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An Investigation into the Religious, Socio-Cultural and

Economic Roles of the Imams in Songkhla Province

Dr.Idsaratt Rinthaisong

Dr.Jidapa Suwanruek"!

Theme of Submission : culture and Heritage, Ethnic Diversity

Key word : Imams’ roles , Factor analysis , Invariance test

1. Background

Like the Muslims elsewhere, the Muslims in Songkhla province have utilized

mosques as a center of religious practices. The mosques are considered to be an

important organization at the local level that guides the religious socio-economic

missions to a desired direction. In order for the mosque to exert its full function in

providing services to the society or maintaining profits to the people, the mosque

leader or the Imam plays a vital role to achieve this noble goal. The Imam as a key

figure of the community must realize his performance role and function to make sure

that his missions become effective. In fact the roles played by the Imam are the

outcomes of role expectation, role perception and role acceptation of the people in the

society. The role performed by the Imam can be categorized into a socially

prescribed or ideal role - the role which should be played, a perceived role - the role

that should be performed as an Imam, which is different from the socially prescribed

role and the performance role (Broom and Selznick, 1976: 36). From theoretical

points of views and related studies, it is found that Imams have strictly utilized

religious principles in formulating their roles. They also take into account of the

public expectation of their roles so that they can be publicly recognized (Madaehoh,

1996;Yirahem, 2002; Jeh-Uma, 2004; Kaewyodthong, 2007).

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The study of Imams’ religious and socio-economic roles will shed light on the

social development in the context of the community where there is a large Muslim

population or where there exist Muslim and Buddhist residents living side by side.

2. Objectives of the study

The objectives of the study were the following:

2.2 To compare the actual role and the expected role of the Imams in

Songkhla province in terms of religious, and socio-economic tasks.

2.3 To analyze components of actual and expected roles of the Imams in

Songkhla province in terms of religious, and socio-economic tasks.

2.4 To identify the invariance of weight of factor loading of the actual and

expected roles in terms of religious, and socio-economic tasks for the areas where

mosques are located densely and located sparsely.

2.5 To identify problems and ways for improvement of the Imams’ roles

in terms of religious and socio-economic tasks.

3. Hypotheses

3.1 The actual and expected roles of the Imams in Songkhla in terms of

religious and socio-economic tasks differ.

3.2 The confirmatory factor analysis model for the actual and expected roles

of the Imams shows a strong Goodness-of-Fit with the empirical evidence.

3.3 There exists the invariance in the factor loading of the actual and expected

roles of the Imams attached to the area having a high density of mosques and that

having a low density of mosques.

4. Scope of the research

4.1 Population

The population for the study consisted of the people who were involved with

the affairs of the mosques in Songkhla. There were selected from 397 registered

mosques compiled by the Songkhla Provincial of Office of Cultural Affairs

(http://www.songkhlaculture.com/musa.htm/ 23 July 2009). Five persons from each

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mosque, which consisted of an Imam, a Khatib, a Bilal and a mosque attendant (a

resident residing in the Muslim community, who was selected to include in the

sample) and a non-Muslim residing in the area, a total of 1,795 people.

4.2 Variables

The variables used in the research included the following.

4.2.1 Observed variables or indicators in the analytical model are the

actual role and expected role in the religious, socio-cultural and economic tasks.

Latent variables in the analytical model are actual role and expected role. In testing

the differences between actual and expected roles in Hypothesis 1, both actual role

and expected role are adjusted to become observed variables.

4.2.2 Moderator variables are used to categorize groups when

operating an invariance test of factor loading in the actual and expected roles of the

Imams. Two variables defined are the area having high density of mosques (more

than 30 mosques in a district) and the area having low density of mosques (less than

30 mosques in a district).

5. Theoretical Framework

5.1 Role of Imam as a leader of the mosque

The Imam as the leader in the mosque plays three roles: religious, socio-

cultural and economic roles, all of which have been used to formulate the theoretical

framework for this study (Yirahem, 2002: 37-46), which are specified in the

following:

5.1.1 Religious role

The religious role of the Imam as the leader of the mosque is

significant and it serves as a major role of the mosques. In this regard, Yirahem

(2002: 37-46) divides the religious task of the Imam into two roles: educational role

and religious performance role.

