THE PERCEPTION OF BUDDHISTS ON ISLAM AND MUSLIMS IN RUSAMILAN, PATTANI PROVINCE, SOUTH OF THAILAND: A CASE STUDY
BY
RUSNEE DUNTHARA
A dissertation submitted in partial fulfilment of the requirements for the degree of Master of Islamic Revealed Knowledge and Heritage (UÎËl al-DÊn and Comparative Religion)
Kulliyyah of Islamic Revealed Knowledge and Human Sciences International Islamic University Malaysia
JANUARY 2010 ABSTRACT
The unrest in southern Thailand particularly in Pattani was stirred up from time to time. The reasons of the conflicts vary from economic deprivation, political problems, cultures and religious differences and the misunderstanding between Muslims and Buddhists in the area. The investigation of the perceptions between the two religious identities; Malay Muslims and Thai Buddhists is very important. Thus the main objective of this study is to examine the Buddhists’ perception of Islam and Muslims in Rusamilan, Pattani southern Thailand. The methods adopted in the study are library research and field study. The library study depends on textual analysis where the primary and secondly sources in English, Arabic, Thai, and Malay languages were consulted. Using a convenience sampling technique, a total of one hundred respondents were drawn from Buddhists in Rusamilan district, Pattani. The result showed that the perception of Islam and Muslims among Buddhists in Rusamilan is a positive perception. Majority of Buddhist respondents, ninety percent above knew Islamic features, Islamic rituals and Muslims behaviours. Beside the interaction, the result showed that Buddhist in Rusamilan have a good interaction with Muslims. Most of them have Muslims friends and always spend times together, they try to learn Malay language to communicate with Muslims in the area, and always have consultations with Muslims on Islamic issues, to gain knowledge about Islam and Muslims.
ii ﻣﻠﺨﺺ اﻟﺒﺤﺚ
ﺗﺜﲑ اﻻﺿﻄﺮاﺑﺎت ﰲ ﺟﻨﻮب ﺗﺎﻳﻼﻧﺪ، وﺧﺼﻮﺻﺎ ﰲ ﻓﻄﺎﱐ، ﻣﻦ وﻗﺖ ﻵﺧﺮ. وأﺳﺒﺎب اﻟﺘﻌﺎرض ﻣﺘﻨﻮﻋﺔ ﻣﻦ اﳌﺸﺎﻛﻞ اﻻﻗﺘﺼﺎدﻳﺔ، واﻟﻘﻀﺎﻳﺎ اﻟﺴﻴﺎﺳﻴﺔ، واﻻﺧﺘﻼﻓﺎت اﻟﺪﻳﻨﻴﺔ واﻟﺜﻘﺎﻓﻴﺔ، وﻛﺬﻟﻚ ﺳﻮء اﻟﻔﻬﻢ ﺑﲔ اﳌﺴﻠﻤﲔ واﻟﺒﻮذﻳﲔ ﰲ ﻫﺬﻩ اﳌﻨﻄﻘﺔ. ﻓﺎﻟﺒﺤﺚ ﻋﻦ اﻟﻨﻈﺮات ﺑﲔ ﻗﻮﻣﻴﱵ اﳌﺴﻠﻢ وـاـﻟـﺒ ﻮذـﻳــﺔ أـﻣـﺮ ﻣـﻬﻢ ﺟــﺪاـ.ـ وـﻟــﺬﻟـﻚ ﻛـﺎنـ اــﳍـﺪفـ اـﻟــﺮﺋـﻴﺴﻲ ﻣـﻦ ﻫـﺬﻩــ اـﻟـﺪرـاــﺳﺔ ﻫـﻮ اـﻟـﻔﺤﺺ ﻋــﻦ ﻧﻈﺮات اﻟﺒﻮذﻳﲔ ﻟﻺﺳﻼم واﳌﺴﻠﻤﲔ ﰲ ﻣﻨﻄﻘﺔ روﺳﺎﻣﻴﻼن – ﻓﻄﺎﱐ، ﺟﻨﻮب ﺗﺎﻳﻼﻧﺪ. اﳌﻨﻬﺞ اﳌﺘﺒﻊ ﰲ ﻫﺬﻩ اﻟﺪراﺳﺔ ﻫﻮ اﻟﺒﺤﺚ اﳌﻜﺘﱯ واﳌﻴﺪاﱐ. اﻟﺒﺤﺚ اﳌﻜﺘﱯ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﲢﻠﻴﻞ ﻧﺼﻮص اﳌﺼﺎدر اﻷوﻟﻴﺔ واﻟﺜﺎﻧﻮﻳﺔ ﺑﻠﻐﺎت اﻹﻧﻜﻠﻴﺰﻳﺔ، واﻟﻌﺮﺑﻴﺔ، واﻟﺘﺎﻳﻼﻧﺪﻳﺔ، واﳌﻼﻳﻮﻳﺔ. وﺑﺎﻻﺳﺘﺨﺪام ﺗــﻘﻨﻴﺔ اــﻟــﺘﻌﻴﲔ اــﳌــﻼﺋــﻢ،ــ اــﲣــﺬتــ ﳎــﻤﻮﻋــﺔ ﻣــﺎﺋــﺔ اــﺠﻤﻟــﻴﺒﲔ ﻣــﻦ اــﻟــﺒﻮذــﻳــﲔ ﰲــ ﻣــﻨﻄﻘﺔ رــوــﺳﺎﻣــﻴﻼنــ – ﻓﻄﺎﱐ. وأﻇﻬﺮت اﻟﻨﺘﻴﺠﺔ أن ﻧﻈﺮة اﻟﺒﻮذﻳﲔ ﰲ ﻣﻨﻄﻘﺔ روﺳﺎﻣﻴﻼن ﻟﻺﺳﻼم واﳌﺴﻠﻤﲔ ﻧﻈ ﺮة اﳚﺎﰊ. وﻏﺎﻟﺒﻴﺔ اﺠﻤﻟﻴﺒﲔ، ﺗﺴﻌﻮن ﺑﺎﳌﺎﺋﺔ وأﻋﻼﻩ ﻣﻨﻬﻢ، ﻳﻌﺮﻓﻮن اﻹﺳﻼم وﺷﻌﺎﺋﺮﻩ وﻛﺬﻟﻚ ﺳﻠﻮك اــﳌــﺴﻠﻤﲔ.ــ إــﱃــ ﺟــﺎﻧــﺐ اــﻟــﺘﻔﺎﻋــﻞ،ــ ﻓــﺈنــ اــﻟــﻨﺘﻴﺠﺔ أــﻋــﺮﺿﺖ أــنــ ﻫــﻨﺎكــ ﺗــﻔﺎﻋــﻞ ﺑــﺸﻜﻞ ﺟــﻴﺪ ﺑــﲔ اﻟﺒﻮذﻳﲔ واﳌﺴﻠﻤﲔ ﰲ ﻣﻨﻄﻘﺔ روﺳﺎﻣﻴﻼن. ﻣﻌﻈﻢ اﻟﺒﻮذﻳﲔ ﻳﺼﺎﺣﺐ اﳌﺴﻠﻤﲔ وداﺋﻤﺎ ﻳﻘﻀﻮن أوﻗﺎ廬ﻢ ﻣﻌﺎ، ﺑﻞ ﳛﺎوﻟﻮن ﺗﻌﻠﻢ اﻟﻠﻐﺔ اﳉﺎوﻳﺔ أو اﻟﻔﻄﺎﻧﻴﺔ ﻣﻦ أﺟﻞ اﻻﺗﺼﺎل ﻣﻊ اﳌﺴﻠﻤﲔ ﰲ اﳌﻨﻄﻘﺔ، وداﺋﻤﺎ ﻳﺘﺸﺎورون اﳌﺴﻠﻤﲔ ﰲ اﻟﻘﻀﺎﻳﺎ اﻹﺳﻼﻣﻴﺔ، ﻻﻛﺘﺴﺎب اﳌﻌﺮﻓﺔ ﻋﻦ اﻹﺳﻼم وﺗﻘﻮﻳﺔ اﻟﻌﻼﻗﺔ ﺑﻴﻨﻬﻢ.
