ACADEMY OF ISLAMIC STUDIES, UNIVERSITY OF MALAYA

KUALA LUMPUR

CONTEMPORARY ISLAMIC ADMINISTRATION

IIP 3001

TITLE :
MUSLIM MINORITY: THE ROLE OF ISLAMIC ASSOCIATIONS IN
ADVOCATING FOR THE RIGHTS AND WELFARE OF THE
MUSLIM COMMUNITY IN SOUTHERN THAILAND AND THE
CHALLENGES FACED

LECTURER:
PROFESOR MADYA DR. SITI ARNI BINTI BASIR

PREPARED BY:

NAMA NO MATRIK

MUHAMAD ARIF ASNAWI BIN MAT ZAKI 17203117/2

MUHAMMAD ALIEF ASHRAF BIN AZMI 17216331/1

AFIFHADI BIN MARJOHAN 17200001/2

Table Of Content

Thailand Conflict: Introduction.................................................................................................................

Definition of Minority..................................................................................................................................

Thailand: Introduction................................................................................................................................

Muslim Community in Thailand................................................................................................................

Muslim Community in Southern Thailand..................................................................................6

Social And Political Equality In Thailand...................................................................................7

Challenges Faced by Islamic Associations in Southern Thailand...........................................................

Armed Conflict: A Perennial Hurdle...........................................................................................8

Discrimination: Undermining Social and Economic Opportunities..........................................9
Legal Constraints: Balancing Security and Rights.....................................................................9
Ethnical and Cultural Complexity: Navigating Diversity..........................................................9
Conclusion: Nurturing Resilience in the Face of Challenges...................................................10

The Role of Islamic Associations..............................................................................................................

Educational Initiatives and Religious Awareness......................................................................10

Social Assistance Programs: Addressing Immediate Needs.....................................................10
Advocacy for Human Rights: Voicing Community Concerns.................................................11
Community Development: Fostering Social and Economic Progress.....................................11
Interfaith Dialogue: Promoting Understanding and Harmony...............................................11
Conclusion: A Comprehensive Approach to Community Well-being.....................................11
Thailand Conflict: Introduction
According to Dr Rahul Misra1 the roots of the separatist insurgency in southern Thailand
can be traced back to 1785, when the Patani Sultanate became a part of the Kingdom of
Siam. Later, in 1909, with the signing of the Anglo-Siamese Treaty, the borders between
Thailand and Malaysia were fixed in their current location. This left the historical Patani
region, which consists of the present-day provinces of Pattani, Narathiwat, and Yala along
with four districts in neighboring Songkhla, inside the borders of Siam. These Muslim-
majority regions have been the locus of a separatist movement since 1948. Subsequently,
numerous ethnic Malay-Muslim insurgent organizations emerged demanding separation
from the Thai government. The most prominent ones include BRN (Barisan Revolusi
Nasional), RKK (Runda Kumpulan Kecil), GMIP (Pattani Islamic Mujahideen Movement),
BIPP (Islamic Liberation Front of Patani), and PULO (Patani United Liberation
Organization).

For predominantly Buddhist Thailand, Muslim-Malay claims that the Thai

government and society have attempted to violate their cultural and religious identity by
pushing a national assimilation agenda, seems a far-fetched narrative, especially in the
context of the state of minorities in other Southeast Asian countries, including Malaysia.
That said, a feeling of relative deprivation seems justified considering that Southern
Thailand remains the most underdeveloped part of Thailand.

While political leaders and interlocutors often deny it, the problem has an ethnic
dimension as well. The majority Malay-Muslims of Southern Thailand, Thai Buddhists, and
other Thai ethnic groups rarely interact socially due to several inter-societal and inter-
community differences. It has been challenging for Malay-Muslims to assimilate into the
political and religious culture of the Thai state, and Islamic beliefs and practices diverge
from the state’s focus on “nation, religion (i.e. Buddhism), and king.” For the Thai
authorities, the Muslim-Malay community has been somewhat impenetrable in a fragile law
and order situation – a deadly mix that has worsened the conflict and held back the region’s
economic development.
1
Dr. Rahul Mishra is Director, Centre for ASEAN Regionalism Universiti Malaya (CARUM), and
Coordinator of the European Studies Programme at the Asia-Europe Institute. He is also the Managing Editor
of AEI Insights journal. Dr Mishra specialises in politico-security affairs of the Southeast and East Asian
region, ASEAN-EU regionalism, comparative regionalism, and the role of major & middle powers in the
Indo-Pacific region, especially in the context of China’s rise.
Definition of Minority
The first step toward understanding the role of Muslim communities around the globe is to
define the concept “minority.” Whereas the word literally means “a number, part, or
amount forming less than half of the whole,”1 it is often used as shorthand for marginalized
communities. The correlation between numerical minorities (and majorities) and political
and economic power is not always clear-cut. Disenfranchised communities (whether
minority or majority) are often marginalized based on the following criteria (each of which
results in different challenges and dynamics within societies and, when combined, can
create even more tension).2

