RELIGIOUS HARMONY IN DIVERSITY AND JUSTLY BALANCED COMMUNITY: THAI BUDDHISTS AND THAI MUSLIMS

Ibrahima Lamine Sano (PhD Candidate)

College of Islamic Studies, Prince of Songkla University, Pattani Campus, Thailand

Assoc. Prof. Dr. Ibrahem Narongraksakhet

College of Islamic Studies (CIS), Prince of Songkla University (PSU)

Abstract

Some Thai citizens in the Southern Border Provinces (SBPs) might have misunderstood the history of the relationship between the SBPs and the rest of Thailand and vice versa. This misunderstanding might have led both sides to misinterpret the positions of each other. Actually, there is no such thing as inherent aggression, and only if people would try to understand history from a different perspective and accept social diversity. People might have adopted this viewpoint for generations. Without doubts, Thailand as a unified nation will be able to establish a long-lasting peaceful coexistence, hence, and durable development. Disagreement can be corrected throughout the history if equal opportunities, mutual respects, tolerance and addressing issues from their origins are considered. The approaches should be kept gently, but firm, even though peace should be both the means and the end in achieving harmony in this religiously diverse Kingdom of Thailand. Although about 90% of the Thai population is Buddhist, the Muslim way of life has always been accepted and accommodated as a part of mainstream Thai culture. There should be a cultural exchange of views on peaceful coexistence among different religiosities and communities to extensive caring out balance, excellence and moderation as well as minority rights in a multi-cultural society. The combined efforts of different actors such as governments, educational institutions, intellectuals, charitable organizations, educationists, scientists and thinkers give a sustainable solution to conflicts. It is an obvious important occurrence reinforcing huge potentials in investigating some obstacles that are challenging the effectiveness of Islam and Buddhism teachings in the Kingdom of Thailand.

Keywords: Balance, Buddhist, Diversity, Equal opportunities, Harmony, Muslim, Religion

Introduction

Religions have become more vital and influential in the lives of people and society, both nationally and globally, than ever before. Today, state and non-state actors are realizing the destructive consequences of ignorance of the importance of religions and faiths. The suppression, restriction and discrimination on the basis of religion and belief are now yielding the bitter fruits witnessed by people across the globe such as Islamophobia and war on terror, deadly Shia-Sunni conflicts in Syria and Iraq, Libyan civil war, Genocide of Rohingya of Muslims in Myanmar, Muslim and Christian conflicts in Amborn, Muluku and West Papua of Indonesia, the world protracted conflict of Palestine and Israel, Christian and Muslim clashes in Central Africa, Boko Haram in Nigeria, Hutu and Tutsi in Rwanda and Burundi, Hindu-Muslim violence in India and polarized Buddhist and Muslim communities in Southern Thailand, and Zanzibar and Tanzania. However, not all such violent conflicts are results of religiously inspired root causes. The deep analysis of these conflicts enables an understanding of the common cause which is politicization of faiths driven by socio-economic and political factors. Failure to discern such complexity results in people falling prey to perpetual structural and cultural violence. Religious divisions and polarization paralyze and deprive local, national and global communities of opportunities to achieve development, prosperity, peace and harmony. These challenges can be overcome only through dialogues, constructive engagement and cooperation among disciples and people of faiths. In examining the profound teachings of religions and faiths, the common messages of peace, justice and harmony are found, which serves as solid social capital and a vital resource for interfaith cooperation.