iii APPROVAL PAGE
I certify that I have supervised and read this study and that in my opinion it conforms to acceptable standards of scholarly presentation and is fully adequate, in scope and quality, as a dissertation for the degree of Master of Islamic Revealed Knowledge and Heritage (UÎËl al-DÊn and Comparative Religion).
……………………………………… Wan Sabri Wan Yusof Supervisor
I certify that I have read this study and that in my opinion it conforms to acceptable standards of scholarly presentation and is fully adequate, in scope and quality, as a dissertation for the degree of Master of Islamic Revealed Knowledge and Heritage (UÎËl al-DÊn and Comparative Religion).
……………………………………… Abdul Salam Muhamad Shukri Examiner
This dissertation was submitted to the Department of UÎËl al-DÊn and Comparative Religion and is accepted as partial fulfilment of the requirements for degree of Master of Islamic Revealed Knowledge and Heritage (UÎËl al-DÊn and Comparative Religion).
……………………………………… Thameem Ushama Head Department of UÎËl al-DÊn and Comparative Religion
This dissertation was submitted to the Kulliyyah of Islamic Revealed Knowledge and Human Sciences and is accepted as partial fulfilment of the requirements for the degree of Master of Islamic Revealed Knowledge and Heritage (UÎËl al-DÊn and Comparative Religion).
……………………………………… Badri Najib Zubir Dean, Kulliyyah of Islamic Revealed Knowledge and Human Sciences
iv DECLARATION PAGE
I hereby declare that is dissertation is the result of my own investigation, except where otherwise stated. I also declare that it has not been previously or concurrently submitted as a whole for any other degrees at IIUM or other institutions.
Rusnee Dunthara
Signature .……………………… Date .……………………….
v
INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA
DECLARATION OF COPYRIGHT AND AFFIRMATION OF FAIR USE OF UNPUBLISHED RESEARCH
Copyright © 2010 by Rusnee Dunthara. All rights reserved.
THE PERCEPTION OF BUDDHISTS ON ISLAM AND MUSLIMS IN RUSAMILAN, PATTANI PROVINCE, SOUTH OF THAILAND: A CASE STUDY
No part of this unpublished research may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise without prior written permission of the copyright holder except as provided below.
1. Any material contained in or derived from this unpublished research may only be used by others in their writing with due acknowledgement.