The concept of ‘minority’ has proven to be a difficult one to define. Indeed, to quote
Ulrike Barten, ‘Decades of discussions have not led to a legally binding definition of the
term “minority”.’ Even when, in 1992, the United Nations adopted the ‘Declaration on the
Rights of Persons Belonging to National or Ethnic, Religious and Linguistic Minorities’,
and even though a number of rights were guaranteed to minorities and to persons belonging
to these minorities, a clear definition of ‘minority’ was never given. Similarly, a definition
is not given in the Framework Convention for the Protection of National Minorities adopted
in 1995 by the Council of Europe.3

Indeed, there have been different attempts in international law to define such a
concept. The first attempt in this field was by Pablo de Azcárate, at that time director for
the Minorities Questions Section at the League of Nations. In a study entitled League of
Nations and National Minorities – an Experiment, de Azcárate proposed a definition of
‘national minority’ that, according to him, refer to ‘a more or less considerable proportion
of the citizens of a state who are of a different “nationality” from that of the majority’. He
went on to say that ‘what in the last resort constitutes the distinctive and characteristic
features of a national minority is the existence of a national consciousness, accompanied by
linguistic and cultural differences’. While the focus of this definition is clearly on national
minorities, as the title of his study shows, it is interesting to note that de Azcárate mentions
language and culture as distinctive elements that a national minority should have to
distinguish itself, together with, obviously, a feeling of national consciousness.

2
Mohamed Magid, Humera Khan. "The Roles of Muslim-Majority and Muslim-Minority Communities in a
Global Context." Islamic World Forum Papers (2011).
3
Carlo De Angelo, Serena Tolino. "Minorities as Subjects and Minorities as Producers of Islamic Law: Past
and Present." Journal of Arabic and Islamic Studies, no. 17 (2017): 143-55.
 The first definition was proposed in 1979 by Francesco Capotorti, at that time UN
Special Rapporteur of the Sub-Commission on the Prevention of Discrimination and
Protection of Minorities, in relation to Art. 27 of the International Covenant on Civil and
Political Rights (ICCPR),5 which mentions ethnic, religious or linguistic minorities without
defining them. According to Capotorti’s definition, a minority is:

A group numerically inferior to the rest of the population of a State, in a

non-dominant position, whose members-being nationals of the State-possess
ethnic, religious or linguistic characteristics differing from those of the rest
of the population and show, if only implicitly, a sense of solidarity, directed
towards preserving their culture, traditions, religion or language.4

While from the Islamic view of definition, al-Qaradawi state that the definition of
minority is:

Group of people who live in a particular country and who differ from the
majority of the population of the latter as regards religion 5 (for example,
Christian minorities in Syria, Egypt, Iraq, etc.), ethnicity (for example,
Berbers in Algeria and in Morocco or Kurds in Iraq, Iran, Turkey and Syria),
language (for example, the French-speaking minority in Canada), or the
juridical school (maḏhab) to which it refers to, etc. The small number of
members of this community is the reason why, in most cases, it is weak and
consequently fails to oppose the majority that imposes choices on it that take
into account only its peculiarities.

Thailand: Introduction

Thailand is a country located in Southeastern Asia bordering the Andaman Sea and the Gulf
of Thailand. Neighboring countries include Burma, Cambodia, Laos, and Malaysia. The
geography consists of a mountain range in the west and a southern isthmus that joins the
landmass with Malaysia. The government system is a constitutional monarchy; the chief of
state is the king, and the head of government is the prime minister. Thailand has a mixed
economic system in which there is a variety of private freedom, combined with centralized

4
Francesco Capotorti 1979
5
al-Qardhawi, Yusuf. Fiqh Aqalliyat Musallamah. Qaherah, Egypt: Dar Syuruq, 2001.
economic planning and government regulation. Thailand is a member of the Asia-Pacific
Economic Cooperation (APEC) and the Association of Southeast Asian Nations (ASEAN).

