~MERGED~ Champa - kerajaan Melayu Yang Dilupakan

Lloni · Post time 23-1-2007 12:44 AM

hubungan antara champa - fatani - kelantan dimainkan peranan oleh ahlul bait yang berdakwah menerusi pengislaman raja2 tempatan. malah hubung kait pertalian darah dengan perkahwinan antara kerabat diraja merupakan faktor keberkesanan pengembangan Islam. akan tetapi bila lenyapnya kekuasaan raja2 ini maka secara tidak langsung keislaman terhakis sedikit demi sedikit melampaui masa serta tidak ada usaha tindanan untuk menerus usaha dakwah dengan tiadanya pengganti juga faktor kemerosotan...

HangPC2 · Post time 23-1-2007 11:30 AM

sekarang ini orang Islam malaysia banyak membantu Orang Islam Di Kemboja.....

tongkatali · Post time 10-5-2007 07:35 AM

Dalam perbincangan berkenaan dengan Empayar-Empayar Melayu, kita sering melupakan sama ada secara sengaja ataupun tidak tentang sejarah kegemilangan Empayar Melayu Champa yang berpusat di bahagian selatan Vietnam sekarang. Sejak kejatuhannya di tangan orang-orang Annam (iaitu orang-orang Vietnam sekarang) beberapa abad yang lalu boleh dikatakan kesan-kesan kewujudannya sama ada dari segi sejarahnya, kesan masyarakat Melayu dan Islam itu sendiri sudah lenyap secara total.

[ Last edited by amazed at 17-12-2008 04:23 PM ]

tongkatali · Post time 10-5-2007 07:44 AM

Kerajaan Champa (bahasa Vietnam: Chi阭 Th鄋h) adalah kerajaan yang pernah menguasai daerah yang sekarang termasuk Vietnam tengah dan selatan, diperkirakan antara abad ke-7 sampai dengan tahun 1832. Komunitas masyarakat Champa, saat ini masih terdapat di Vietnam, Kamboja, Thailand, Malaysia dan Pulau Hainan (China). Bahasa Champa termasuk dalam rumpun bahasa Austronesia.

Sebelum terbentuknya Kerajaan Champa, di daerah tersebut terdapat Kerajaan Lin-yi (Lam Ap), akan tetapi saat ini belum diketahui dengan jelas hubungan antara Lin-yi dan Champa. Lin-yi diperkirakan didirikan oleh seorang pejabat lokal bernama Ku-lien yang memberontak terhadap Kekaisaran Han pada tahun 192 masehi, yaitu di daerah kota Hu? sekarang.

Daerah Champa meliputi area pegunungan di sebelah barat daerah pantai Indochina, yang dari waktu ke waktu meluas meliputi wilayah Laos sekarang. Akan tetapi, bangsa Champa lebih berfokus pada laut dan memiliki beberapa kota berbagai ukuran di sepanjang pantai.

Setelah abad ke-7, Champa melingkupi wilayah propinsi-propinsi moderen Qu?ng Nam, Qu?ng Ng鉯, B靚h ??nh, Ph

tongkatali · Post time 10-5-2007 11:54 AM

berikut detail sejarah Champa yang dipetik dari... http://chamyouth.com/phpBB2/portal.php

CONFERENCE ON CHAMPA 2007
Socio-cultural Issues of Champa
175 Years after Its Disappearance
(1832-2007)
DATE AND LOCATION:
7-8 July 2007
San Jose, California, USA
ORGANIZED BY:
Champa Communities in America
UNDER THE PATRONAGE OF:
The International Office of Champa (IOC-Champa)
The Champaka Journal