2. IIUM or its library will have the right to make and transmit copies (print or electronic) for institutional and academic purposes.
3. The IIUM library will have the right to make, store in a retrieval system and supply copies of this unpublished research if requested by other universities and research libraries.
Affirmed by Rusnee Dunthara.
……………………………. ……………………..….. Signature Date
vi ACKNOWLEDGEMENTS
All praises are due to Allah (subÍānahu wa taÑāla), the Al-mighty who has continuously blessed and guided me in completing this work. Peace and prayer be upon our beloved Prophet Muhammad (Îallallahu Ñalaihi wasallam), who has guided us to the right path. This study would not have been completed without the intellectual contributions of several people. Firs and foremost, I would like to express my deepest gratitude and appreciation to Asst. Prof. Dr. Wan Sabri Wan Yusof for his unfailing commitment, and invaluable advice in supervising this thesis which has tremendously helped me to develop my intellectual ability and complete this work successfully. His expertise, knowledge, and personal advice are definitely very helpful and invaluable in my study. Only Allah (subÍānahu wa taÑāla) can reward all of his unaccountable kindness to me. I am indebted in various ways to many of my lecturers in the division of Islamic Revealed Knowledge and Heritage especially in the Department of UÎËl al- DÊn and Comparative Religion who have guided me throughout this program. Unforgotten, I would like to convey my great appreciation to all my respondents, for their willingness and patience in responding to the questionnaires. Above all, I gratefully acknowledge their assistance, without them this study definitely would be incomplete. I also express my deepest thanks to Sis Zuriaty, all my roommates, Hanadi, Nisrin, Aishah, Ayuni, Najwa and my entire friend whose names and contributions could not be mentioned here. I would like to convey my gratitude and appreciation, May Allah (subÍānahu wa taÑāla) bless and reward us all. I wish to take this opportunity to record my sincere love of my parents Hajjah Rabiyah and Haji Shafi-e Dunthara who are the first teacher in my life, who deep in their hearts cherished the wish to see me succeed. My most heartfelt and deeply indebted thanks go to my beloved brothers and sisters, especially Rahanee and Firdous for their love, support, and understanding throughout my study. Last but not least, my special gratitude goes to my dearly loved husband, Muhammad Haji Hamsah, thank for his helpful and his infinite love. With out their presence I could not finish this study. May Allah (subÍānahu wa taÑāla) pardon them and reward them with His jannah. This work is dedicated for the cause of Islam and may Allah (subÍānahu wa taÑāla) bless it with His Mercy and Acceptance.
vii TABLE OF CONTENTS
Abstract ...... ii Abstract in Arabic ...... iii Approval Page ...... iv Declaration Page ...... v Copyright Page ...... vi Acknowledgements ...... vii List of Tables ...... x
CHAPTER ONE: INTRODUCTION ...... 1 1.1 Background of the Study ...... 1 1.2 Statement of Problems ...... 2 1.3 Objectives of the Research ...... 2 1.4 Research Questions ...... 3 1.5 Significance of the Research ...... 3 1.6 Research Methodology ...... 4 1.6.1 Population ...... 4 1.6.2 Sampling Technique...... 4 1.6.3 Methods of Data Collection ...... 5 1.6.4 Measurement Procedures ...... 6 1.7 Definition of terms and concepts under study ...... 6 1.7.1 Muslim ...... 6 1.7.2 Buddhist ...... 7 1.7.3 Perception ...... 8 1.7.4 Rusamilan, the Pattani’s sub district ...... 9 1.8 Literature Review ...... 10
CHAPTER TWO: RELIGIOUS AND HISTORICAL BACKGROUND OF PATTANI ...... 17 2.1 Historical Background of Pattani...... 17 2.1.1 Langkasuka, the Kingdom before Pattani ...... 17 2.1.2 The Relations of Pattani with Ayudhya ...... 19 2.1.3 Pattani and Its Internal Politics ...... 25 2.2 The Advent of Islam in Pattani ...... 26 2.2.1 Islam during the reign of Sriwangsa Dynasty (1457-1686) ...... 27 2.2.2 Islam during the reign of Kalantan Dynasty ...... 28 2.3 The Arrival of Buddhist Administrators in Pattani...... 33 2.3.1 Division of seven provinces (Boriven Cet Huangmueang)...... 34 2.3.2 Division of four provinces (Si Huangmueang) ...... 34 2.3.3 Division into three provinces (Pattani, Yala, and Narathiwat) . 36
CHAPTER THREE: HISTORY OF THE CONFLICTS BETWEEN MUSLIMS AND BUDDHISTS IN PATTANI REGION ...... 42 3.1 The Differences of Religions And Cultures ...... 43 3.2 Political and Economic Problems ...... 47
viii 3.2.1 Pattani People’s Movement (PPM) ...... 49 3.2.2 Gabungam Melayu Pattani Raya (GAMPAR) ...... 52 3.2.3 Barisan Nasional Pembebasan Patani (BNPP) ...... 53 3.2.4 Barisan Revolusi National (BRN) ...... 54 3.2.5 Pattani United Liberation Organizaion (PULO) ...... 56 3.3 The Events of Conflict 2004-2005 ...... 57 3.3.1The Krue Se Incident ...... 58 3.3.1.1 The Uprising and the killings ...... 58 3.3.1.2 Cover-Up Commission ...... 60 3.3.1.3 History's lessons ...... 61 3.3.2 The Takbai Incident ...... 62
