) said: “When the Prophet Muhammad (PBUH) died, he was covered with a stripe

dress.”
4. They should quickly prepare him, pray for him and bury him. The Prophet Muhammad

(PBUH) said: Hurry up in the funeral ceremonies!”

5. The dead person must be buried in the area where he dies because Prophet

Muhammad (PBUH) ordered his companions to bury the martyrs of Uhud battle in their

places and not to transfer them.

I. Performing Ablution (Washing) for the Dead Person:

1. Washing, shrouding, praying for and burying the dead person is Fard Kifaya (i.e. if is

carried out by a section of the Muslim community then will be sufficient and absolves all

others of the responsibility).

2. The most eligible person to perform the dead person’s ablution is his guardian, i.e,

the man who has been counselled by the dead person to carry out this act.

3. Then comes his father, who is more compassionate and knowledgeable then the

dead person’s son, then come his next closest relatives.

4. A dead woman is washed by her guardian (if there is a counseled one) or, in a

descending order, her mother, her daughter or her next closest relatives.

5. A husband can wash his dead wife because Prophet Muhammad (PBUH) said to

‘Aisha (may Allah be pleased with her) “If you die before me, I will perform your

ablution.” A wife can also wash her husband for Abu Bakr (may Allah be pleased with

him) counseled his wife to wash him.

6. A man or a woman can perform a child’s ablution if the child, male or female, is less

than seven years old since the child’s private parts do not count.

7. If a man dies among women or vice versa, the body will not be washed but it is

enough to make dry ablution (tayammum) instead, by using sand or dust in that one of
the companions strike his/her hands against the dust and wipes the dead person’s face

hands.

8. A Muslim forbidden from washing or burying a non-Muslim (Kafir), Allah the Almighty

says: “Nor do thou ever pray for any of them that dies.” If prayer for non-Muslim is

forbidden, then what is less significant is also forbidden.

9. It is a recommended deed by Prophet Muhammad (PBUH) to cover the private parts

of the dead person before undressing him since he could be in an unpleasant condition.

Then his head is lifted as if sitting and his stomach is pressed gently to release any

waste, and more water should be poured to clean that.

[Link] the person performing the ablution wraps a cloth around his hands or wear

gloves and washes the dead person’s private parts without looking or touching them (in

case the dead is more than 7 years old.)

11. Then he says Bismillah (In The name of Allah), and performs for him the partial

ablution for Prophet Muhammad (PBUH) said to those washing his daughter Zainab

start with the right organs and the places of performing the partial ablution. The person

performing the ablution should not allow water to get into the dead person’s mouth or

nose but rather cleans them with a wet cloth using his two fingers. Then, it is

recommended to wash the head and beard with water mixed with the powder of lote-

tree leaves, and the rest of the body with the remained lote.

12. The front and back of his right side is then washed the same is also done for his left

side following the above-mentioned saying of the Prophet Muhammad (PBUH) Start

right organs. This is repeated three times for Prophet Muhammad (PBUH) said; Wash

her three times; in each times; the washer passes his hand over the dead person’s

stomach and cleans any released waste.

[Link] washer can wash the dead person more than three times if necessary.

14. It is a recommended deed to add camphor in the last wash as Prophet Muhammad

(PBUH) said; add camphor in the last wash. Camphor is a sweet-smelling substance

and keep insects away.

15. The dead person should preferably be washed with cold water unless hot water is

needed to remove the dirt off the dead person’s body. Soap can also be used to remove

dirt, and the dead person’s body should be rubbed gently in order not to scratch it. His

teeth can be cleaned with tooth stick.

16. It recommended deed to cut the dead person’s moustache and fingernails if too

long, don’t cut the hair of armpit and pubic.

17. It is not recommended to comb the man’s hair because it will fall and break away.

The woman’s hair should be twisted into three plaits and worn on her back.

18. It is a recommended deed to dry up the dead person after washing him.

19. If any waste (urine, excrement or blood) comes out of the dead person after

washing him seven times, then his private parts are stuffed with cotton and the area is

cleaned and the dead person is washed to perform his lesser ablution. If any waste

comes out after shrouding, the dead person is not rewashed since it is too hard.

20. If someone dies while performing pilgrimage or Umrah (lesser pilgrimage) in

consecration (Ihram) clothes, then he is washed with water mixed with the powder of

the Lote-tree leaves as explain before, but he should not be perfumed and his head

should not be covered for Prophet Muhammad (PBUH) said about the pilgrim who died

in his consecration (Ihram) clothes “Do not perfume him and do not cover his head

because he will be resurrected in this condition uttering devotional calls.”

