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The Application of Ibn Khaldūn's Theory of Aṣabiyyah to the Modern Period with Special Reference to the Malay Muslim Commun

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The Application of Ibn Khaldūn's Theory of Aṣabiyyah to the Modern Period with Special Reference to the Malay Muslim Commun THE APPLICATION OF IBN KHALDŪN’S THEORY OF AṢABIYYAH TO THE MODERN PERIOD WITH SPECIAL REFERENCE TO THE MALAY MUSLIM COMMUNITY IN MALAYSIA by ASYIQIN AB HALIM A thesis submitted to the University of Birmingham for the degree of DOCTOR OF PHILOSOPHY Department of Theology and Religion School of Philosophy, Theology and Religion College of Arts and Law The University of Birmingham June 2012 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. ABSTRACT This research studied the applicability of Ibn Khaldūn’s theory of ‘Aṣabiyyah in a modern context, by choosing the Malay Muslim community in Malaysia as a case study. Although the theory was introduced by Ibn Khaldūn in the 14th century and has been discussed by numerous scholars, only recently has its relevance to the modern situation been reviewed. The current situation of the Muslim community in general and Malay Muslims in Malaysia in particular, who are mainly associated with the issues of moral degradation, misunderstanding of religion, economic stagnation, political division and lack of intellectuality, directs us to examine the theory of ‘Aṣabiyyah in the modern context and to reflect on its relevance to the issues listed above. To achieve the research objective, the theory was reviewed via library study and fieldwork. The current situation of the Malay Muslim community, comprising its problems and challenges, was studied with this approach. In particular, a group of students of the University of Malaya undertook to distribute questionnaires and conduct interviews. To obtain further information regarding the applicability of Aṣabiyyah at the present time to the context of the Malay Muslim community, interviews were also conducted among Malaysian scholars who have expertise in the related area. The results of the fieldwork show that most of the respondents have a general and average understanding of the theory of ‘Aṣabiyyah. Furthermore, most of the feedback from the respondents suggests that the current condition of the Malay Muslim community is at an ‘average’ level, with the exception of the political and social aspects, which are viewed as problematic and worrying. Yet, from the Malaysian scholars’ standpoint, the situation of the Malay Muslim community at present is no way gratifying, but worrying, disturbing and unsatisfactory. Thus, the factors contributing to the existence of the problems and challenges of the community are not uniform but a combination of several factors, both internal and external, physical and spiritual. Thus, many suggest that the theory remains relevant and might well be applied and practised in the discourse of our own age. It can be applied to the Malay Muslim community in principle, although not perhaps in the sense which Ibn Khaldūn gave it. The sense of ‘Aṣabiyyah within this community requires mutual understanding and cooperation, the agreement to disagree and the acceptance, mainly in politics, of criticism and different opinions, irrespective of differences of background and understanding. Given this, the problems and challenges for the community might be reduced or overcome by adopting ‘Aṣabiyyah in its strongest sense. ca. 76,655 words DEDICATION I dedicate this work to, My father, Dato’ Haji Abdul Halim Abdul Rahman my mother, Datin Hajjah Aminah Haji Abdullah, my husband, Muhammad Rusdi Ismail, my son, Ahmad ‘Amru Hakeem, and my whole family and friends. ACKNOWLEDGEMENTS In the name of Allah, Most Gracious, Most Merciful. First of all, all praise be to Allah, the Cherisher and Sustainer of the World, with Whose blessing, wishes and permission, I have been able to finish this research well. There is no ‘long journey in study’ without its obstacles, yet He has made the path easy and not too difficult for me to go through and face all its obstacles. Alhamdulillah ya Allah! Second, I want to thank my sponsor, the Ministry of Higher Education, Malaysia, for giving me the opportunity to pursue my studies at this level and providing financial support for it. I want also to express my deep and heartfelt gratitude to my supervisor, Dr. Haifaa Jawad, for all her guidance, advice, support and expertise in finishing this thesis. Her comments opened my eyes so that I could present a better thesis. Many thanks, too, to my former supervisor, Dr. Jabal M. Buaben, for all his support, advice and scholarly contributions