CHAPTER FOUR: DATA ANALYSIS AND FINDING ...... 64 4.1 Socio-Demographic Characteristics of Respondents...... 64 4.2 The perceptions of Islamic Rituals ...... 66 4.2.1 Buddhist perceptions of Muslim faith ...... 66 4.2.2 Buddhist Perceptions of Muslim Sacred Book ...... 69 4.2.3 Buddhist Perceptions of Muslim Prayers ...... 70 4.2.4 Buddhist Perceptions of Muslim Fasting ...... 71 4.2.5 Buddhist Perceptions of Wearing ×ijÉb for Muslimah ...... 72 4.2.6 Buddhist Perceptions of the Concept of ×alÉl and ×arÉm ...... 73 4.3 The Perceptions of Muslims and Muslim Behaviors ...... 76 4.3.1 Buddhists Interaction with Muslims ...... 76 4.3.2 The perceptions of Muslim Behaviors ...... 77 4.3.3 The Perceptions of Muslim Culture ...... 79
CHAPTER FIVE: CONCLUSION ...... 83 5.2 Conclusion ...... 83 5.3 Recommendations of The Research ...... 86 5.3 Suggestion for Further Research ...... 87
BIBLIOGRAPHY ...... 88
APPENDIX A: Maps of the Location ...... 93 APPENDIX B: Populations ...... 96 APPENDIX C: Questionnaire ...... 98 APPENDIX D: In Depth Interview Guide Questions ...... 103
ix LIST OF TABLES
Table No. Page No.
4.1 Demographic Profile of Respondents 65
4.2 Distribution of Respondents by Perception of Muslim faith 67
4.3 Distribution of Respondents by Perception of Muslim Sacred Book 69
4.4 Distribution of Respondents by Perception of Muslim Prayers 71
4.5 Distribution of Respondents by Perception of Muslim Fasting 72
4.6 Distribution of Respondents by Perception of Wearing ×ijab for Muslimahs 73
4.7 Distribution of Respondents by Perception of ×alÉl and ×arÉm 74
4.8 Mean Score and Standard Deviation of Perception on Islam 75
4.9 Buddhists Interaction with Muslims 77
4.10 Buddhist Perceptions of Muslim Behaviors 78
4.11 Buddhist Perceptions of Muslim Culture 79
4.12 Mean Score and Standard Deviation of Opinion to Muslim: 80 Interaction in Social (Positive)
4.13 Mean Score and Standard Deviation of Opinion to Muslim: 82 Interaction in Social (Negative)
x CHAPTER ONE
INTRODUCTION
1.1 BACKGROUND OF THE STUDY
According to the statistics provided by the municipality of Pattani, Islam is the second major religion after Buddhists and there are about 5 million Muslims in the country, or between 7.5 and 8 percent of the population. The overall number of Muslim is estimated between 3.5 and 4 million in the Southernmost of Thailand, comprising
Pattani, Yala, Narathiwat and Satun. These regions constitute 75-85 percent of the total Muslim population nationwide.
In Pattani province, the number of population in 2007 is 636,226; 540,522 or
84.96 percent of which are Muslims, and 95,375 or 14.99 percent are Buddhists.1
Nevertheless, Buddhists constitute the majority of 10 percent of the population work as jobs in legislation matters, government and in particular the law enforcement and security in the area including police officers and military officers.2 The majority of police and military officers usually come from other parts of the country who know little about Islam or Malay Islamic culture. Consequently, misunderstanding and misperception between Buddhists and local Muslims population inevitably occur.
As a result, the Muslims’ relationships with Thai Buddhist communities have become strained. The study sought to explore the perception of Buddhists on Islam and Muslims in Rusamilan, Pattani province. That is because misperception of
Buddhists on the Muslim faith and cultural sensitivities, would have negative
1 National Statistical: Pattani Thailand,
1 implication for the political and economic well being of both the Buddhist and
Muslim communities in Thailand.
1.2 STATEMENT OF PROBLEMS
There are many studies about the causes of the conflict in Thailand particularly in
Pattani, Yala and Narathiwat. The causes of conflict vary from economic problems, political issues, and religious differences. The problems of misperception or mistrust between Buddhists and Muslims in the three provinces of Southern Thailand are stirred up from time to time. The problems are compounded by the fact that the
Muslims groups in this area have social features different from other groups in
Thailand, such as differences in language, custom, culture, history, particularly in religion.3 It is hoped that this study will be helpful in showing the direction to understanding the contemporary issue, religious, landscape and culture of the Muslims and Buddhists communities in Thailand.
1.3 OBJECTIVES OF THE RESEARCH
1) To explore the historical background of Islam and Buddhism in Pattani,
and their interaction.
2) To understand the cause of contemporary conflicts.
3) To analyze the Buddhists views of Islam and Muslims in Pattani.
4) To examine the Buddhists’ views about Islamic rituals and Muslims
behaviors.
3 Kitti Rattanachaya, Yamyai Faitai [Big Salad – Southern Fire] (Bangkok: Media Network, 2004), 14.
2 1.4 RESEARCH QUESTIONS
1) What is the historical background of Islam and Buddhism in Pattani?