However, looking at the kingdom of Thailand is rich in natural resources, beautiful beaches and generous people. It is more than 65 million people living in Thailand that vary in socio-economic status, race, language, politics, religion and culture. While the majority of people (about 90%) in Thailand are Buddhists, the rest adhere to Islam, Christianity, and other religions. These boundaries diversify the country but never divide them, as they are all governed under the same constitution that promises liberty, equality, and freedom to pursue beliefs and happiness for all. However, the situation in the southernmost part of Thailand over the past few years has made people doubt the justice of the Thai system and the attainment of freedom among Muslims. One common characteristic of Thai people is flexibility in adapting to change and the differences among cultures in the society. With the teachings of Buddha integrated in people’s way of life, Thai proven to be open hearted and kind. Muslims and Buddhists have a long history of living together in harmony, specially, in the southern part of Thailand. It is now difficult to clearly draw a line between some cultures and traditions as to whether the term from Islam or Buddhism. Islam came to into Thailand before the Sukhothai Era, the first kingdom in the history of Thailand. There is evidence that Muslims from the Arab countries and India were involved in trade during the Sukhothai period, resulting in many Muslims families living in Thailand. For centuries, Thais of all faiths have lived together in harmony. As declared in the constitution, it is customary that every Thai kind heed all the religions within the kingdom. Muslims must be treated the same way as Buddhists, Christians and people who practice other religions. Furthermore, due to the unique teachings of Islam, the Thai government has provided privileges for Muslims in four southern provinces which include Yala, Pattani, Narathiwat, and Saturn. Muslims have been given a special right for using religious laws in various subjects.

Peace is a fundamental virtue and the goal of both Islam and Buddhism. However, the situation in southern border provinces has prompted people to consider over the problem, and after having done research, I began to see more clearly its causes and some possible solutions. Believing that the problem will be solved more effectively if people share their perspectives and collaborate with one another, I have decided to contribute my opinion through this article with the hope that my viewpoint will make a meaningful contribution to resolving this national conflict, contrary to what many people believe. Therefore, my research has revealed that Thai Muslims do not face discrimination; rather they receive recognition and protection from society. Many of them even become prominent figures in various fields. We need to raise an awareness of our cultural and religious diversity, so that we can maintain harmony in the country. To completely eradicate the problem may take time, but it is not impossible and it will surely become true someday. Peace must be both the means and the end in correcting this misunderstanding. Many writers realized that the problems were caused by people who have little knowledge about Thai politics and history as well as lack of understanding of different cultures in Thailand. Thai Muslims have a greater potential to improve the nation’s economic growth and social development. Interestingly, Thai Muslims possess a fine set of character that has helped bring the greater good society. For centuries, Thai Muslims have significantly contributed to the success of Thai nation. Cultural diversity and social harmony will further strengthen if we take action to alleviate the occurring problems.

In the paper the following points are addressed; justly balanced ( wasatiyah) and religious tolerance in the Holy Qur’an, followed by ethical values between Islam and Buddhism as well as the differences between the two religions, ethical doctrines and five commandments in Buddhism, freedom of religious practices in Thailand, synchronization of cultural diversity and harmonization of customs in Thailand, history and significant roles of Thai Muslims in the society and religious tolerance and solidarity in Thai society. Following these, the overall conclusions are provided in the final section relating to the study covered in this paper. In other words, religious harmony in diversity and justly balanced community in Thailand between Buddhists and Muslims are a possibility.

Justly Balanced ( Wasatiyah) and Religious Tolerance in the Holy Qur’an

The concept of al-wasatiyyah, literally mean the intermediate or the centric, and its derivative have come in many Qur’anic and sunnaic/ prophetic texts. With the regard to the Qur’anic verse 2:143 which forms the cornerstone of this concept wherein the Almighty Allah has addressed the believers as “an upright community that stands as a witness over the rest of humanity while their Messenger shall be their witness”. In elucidating the above Qur’anic verse and the various exegete have interpreted it namely “the just balanced/ the moderate” or “the avoidance of extremism or carelessness” to the detriment of other qualities, although the issue of “the just balance” is highly relevant to the present global threats from religious extremism, racial intolerance, exaggerated human freedom, ideological dogmatism, capitalistic consumerism or ethnic fundamentalism, in the West and in the East, or in the North and in the South.