21. War martyrs should not be washed because Prophet Muhammad (PBUH) ordered

his companions to bury Uhud martyr in their own clothes without performing their

ablution. A martyr is buried in the clothes he was wearing while fighting. The weapons

and the leather are removed. Muslims also do not pray for martyr because Prophet

Muhammad (PBUH) did not pray for Uhud martyrs.

22. The aborted fetus, aged four months or more, washed, prayed for and named.

Prophet Muhammad (PBUH) said, “Man is created in his mother womb as a sperm first

forty days; then, in the next forty days, he develops into a leech-like clot (a clot of

congealed blood); then, in the next forty days, he develops into a fetus lump; then an

angel is sent to breathe into him the spirit.” The total period is four months, and the fetus

before this time is considered as a piece of flesh, which can be buried in any place

without washing or praying.

23. It is difficult to wash the dead person for the lack of water or because he is torn

apart or burnt, then dry ablution (Tayammum) is performed by using sand or dust, one

of the companions strike his hands against the dust and wipes the dead person’s face

and hands.

24. The person performing the ablution should hide any unpleasant marks he sees on

the dead person’s body such as dark spots on the face or horrible marks on the body.

Prophet Muhammad (PBUH) said “When someone performs the dead person’s ablution

and conceals what he sees from being known, Allah will forgive him forty times.”
II. Shrouding the Body with White Cloth

1. The dead person should be shrouded, and the cost should be paid from his

money for Prophet Muhammad (PBUH) said about the man who died in his

consecration (Ihram) clothes “Shroud him in his own clothes”. The cost of

shrouding is paid before dealing with debt, will or inheritance.

2. If the dead person had no money to cover the shroud cost, then his relatives,

responsible for his maintenance, should pay for the shroud. These relatives

are the ancestors such as his father or grandfather or the descendants such

as his son or grandson. If these don’t have the required money, then the

treasury should provide the money; if the latter cannot do so, then any Muslim

aware of this can pay for the shroud.

3. The shroud should be a sheet of cloth that covers the whole body.

4. It is a recommended deed to use three white garments because Prophet

Muhammad (PBUH) was shrouded in three white cloths. These cloths are

perfumed with incense, they are put over each other and the perfumed is

inserted between them. The dead person is laid on his back and a perfumed

cotton wool is inserted in his private parts to keep off unpleasant smell.

5. It is a recommended deed to tie a cloth covered with cotton wool round the

dead person’s private parts.

6. It is recommended deed to put perfume over the dead person’s face inlets

such as the eyes, nose, lips, ears as well as the forehead. It is allowed to

perfume the whole body since some companions of Prophet Muhammad

(PBUH) did that.

 7. Then the edge of the first sheet is folded over the right part of the body and

the other edge is folded over his left part. The same is done for the second

and third sheets, and the cloth covering his private parts is drawn away.

Seven bands and cloth are tied up round the shroud, and the remaining part

of the shroud is folded and put over the head and feet. The fixed knots are

untied in the grave. The number of knots can be less than seven since the

purpose is to fasten the shroud.

8. The shroud could consist of a gown and loincloth thought it is advised to use

shroud described before (three white cotton layers).

9. A woman is shrouded in five pieces; loincloth (covers the lower body), head

cloth (covers the head), dress open from two sides and two rolls of cloth to

cover her whole body.

III. The Funeral Prayer

1. The funeral prayer is Fard Kifaya or Community Responsibility

2. It is recommended deed that the prayer leader (Imam) to stand opposite the

body’s head if the deceased is a man and by the middle if she is a woman.

3. It is a recommended deed that the prayer leader stands in front of the praying

people, but these people can stand to the right or left of the prayer leader if

there no space.

4. The prayer leader (Imam) makes for Glorification, after his first Glorification

(Takbir), he recites the Opening chapter of the Qur’an after saying “I seek

refuge in Allah from Satan, the accursed.” After the second Glorification Oh
 Allah, bestow your favor on Muhammad and on the family of Muhammad as

you have bestowed your favor on Ibrahim and on the family of Ibrahim, You

are Praiseworthy, Most Glorious. Oh Allah, bless Muhammad and the family

of Muhammad as you have blessed Ibrahim and the family of Ibrahim, You

are the Praiseworthy, Most Glorious.

After the third Takbir the prayer leader supplicates for the dead person and

says, “Oh Allah, forgive him and have mercy on him and give him strength

and pardon him. Be generous to him and cause his entrance to be wide and

wash him with water and snow and hail. Cleanse him on his transgressions

as white cloth is cleansed of stains. Give him an abode better than his home,

and a family better than his family and a wife better than his wife. Take him

into Paradise and protect him from the punishment of the grave and the

punishment of Hell-fire. Allah forgive our living and our dead, those who are

with us and those who are absent, our young and our old, and our menfolk

and our women folk. Oh Allah, whomever you give life from among us give

him life in Islam, and whomever you take away from us take him away in

Faith. Oh Allah, do not forbid us their reward and do not send us astray after

them.