2) What are the causes of contemporary conflicts between Muslims and
Buddhists?
3) How do Buddhists view Islam and Muslims in Pattani?
4) How do Buddhists view Islamic rituals and Muslims behaviors?
1.5 SIGNIFICANCE OF THE RESEARCH
This study explores the Buddhists’ perception on Islam and Muslims in Rusamilan,
Pattani, South Thailand. The investigation of Buddhists’ Perception of Islam and
Muslims in Pattani will give many benefits to both Muslims and Buddhists in
Thailand, particularly in three provinces, Pattani, Yala and Narathiwat, where the region have a trouble of unrest. One example of a commonly hold view is that
Muslims think that Buddhists look at Muslims as terrorists, violent, lazy, or uneducated people.4 However, all of these stereotypes are only conjecture from
Muslims since there has been no empirical research about the perceptions of Pattani
Buddhists toward Islam and the Muslims. Therefore, it should be a great opportunity for this study to examine how the Buddhists perceive Islam and Muslims. Hopefully, it would be a sufficient investigation to understand the causes of the conflicts in south
Thailand, and to correct the misunderstanding and misperception of Buddhists toward
Islam and Muslims. By so doing, peaceful coexistence and mutual understanding could be achieved in return. Muslims will know the perception of Buddhists towards them, and Buddhists will know and understand the features of Islam, Islamic rituals, and Muslims behaviours through this research.
4 Thongkitti Jukkabat, Sthanakhan Shydane Tai [The Situation of Southern most] (Pattani: Prince of Songkla University, 2003), 17.
3 1.6 RESEARCH METHODOLOGY
In order to investigate Buddhist and Muslim relation in Pattani, Rusamilan is taken on this study. The Buddhist perception of Rusamilan can be generalized to all area of
Pattani and Thailand in general.
1.6.1 Population
The total population of Rusamilan district as recorded by the Pattani census, 2007, is
16,430 people, comprising of 11,172 Muslims (68%), 4,929 Buddhists (30%), and 329
Christian (2%). This area is subdivided into 6 villages. They are; Ban Rusamilan, Ban
Bang-Plamaou, Ban Don-Rank, Ban Ngamea, Ban Kok-Samrong, and Ban Soan-
Somdet.5 One hundred questionnaires directed to Buddhist males and females who are
20 years and above which are; 24% of university students, 10% teachers, 9% traders,
36% workers, and 21% others, all of them are living in Rusamilan district.
1.6.2 Sampling Technique
The sample of this study is drawn based on the figure of Rusamilan district. Therefore, the total of sampling size of 100, consisting of 10 teachers, 24 university students, 9 business men, 35 government employees, and 21others. Ideally, the equal figure for each group should be chosen to ensure equal representation and the number of responses from each group. But certain categories may not have representation. So, convenience sampling techniques was used in this work.
5 National Statistical: Pattani, Thailand
4 According to Nachmias and Nachmias,6 convenience sampling is defined as a technique whereby a researcher obtains a convenience sample by selecting whatever sampling technique, the number of 100 respondents was selected because it was convenient for the researcher to gather information and at the end a conclusion can be drawn.
A questionnaire was administered to respondents. The researcher as a native of the area Rusamilan district, approached the respondents, explained the purpose of the study and welcomed them to participate in the study. Once agreed, researcher briefed them about the study and its relevance, and then the questionnaires were distributed.
The researcher was present throughout the process and gave further explanation to those in need. These were the whole procedures until 100 questionnaires to the
Buddhists were administered.
Besides questionnaire, in-depth interviews of five selected interviewees was done by the researcher to gain information about the study. The interviewees who were selected are 2 administrators at Rusamilan management council, 2 governors from Non-Formal Education, and 1 lecturer from Price Sungkla University.
1.6.3 Methods of Data Collection
In completing the study, participant observation, questionnaires and personal interview method were the three basic techniques employed by the researcher. It was hoped that the combinations of techniques would ensure greater validity of the finding.
Then, the researcher personally distributed the questionnaires to the systematic randomly selected Rusamilan population. The period of three weeks was given to
6 Nachmias, C.F. and David Nachmias, Research Methods in the Social Sciences, (New York: St.Martin’s Press, 1996), 184.
5 respondents to respond to questionnaires. After three weeks passed, all the questionnaires were collected. All 100 respondents had responded to the researcher.
1.6.4 MEASUREMENT PROCEDURES
The major aim of the study was Buddhists’ perception on Islam and Muslim. To achieve the goal, the researcher distributed 100 questionnaires to 100 Buddhist respondents. Thus the indicators of the questionnaires in this study were; the first one is the perception of Islamic rituals, the study measures this by considering how
Buddhists understanding on Muslim faith, Muslim sacred book, Muslim prayers,
Muslim fasting, the wearing ÍijÉb for Muslimah, and the concept of ×alÉl and ×arÉm.
And the second of indicator is the perceptions of Muslim behaviors, and the study measures this by considering how active and frequent of Buddhist interaction with
Muslims, how their feeling with Muslims and Muslim culture.
1.7 DEFINITION OF TERMS AND CONCEPTS UNDER STUDY
The study uses several terms and concepts which are interrelated with each other.