Nevertheless we should enlighten Muslim political leaders, elites or intellectuals who may not be very well-informed about important Qur’anic concepts or terminologies to be exercise cautiously with regard to the tendency or temptation to utilize the concept of al-aasa?iyyah, as understood to mean a general attitude of relaxed moderation which could be construed by the ignorant masses as encouraging toleration for the culture of average-mindedness or mediocrity in the religious lives of Muslims. They should also be made aware of the danger of unconsciously repeating the mistake of General Parvez Musharraf, the former President of Pakistan, who propagated the national slogan of “Enlightened Moderation” (al-wasa?iyyah almustan?rah) in order to appease the Western Superpowers. We would like to emphasize the importance of the right approach, namely the “wasa?isation” of Muslim politics” instead of “Muslim Politicization of wasa?iyyah”, because the Qur’an requires the development of Muslim thought, culture and civilization to be in accordance with the principles and values of Islam, and not the other way round, i.e. molding or appropriating of Islamic principles or values to be subject to or in accordance with national interests, ideologies or local cultural norms.

There are several meanings of the term ummatun wasatan in the Holy Qur’an interpreted by the Muslim scholars as follows:

Ali [Qadiyani]: and thus We have made you an exalted nation that you may be the bearers of witness to the people and (that) the Messenger may be a bearer of witness to you; Arberry [A.J.]: Thus We appointed you a midmost nation that you might be witnesses to the people, and that the Messenger might be a witness to you; Asad: And thus have We willed you to be a community of the middle way, so that [with your lives] you might bear witness to the truth before all mankind, and that the Apostle might bear witness to it before you; Daryabadi [Abdul Majid]: And in this wise We have made you a community justly balanced, that ye may be witness against the mankind and that the apostle may be in regard to you a witness; Haleem: We have made you [believers] into a just community, so that you may bear witness [to the truth] before others and so that the Messenger may bear witness [to it] before you; Al-Hijazi: It means fair and the best. Fair here means not to be extreme in matters pertaining to religion or daily affairs. While “the best” is according to aspects of ‘aqidah and human relations (between individuals or society) and not victimizing or suppressing other people; Mawdudi [Abu A‘la]: And it is thus that We appointed you to be the community of the middle way, so that you might be witnesses before all mankind and the Messenger might be a witness before you. Thus have We made you a Community of the "Golden Mean" so that you may be witnesses in regard to mankind and the Messenger may be a witness in regard to you; Al-Nasafi: It mean the best and being fair. It is the best because of its central position. What is in the centre would be protected from anything that is dangerous compared to what is on the side and exposed to danger. It is said to be fair when it is not extreme or inclined towards some matter; Al-Qurtubi: It means fair and the best. In this context, it does not mean taking a central or middle position in a matter, such as a position between good and bad: Qutb [Sayyid]: Thus We have mad) you the community [ummah] of the middle way, so that you may stand witness against the rest of mankind, and the Messenger shall be a witness against you; Al-Razi: It has four meanings. First, fair meaning not to take sides between two conflicting parties. In other words, fair here means to be far from both of the two extreme ends. When away from the extreme attitudes hence fairness would emerge. Second, something that is the best. Third, the most humble and perfect and the fourth is not to be extreme in religious matters; Al-Tabari: It means “the chosen, the best, the fair”. “Chosen” and “the best” because of the person’s characteristic of being fair; Al-Zamakhshari: It means the best and being most fair. Both these elements are characteristic of being central because whatever that is at the side is more likely to incline towards evil and destruction; Al-Zuhayli: It means being fair, obedient to the teachings of Islam and not to be extreme to either end in religious and worldly affairs. In this matter, the Jews and Christians have to be discounted. The Jews are inclined to worldly matters and have neglected the after-life while the Christians lay too much importance on spiritual life that they neglect worldly matters.

Ethical Values between Islam and Buddhism

If we compare between Islam and Buddhism as an ethical morality here, we find common similarities and differences between the two religions. The joint portion is to the positive morality which aims to recommend the souls of defilements sins and learned all religions situation and the heavenly, such as compassion, love, kindness, generosity, honesty, chastity, modesty, loyalty, forgiveness, patience, justice, stay away from hatred, and selfishness, greed, lying, injustice, murder, theft, gambling, betrayal, adultery, arrogance, hatred, gossip, the damage and harm on others. These are called universal morality that Buddhism focused on many of these ethics benefit Muslims who live with them as a minority to practice religious rites and advocacies.

The Differences between the Two Religions are as Follows:

1. Universality: The Islamic ethics, everyone is equal in the eyes of Islam. It does not allow for some people and prevent others, while the ethics in Buddhism is stage and grade. It makes difference between those who are in the houses, civilians, monks, and temples.