5.1.2 Educational role

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Islam prioritizes education and education is deemed as a religious

obligatory. Therefore, in a Muslim community, the mosque serves not only as a

place for religious worship but as an educational institution, which provides training

in ethics and in bringing followers to be close to Allah. Prophet Muhammad says that

“education is obligatory for all Muslims” and “seek education even though you have

to travel to China to achieve it.” This indicates that Islam encourages people to

overcome all obstacles in order to search for knowledge or education. In addition, the

Prophet also says that “one must live in this world through knowledge and live in the

next world (dead) also through knowledge.”

5.1.3 Religious performance role

The mosque is a place for religious practice and worship to Allah.

The Muslims congregate at the mosque for daily prayers, reciting the Qur’an or

praising Allah. After Maghrib prayer, the Imam will teach the congregation in

various Islamic topics. The Imam encourages the followers to pray five times daily

together at the mosque as well as to perform other religious acts such as Jumu’ah

prayer (Friday prayer), Eid prayers (end of Ramadan), Yanazah prayer performed for

the dead and Tarowih prayer performed specially during Ramadan.

5.1.4 Socio-cultural role

As a rule, man has to live together in society. In a society where there

are large numbers of members, it is essential that the society establishes rules and

regulations for mutual understanding and peaceful coexistence. It is a fact that

human beings living closely together always share a cultural behavior that shapes the

way of life of the people. It is a mould that shapes unity and brings about harmony in

a society. The mosque is an institution that serves as a center for various activities of

the Muslims including religious and socio-cultural aspects. The Prophet Muhammad

has built the mosque as a place of assembly for the Muslims where the Prophet

himself led the prayers. Religious activities were organized at the mosque and

attended by the early Muslims. In addition to being a place for 5-daily prayers, the

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early mosques were used as the place for consultation and social assistance among the

early Muslims.

5.1.4.1 Political role

Islamic government as described by Maududi (1999: 33-35) is based

upon three Islamic principles: 1) belief in unity of God (Tauheed) – the belief that

Allah is the Creator, Sustainer and Master of the Universe, 2) the Risalah of Prophet

Muhammad, the Messenger of God who brings God’s words or law to human beings

and 3) Khalifah or human beings as righteous representative of God in this world.

Man is able to exert his authority as prescribed in the Islamic provisions.

5.1.4.2 Social-welfare role

The mosques have performed the social-welfare role since the early

times. The mosques normally have the fund to provide to needy wayfarers. The

mosques also cooperate with the government offices in donating necessities to people

who require assistance.

5.1.4.3 Judicial role

Islamic laws consist of rules and practices which are prescribed in the

Holy Qu’ran, where Muslims are commanded to believe in God, have a clean mind

and uphold equity and justice. Individuals’ and soceity’s rights are protected.

Youths are women are treated with justice and equality. Jintana (undated: 276-277)

concludes that the way of life of the Muslims comprises the rights and duties of

believers to observe Islamic rules. According to Islamic point of view, man has the

rights and duties in the following: 1) duty to God, which must be observed by all

Muslims, 2) duty to oneself, 3) duty to other individuals and 4) duty to all Creatures.

5.1.4.4 Cultural role

Islamic culture is reflected in the way of life or behavioral model that

is based on the Holy Qu’ran and the traditions (Sunnah) of Prophet Muhammad.

Islamic culture does not depend on temporal, social or environmental changes

experienced in other cultures. Muslim traditions or customs must be based on Islamic

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principles in all aspects, whether in the marriage ceremony and other rites of passage,

such as a celebration of the newborn and a funeral rite.

5.1.4.5 Economic role

The principle of Islamic economy concentrates on distribution of

wealth in an equitable way. Islam does not encourage accumulation of wealth and

exploitation of any form and manner. The Imam as the leader of the mosque deals

with economy in terms of collection and distribution of Zakat (religious tithe) to eight

categories of individuals, generally the poor, as a social welfare contribution.

6 Population and sample

6.1 Population for the study

The population for the study consisted of the people who were

involved with the affairs of the mosques in Songkhla. There were selected from 397

registered mosques compiled by the Songkhla Provincial of Office of Cultural Affairs

(http://www.songkhlaculture.com/musa.htm/ 23 July 2009). Five persons from each

mosque, which consisted of an Imam, a Khatib, a Bilal and a mosque attendant (a

resident residing in the Muslim community, who was selected to include in the

sample) and a non-Muslim residing in the area, a total of 1,795 people.