Those terms and concepts are as follows:
1.7.1 Muslim
A Muslim is a person who adheres to a religion called Islam. Islam is a religion revealed 1400 years ago. Muslims believe that there is only one God (tawÍÊd), called
Allah (subÍÉnahË wa taÑÉlÉ). Islam was revealed through a specific man, namely
Muhammad bin Abd Allah. Muslims believe that MuÍammad (ÎallallÉhu Ñlaihi wasallam) was the last Prophet of Allah (subÍÉnahË wa taÑÉlÉ). The word “Islam” stems from the fourth verbal from of the root slm: aslama, which literally means “to
6 submit” or “to surrender.” 7 Thus, the word Islam has come to mean “submission”,
“surrender” The religious scripture of Islam is the Holy Quran and the place for communal worship is called Mosque (Masjid). Islam is a way of life, governing religious practice and morality as well as social relationships, marriage, divorce, kinship, economy and political relations. Someone who believes in Islam is a Muslim.
Muslims believe that Islam teaches the true and successful way of life for all people.
In this study, the Muslims are mainly to Malay Muslims who are the resident or living in Rusamilan sub-district, Pattani province. Their culture and language look like Kelantanese in Malaysia. The female Muslims are identified through their ÍijÉbs that cover their heads and most often they wear long and loose dresses. Majority of males wear headgear tailored specially for the purpose of prayer.8
1.7.2 Buddhist
A Buddhist is a person who believes in Buddhism. It is a faith, a philosophy and a way of life based on the teaching of Buddha,9 a person of noble birth who was born in
May of the year 563 BC. at Kapilavatthu, India.10 He lived a life of extreme pleasure, lacking noting materially and his father wanted him to follow his footsteps and become a leader of Sakya clan. However, after observing great sufferings of those who were less fortunate than him, at the age of 20 Buddha left the life of luxury and became an itinerant monk to pursue spiritual knowledge.11
7 Mirzohair Husain, Global Islamic Politics, (New York : Long Man, 2003), 1. 8 Rattiya Saleh, The interaction among religious adherents as found in Pattani, Yala, and Narathiwat provinces, (Bangkok: Chulalungkon University, 2001), 13. 9 ‘Uwaidah KÉmil MuÍammad bin MuÍammad, BËdhÉ wa al-falsafat al-bËdhÊyah, (Beirut: DÉr al- Kutub al-ÑIlmÊyah, 1994), 768. 10 Hans Wolfgang Schumann, The Historical Buddha (London: The Penguin Group, 1989), 8. 11 Frithjof Schuon, In the Tracks of Buddhism (London: Unwin Paperbacks, 1989), 26.
7 After years of practicing extreme austerities and engaging in prolonged and intense meditation, Frithjof noted in his book that Buddha realized that neither the extreme of self-indulgence nor the extreme of self-mortification lead to an end of suffering. He said “avoiding these two extremes I have realized the middle path.”12
Buddha traveled all over India for about 40 years, preaching and spreading Buddhism, his teaching has spread throughout South East Asia, China, Japan, Tibet and the West.
In the study, Buddhists are mainly Thai or Siamese who confess the Buddhism faith in Rusamilan. This study will focus only on the local Buddhists in Pattani because their perception will be different from Buddhists in other parties of the country.
1.7.3 Perception
By formal definition, “perception” connotes “an idea, a belief or an image people
13 have as a result of how they see or understand something. ” The scope of the study mainly focuses on Pattani Buddhists, especially the residents of working and studying in Rusamilan district. The Buddhists’ perception in this study will divided into two groups; first group is the investigation of Islamic rites and rituals (ÑibÉdah), do
Buddhists in Rusamilan understand why Muslim females must wear tudung (hair scarf), why Muslims have to pray five times a day, why Muslims have to fast in
RamaÌÉn. Second, it will investigate the Buddhists’ perception of Muslims, what are their images or understandings of Muslims culture, custom, language or Muslim behaviour in Pattani.
12 Schuon, Buddhism, 27. 13 R.E. Allen, The Oxford Writers’s Dictionary, (Oxford: Oxford University, 1990), 464.
8 1.7.4 Rusamilan, the Pattani’s Sub-District
Pattani (see, Appendix A) is one of the provinces in Thailand, which is located on
Malay Peninsula, with the coast of the Gulf of Thailand in the north. In the south mountainous landscape with the Sankalakhiri mountain range, including the Budo-Su- ngai Padi National Park is located at the border to Yala and Narathiwat. Namtok Sai
Khao on the border with Songkhla and Yala is a forest park, remarkable for the Sai
Khao waterfall.14
Pattani is subdivided into twelve districts, which are further subdivided into
115 communes (sub districts) and 629 villages. The twelve districts of Pattani are
Mueang (the capital city of Pattani), Khok Pho, Nong Chik, Panare, Mayo, Thung
Yang Daeng, Sai Buri, Mai Kaen, Yaring, Yarang, Mae Lan and Kapho.15
As mentioned above the capital city of Pattani province namely ‘Mueang’, is located in the north of Pattani which is about 88,795 square kilometers in area, the population in this area in 2007 is 119,436 people comprising of 86.86% Muslim,
12.86% Buddhist, and 0.28% Christian. Mueang Pattani has 13 sub districts
(communes) are Bana, Tanyung luluk, Klong Maning, Ka’miya, Barahom,
Pakaharang, Rusamilan, Talubo’, Baraho’, Puyud, Sabarang, A-na’ru, and
Chabangtiga.16
This study attempts to find out the perception of Buddhists on Islam and
Muslims in Rusamilan, in which the highest number of Buddhist resident compared to other sub districts in Pattani. The population in Rusamilan in 2007 is 16,430 people comprising of 68% Muslim, 30% Buddhist, and 2% Christian. This area is subdivided into 6 villages. They are Ban Rusamilan, Ban Bang-Plamou, Ban Don-Rank, Ban
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9 Ngamea, Ban Kok-Samrong, and Ban Soan-Somdet.17 The researcher will distribute the questionnaires to 100 Buddhist respondents who are the villagers, workers, officers, or students in all of these villages in Rusamilan.