2. Comprehensive: The morality in a comprehensive Islam for all the affairs of life has not let human being behind unless it states, while the ethics in Buddhism confined in one hand, a psychological, spiritual and moral strictly speaking, it is not exposed to the aspects of economy and transactions, or politics and government.

3. Factual: Islam realistically suits all mankind as human beings, their motives and the desires, hopes, interests and needs, has placed its approach suitable for men, while the ethics in Buddhism has not observe this realism, so I drew a number of ethics puritanical, it not estimated by the general public to perform it with great difficulty.

4. Balance: The morality in a balanced Islam between material and spiritual, and between idealism and realism, between this world and the Hereafter, in the coherence and consistency, without excess or negligence, not exaggeration or shortening, while the ethics in Buddhism does not show where this equilibrium, because they focus on the psychological and spiritual aspects alone without the others.

There is an important difference between two religions in terms of the sources; the ethics in Islam source from the Almighty Allah through revelation, while the ethics in Buddhism ground of human experiences which created sources.

Ethical Doctrines and Five Commandments in Buddhism

The issue of ethics in Buddhism focused on importance issues. We can say that the prodigality is a part of doctrine in Buddhist ethics. Buddha, founder of Buddhism has declared that his doctrine of the medial discovered after great efforts and experiences of physical and psychological differences, and named this doctrine centrist "Mashi yama Patty Bata" any central behavior, Buddha explained that courses are not to injustice in the business but it is in the eight ways which discovered and included in many of his speeches and sermons, also he called the eight people or East corridor between pleasure and asceticism. It consists of the followings:

1.Right View: right understanding of the origin of suffering, right understanding of the cessation of suffering, right understanding of the path leading to the cessation of suffering.

2. Right intentions: intentions of renunciation, intentions of goodwill, intention to do no harm.

3. Right word: to refrain from lying, to refrain from slander, to refrain from harsh speech to refrain from gossip.

4. Right action: to refrain from killing living beings, to refrain from what is not given, to refrain from immoral love life.

5. Right livelihood: to earn one’s living by legal means and without violence.

6. Right effort: the effort of the will, not to allow coming into being unwholesome things which have not come into being, to make unwholesome things which have not come into being disappeared, unwholesome things which have not come into being unfold.

7. Right mindfulness: developing awareness of the body so that greed and hatred are reduced.

8. Right concentration: to enter deep levels of mental calm through developing one-pointedness of need.

The five virtue commandments in Buddhism have included against which the five virtues, which is to show mercy, and right earning, and honesty, and full awareness, and chastity, that this degree of ethics put to the general civilian Buddhists, any living homes, but those who aspire them to lead monasticism, they are on top of these five.

1. Do not kill anybody nor eliminate the neighborhood life of the animal. 2. Do not take money not given to you. 3. Do not lie and do not say a word incorrectly. 4. Do not drink wine or toxic. 5. Do not initiate a sexual relationship prohibited.

Freedom of Religious Practices in Thailand

Muslims in Thailand are able to live peacefully in line with Islamic teachings because Thailand has always allowed its citizens freedom of worship, be it Buddhism, Islam, Christianity, Hinduism and others. The right to partake in politics and the election process in general. Such attributes of equality and freedom are referred to in Section 37 of the Constitution of the Kingdom of Thailand which clearly stipulates that “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 does not contradict his or her civic duties, public order or good morals.