Muslim Community in Thailand

One of the most common mistakes many people make when looking at Thailand is to
imagine that it is a homogeneous Thai-Buddhist state, pure and simple. Thailand has been
invariably portrayed in academic as well as popular literature as a Thai-Buddhist country.
The state religion in Thailand is Buddhism but that does not necessarily mean that all Thais
are Buddhists. Although it is true that compared to most of Southeast Asia, the degree of
cultural and ethnic homogeneity appears more pronounced in Thailand, like the rest of the
region, Thailand too is a multi-ethnic state and has its own share of ethno-cultural and
religious pluralism. In principle, the people of Thailand enjoy religious freedom.6

Islam is accorded official patronage in Thailand and is the kingdom's second largest
religion. The Thai Muslims consider Thailand as their homeland and feel no less committed
to their country than their Thai Buddhist counterparts. They can easily accept the dominant
role of Buddhism in the kingdom without forfeiting Islam's claim for space and recognition
within their own private and public life. After all, Islam has coexisted harmoniously with
Buddhism in the traditional Thai polities for centuries. It is therefore not surprising that the
Thai Muslims generally do not see any contradiction between their love for their religion
and their loyalty to their nation. In essence, Islam has already become an integral part of the
modern Thai state.7

Muslim Community in Southern Thailand

Muslims comprise Thailand's largest religious minority and are concentrated mainly in the
southernmost provinces of Narathiwat, Pattani, Yala, and Satun. Islam is said to have been
introduced to the Malay Peninsula by Arab traders and adventures during the 13th century.
Most Thai Muslims are Malay descent, reflecting the common cultural heritage Thailand's
southernmost provinces share with Malaysia. Ninety-nine percent Sunni and one percent
Shi'ite Thai Muslims enjoy inspirational and finacial support from His Majesty the King,
who provided money for translating the Koran into Thai. Each year the King or his
representative also presides during celebration commemorating the Prophet Muhammad's
birthday. Moreover, His Majesty appoints a respected Muslim religious leader as
6
Bajunid, Omar Farouk. "The Muslims in Thailand: A Review." Southeast Asian Studies 37, no. 2 (1999).
7
Ibid
Chularajamontri, or State Counselor for all Islamic affairs. The government also provides
funds for building and renovating mosques.8

In some southern provinces where the Muslim population is substantial,

government-employed Muslims are allowed to leave for important Muslim festivals and
allowed to work half-days on Friday, the Muslim holy day. In such provinces family and
inheritance cases are judged according to Koranic with a Muslim religious judge, or "kadi",
sitting on the bench. In addition, one four months' leave with full salary is also granted to
allow an employee to make the Haj, the pilgrimage to Mecca. There are approximately
2,000 mosques in Thailand, about 100 of which are in Bangkok. Some 200 Muslim schools
offer secular as well as religious instruction. All in all, Thailand's Muslims enjoy full state
support and are free to teach and practice their religion according to their own tenets.

Social And Political Equality In Thailand

The constitution of the Kingdom of Thailand stipulates the following :

“Section 38 A person shall enjoy full liberty to profess a religion, a religious sect or creed,
and observe religious precepts or exercise a form of worship in accordance with his or her
belief; provided that it is not contrary to his or her civic duties public order or good morals.

In exercising the liberty referred to in the above paragraph, a person is protected

from any act of the state, which is derogatory to his or her rights or detrimental to his or her
due benefits on the ground of professing a religion, a religious sect or creed or observing
religious precepts or exercising a form of worship in accordance with his or her different
belief from that of others.” In accordance with this section of the Constitution, Thai
Muslims enjoy the same support and protection accorded to all Thai citizens. They have the
full liberty to practice their faith and propagate the Islamic belief as well as take part in
religious and social affairs. They are also entitled to the same political rights as all other
Thai citizens to participate fully, without any discrimination, in the Thai political system of
democracy with the King as Head of State.9