5. If a Muslim misses part of the prayer, he continues with the prayer leader and

at the end makes up for the missed part. For example, if a Muslim joins the

prayer leader in the third takbir, he supplicates for the dead person and after

the fourth takbir, he utters the takbir, (Allah is the most great) and recites the

opening chapter of the Qur’an. He utters again takbir and asks Allah to send
 His blessings on Prophet Muhammad and salutes. This should be done

before and the coffin is carried away. Otherwise, One should salute

immediately with the prayer leader.

6. If someone misses the funeral, he can pray the same prayer at the grave. He

should stand behind the grave and turn his face toward the holy mosque in

Makkah. Prophet Muhammad (PBUH) did this.

7. It is a recommended deed to pray for the one who is absent and died in

another country Muslim did not pray for him in that country.

8. Muslims should pray for the person who commits suicide and bandits, though

it is better for the town commander and scholars not to pray for him to teach

others a lesson.

9. It is permissible to perform the funeral prayer in a mosque since Prophet

Muhammad (PBUH) did this. However, it is a recommended deed to

designate a special outside the mosque for funeral prayer to keep the

mosque clean. It is commendable to have the place near to the mosque as

well as to the cemetery.

IV. Carrying the Bier and the Burial

1. It is a recommended deed to carry the bier on shoulders from the four

corners.

2. It is a recommended deed to hurry moderately when carrying the bier for

Prophet Muhammad (PBUH) said; “Hurry up in the funeral ceremonies”.

3. People can walk with the bier from any direction: in front or back, on the right

or left.
4. People should not sit before putting the bier on the burial site since Prophet

Muhammad (PBUH) forbade this.

5. It is detested to bury the dead in any of the three times that Prophet

Muhammad (PBUH) told us about as narrated by Uba bin Amir (may Allah be

pleased with him): “Prophet Muhammad (PBUH) forbade us to pray or bury

the dead in the following three hours: when the sun starts rising till it is high,

immediately before midday and immediately before sunset.

6. It is permissible to bury the dead person at night or during the day as feasible

except during any of the three times mentioned above.

7. It is a recommended deed to cover the grave of a woman before getting her

into it.

8. It is recommended deed to get the dead person into the grave from the

latter’s end and the draw the dead person inside. If this is not feasible, then

they get him into the grave from the direction of the Holy Ka’bah.

9. The niche (grave) is better than the ditch (fissure) for Prophet Muhammad

(PBUH) said “The niche is for us and the ditch is for others. The niche is a

narrow cavity dug at the bottom of the grave wall facing the direction of Holy

Ka’bah, while the ditch is dug in the center of the grave bottom”.

10. It is recommended deed to make the grave so deep that the dead person is

secure against the attack of wild animals and that it will not emit bad smell.

11. The man who carries the dead person into the grave should say “Bismillahi

wa ‘ala sunnati Rasulullah” – With the Name of Allah and according to the

Sunnah of the Messenger of Allah.

12. The man who carries the dead person into the grave should be his guardian,

his relatives or any Muslim.

13. It is a recommended deed to lay the deceased in the grave on his right side

facing Holy the Ka’bah. Prophet Muhammad (PBUH) said, “You should turn

your face toward the holy Ka’bah when alive and when dead.” You should not

support the dead person’s head with a rock or brick since Prophet

Muhammad (PBUH) did clothes as explained before. Then the opening of

the grave (Lahad) is closed using adobe, and holes in between the adobes

are closed using clay.

14. It is a recommended deed for any Muslim attending the burial to push three

handfuls of soil into the grave since Prophet Muhammad (PBUH) did this.

15. The grave should be raised as a hand span and hump-shaped. This design,

which characterizes the prophet’s graves, will help people to recognize its

position and take care of it. The grave should be covered with pebbles and

watered as was done for the Prophet’s grave.

16. It is forbidden to put gypsum on the grave, build it, engrave on it, sit on it, step

on or lean against it since Prophet Muhammad (PBUH) prohibited all of these.

17. It is detested to bury to or more persons in the same grave unless it is

necessary to do so because of the great number of the dead and the small
 number of persons who can bury them. This was done to Uhud martyrs and

soil barrier was used to keep every two dead people apart.

18. It is a recommended deed to send food to the dead person’s relatives as

Prophet Muhammad (PBUH) said when Ja’afar bin Abi Talib (may Allah be

pleased with him), died “Send food to Ja’afar relatives since they are busy

with their dead person”.

19. It is detested for the dead person’s relatives to prepare food for others since

the companions (may Allah be pleased with them) said; “We considered

preparing food by the dead person’s relatives and gathering like wailing

(bewail).