6.2 Sample for quantitative study

The sample for the study consisted of 515 respondents from 103

mosques both in low density and high density areas. The author has utilized multiple

sampling techniques for sampling. Initially a simple random sampling technique was

applied using the mosque as the sampling unit. Consequently, a purposive sampling

was used to draw the sample for the Imam, Khatib and Bilal. Finally the accidental

sampling was used for selecting mosque attendants and non-Muslims residing in the

community.

7 Research instruments

Two types of research instruments were used for collecting data.

7.1 Instrument for collecting quantitative data

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Part 1: Question items on status of the respondents

Respondents were to list their status as being the Imam, Khatib, Bilal,

or mosque attendant. And non-Muslim residents in the community who are not

related to the variable in the research were not treated in the analysis but only for a

verifying purpose of the number of questionnaires received.

Part 2: Question items on the actual and expected roles of the Imams

as perceived by the respondents.

The improved questionnaire was tried out with 30 respondents who

were not part of the sample. The responses from the questionnaires were tested for

reliability using the alpha-coefficient. The results revealed that the alpha-coefficient

for the actual religious, socio-cultural and economic roles registered as .89, .92 and

.84, respectively, with the overall reliability of the actual role of .95. With the

application of the item-total correlation, the construct validity of the actual roles was

determined to be .22-.75 (criteria of ≥ .20). Similarly, the alpha-coefficient for the

expected religious, socio-cultural and economic roles registered as .89, .85 and .85,

respectively, with the overall reliability of the expected role of .91. The item-total

correlation for the construct validity of the expected roles was determined to be .21-

.78.

7.2 Instrument for collecting qualitative data

The unstructured interview schedule was used to collect the qualitative

data. The questions used in the interview schedule were designed for verification

through the methodology triangulation.

8 Findings

8.1 Results of the analysis of the Imam’s actual role and expected role in

terms of religious, socio-cultural and economic affairs.

1) A comparison of means of actual and expected roles

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The means of actual and expected roles were tested for

differences both in terms of overall and individual aspects. The results of the analysis

are shown in Table 1.

Table 1: A t-test for analysis of differences of means

Variables Actual role Expected role t value p

X S.D. X S.D.

Religious 4.106 .591 4.575 .472 -15.955*** .000

Socio-cultural 3.856 .632 4.441 .520 -19.684*** .000

Economic 4.129 .718 4.505 .604 -14.103*** .000

Overall 4.032 .575 4.507 .466 -18.986*** .000

Table 1 reveals that, overall and by individual aspects, there is a .001

significant difference between the actual and expected roles. Overall and by

individual aspects, the expected role has the higher means value than that of the

actual role.

8.2 A confirmatory factor analysis of the actual and expected roles

This part of analysis was to verify the role aspect (indicator) that is

performed by the Imam. It is a confirmatory factor analysis with two major steps: an

analysis of the model based on theories and an adjustment of the model for goodness-

of-fit with empirical evidence.

The outcome of the analysis using the adjusted model determined from

modification indices along with expected variance and theoretical probability reveals

the correlations between the adjusted variable pairs: real_eco and exp_eco, real_reg

and exp_reg and exp_soc, as shown in Table 2.

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Table 2: Index values derived from the analysis of adjusted model and criteria.

Indices Index values Criteria

χ2 , P 9.32 , p=.09 p >.05

RMSEA .044 < .08

GFI .99 > .9

AGFI .97 > .9

Table 2 illustrates that all index values pass the set criteria affirming that the

adjusted model has a strong goodness-of-fit with empirical evidence as shown in

Table 3.

Table 3: Factor loading of raw scores (w), standardized scores (W), standard error

(SE), a t-test and square root of multiple correlation coefficient (R2) of the

adjusted model.

Indicators

Factor Loading

SE

t

R2 w W

Actual Role

Religious

.26

.86

.040

21.64

.74

Socio-cultural .16 .91 .039 23.68 .84

Economic .53 .65 .037 17.49 .44

Expected Role

Religious

.28

.85

.041

20.81

.72

Socio-cultural .21 .89 .040 22.05 .79

Economic .57 .64 .038 16.81 .42

Table 3 shows that the most important indicator of the factor loading of

standardized scores for actual roles is the socio-cultural role due to the highest

standardized score, of which the Imam’s role is explainable to 84% (W=.91, R2 =.84),

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followed by the religious role, which is explainable to 74% (W=.86, R2=.74), whereas

the least important indicator for the Imam’s actual roles is the economic role, which is

explainable to 44% (W=.53, R2=.44).