1.8 LITERATURE REVIEW
There are many works which discuss the historical background of Pattani and its crisis. The Hikayah Pattani has mentioned that Pattani was well-known in the name of
“Langkasuka”. Langkasuka was sufficiently important in the trade of the early eleventh century, and was disintegrated in the fourteenth and early fifteenth century.18
By that time, the region of Pattani already had felt the power of the newly- established Thai monarchies of Sukhothai and Ayudhya. Langkasuka is never mentioned by name in the Thai records, but as Pattani or Tani it figures consistently among a group of Buddhist states (including Kedah and Pahang) centered on Nakhon
Si Thammarat. The Nakhon Si Thammarat chronicles perpetuate a tradition which suggests that this group of state was brought together in the first half of the thirteenth century under Nakhon Si Thammarat’s leadership, perhaps during the time of the great Candrabhanu, who invaded Ceylon in 1247 and ca. 1260.19
Krongshai Hattha in his book “The Krue-Se Mosque.” 20 He highlighted the historical background of Pattani Empire, where the capital city was situated in Krue-
Se during 1500s,21 and Islam as the major religion in the region of this time. Pattani in that particular time was well known as the Golden Land of Asia Peninsula, many traders from several countries came to do business and trades. Hattha has explained
17 Appendix A (v). 18 A. Teeuw and D. K.Wyatt, Hikayat Pattani [The Story of Pattani] (The Hague: Martianes Nijhaff, 1970), 4. 19 Mohd. Zamberi A.Malek, Pensejarahan Pattani (Kuala Lumpur: University Malaya, 2006), 36. 20 Krongshai Hattha, Krue-Se Mosque (Pattani: Princesongkla University, 2006). 21 Hattha, Krue-Se Mosque, 7.
10 the conflicts between Malayu Pattani and Siamese, has been awaken since the reign of
Raya Hijau around 1603s.22
Concerning with the arrival of Islam in the area, historians are inclined to date the coming of Islam to Pattani to coincide with the coming of Islam to the whole of the Malay Archipelogo, i.e. at the end of the thirteenth century. This view is based upon the similar features of the gravestones of the King of Pattani and SulÏÉn al-Malik al-Saleh of the Pasai kingdom of northen Sumatera. This would mean that Pattani had received Islam even before Malacca had been established. Mahmud Shakir in his book entitled “FaÏÉni,”23 points out that Islam arrived to Pattani around 1460 in the reign of “Inthira Shah,” the first king who was reverted to Islam and changed his name from
Hindu name into Arabic name; i.e., “Ismail Shah.”24
The story of the conversion of the king of Pattani is also recorded in the earlier record of the history of Pattani, called “TÉrÊkh al-FaÏÉnÊ.”25 The story begins with the illness of the King Paya Tunaqpa with no physician in the kingdom able to cure him.
A Muslim preacher present in the town at the time decided to use the opportunity to help cure the king on condition that upon recovering, he would convert to Islam. The king agreed and upon recovering he converted to Islam and assumed, the title of
SulÏÉn IsmaÑÊl Shah ÚillullÉh fÊ al-ÑÓlam. Thus began the reign of the Muslim kingdom of Pattani in 1457.26
ÖiyÉ´ ShihÉb in his book entitled “Al-MujÉhidËn fÊ FaÏÉnÊ”27 explains that
Pattani was the centre of semi-independent Malay Pattani kingdom, but paying tribute
22 Hattha, Krue-Se Mosque, 23. 23 Mahmud Shakir, FaÏanÊ (n.p.: Maktabah al-IslÉmiyyah, 1980). 24 Shakir, FaÏanÊ, 8. 25 Shaykhh FÉqÊh al-FaÏÉnÊ, Tarikh al-FaÏÉnÊ (Kuala Lumpur: Persatuan Pengkajian Khazanah Klasik Nasantara, 1998). 26 Al-FaÏÉnÊ, Tarikh al-FaÏÉnÊ , 21. 27 Diya´ ShihÉb, al-MujÉhidËn fi FaÏÉnÊ (Makkah: IdÉrah al-ØaÍÉfah wa al-Nashr, 1986)
11 to the Thai kingdoms of Sukhothai and Ayutthaya. After Ayutthaya fell in 1767,
Pattani gained full independence. But under King Rama I, Pattani again came under
Siam’s control, for and this period, Buddhists from Siam came and control the administration in Pattani.28
Michel Gilquin in his book,“The Muslim of Thailand,” 29 stresses that Muslim community in Thailand is basically a heterogeneous community which can be divided into two groups. The first group is “assimilated group” by which means the group that displays a high degree of cultural similarity to the ethnic Thai Buddhists except in the aspect of religious practices. The second group is “unassimilated group” by which he means the group who still retains a distinct culture to the ethnic Thai, and posses their own culture. Notably in the realm of language and the diverse aspects to non-Thai cultures; they are Muslims in three provinces southernmost of Thailand. Therefore,
Muslims in this area are different from Muslims in other parts of Thailand, and totally different, culturally and religiously, from Thai Buddhists. As a result, if the two communities, Buddhists and unassimilated Muslims were living together in one community, their differences would definitely stand out. Furthermore, in this study, he mentioned regarding the arrival of Buddhist population and Buddhist administrators in this area, and started to have a major impact in Pattani in 1786, when King Rama I of the Chakri Dynasty successfully occupied Pattani and divided it into seven principalities. The governors of these principalities were directly appointed by the
Thai government in Bangkok. Thus, the situation in Pattani has been changed started from that period until the present day.30
28 Diya´ ShihÉb, al-MujÉhidËn fi FaÏÉnÊ , 17. 29 Michel Gilquin, The Muslims of Thailand (Bangkok: Printing House, 2002). 30Gilquin, The Muslims of Thailand, 67.