20. It is recommended deed for men to visit the dead and supplicate for them and

admonish oneself against death”. Prophet Muhammad (PBUH) said “I forbade

to visit the dead in the past, but you can visit them now since this will remind

you of Hereafter.” Women, on the other hand, are not allowed to visit the

dead since Prophet Muhammad (PBUH) “cursed the women who visit the

dead.” Women are known for their little endurance and could commit

inviolable acts as hitting her cheeks and wailing. They could also cause

temptation in a place which should remind us of the Hereafter.

21. The person who visit the dead should say as “Peace be upon you all

inhabitance of the grave, amongst the believers and the Muslims.” Verily we

will by Allah’s will- be united with you. Prophet Muhammad (PBUH) ordered

us to say so. A Muslim should be careful not sexual the dead or consider

them as mediators for Allah’s blessings since this is an act of polytheism.

V. Offering Condolence
1. It is recommended deed to express one’s condolences to the dead

person’s relatives by saying, “Verily, to Allah belongs what he took and to

Him belongs what he gave, and everything with him has an appointed

time, be patient and hope for Allah’s reward. Prophet Muhammad (PBUH)

said this,

2. It is allowed to weep for the dead person moderately. Prophet

Muhammad (PBUH) wept over his dead son Ibrahim without wailing or

speaking of his merits and admiration.

3. It is allowed for the dead person’s relatives to mourn over the death for

three days, during which they stop working or going out on picnic and so

on. The dead man’s wife should stay mourning for a fixed period of four

months and ten days if not pregnant; if she is pregnant she mourns her

husband’s death till she gives birth to her baby.

4. It is forbidden to wail for dead person (to cry out with loud long voice

similar to the sound produced by pigeons) or to speak of his merits in

admiration and to praise, this could voice an objection against fate.

5. It is also forbidden to tear one’s clothes, hit cheeks, pluck hair and so on.

Prophet Muhammad (PBUH) said, He does not belong to us who hits

cheeks, tears clothes and calls invocation from the pre-Islamic period.

Allah knows best. Peace and blessings of Allah be upon His Prophet

Muhammad, his household and his companions.

Schematic Presentation of Conceptual Framework

Traditional
Respondent Islamic Way
Practices of Burial
 CHAPTER III

METHODOLOGY

This chapter present the methods used by the researcher in concluding in this

study, Research Instrument, Methods of Data Gathering, and Method of data analysis,

sampling Procedure, and Statistical Treatment.

The Area of the Study

This study was conducted in the selected organizer of Funeral and those people

who are witness the convalescence Traditional and Religious Funeral of Maguindanaon

in community of Barangay Ambalgan Sto. Niño.

Figure 1. The Map of Barangay Ambalgan

History
The municipality of Sto. Niño is recognize the whole Province including the

South Cotabato because of product of Agriculture like corn, rice, pineapple, banana and

Nutrition fruit. The location of Sto. Niño is to Northwest of province of South Cotabato.

Including twelve (12) village at Sto. Niño South Cotabato , the Barangay. Ambalgan

located is research. The Barangay. Ambalgan are closely to river, mountain. The first

economy of people is afforest and construction. The word “Ambalgan” is originated to

last name of arrival Datu Kapok Nilong Ambalgan, he is the nominal leader of the

Muslim Resident Brgy, Ambalgan, including the area of Norala (1940-1960) Datu Kapok

has three (3) child they are Nalugan, Udtog Damuki and Numbai.

Datu Udtog are obey his father. He became a Datu in a year of (1960-1980) in

this era he conquer the Barangay. Banga. To continued burgeon of era Datu Udtog has

a two (2) child they are Taba and Dang. At this time Datu Taba Ambalgan the Leader of

Ambalgan as Capitan and Datu of the Barangay. The community of Barangay

Ambalgan are distant of four (4) kilometers to market of Municipal of Sto. Nino and have

a distant of eight (8) kilometers to Municipality of Surallah South Cotabato. The

Barangay Ambalgan has a Elementary School because of the kind, good teacher and

support the school is going great. They also use technology as atoll the improvement of

learning of the students. The arrangements of the houses are a line and each house

has a concrete fence. The population the Barangay Ambalgan were approximately 50%

Maguindanaon and 50% Christian know the dialect of each, because of their socializing

to each other in every routine.

Research Design

This study utilized a Qualitative Survey method to determine the Comparative

study of any Traditional and Religious Funeral in Ambalgan, Sto. Niño South Cotabato

practices and how Islamic way is applied . This method had used different tools for the

research, it uses questionnaire , interview to complete Data gathering to this study.

The subjects of this study are the Traditional and Religious Funeral in

Ambalgan and their seeming differences in terms of beliefs and practices associated

with any place.