Introduction
History records the existence of Champa, a once-glorious kingdom that appeared during
the late second century CE and went on to attain a high level of civilization. At the
height of its cultural flowering, its territory stretched over the coastal plains and highlands
of present-day central Vietnam. This polyethnic state was composed of the Cham and the
various proto-Indochinese peoples living in the Central Highlands, such as the Jarai, Ede,
Cru, Raglai, Bahnar, Sedang, Ma, Kaho, and Stieng.
Champa, the furthest outpost of Indian-Hindu civilization, remained within India抯 religious
and cultural sphere of influence until the late fifteenth century. After its capital city Vijaya
fell in 1471, the kingdom抯 Hindu heritage progressively diminished and was replaced by
local cults, an explanation of the universe and a conception of royalty drawn from the
indigenous non-Hinduized cultural stock, and some Islamic elements. Although Islam had
first appeared in Champa centuries earlier, brought by Arab, Persian and Malay merchants,
it did not spread to any appreciable degree until Vijaya抯 fall.
When speaking of Southeast Asian history, one cannot ignore Champa. Beginning in the
tenth century, after several centuries of glory, Champa began to face military and other pressures
from its northern neighbor: Dai Viet (present-day Vietnam). Subjected to Dai Viet抯
southern expansion (Nam Tien), in 1069 and again in 1306 Champa was forced to surrender
large tracts of its northern territory. After Vijaya was lost, Champa fell victim to the
expansionist policies of the Nguyen lords, who seized the Phu Yen region in 1611 and occupied
Kauthara (Nha Trang) in 1653. At this time, Champa became a vassal state of the
Nguyen until Emperor Minh Menh decided to annex its remaining territories and destroy it
in 1832. This decision erased Champa from the world map.
Today, all that remains of this ancient kingdom is various archaeological sites and two population
groups: the approximately 700,000 Highlanders of central Vietnam and the approximately
130,000 Cham living in several regions in Binh Thuan and Ninh Thuan provinces
(central Vietnam); Chau Doc, Ho Chi Minh city, and Tay Ninh (southern Vietnam). As the
Dai Viet acquired more and more of Champa抯 land over the centuries, increasing numbers
of Cham sought refuge in Cambodia. Today, their descendents number at least 400,000 in
all. Currently, some 5,000 Cham live in Thailand and, since 1975, around 40,000 Cham and
Highlanders have settled in Malaysia, America, and Europe.
The Situation of Champa抯 Peoples in Vietnam
The year 1832 brought great tragedy to Champa. After wiping the country off the map,
Emperor Minh Menh pursued a policy of ethnic cleansing toward the defeated peoples.
His policy was so successful that by the end of the twentieth century, only 100,000 Cham
1
remained in Vietnam. Apart from this genocide, they had to endure other major, and largely
negative, events. In the 175 years (1832-2007) since this national tragedy, they have been
subjected to three different political regimes: the monarchy of the Hue Court, the Republic
of South Vietnam, and the Socialist Republic of Vietnam.
Under the monarchy, Hue was more or less tolerant of the minority peoples and, until
recently (1950-1954), allowed them to live a largely autonomous existence, according to
their traditional way of life and on their own land, in a secure environment largely devoid
of any Vietnamese presence. But this 揼olden age

tongkatali · Post time 10-5-2007 12:15 PM

The first religion of the Champa was a form of Shaivite Hinduism, brought over the sea from India. But as Arab merchants stopped along the Vietnamese coast enroute to China, Islam began to infiltrate the civilization, and Hinduism became associated with the upper-classes.
http://www.wordiq.com/definition/Cham_people

The Vietnamese Chams live mainly in coastal and Mekong Delta provinces. They have two distinct religious
communities, Hindu or Balamon, which constitutes about 15-20% of the Cham, and Muslim or Cham Bani,
constitute about 80-85% of the Cham, and, while they share a common language and history, intermarriage
between the two is taboo. A small number of the Cham also follow Mahayana Buddhism. In Cambodia, the Chams
are virtually Muslims and so are the Utsuls.
(http://www.wordiq.com/definition/Cham_people)

Today, about 77,000 Chams still live in Vietnam, mainly in coastal and Mekong Delta provinces. They
have two distinct religious communities, Hindu and Muslim or Cham Bani, and, while they share a common
language and history, intermarriage between the two is taboo.
http://www.nationmaster.com/encyclopedia/Cham-people

Differences between groups actually being part of a symbolic dualism:
(re. the present aspect of the Cham society in the South-central part of Vietnam)