Table 3 also shows that all indicators for the expected roles have a goodness-

of-fit with those of the actual roles, indicating that the socio-cultural role is the most

important indicator, which is explainable to 79% (W=.89, R2=.79), followed by the

religious role (W=.85, R2=.72), whereas the least important indicator for the Imam’s

actual roles is the economic role (W=.64, R2=.42), the finding which shows a

goodness-of-fit with the actual roles. The analysis model can be show in the

standardized scores as illustrated.

Figure 1 Adjusted model of Imam’s Role

8.3 An analysis of invariance of factor loading for the actual roles of

the Imam attached to the mosque in the high density and low density areas.

With the application of the multiple group analysis, a factor loading of

the variance was tested for the mosques in the high density area and for those in the

low density area.

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Table 4: An analysis of independent model and forced model of the Imam’s role

Models χ2 df P !χ2 !df p RMSEA

Independent model 33.60 19 .02047 1.79 6 > .05 .058

Constrain model 35.39 25 .08144 .043

χ2.05, 6 = 12.592

Results in Table 4 show no significant difference in !χ2, indicating an

invariance of the factor loading of the mosques in the high and low density areas. In

other words, there is no difference in all indicators of factor loading between groups.

Figure 2 Constrain model for Imam’s Role Invariance Test

9 Discussions

The results of the research can be discussed in the following

9.1 A comparison of the Imam’s actual and expected roles

The research findings reveal that the Imam’s expected roles are higher

than those of the actual roles, consistent with the outcome of the study of Kuyai

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(1997: abstract), which states that communities members perceive the stipulated roles

and actual roles of the Imams at an average level, perceive the attributes and

communication behaviors of the Imams at the high level, and have the expectation of

and satisfaction with various roles of the Imams at a high level. In addition,

Madaehoh, Baka and Yisoonsong (1996 : 105) conclude that the Thai Muslims, males

or females, residing in the urban area as well as rural area, all have a high level of

expectation of the mosques in the future.

Human expectation is pre-supposed, which may not be realized.

Expectation plays a role in shaping individuals’ behavior. In fact, expectation is a

sentiment, a perception, an interpretation, or a prior anticipation of other persons’

actions, by looking forward to seeing their behaviors desired by the expectants. Basic

components for expectation consist of various factors, but an important factor is the

social norm or the expectation of the people in a society. The fact that the expected

roles of the Imams show a higher means than the expected roles can be explained by

the simple fact that expected roles are the roles that are “required” or “wanted to be,”

which is a specified prospect. In a way, the expected roles are similar to the socially

prescribed or ideal roles.

9.2 An analysis of confirmatory model of the Imam’s socio-cultural

and economic roles.

The analysis shows the significant goodness-of-fit of indicators for

both actual and expected roles. However, it is noted that the Imam’s significant roles,

both actual and expected, are not the religious role as anticipated by the general

public but rather the socio-cultural role. It is safe to state that the religious role is

prescribed in the Holy Qu’ran, which is regularly performed regularly by the Imams.

On the other hands, the socio-cultural role steers the Imam to be the socially

recognized leader of the community, whereas the economic role indicates the least

significance. This may be due to the fact that the Imam or members of the

community do not expect economic role to be performed seriously. This observation

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is confirmed by the interviews stating in effect that “no Imams concentrate their

efforts on the economic activity.”

9.3 An analysis of invariance of factor loading of the roles of the

Imam

The results of the study show the goodness-of-fit of the Imam’s practice, due

to the Imam’s strict conduct in accordance with Islamic principles without

interference from a pretext for laxity in the practices. As for the social role, the social

structure for the community is based on Islamic teachings because in Islam, religious

practices are not segmented and separated but all are related with all dimensions of

way of life. All paces of life are related to the way of life in this world (dunya) and

the hereafter (akhirah) (http://www.thaingo.org/cgi-bin/content/content1/show

.pl?0154/17 February 2010). These social phenomena can be seen in all Muslim

communities, making the factor loading for roles of the Imam in the area where the

mosques are of high density not differ with that in the area where the mosques are of

low density.

9.4 Problems and patterns for solutions of the Imam’s role

performance

9.4.1 Problems and patterns for solutions of the Imam’s

religious role performance

One of the problems faced by the Muslim community is the trendy dresses

worn by Muslim youths. Islamic dress code serves not only as Islamic identity but

also as a reflection of Islamic way of life. Particularly, Muslim women have to don

the Hijab and dress modestly to cover oneself for security reason. With the social

influences from outside, Muslim teenagers tend to dress differently following the

newest fashion styles.