The Arabic phrase “As Salamu Alaykum” is a greeting which means “Peace be upon you”. This word is used by Thai Muslims. Particularly in the South, millions of Thai Muslims are familiar with this Arabic Phrase since it is their everyday greeting. Looking to Thai Buddhist culture of “Sawadi Krap” is used by Thai Buddhists and Thai Muslims alike without any distress. Even Muslims use this gesture when they meet different people by avoiding shaking hands with women then they put their fingers into noise. According to the National Statistical Office (NSO), of the more than six million Muslims in Thailand representing almost ten percent of Thailand’s nationwide population, about two million live in the three Southern Border Provinces (SBPs), namely Pattani, Yala, and Narathiwat. As these figures clearly point out that Muslims are no longer the minority, I think it is time to pay more attention to the controversial issues relating to the liberty, right, opportunities, roles, duties and livelihood of the fellow Muslims. It is necessary to confront the social issues regarding the equality of Muslims and how they are treated and take a careful look at their standard of living, happiness and welfare in the society as a whole. The idea of freedom and equality are also evidence in other aspect of everyday life. In the financial matters, the Islamic bank has been officially established under the subsidy of cooperation with the Thai government. In accordance with Islamic principles, the bank has provided financial services such as Loans without gaining profit as it is against Islamic teachings to charge any interest. Once a Muslim open a savings account, the Bank acts only as a place to secure money and nothing more.

For more than six decades, His Majesty King Bhumibol Abdulyadej has initiated hundreds of royal projects in various fields throughout the country such as irrigation, agriculture, medical services, public welfare, public transportation and communication services. Along with other members of the royal family, His Majesty has often paid visit to the Thai Muslim communities in the south to look after the welfare and livelihood of southern locals. His Majesty emphasized that “in order to develop the whole nation both material and mental collaboration are required to achieve maximum success” His Majesty the King has instructed that “the process of understanding, reaching out and developing the Muslim communities must first come from the precise and accurate comprehension about the Muslims; by the way they live and think. When the local communities are adequately educated, all fear, misunderstanding and prejudice will be dispelled. As matter of fact, both their quality of life and mental conditions should be lifted.

Consequently, the Thai government has taken new measures, such as raising educational standards at schools with poor curricula, establishing high level academic institutions that focus on Islamic studies, as well as providing deserving students with scholarships to study abroad in Muslim countries. Moreover, many researcher consider education as the most significant aspect of Thai Muslim issue as current conflicts and violence in the SBPs are mainly caused by people’s lack of educational opportunities, which easily leads to misconceptions. As such, they believe that any government policy in regard to strengthening education to provide better educational opportunities for Muslims will gradually subdue the ongoing violence. In addition to that, Children are the future of the nation. Muslim youth also have a duty to concentrate on their academic and religious studies so that they will be valuable resources for the development of the country in the future. Restoring peace within the nation is a priority. There have been attempts by the government to adhere to peaceful approaches. Thai government established the National Reconciliation Committee with the purpose of restoring people’s trust and confidence, along with reuniting the SBPs communities. The current situation of Southern Border Provinces, in the view of many researchers, is not caused by religious differences but rather by lack of understanding. Thai Buddhists must have an understanding of Muslim values, culture and tradition. Understanding the Muslim way of life will assist in mending the relationships between both cultures. Thai Muslims should accept the differences in each other’s way of life will lead to what both Thai Muslims and Buddhists are seeking for peace within the nation. I believe that differences in race, culture, custom, and religion are superficial. If we strip away our differences, we can follow a path which will allow us to live our lives in harmony. If we lend a helping hand and work together to our fullest potential, things will gradually become better. “Together we can overcome the troubles of today and create a happier tomorrow for ourselves and fellow human beings” quoted from Daw Aung San Suu Kyi, a Nobel Peace Prize Laureate.

Synchronization of Cultural Diversity and Harmonization of Customs in Thailand

Thai people do not deny Muslims the right to follow their own customs or religious rituals. For instance, Thai Muslim women from different professions, such as students, bank clerks, and nurses are allowed to wear hijabs – the veils they wear to cover their hair and face in public. More devout Muslims are welcome to alter their clothing to meet their religion’s requirements. Some Muslim females, for examples, wear a burka, a long piece of clothing which covers their face, head and body, with only a small square to see through. Similarly, wearing Islamic hats in public is completely acceptable for Muslim males. In weddings, for example, wedding studios provide Islamic wedding dresses for Muslim brides and grooms and arrange wedding ceremonies that strictly conform to Islamic principles. The freedom with which Thai Muslims accommodate their religious conventions clearly illustrates the respect that Thai society has for non-Buddhist religions.