8
Royal Thai Embassy, Riyadh, Kingdom of Saudi Arabia. “Royal Thai Embassy, Riyadh, Kingdom of
Saudi Arabia,” 2023. https://riyadh.thaiembassy.org/en/index.
9
Ibid
 These equal opportunities and full liberty are manifested by the fact that a large
number of Thai Muslims have made remarkable achievements in all walks of life. Some of
the Thai Muslims have assumed positions of high public prestige. For example, in the
Parliament there are at present 7 Muslim senators and 21 Muslim members of the House of
Representatives. In the Executive branch of Government, Mr. Wanmuhamadnoor Matha, a
Thai Muslim, is currently a Deputy Prime Minister. In the past, several Thai Muslims had
served in important positions such as President of the National Assembly, President of the
House of Representatives, Minister of Foreign Affairs, and ministers of other ministries.
Moreover, a large number of Thai Muslims currently occupy high-ranking posts such as
Permanent Secretary, Ambassador and so forth. Some female Thai Muslims have played an
important role in public activities and have been bestowed Royal Decorations with
prestigious titles such as Khun Ying and Than Phuying.

The Role of Islamic Associations

Islamic associations in various parts of the world play a pivotal role in fostering community
cohesion, advocating for human rights, and addressing the socio-economic needs of
Muslim populations. In the context of southern Thailand, where the Muslim community
faces unique challenges, these associations serve as crucial agents of positive change. This
essay explores the multifaceted role of Islamic associations in southern Thailand, supported
by factual evidence and observations.

Educational Initiatives and Religious Awareness

Islamic associations in southern Thailand actively engage in educational initiatives

to promote religious awareness and cultural identity. The Islamic Council of Thailand, for
instance, conducts seminars, workshops, and educational programs aimed at enhancing
understanding and appreciation of Islam. Factual evidence indicates that these efforts have
contributed to greater religious literacy and a strengthened sense of identity among the
Muslim population in the region.

Social Assistance Programs: Addressing Immediate Needs

One of the primary roles of Islamic associations is to address the immediate needs
of the community through social assistance programs. During times of conflict or economic
hardship, these associations often step in to provide essential services. For example, the
Islamic Association of Pattani has been involved in distributing food aid and organizing
medical camps to support those affected by the protracted conflict in the region. Such
initiatives are integral to ensuring the well-being of vulnerable populations.

Advocacy for Human Rights: Voicing Community Concerns

Islamic associations actively engage in advocacy efforts to address human rights

concerns within the Muslim community. Reports by international organizations such as
Amnesty International and Human Rights Watch 10 have documented instances of
discrimination and rights violations in southern Thailand. Islamic associations serve as
vocal advocates for justice, working to bring attention to these issues both domestically and
internationally.

Community Development: Fostering Social and Economic Progress

Beyond immediate relief efforts, Islamic associations in southern Thailand also

contribute to community development projects. These projects aim to uplift the socio-
economic conditions of the Muslim population. For instance, the Islamic Council of
Thailand11 has initiated vocational training programs and microfinance projects to empower
individuals economically. Factual evidence suggests that these efforts have contributed to
increased economic resilience within the community.

Interfaith Dialogue: Promoting Understanding and Harmony

Recognizing the ethnically and culturally diverse landscape of southern Thailand,

Islamic associations actively participate in interfaith dialogue initiatives. These efforts are
designed to promote understanding and harmony between different religious and ethnic
communities. The Pattani United Liberation Organization (PULO) 12, for instance, has been

10
Amnesty International is a global movement of more than 10 million people in over 150 countries and
territories who campaign to end abuses of human rights.
11
Established under the Administration of Islamic Organization Act B.E. 2540 (A.D. 1997)
12
The Patani United Liberation Organisation (Malay: Pertubuhan Pembebasan Bersatu Patani; abbreviated
PULO) is a separatist insurgent group in Thailand, calling for an independent Patani. It was founded in 1968
in Saudi Arabia. This organization composed the national anthem of Patani called Lagu Kebangsaan Patani.
involved in peace talks and interfaith dialogues to foster a more inclusive and tolerant
society.

Conclusion: A Comprehensive Approach to Community Well-being

In conclusion, the role of Islamic associations in southern Thailand is multifaceted,

encompassing educational, social, advocacy, and interfaith dimensions. Factual evidence
underscores the tangible impact of these associations in promoting religious awareness,
addressing immediate needs, advocating for human rights, fostering community
development, and promoting interfaith understanding. As agents of positive change, Islamic
associations contribute significantly to the well-being and resilience of the Muslim
community in southern Thailand, navigating the challenges of a complex socio-political
landscape with dedication and purpose.