Research Instrument
 In this study, the researcher use to interview of Pandita (Traditional priest ) ,

Imam (Islamic priest ) , Ustadz (Islamic Teacher ) survey method of study. It uses

participants, questionnaire, interview and observation as the main method in gathering

data, aided by the use of an interview guide for interviewing selected respondents to

enrich the data. In order to accomplish the study, the researcher supplemented an

interview in order to gain some information needed to the study. The researcher

prepared guide questions as a secondary tool respectively to answer the interview. The

researcher also prepared some work instruments for the correction and suggestions to

assure the validity of the findings.

Sampling Procedure

The respondents of this study are those Maguindanaon Pandita, Imam,

Ustadz who were dealing with Traditional and Religious Funeral practices in Brgy.

Ambalgan. The study uses a random sample is taken from a well-defined population.

Method of Data Gathering Procedures

The data was gathered by interviewing the respondents and take down note

their given statements. It had also distributed the questionnaire to the respondents and

gives them enough to time to answer it. The purpose and importance of this study was

to evaluate the succession of the reformation of practice Comparative study of any the
Tradional and Religious Funeral of Ambalgan, Sto. Nino South Cotabato. The validated

questionnaires were distributed to 30 respondents, with a total of 30 questionnaires. At

last part of the interview researcher check if the items were supply by the necessary

information.

Actual results of the interview and questionnaire was tabulated with the aid of

the scientific calculator.

Method of Data Analysis and Statistical Treatment

The responses in the interview questionnaire had been recorded and tabulated

by the researcher. Frequency count and percentage that used by the researcher in data

analysis the researcher had also used calculator computations.

The researcher use the following formula in deriving the percentage. The data

gathered in this study interpreted using the frequency and percentage distribution

method. This is the formula;

Formula (F/N) x 100 =%

Where:

P is percentage

F is frequency

N is the number of respondents.

\

Chapter IV

PRESENTATION, ANALYSIS AND INTERPRETATION OF DATA

This chapter deals with the presentation ,analysis and interpretation of the data gathered in this

study. The various results are presented in the succeeding charts and tables with corresponding

discussions and explanations. It also answers specific problems stated in the previous chapters

subtopics are the following:

Part I. Socio Demographic Profile of the Respondents

a. Age

b. Gender
 c. Education

d. Occupation

Table 1.1 Age Distribution of the Respondent

Age Frequency Respondent Total Percentage

15- 25 8 30 8 27%

25-30 9 30 9 30%

31-40 13 30 13 43%

Total 30 30 30 100%

Table 1.1 show the data presentation of the Age Distribution of the respondents 31-40
or 43%, 25-30 or 30% , 15- 25 or 27%.

Table 1.2 Gender of the Respondent

Gender Frequency Respondent Total Percentage

Male 30 30 30 100%

Female 0 30 0 0%

Total 30 30 30 100%

Table I.2 shows the data presentation of the Gender of the respondent Male with 30 or
100 % and no Female respondent or 0%.

Table 1.3 Education of the Respondent

Education Frequency Respondent Total Percentage

 Secular 23 30 23 77%
Education

Madrasah 27 30 27 90%
Education

Total

Table 1.3 shows the data presentation of the respondents Education in both Secular
and Madrasah Education ,Rank 1 for Madrasah with 27 or 90% of the toral respondents
followed by Rank 2 Secular Education with 23 or 77% of the total respondents.

Table 1.4 Occupation of the Respondent

Occupation Frequency Respondent Total Percentage

Student 5 30 5 17%

Farmer 2 30 2 7%

Vendor 7 30 7 23%

Government 3 30 3 10%
Employed

Self-employed 5 30 5 17%

Fisherman 6 30 6 20%

Unemployed 2 30 2 7%

Total 30 30 30 100%
 Table I.4 shows the data presentation of the Occupation of the respondents,
Rank 1 for Vendor with 7 out of 30 respondents or 23% ,Rank 2 for Fisherman with 6 or
20% of the respondents ,Rank 3 for Self-Employed with 5 or 17% ,Rank 4 for
Government employed and Rank 5 for Farmer and Un-employed .

Part II. Funeral Practices and Burial Customs

Practices Frequency Total Percentage

[Link] Surah 30 30 100%
Yassin
[Link] 27 30 90%

[Link] 30 30 100%

[Link] 30 30 100%

[Link] 30 30 100%

[Link] 30 30 100%

[Link] Salah 30 30 100%

Janazah
 8. Sprinkling Water 10 30 33%

9. Planted Tree 5 30 16%

10. Recite Surah Al- 2 30 6%

Baqarah after Burial
11. Preparing Food 30 30 100%
on the Day of Funeral
[Link] the 10 30 33%
Graveyard
13. Build Structures 2 30 6%
on Graves
14. Ta’aziyah 27 30 90%

Table 2.0 shows the data presentation of the Funeral Practices and Burial Customs of
the respondents Recite Surah Yassin 100%, Ghusl 100%, Wudhu 100%.Perform Salah
Janazah 100% , Preparing Food on the Day of Funeral 100%, Ta’aziyah 90%, Talqeen
90% .