Today, there is approximately 87.000 Cham are living in this part. In conventional studies, Cham in this area has been explained that they ware divided into two groups based on their religion. One, called Balamon, are worshipers of indigenized Hinduism, the other, called Bani, are worshipers of indigenized Islam. In recent years, several articles
have insisted that Bani and Baramon were not two different religious groups but two different categories which
belong together under the same religious system. Those insistences have been explained by the indigenous notion of Awar Ahier, what we called symbolic dualism. According to some articles, the concept of Awar Ahier is explained in many context of Cham society from gods to human body.
http://www.asiafinest.com/forum/index.php?showtopic=18645&st=0&

More on cham muslim groups in viet nam, distinguishing bani cham, & a mention of hindu:

Mosques serving the country's small Muslim population, estimated at 65,000 persons, operate in western An
Giang province, HCMC, Hanoi, and provinces in the southern coastal part of the country. The Muslim
community mainly is composed of ethnic Cham, although in HCMC and An Giang province it includes some
ethnic Vietnamese and migrants originally from Malaysia, Indonesia, and India. About half of the Muslims in
the country practice Sunni Islam. Sunni Muslims are concentrated in five locations around the country. Approximately 15,000 live in Tan Chau district of western An Giang province which borders Cambodia. Nearly 3,000 live in western Tay Ninh province, which also borders Cambodia. More than 5,000 Muslims reside in HCMC, with 2,000 residing in neighboring Dong Nai province. Another 5,000 live in the south central coastal provinces of Ninh Thuan and Binh Thuan.

Approximately 50 percent of Muslims practice Bani Islam, a type of Islam unique to the ethnic Cham who live on the central coast of the country. Bani clerics fast during Ramadan; ordinary Bani followers do not. The Bani Koran is an abridged version of only about 20 pages, written in the Cham language. The Bani also continue to participate in certain traditional Cham festivals, which include prayers to Hindu gods and to traditional Cham "mother goddesses." Both groups of Muslims appear to be on cordial terms with the Government and are able to practice their faith freely. They have limited contact with foreign Muslim countries.

There are a variety of smaller religious communities not recognized by the Government, the largest of which
is the Hindu community. Approximately 50,000 ethnic Cham in the south-central coastal area practice a devotional form of Hinduism. Another 4,000 Hindus live in HCMC; some are ethnic Cham, but most are Indian or of mixed Indian-Vietnamese descent.
http://www.vietpage.com/archive_news/politics/2002/Oct/14/0133.html

Cham hindu - balamon:

20,000 are Hindus still (they are called Balamon, corruption of brahmin).
http://www.hindunet.com/forum/showflat.php?Cat=15,26&Number=33474&page=5&view=collapsed&sb=9&o=&fpart=1

note:: you notice in one place it says 20,000 hindu are in viet nam & another place it says 50,000, so it is difficult to determine what percentage of cham in vietnam are not muslim.
___

tongkatali · Post time 10-5-2007 12:19 PM

Islam appears in Champa

The mid-tenth century is also when we find the first concrete historical evidence that Muslims were in Champa. Chinese texts speak of several men with Muslim names: Pu Ho San (a Chinese transliteration of Abu al Hasan), who served as the ambassador of the Cham king in 951 AC and again in 960 AC when he wanted to present tribute or conduct some diplomacy with the Chinese emperor, Pu Lo E (Chinese transliteration of Abu Ah), who is said to have led approximately 100 foreigners from Champa (it is not known if these were Muslims or not) at a time of internal trouble; and Hu Xuan (Chinese transliteration of Hussain), who led 300 more northwards the following year.

However, it is believed that contact between the Cham and the Muslim world began at an earlier date. According to Simkin, a student of early trade relations, after the Arab Muslims conquered the Byzantine and Persian empires in the mid-seventh century AD, they became active participants in the international Asian trade networks. In 671, a Chinese text states that the Chinese pilgrim I-Ching went to Sumatra on a Persian ship. By 727, large Muslim ships
were a common site in the Chinese port ciiy of Kwangchou (Canton). When this city was sacked and burned by the Arabs and Persians in 748, the center of this trade moved to Haiphong, now located in northern Vietnam.