While maintaining their religious customs and rituals, Thai Muslims can also enjoy the same educational opportunities as adherents of other religions. The Ministry of Education allows Muslim children to attend Muslims schools. Currently, there are more than 200 high schools offering secular and religious lessons. In tertiary education, the College of Islamic Studies at the Prince of Songkla University, Pattani Campus, offers courses in Islamic economics, Islamic Jurisprudence and Arabic language. High school graduates may choose to continue their Islamic studies in Muslim countries. Beside these educational opportunities, many Ponoh schools, most of which are located in SBPs, provide secular courses, offer religious lessons, and allocate time so that students can perform religious rituals during the day. If they wish, Muslim students may also attend secular even Christian schools. Thus, the educational opportunities that Thai Muslims are having by no means inferior to Thai people of other religions.

Thai Muslims in the SBPs mostly are governed under Islamic laws, specially designed to accommodate their religious beliefs. In 1945, the Islamic patronage Act, B.E. 2488, authorized the government to form a National Council for Islamic Affairs, which serves as an Islamic advisory committee to the Ministry of Interior and the Ministry of Education. The committee also supervises mosques and provincial committees and manages the finances of those organizations. In cases pertaining to inheritance and marriage where all of the concerned parties are Muslims, not only will special Muslim laws be used, but the judge will have to be Muslim as well. Thai politics always listens to and welcomes the participation of Muslims. Ever since Thailand transformed into a democracy, Thai Muslims have always been integrated into the political parties. Moreover, they have the right to run for general and senatorial elections. In fact, there have been a large number of Muslim politicians who have played an important role and made significant contributions to Thai politics.

Thai Muslims have been able to maintain their religious identity within an overwhelmingly Buddhist country. The Thai Buddhist majority understands and accepts religious differences and would like to provide Thai Muslims with ample opportunities to express their own religious beliefs. Because the distinction between differentiation and discrimination can be very restrained, violence in the SBPs might have originated misunderstandings among Thais. The solution to this problem is therefore to promote the correct understandings of the status and roles of Thai Muslims in the society. It is the main objective of hosting this international conference base on balance “Wassatiyyah”

History and Significant Roles of Thai Muslims in the Society

Although, the Muslims dynasty became part of Siam in 1786 during the reign of King Rama I, the central administration did not have much control over the area until the 1890s, when King Rama V sent governors and bureaucrats from Bangkok to the SBPs as part of his administrative reform, since officials might have carried non-Muslims beliefs, the local Muslim residents probably adopted a negative attitude towards Siam. Moreover, the ultranationalist policy under the administration of Prime Minister Plaek Pibulsonggram, in 1938 aims at assimilating minority cultures into mainstream Buddhist Thai society. This has intensified the negativity among Muslims in the south.

History is always ambiguous, therefore, we may know who, what, when, and where, but the why is often left to the interpretation of subsequent generations. Even if we know the exact reasons about events in the past, we should never use them merely to incite hatred and seek retaliation. Instead, those reasons should serve as lessons for the present, from which we can learn how to prevent similar loss or agony from happening. Thailand was invaded by Burmese and forced to give up some of its territories by Western imperialists. It would be completely useless for us today to refer to the past and take revenge upon those countries. In fact, we have left these grievances and started relationships anew with the countries that used to be our enemies. We share knowledge, economic cooperation, technology and cultures, which have helped achieving a win-win outcome, from which all parties can benefit. However, because of social diversity, no policy or culture is able to accommodate all of the differences. Some policies may affect our way of living, but others will likewise affect others. Therefore, the problems of southern Thailand are caused by people who have little knowledge about Thai politics and history as well as lack of understanding of different cultures in Thailand. Thai Muslims have a greater potential to improve the nation’s economic growth and social development. Interestingly, Thai Muslims possess a fine set of character that has helped bringing the greater good to society. For centuries, our fellow Thai Muslims have significantly contributed to success of the nation. Cultural diversity and social harmony will further strengthen if we take action to alleviate the occurring problems.