12 Jakqrit Nawanitipadungkan, Thawi Suanmalee, and Parinya Udumsap conducted a research entitled “The Significance of Five Provinces Southernmost
Thailand and their Crisis.”31 This work concerned about the problems in five provinces; Pattani, Yala, Narathiwat, Satun and Sukhla. They tried to find solutions to these problems through study on the perceptions among both communities; Muslims and Buddhists, who are the residents or worker in these areas. This work also mentions that the misunderstanding between the two communities is the main cause to the crisis. Furthermore, Thai government should pay serious attention to this crisis and not to abandon it as before.
Kitti Rattanachaya has examined the perceptions of Muslims in the southernmost province through his book “Big Salad- South Fire, Yamyai Faitai.”32
The work focuses on the perceptions of Buddhists and Buddhists administrators on
Muslims. He mentioned that the cause of crisis in three provinces southern Thailand is come from the misunderstanding between two religious communities in the area are
Muslims and Buddhists. When the misunderstanding arouse then the trustless will be happen. Thus, the solution to solve the problem is people in the area should understand and trust on each other, especially for Thai Buddhists administrators.33
Rattiya Salih conducted a research on “The Interaction among Religious
Adherents as Found in Pattani, Yala, and Narathiwat Provinces, Thailand.”34 She found that the crucial force amenable to the interaction among the religious adherents as seen in the three provinces was the mutual understanding and acceptance of value difference, made possible by the friendship created under the support system of
31Jakqrit Nawanitipadungkan, Thawi Suanmalee, and Parinya Udumsap, The Significant of five Provinces Southernmost Thailand and Their Crisis (Bangkok: Bandid patna barihan, 1987) 32 Kitti Rattanachaya, Big Salad- South Fire [Yamyai Faitai] (Bangkok: Media Network, 2005) 33 Rattanachaya, Big Salad- South Fire, 23. 34 Rattiya Salih, The interaction among Religious Adherents as Found in Pattani, Yala, and Narathiwat Provinces, (Bangkok: Chulalungkon University, 2001), 5.
13 relationships, either formal or informal, between friends, kin, employers and employees, teachers and pupils, and leaders and followers, under conditions of needs for life sustenance. Furthermore, she thinks that the causes of Pattani crisis is not from religious or cultures differences, but it might from economical and political problem.35
Dr. Imtiyaz Yusuf mentioned about the events of conflict in the region in his book “Understanding Conflict and Approaching Peace in Southern Thailand.”36 He wrote that the conflict related events occurring since 2004 allude to ethno-religious dimension of the conflict. This is evident from the use of the Krue-Se Mosque by the militants and the demonstration during the month of RamaÌÉn in the Takbai incident.
In the Krue-Se event, on 28 April 2004, thirty seven of the Muslim militants were killed in the blockade of the Krue-Se Mosque with shoot to kill order. Those holding out in the mosques are reported to have engaged in mystical religious prayer services comprising recitation of sacred verses and drinking of holy water after the evening prayer. The militants were led into believing that these rituals would make them invisible to the police and make them invulnerable bullets fired at them. These young militants are suspected to be members of a radical religious cell called Hikmat
AllÉh Abadan or Abadae (Brotherhood of the Eternal Judgement of God) centered on a religious teacher by the name of Ustaz Soh. The cell was secretive, and cell members were indoctrinated with ideology of hate for the Thai Buddhist and separatist aspirations cast in mystical Sufi interpretation.37
Moreover, in this book Imtiyaz had mentioned the Takbai incident, which happen during the month of RamaÌÉn, on 25th October 2004, a total of 86 Muslim died as a result of demonstration outside Takbai district police station against the
35 Rattiya Salih, The interaction among Religious Adherents, 9. 36 Imtiyaz Yusuf and Lars Petter Schmidt, Understanding Conflict and Approaching Peace in Southern Thailand (Bangkok: Konrad Adenauer Stiftung, 2006). 37 Yusuf & Schmidt, Understanding Conflict, 180.
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