Muslim Chinese trade had become so large scale by the ninth century, and so many ships were making frequent
voyages between the two nations, that the Persian Gulf, according to Simkin, began to be referred as the "Sea of China". Large Muslim colonies were flourishing in Southern China, and small Muslim settlements were spring up along the route, just as those of the Indians had done earlier. As ties between the countries involved in this trade network increased, so did the number of Muslims in the port cities and as the years passed, Islam began to spread inland. And Champa had one product which these merchants wanted: aloewood, considered by many Muslim geographers of the time to be the best in the world.

There are other artifacts which prove that Muslims were in Champa during these years. One of these consist of rubbings taken by a French naval officer of two Arabic engravings in the Kufic script (unfortunately, he could not find them again after he left the area). The first one is a tombstone of one Abu Kamil which has the date of 29 Safar 431 / 20-21 November 1039 inscribed upon it, while the second one is an announcement to the local Muslim community on the need to pay taxes (done in a hybrid Kufic-Nashi script). It is unknown what percentage of the Cham had become Muslim by this time, but it is probably quite small.

Scholars who have dealt with the introduction of Islam into Champa are of the opinion that the Muslims which initially brought Islam to Champa were mainly Persian Shi'is, citing such events as the above mentioned Persian ship, the persecution of Shi'i Muslims, the existence of a large Persian community on an island near the Chinese capital (in 748), salutations upon the Prophet and his house (as opposed to his companions, who are not mentioned) on the
abovementioned tombstone, and a remark by al Dimashqi (1325) that "the country of Champa...is inhabited by
Muslims, Christians and idolaters. The Muslim religion came there during the time of Uthman...and the Alids,
expelled by the Umayyads and by Hajiaj, fled there." There is also some evidence from the Cham rituals themselves, which place special emphasis upon the names of Ali and Fatimah in wedding ceremonies and cosmology, and on Hassan and Hussein (in cosmology).

Regardless of who first introduced Islam into Champa, most scholars believe that Islam never made any significant progress until after the disastrous defeat of Champa by the Vietnamese in 1471. This was the time of the Islamization of the Malay world, when vast areas stretching from modern-day Malaysia to the Philippines were coming into the fold of Islam, and when their Muslim rulers were leading large and profitable trading kingdoms whose ships regularly plied the waters to China and the Middle East. Muslim traders, scholars, mystics and others traveled far and wide from the last years of the thirteenth century until the establishment of European domination over the area in the seventeenth century. The Cham, an acknowledged racial, cultural and linguistic part of the Malay world, were not left out.

Over the years, more and more Cham became Muslim, and it appears that during the late sixteenth century and all during the seventh century the upper classes, including the royalty, eventually converted to Islam. But, they now had no country to rule over. Many chose to move to Cambodia, while others stayed behind. It should be noted that of those who went to Cambodia, eventually a full one hundred percent of them became orthodox Sunni Muslims under the supervision of Malay communities in Cambodia. Those who remained behind in Vietnam, however were not so fortunate. They were intentionally isolated from the larger world by the Vietnamese authorities and, cut off from the Islamic ummah, their religion gradually deteriorated. As only half of them converted, the influence of the traditional religion and customs remained strong and were gradually reincorporated into Muslim rituals and beliefs. What resulted would not be considered Islamic by many orthodox Muslims, and when the Cham of Cambodia tried to bring them to a more orthodox version of Islam, they ran up against stiff resistance.
http://www.angelfire.com/ny/dawahpage/cham.html

Comparisons to malaysia:

There are quite a few similarities between the Chams of Vietnam and Kampuchea and Malaysians-Indonesians.
Both are Sunni Muslims, following the Shafi'i madh-hab (school of thought). Their culture is similar. For example, both live in villages called kampongs. Muslim men wear batik lungi (shuka in Kiswahili) tied in a knot at the waist, whether in Ho Chi Minh City in Vietnam or in Jakarta, Indonesia, but while the black cap is popular in Indonesia, the Chams of Vietnam and Kampuchea wear white caps like Muslims in other places and these are called kapea (recollection: kofea in Swahili). And the elders among the Chams wear white robes and turbans as is the sunnah. Finally, mixed marriages of Chams to Khmers, Vietnamese or Chinese non-Muslims almost always result in the non-Muslim partner's conversion to Islam (as among the Guyanese for example). The seal of iman (faith) is set; "kis jagaa aur kahan tera kabza naheen", mused Imam Ahmad Raza Khan.
(Note: This article was first published in Iqra The Islamic Journal of Memon Jamat Nairobi, No. 30, Jamadil Aakhir 1415, November 1994).