In the light of the guarantees of freedom equality preserved in the current constitution, research shows that most local Thai Muslims think that they are just written words that have not been fully implemented in practice. Major problems concerning socioeconomic conditions and stability have long been recognized even before the change of political systems from absolute monarchy in 1932. From 1932 to 1973, the government announced the use of uniform administrative policies all over the country. For provinces along the southern borders, the government set up an Ad Hoc committee to adjust these policies to suit the local administrative conditions, but did not pay enough attention to the cultural uniqueness of the area, resulting in the local dissatisfaction against the government.

According to a study done by Chulalongkorn University, many Thai Muslims of various backgrounds in the SBPs complained about their limited opportunities and suggested some measures to increase their opportunities in order to assist in developing the nation economically and socially. The study also shows that the Thai Muslim communities were sometimes looked down upon by other Thai citizens as “an obstacle” to development. This exacerbated the situation because some Thai Muslims in the area did not accept the sincerity of the government in carrying out its development plans in the area. Recently, the Thai Government has provided economic opportunities to many people in the South. By encouraging the unique characteristics of Thai Muslims, development schemes in three main areas have been proposed and implemented.

The state sector needs to actively provide its officials sent to work in the SBPs with true insight about the local culture as well as lessons in Yawi, the local language. Education should be improved by promoting and supporting the studies of secular subjects in addition to religious ones as well as providing career development guidance that enhances job prospects for students. Public health can also be improved by the use of the local network to propagate the knowledge of public health. The majority of Thai Muslims are responsible and hard-working, and their attributes are very distinct from other Thais in many ways. Thai Muslims have a passion for learning and abiding by religious disciplines and ethics as well as the social structure that clearly defines the roles and duties of each person in the society. Muslim fathers are family leaders, always the one in charge of taking care of the whole family. Mothers usually stay at home to do house chores and look after children as it is preferable for female Muslims not to work outside. Understanding these attributes is the key to bringing promising economic growth and social development for Thai Muslim society, hopefully, subsequently leading to a successful collaboration between the state and the people. The state should hold seminars and conferences, training, dialogue more frequently for those Thai Muslims leaders so that they express and exchange their views and suggestion their recommendations to the state. As seen in many countries around the world. Example, Switzerland, with citizens of various origins such as German, French, and Italian, diversity can exist and thrive in the country, due to the understanding and respect that everyone has for one another.

Religious Tolerance and Solidarity in Thai Society

Since 1998, Thailand, a nation closely associated with Buddhism, has been one of the observing members of the Organization of Islamic Conference (OIC), with mostly Muslim senior governmental figures in the present and previous administrations leading the Thai delegations to attend the OIC meetings.

In addition, His Majesty also encouraged and supported the translation of Qur’an from Arabic into Thai. On the occasion of the completion of translation, His majesty made the following address at the provincial Islamic Committee of Narathiwat: “I therefore strongly wish to promote Islamic education, which in other words would mean the promotion of a wider study of the Qur’an. The study of the Qur’an today is not an easy undertaking because one has first to study Arabic language fully, which in itself is a difficult endeavor that consumes much time. Those who do not have an opportunity to learn Arabic, therefore, are unnecessarily deprived of the benefit of reading the Qur’an. But if the Qur’an was translated into our language, all would have an opportunity to study it with more ease. I therefore wish to present the Thai-version Qur’an to you, and may you take this Qur’an for use in your studies and as a symbol of the continuing spread of the study of Islam in our country in the years to come.” Thai Muslims have not been denied the study of Islam, and many of them have significantly contributed to Thai society.

A good number of Thai Muslims have assumed many influential posts. Examples include Mr Lek Nana and Surin Pitsuwan, former Ministers of Foreign Affairs; Mr Aree Wongaraya and Mr Wan Muhammad Nor Matha, former Ministers of Interior; Mr Areepen Uttarasin, former Deputy Minister of Education; General Sonthi Boonyaratglin, former Commander-in-Chief of the Royal Thai Army and Head of the Council for National Security; Mr Imron Maluleem and Mr Dumrong Pudtarn, former Bangkok senators; Mr Den Tomeena, former Pattani senator and Dr Wallop Suwandee, a Deputy Governor of Bangkok. Tira Mintrasak governor of Pattani and Yala; Dr. Ismail Lutfi Kapakiya, Moreover, Muslim women in Thailand have also played significant roles in Thai society in the areas of education and human rights such as Thanphuying Samorhn Phuminarong, Khunying Saengdao Siamvala, and Mrs Ungcarna Neelapaijit.