Conclusion and Recommendations

In an interconnected world, the need to stand up for one’s own rights, but increasingly for
the rights of all others (minority, majority, or marginalized communities), has become
increasingly important. Actions in one part of the world have repercussions throughout the
globe, and there is a need to acknowledge and take responsibility for the consequences of
one’s actions. Interfaith coalitions are appropriate platforms for such engagements but
require moving beyond relationship building to working on common value based missions.
Restoring the rights of minorities around the globe is one such issue and creating practical
universal standards should be the first step in this direction.

‫ْۚا‬
‫َد ٱِهَّلل‬V‫َٰٓيَأُّيَها ٱلَّناُس ِإَّنا َخ َلۡق َٰن ُك م ِّم ن َذ َك ٖر َو ُأنَثٰى َو َج َع ۡل َٰن ُك ۡم ُش ُع وٗب ا َو َقَبٓاِئ َل ِلَتَع اَر ُفٓو ِإَّن َأۡك َر َم ُك ۡم ِع ن‬
١٣ ‫ر‬ٞ‫َأۡت َقٰى ُك ۚۡم ِإَّن ٱَهَّلل َع ِليٌم َخ ِبي‬

“O mankind, indeed We have created you from male and female and made you peoples and
tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is
the most righteous of you. Indeed, Allah is Knowing and Acquainted.”

Challenges Faced by Islamic Associations in Southern Thailand

Southern Thailand, comprising provinces such as Pattani, Yala, and Narathiwat, has been a
region marred by a protracted conflict and socio-political complexities. Islamic associations
in this region, while actively working to advocate for the rights and welfare of the Muslim
community, encounter a myriad of challenges that shape and, at times, impede their efforts.
This essay delves into these challenges, supported by factual evidence and observations.

Armed Conflict: A Perennial Hurdle

One of the most formidable challenges faced by Islamic associations in southern

Thailand is the enduring armed conflict. The region has been a hotspot for insurgent
violence and separatist movements for decades. According to data from the Deep South
Watch, an organization monitoring the conflict, there were over 7,000 violent incidents
reported between 2004 and 2021, resulting in thousands of casualties, both civilian and
military. The constant threat of violence makes it difficult for Islamic associations to carry
out their activities and provide much-needed assistance to the affected communities. The
security risks associated with the conflict not only jeopardize the safety of association
members but also disrupt essential services and programs.

Discrimination: Undermining Social and Economic Opportunities

Muslim communities in southern Thailand have long voiced concerns about

discrimination, which manifests in various aspects of life. A report by Human Rights
Watch highlighted instances of unequal access to education, limited economic
opportunities, and disparities in public services between Muslim-majority areas and other
regions. These discriminatory practices fuel grievances and deepen the sense of
marginalization among the Muslim population. Islamic associations, in their advocacy
work, grapple with addressing systemic discrimination while promoting inclusivity and
equal opportunities.

Legal Constraints: Balancing Security and Rights

The Thai government has responded to the insurgency in the south by implementing
stringent security measures, including special laws granting authorities extensive powers.
The Internal Security Act and Emergency Decree are examples of legislation that provides
security forces with broad authority. While these measures aim to maintain law and order,
they can also be used to restrict the activities of Islamic associations. The delicate balance
between security concerns and the protection of civil liberties creates a challenging
environment for these associations to operate effectively.

Ethnical and Cultural Complexity: Navigating Diversity

Southern Thailand is characterized by its diverse ethnic and cultural landscape,

including Malay Muslims, Thai Buddhists, and indigenous communities. This diversity,
while enriching the region's cultural tapestry, can also be a source of tension. Islamic
associations must navigate these complexities carefully to ensure that their advocacy efforts
are inclusive and resonate with the diverse communities they serve. The challenge lies in
finding common ground and fostering unity amid cultural differences.

Conclusion: Nurturing Resilience in the Face of Challenges

In conclusion, the challenges faced by Islamic associations in southern Thailand are

multifaceted and deeply entrenched in the region's historical and socio-political dynamics.
The armed conflict, discrimination, legal constraints, and cultural diversity present
formidable obstacles to the work of these associations. Despite these challenges, Islamic
associations continue to play a crucial role in advocating for the rights and welfare of the
Muslim community. Their resilience in the face of adversity underscores the importance of
addressing these challenges comprehensively, with a focus on fostering peace, inclusivity,
and social justice in the southern region of Thailand.