According to the respondents , it’s crucial that the body is completely clean. It must be

cleansed at least three times, either by the spouse or a same sex family member. If it’s

still not clean after three times, it is washed as many times as necessary. However, it

must be an odd number of times. There is a particular order in which the body is

cleansed. It begins with the upper right side, then the upper left side, lower right side,

and ending with the lower left side. Shrouding is completed using three white sheets.

They are first spread out and stacked one upon the other. Then the body is placed on

top of them. The left hand of the deceased is placed on the chest. The right hand is then

placed on top of the left. The sheets are brought over the body one at a time. First the

right side, then the left, until they are all wrapped around the body. A rope is tied at the
top of the head and another below the feet. One or two ropes are tied around the middle

of the body. Men and women typically sit separately. Traditionally the women sit at the

back. Views of proper etiquette for sending of flowers to the family can vary between the

different Muslim sects. Simplicity and moderation are emphasized in the Islam religion,

therefore gifts of flowers are frequently not given. In most cases, they prefer that you

donate to a charity in the name of the deceased. Immediate family normally orders the

flowers. They are placed close-by or inside to the casket. The best approach is to either

contact a local Muslim authority or ask the family what they prefer. Preparations for the

funeral should begin immediately, because the deceased must be buried as soon as

possible. When someone of the Islamic faith dies, Muslims within the community will

gather together to offer prayers for the deceased’s forgiveness. This funeral prayer is

called the  Salah al-Janazah or Janazah prayer.

Part III. Ways of Funeral

Manage Funerals Frequency Total Percentage

Traditional ways 10 30 33%

Religious /Islamic way 20 30 66%

Table 3.0 shows the data presentation of the respondents Way of Funeral , 10 out of
30 respondents manage funerals traditionally with 66% while 10 or 33% of the
respondents in Traditional Ways.
According to the respondents , Muslims believe in an afterlife and that once an

individual’s soul is freed from the physical body, they await a reckoning where they

can account for their actions in this life. As part of this belief, Muslim funerals and

burials are usually held as soon as possible after death in order to free the soul from

the body. In most cases, family and friends will accompany the funeral procession to

the grave; condolences and assistance are usually offered at that time. Excessive or

demonstrative mourning is forbidden, and condolences are brief. Guests generally

leave after speaking briefly to the family.

Mourners at an Islamic funeral may express grief, but only within certain standards of

decorum. Loud wailing, for example, is not permitted. Neither are other outward signs of

extreme emotion, such as ripping of clothes, thrashing about, sacrilegious speech, and

self-injury. Crying is permitted.

Traditional Muslim funeral etiquette forbids mourners from taking pictures or in any

other way recording any part of the funeral prayer service. After the prayer service and

the burial, mourners may gather at the home of the immediate family. This is when it is

appropriate to express your condolences to the family and support them in their grief.

Plan to stay the entire day. Traditionally, a meal is served. Socializing is believed to help

the family cope with their loss.

During the first three days of the 40-day period of mourning, community members

should bring food to the family. Many modern Muslim communities observe a shortened

mourning period. Widows will customarily observe an even longer time of mourning.
Whatever the time frame, it's important that the community visits and offers to help in

any way they can.

Part [Link] of Islamic Ways

Significant Frequency Total Percentage

Requirement of Faith 25 30 83%

Part of Belief 30 30 100%

Customary belief 15 30 50%

Following the Sunnah of 30 30 100%

Prophet Muhammad

Total

Table 4.0 Shows the data presentation of Significance of Islamic Ways , Requirements of Faith
with 25 or 83% ,Part of Belief with 100% ,Customary Belief with 15 or 50% and Following the
Sunnah of the Prophet Muhammad SAW with 30 or 100%.
According to the respondents ,the Islamic religion views death as a transition to another

state of existence called the afterlife. Where you go in the afterlife depends on how well

you followed Islamic religious codes during your life. Muslims, practitioners of the

Islamic faith, believe that if you lived a good life, you will go to Paradise after you die. If

not, you will be separated from all that is good in the world. Therefore, Islamic funerals

serve not only to comfort the grieving, but also to pray to Allah, the Islamic word for

God, to have mercy on the deceased.

CHAPTER V

SUMMARY ,FINDINGS,CONCLUSIONS ,AND RECOMMENDATIONS

This chapter presents the summary of findings ,conclusions and some suggestions.