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9.4.2 Problems and patterns for solutions of the Imam’s social

role performance

The findings reveal that the problems that cause concerns most among the

Imams are the socio-cultural problems. Drug abuse is rampant among the youths and

Imam as the religious and community leader has to find a way out for the problem.

This predicament is reflected in the work of Suwanno (2002: 172) which finds that

the role of local leaders is correlated with narcotic prevention attempt. Local leaders

of various positions prioritize the problem of drug addictions in order to reduce the

number of drug addicts and those who are prone to taking drugs. Taking drug is

tantamount to religious offence. The Imam has to serve as a role model for the

people in the community by preaching to the youths with sincerity. This incident is

consistent with the work of Binmahmud (2006: 50), which finds that the level of

understanding of narcotic prevention of Muslim youths in Ban Khrua is best

enhanced through the channel of Islamic teaching. This is due to the fact the majority

of the population of Ban Khrua are Muslims, and dealing with drug is prohibited by

Islam. At the Friday prayer congregation, the sermon often injects with ways to

prevent narcotics. As a result, Muslim youths in Ban Khrua understand the way to

prevent drug abuse at a high level.

9.4.3 Problems and patterns for solutions of the Imam’s economic

role performance

Despite the fact that the economic role performed by the Imam is not as clear as

that of the religious and the socio-cultural roles, the Imam does perform the economic

role based religious practices, i.e. collection and distribution of the Zakat. In

addition, contemporary information is introduced into the community by encouraging

the philosophy of sufficiency economy in the way of life of the people in the

community. This practice is also found in the work of Sutthiphui (2006: 138) which

finds that the Muslims in Ban Hua Fai share the socio-cultural life in line with the

philosophy of sufficiency economy at a high level.

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The reason why the economic role is downplayed when compared to other

roles may be due to the fact that as the position the Imam holds is a religious one;

therefore, as a rule he must play the role related to religious practices. The Imam

may also deals with social role, which is inseparable. Hence, the Imam in a way

downplay his economic role, coupled with the fact that the Imam has a limited

understanding of economic issue and considers that the economic role should be fully

played by concerned agencies.

9.5 Suggestions and recommendations for further research

9.5.1 A study should be carried out on model for development of

Muslim community to become a strengthened community. The model of

development should be compliant with the requirement and participation of the

community, e.g. participatory action research.

9.5.2 A study should be carried out on development of potential of

the Imams because they are both religious and community leaders. The Imams are

key persons in pushing for community development.

9.5.3 A study should be carried on the networking model for the

mosques as well as the problem in creating the network.

10. References

Anyarat Suwanno (2002).The Roles of local leaders on drug prevention : A case

study of Changwat Songkhla. Thesis. Pattani. Prince of Songkla

University.

Hafifah Yirahem(2002). Mosque’s Role in Stun Province. Thesis. Songkhla :

Thaksin University.

http://www.thaingo.org/cgi-bin/content/content1/show .pl?0154/17 February 2010

Jehmuhamadson Jeh-Uma (2004).Imam’s Role in Local Development : A Case

Study of Pattani Province. Pattani.

Jintana (undated).Understanding Islam. Bangkok.

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Kittapong Kaewyodthong(2007). Imam’s Role in Cultural Operational Encourage

in Songkhla Province. Thesis. Songkhla : Thaksin University.

Kusuma Kuyai(1997).Muslims Perception, Expectation, Satisfaction, and

Exception on Imam’s Role in Nongjog Muslim Community

Development. Thesis. Bangkok : Chulalongkorn University.

Oranas Binmahmud.(2006). Information Reception about Narcotic Prevention of

Muslim Youts in Ban Krua . Thesis. Bangkok : Chulalongkorn University.

Phakhimwat Suttiphui (2006) : Economic Sufficient and Muslim’s Way of life in

Ban Huafai, Fang District , Chaingrai Province. Thesis. Chaingmai, Maejo

University.

Songkhal Provincial of Office Cutural Affairs.http://www.songkhlaculture.com/

musa.com/23/July/2009.

Ubol Ala Maududi(1999) . Life System of Islam. Bangkok, Aamin.

Wae-Useng Madaehoh, Donmanat Baka, and Suwicha Yisoonsong (1996). Mosque’s

Role in Southern Border Provinces. Pattani. Prince of Songkla University,

Pattani Campus.