Muslim Merit-making in Thailand's Far-South by Christopher M. Joll
By Christopher M. Joll
This quantity presents an ethnographic description of Muslim merit-making rhetoric, rituals and rationales in Thailand’s Malay far-south. This learn is positioned in Cabetigo, certainly one of Pattani’s oldest and most vital Malay groups that has been subjected to a variety of Thai and Islamic impacts over the past hundred years. the amount describes spiritual rhetoric on the topic of merit-making being carried out in either Thai and Malay, that the religious forex of benefit is generated throughout the functionality of in the community taking place Malay adat, and globally normative amal 'ibadat. about the intent for merit-making, merit-makers are inspired by way of either a wish to ascertain their very own convenience within the grave and private vindication at judgment, in addition to to move benefit for these already within the grave, who're identified to the merit-maker. whereas the rhetoric parts of Muslim merit-making exhibit Thai impact, its ritual parts determine the neighborhood impression of reformist activism.
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Additional info for Muslim Merit-making in Thailand's Far-South
I describe how these developments impacted local religious life and thought through local luminaries such as Shaykh Daud Al-Fatani, Shaykh Ahmad Al-Fatani and Haji Sulong. The methodologies and contributions of present-day reformist revivalist movements are also described. Introduction This chapter describes the Indic, Thai and Islamic influences in the history of Thailand’s southern Malay provinces. In the first half of this chapter that deals with Indic and Islamic influences prior to 1785, I reveal Indic influences to have preceding Islamic ones by over a millennium.
114–188, 2009b, 2010). 3 Location of palace in Kruset in relation to modern-day Pattani and Cabetigo Source: Bougas (1990) consolidation, and the bureaucratisation of administration were pursued throughout Siam. This has been described as Chulalongkorn’s policy of “internal colonialism” (Wan Kadir Che Man, 1990a, p. 7), through which he attempted to avoid being colonised by either Britain or France. On March 10, 1909 Chulalongkorn signed the Anglo-Siamese Treaty which ceded Kelantan, Terengganu, Perlis and parts of Kedah to the United Kingdom.
He traveled widely—both east and west of Sumatra—which explains his fluency in Persian, Malay and Arabic. His travels took him to Ayutthaya where there was a sizable Persian community who referred to their city as Shahr-i Nav (Pr. 3 The theosophical doctrines that Hamzah Fansuri established (or perhaps continued) in Sumatra became a major focal point of religious teaching and writing in Aceh. These doctrines were rigorously opposed by Nur al-Din Muhammad bin Ali b. Hasanji al-Hamid al-Shafi`i al-Ashari al-‘Aydarusi al-Raniri, a second important personality who I argue was also produced by this circulating Islam.