to the study. He was ‘my father’ throughout this period and I believe that, without his assistance and attention, I would not have reached this stage. Special thanks too to my employer, the University of Malaya, mainly to those who have been involved in managing the administrative affairs related to my study and who have given practical help throughout, directly or indirectly: the Vice Chancellor of the University of Malaya, Tan Sri Dr. Ghauth Jasmon, members of top management of the University, former and current Directors of the Academy of Islamic Studies, Professor Ahmad Hidayat Buang and Associate Professor Dr. Ruzman Md Nor, Head of the Department of Islamic History and Civilization, Dr. Mohd Roslan Mohd Nor, the staff and lecturers at the Department of Islamic History and Civilization, and the staff of the Human Resources Division at the University. I shall never forget all your dedication, assistance, advice and support in finishing my study right up to the end. Also my special thanks go to the members of staff of the Department of Theology and Religion, the University of Birmingham for their support and assistance. Not to forget, many thanks to Ms Gail Horton (English for International Students Unit, the University of Birmingham) for her patience, time, guidance and comments in reading and correcting my writing. Special thanks to Dr Eve Richards, for all her helpful comments, efforts and efficiency in editing my thesis. Finally, I want to express my deep thankfulness to my beloved parents, Hons. Dato’ Haji Abdul Halim and Datin Hajjah Aminah Abdullah, for their constant encouragement, endless love and du‘ā. They are my role-model and ‘spirit’ who have pushed and encouraged me to work hard right to the end. To my beloved husband, Muhammad Rusdi Ismail, thank you very much for being patient with me while I was completing my studies and looking after our beloved son, which I know I would not have been able to do without his support, patience and du‘ā. To my beloved and dearest son, Ahmad ‘Amru Hakeem, you are my ‘pacifier’ when I need to be calm and make my life cheerful and full of happiness despite the stresses of studying. Also my deep thanks to my sisters and brothers, Amaani, Ahlaami, Adlina and Anwar and my in-laws, Abdul Latif, Zuraidin, Haji Fauzi and Wan Norihan for their constant support and encouragement. Though they are busy with their own lives and families, they have never forgotten their little sister who still seeks their love and attention. Very special thanks to my dearest sister, Dr. Adlina Abdul Halim, who has consistently shown her concern and awareness towards my work and continuously offered help, sharing experiences and giving advice when I really needed them both. K.Na, to tell the truth, I would not have been strong enough to get to the end of this work without your support! To my nieces and nephews, thanks for all your love and care, which I really appreciated while I was first all alone in the UK. The same also goes for all my aunties, uncles and cousins, and my family of in-laws, Ismail Awang Kechil, Rubiah and my sisters- and brothers-in-law. To my late grandparents, many thanks and do‘ā to both of you for the love and care given when I was small. May both of you live in peace with His blessings and forgiveness. To all my friends, either in Malaysia or studying in the UK, special thanks for being so supportive. My former housemates, Hani Hamidi, Halida Yahya, Siti Pauliena Mohd Bohari, Dr. Saminah Kassim and the Malaysian families, e.g. the Ladies of the MIWB and MCIB groups in Birmingham and all my friends all over the UK, who are too many to mention here, thank you very much for your support and friendship. It is very meaningful to have you here, to become part of your family when ours are in a home country far away from us. Last but not least, I say thank you very much to those who have been cooperative throughout my fieldwork at the University of Malaya, including the respondents, interviewees, experts and academicians. I hope this research is found worthwhile and will benefit the Muslim community in general and the Malay Muslim community in Malaysia in particular. May Allah bless us and make things easier for us in our lives and in the life hereafter. Asyiqin Ab Halim 249, Heeley Road, Selly Oak, B29 6EL, Birmingham, United Kingdom. June 2012 TABLE OF CONTENTS CHAPTER ONE INTRODUCTION 1.1 Introduction 1 1.2 Statement of the Problem 4 1.3 Rationale 8 1.4 Objectives 10 1.5 Research Questions 11 1.6 Scope and Limitations 12 1.7 Definition of Terms 14 1.8 Literature review 23 1.8.1 Ibn Khaldūn’s theory of ‘Aṣabiyyah 23 1.8.2 Ibn Khaldūn’s theory of ‘Aṣabiyyah
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