This research work entitled “THE JANAZAH PRACTICES AMONG MAGUINDANAON IN

BRGY. AMBALGAN STO. NIÑO SOUTH COTABATO encompassed to answer the

following questions:

1. What are the socio demographic profile of the Respondents ?

[Link] is the funeral practices and burial customs in community of Barangay

Ambalgan St. Niño ?

3. How is funeral managed ,Traditional or Religious Ways?

[Link] is the significance of funeral rite in Islamic faith among the members of the

community of Barangay Ambalgan St. Niño ?

Findings:

The following were the results of the study:

1. The Age Distribution of the respondents 31-40 or 43%, 25-30 or 30% , 15- 25 or

27% , Gender of the respondent Male with 30 or 100 % and no Female respondent

or 0% , Gender of the respondent Male with 30 or 100 % of the total respondents

followed by Rank 2 Secular Education with 23 or 77% of the total respondents,

Occupation of the respondents, Rank 1 for Vendor with 7 out of 30 respondents or

23% ,Rank 2 for Fisherman with 6 or 20% of the respondents ,Rank 3 for Self-

Employed with 5 or 17% ,Rank 4 for Government employed and Rank 5 for Farmer and

Un-employed .

2. The Funeral Practices and Burial Customs of the respondents Recite Surah Yassin

100%, Ghusl 100%, Wudhu 100%.Perform Salah Janazah 100% , Preparing Food on

the Day of Funeral 100%, Ta’aziyah 90%, Talqeen 90% .

3. The respondents Way of Funeral , 20 out of 30 respondents manage funerals

Religiously with 66% while 10 or 33% of the respondents in Traditional Ways.

4. The respondents view of Significance of Islamic Ways in funeral , Requirements of

Faith with 25 or 83% ,Part of Belief with 100% ,Customary Belief with 15 or 50% and

Following the Sunnah of the Prophet Muhammad SAW with 30 or 100%.

Conclusions

Based on the findings , the following are the conclusions:

1. Generally , The Age Distribution of the respondents 31-40 or 43%, Gender of the

respondent Male with 30 or 100 % , Gender of the respondent Male with 30 or 100 %

, Occupation of the respondents, Rank 1 for Vendor with 7 out of 30 respondents or

23%
2. Generally ,the Funeral Practices and Burial Customs of the respondents Recite

Surah Yassin 100%, Ghusl 100%, Wudhu 100%.Perform Salah Janazah 100% ,

Preparing Food on the Day of Funeral 100%,

3. Generally ,the respondents Way of Funeral , 20 out of 30 respondents manage

funerals Religiously with 66%

4. Generally ,the respondents view of Significance of Islamic Ways in funeral is Part of

Belief with 100% and Following the Sunnah of the Prophet Muhammad SAW with 30

or 100%

Recommendations :

The following recommendations were made based on the findings of the study:

1. To encourage the community to conduct symposiums and seminar regarding the

proper way of Islamic funeral

2. To encourage more Islamic preacher to cooperate in the fast education of the

community in Barangay Ambalgan Sto. Nino South Cotabato

3. To receive support from Local Government Unit of Barangay Ambalgan Sto. Nino

South Cotabato in terms of supplies and other material support in the fast propagation

and conduct of the symposium

4. To conduct trainings and seminars participated by the Muslim Community in

Barangay Ambalgan Sto. Nino South Cotabato participated also by the Active Imam,

Pandita and Ustadz

APPENDIX A
LETTER FOR INSTRUMENT VALIDATION

Republic of the Philippines

MINDANAO STATE UNIVERSITY
Fatima ,General Santos City
College of Social Science and Humanities

January 4 ,2021

Dear Sir/ Ma’am;

Greetings!

The undersigned is a 4th year student of Mindanao State University undertaking a research
entitled “ THE JANAZAH PRACTICES AMONG MAGUINDANAON IN BRGY.
AMBALGAN STO. NIÑO SOUTH COTABATO” With your expertise , I am humbly asking
you to validate the attached self-made questionnaire for the study using the attached rating tool.
I ‘am looking forward that my request would merit your positive response .

Thank you and more power.

Noted by: Respectfully yours ,

[Link] A. BAGINDA ABRAIDA KAMID

 APPENDIX B
Republic of the Philippines
Mindanao State University
General Santos City
-oo0oo-

College of Social Sciences and Humanities

DEPARTMENT OF ISLAMIC STUDIES

JANUARY 7, 2021

Datu Taba P. Ambalgan

Barangay Chairman
Brgy. Ambalgan Sto. Nino South Cotabato

Greetings of Peace!

Good day Sir, I am currently conducting my undergraduate thesis entitled “ THE JANAZAH
PRACTICES AMONG MAGUINDANAON IN BRGY. AMBALGAN STO. NIÑO SOUTH
COTABATO” in partial fulfillment of the requirements of the degree Bachelor of Arts in Islamic
Studies Major in History.