Islamic missionaries, comprising Muslim scholars, travel regularly to the Southern border Provinces (SBPs) Pattani, Narathiwat, Yala, and Satun to give instruction on correct teachings of Islam. The expenses of the missionaries are fully supported by the government. Attempts have also been made by Thai government to encourage the studying of the Qur’an, which the government finance an annual contest in Qur’an recitation at provincial and national levels. The government has also provided opportunities for Thai Muslim students to have full freedom in pursuing Islamic education, especially in the SBPs, with many private Islamic schools.

In 1966, the government initiated a program to promote and modernize “Pondoks,” traditional Islamic education institutions, by adding courses on secular subjects in the curricula of the schools. The purpose of this was to provide students in these schools with adequate general knowledge in order for them to have greater opportunities to obtain higher education and seek employment. The government has also set up College of Islamic Studies at the Prince of Songkla University where courses in Islamic education and Arabic language are offered in addition to general studies. Moreover, higher degrees in Islamic Studies are also offered at some colleges and universities, especially those located in the southern region. The Ministry of Education is currently trying to include more Islamic subjects into the curricula of public primary and secondary schools in the SBPs. The government has also allocated funds for the construction of central mosques in each southern border provinces to enable Thai Muslims to conduct their religious worship more conveniently. Additionally, the Royal Act of 1946 on Mosques promotes the registration of qualified mosques as well as the appointment of each mosque committee which consist of at least seven individuals to act as an administrative board in charge of the activities and properties of the mosque. In Thailand, more than 3,100 mosques have been registered with government funds provided for renovation. This is the same practice the Thai government has done with Buddhist temples.

Conclusions and Recommendations

Religious harmony in diversity and justly balanced community in Thai society have come from a very long way and they, yet, have a long way to go. These can be achieved through building a justly balanced and religious tolerance as enjoined in the Holy Qur’an, enforcing ethical values between Islam and Buddhism, highlighting the differences between the two religions, synchronizing the cultural diversity in customs, teaching history, its significant, its roles as well as solidarity.

Religious can be used to promote both peace and violence. Unfortunately, the latter is more observed. Nonetheless, there is growing recognition of the need for inter-religious understanding, appreciation and acceptance which are the prerequisite to interfaith cooperation. For that, interfaith education and dialogue are necessary for the key stakeholders in the society. This is because cooperation is only possible based on the knowledge about other religions, and not ignorance which is caused by absence of knowledge. Therefore knowing the core values of one’s own and other religions is crucial. The process of needs to start from childhood since a child’s mind is fresh, energetic and ready to learn. Children are also vulnerable to indoctrination of false beliefs and prejudices which can be prevented by constructive interfaith civic education. It is also imperative that each religion and religious institution promotes education of other faiths. Faith and religious leaders and clergies can also play an educator role. Hence capacity-building of faith leaders and clergies as well as lay educators is required. The interfaith community needs to be proactive in reaching out to the conservatives and extremists who tend to avoid this type of effort. They can also become the spoilers, since the process of interfaith education and dialogue encourages children, youth and people to express their views and have deep reflection on religious which can be perceived by the conservative religious authorities as threat to status quo. Therefore skills and knowledge of constructive engagement and facilitation of intra and inter faith programs are necessary.

It is advisable that Thai government engage more in Building a postgraduate study programs in Peace Education such as “Peace and Conflict Resolution” and “Peace Studies” centers throughout the region with join collaborative work between these centers, starting from Southern Border Provinces and the rest of Thailand. In addition, the government should enhance research on conflict causes, conditions, and ways of conflict management and resolution. Further, they should be organizing peaceful dialogues between the conflict parties, problem solving workshops, seminars, conferences, trainings and speeches as well as promoting peace training for journalists, media and newspapers owners. Besides these, the authorities should be creating a center for wasatiyyah and comparative religion for conflict resolution along with developing projects to alleviate poverty and supporting business throughout the region.

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Ibrahima Lamine Sano

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