In line with this, I am asking your good office sir to provide me the Master list of those registered
Ustadz ,Imam ,Pandita of the Muslim community through the referral of the Purok Chairman
and Jamaah or Muslim Leaders of the said community.
The list that you will provide will be used for academic purposes. Thank you very much!

Respectfully Yours,

Abraida Kamid
Student Researcher

Noted by:

Prof. Isnira Baginda

Adviser
 APPENDIX B
Republic of the Philippines
Mindanao State University
General Santos City
-oo0oo-

College of Social Sciences and Humanities

DEPARTMENT OF ISLAMIC STUDIES

JANUARY 7, 2021

Ustadz Abdul Maula M. Hamza

Federation of Jamaah President
Brgy. Ambalgan Sto. Nino South Cotabato

Greetings of Peace!

Good day Sir, I am currently conducting my undergraduate thesis entitled “ THE JANAZAH
PRACTICES AMONG MAGUINDANAON IN BRGY. AMBALGAN STO. NIÑO SOUTH
COTABATO” in partial fulfillment of the requirements of the degree Bachelor of Arts in Islamic
Studies Major in History.

In line with this, I am asking your good office sir to provide me the Master list of those registered
Ustadz ,Imam ,Pandita of the Muslim community through the referral of the Purok Chairman
and Jamaah or Muslim Leaders of the said community.
The list that you will provide will be used for academic purposes. Thank you very much!

Respectfully Yours,

Abraida Kamid
Student Researcher

Noted by:

Prof. Isnira Baginda

Adviser
 APPENDIX C

LETTER OF THE RESPONDENTS

Republic of the Philippines

Mindanao State University
General Santos City
-oo0oo-

College of Social Sciences and Humanities

DEPARTMENT OF ISLAMIC STUDIES

January 7. 2021

Dear Respondents,

Assalamo Alaykum wa Rahmatullahi was Barakatuhu. Greetings of Peace! I am currently

conducting my undergraduate thesis entitled ““ THE JANAZAH PRACTICES AMONG
MAGUINDANAON IN BRGY. AMBALGAN STO. NIÑO SOUTH COTABATO ”, in partial
fulfillment of the requirements of the degree Bachelor of Arts in Islamic Studies Major in History.

In line with this, I am asking for your support, by answering the questionnaire as honest as you
can and please don’t leave unanswered items. Whatever information you will provide will be
treated with utmost confidentiality and will be used for academic purpose only. Thank you very
much, Shukran!

Respectfully Yours

ABRAIDA KAMID
Student Researcher

Noted by:
Prof. Isnira Baginda
Adviser
 Republic of the Philippines
MINDANAO STATE UNIVERSITY
COLLEGE OF SOCIAL SCIENCE AND HUMATIES
QUESTIONARE

TITLE: THE JANAZAH PRACTICES AMONG MAGUINDANAON IN BRGY.

AMBALGAN STO. NIÑO SOUTH COTABATO

INSTRUCTION: Please fill in the blanks with the needed information as honest as you
can. For your choices, kindly put a check inside the parenthesis ( √ ) of the opinion you
have chosen. Answer the Following questions.

Name of the Respondent

(Optional) Date/Time:

Part I – Socio-Demographic Profile of the respondent:

1. Gender: ( ) Male ( ) Female

2. Age: ( ) 25 below ( ) 26-35 ( ) 46-55 (

) 67 above

3. Tribe: ( ) Maguindanaon ( ) Others, please specify:

4. Civil Status: ( ) Single ( ) Married ( ) Widow

5. Occupation: ( ) Government employed ( ) Unemployed ( ) Self-

employed ( ) Others: please specify:

6. Educational attainment:

( ) Elementary ( ) High school ( ) College ()

Vocational

7. Source of knowledge in Invocation of Funeral Practices

 ( ) Grandparents ( ) Parents ( ) Friends ( ) Jinn ( ) Qur’an ()

Sunnah

PART II- Applied as Funeral Practices

Applied as Funeral treatment

Practices Still Doing Sometimes Don’t do any more

[Link] Surah

Yassin

[Link]

[Link]

[Link]

[Link]

[Link]

[Link] Water

8. Planted Tree

[Link] Surah Al-

Baqarah after Burial

[Link] Food on

the Day of Funeral

[Link] Structures on

Graves

[Link] the

Graveyard
 [Link]’aziyah

[Link] of Mourning

[Link] For

Death

Part 2. Ways of Funeral

Traditional ways

Religious /Islamic
way

Part [Link] of Islamic Ways

Requirement of Faith

Part of Belief

Customary belief

Following the Sunnah of

Prophet Muhammad

Other Matters :

________________________________________________________________

__________________________________________________________________

_________________________________________________________________

_________________________________________________________________