Only one reference to buddhism:

Cham religion was pretty much home grown to include worshipping the died ancestors, worshipping multiple gods of the surroundings like river god, thunder god, mountain god - polytheism. The Chams were only briefly Bhuddists. There is only one one historical site DongDuong in DaNang that bears traits of Buddhism. The Hindu religion probably effect the most in the Cham culture and religion with similarities in outfits ( especially in women dresses
), with custom of burning the death .
http://groups.google.com/groups?q=cham+group:soc.culture.vietnamese&hl=en&lr=&ie=UTF-8&group=soc.culture.vietnamese&selm=hsENa.187%24fE3.131%40newssvr33.news.prodigy.com&rnum=7

sayangidaku · Post time 10-5-2007 04:50 PM

kat kemboja masih ada lagi org2 cham ni. yg aku pasan nama tmpat kompong(kampung) aje yg sama. lain2 tak fhm dah.

tongkatali · Post time 11-5-2007 09:27 AM

Of some 12 million people living in Cambodia today, an estimated 700,000 comprise the Cham population, whose ancestors once ruled much of Vietnam. When the kingdom of Champa was defeated in 1471, the Cham people fled to Cambodia to seek refuge and have lived there since. During the reign of the Khmer Rouge in the mid- to late-1970s, many Cham were singled out and killed, with many fleeing to Malaysia, Vietnam, and the U.S. to avoid persecution.

tongkatali · Post time 11-5-2007 09:30 AM

Bagi siapa yang nak dengar bahasa orang Cham, anda boleh masuk web ni....RADIO SAP CHAM "The Voice Of Cham", dialamat :
http://www.sapcham.org/index.html

tongkatali · Post time 11-5-2007 09:34 AM

Population

There are two groups of Campa people. The Cams who reside in the coastal area, uses an Austronesia language and practice the matrilineal and matrilocal social system. The people who live in the highland areas also speak the Austronesia language, that is similar to the Cam language and they practice a matrilineal and matrilocal social system similar to the Cams. They are made up of several ethnic groups including Rhade, Jarai, Hroi, Cru and Raglai. Some of these people speak Austroasiatic. Those who practice patrilineal and patrilocal social system are the ethnic groups of Bahnar, Sedang, Mnong, Stieng and Ma.

All the ethnic groups that reside in the Campa territory have similar rights and responsibilities. Hence, some one from among the highlanders could become king regardless of his ethnicity. For example, there was a Campa king by the name Po Rome (1627-1651) who was from among the Cru ethnic group. He was famous and respected by the Cam even until today.

Contrary to what researchers believed prior to 1970, the Campa kingdom is not a mono-ethic nation but rather a poly-ethnic nation where non-ethnic Cams from the highlands also played a major role. Before the 15th Century, due to Hinduism, there were two classes in the Campa kingdom: the ruling class and the commoners. The ruling class was made of its leaders and family members, the Brahman and the nobility. They practiced the Sanskrit traditions and lived their lives modeled after the Indian culture. The commoners were divided into free people, slaves and foreigners who were considered as enemies and rebels.

After the 15th Century, the Campa people were divided into two classes. The first was made up of the rulers, royalties, nobility, religious leaders and those in power; Hinduism influenced them. The second class is made up of free people such as farmers and sailors. Another category of citizens is known by its high number, called the . The is a category of citizen that was made slaves either through their own debts or through their parents

tongkatali · Post time 11-5-2007 09:51 AM

AN INTRODUCTION OF THE HISTORY OF THE CHAMP

Between the end of the 2nd Century A.D. and the first three decades of the 19th Century, there existed an ancient kingdom by the name of Campa, located in present day Central Vietnam. At the beginning of its existence, this kingdom covers an area extended from Porte d`Annam (Hoanh Son) to Col des Nuages (south of Hue). During the 4th Century, its territory was expanded to the Donnai region (Saigon). However, since the 10th Century, due to pressure from Dai Viet (Vietnam), the northern border of the Campa kingdom gradually shifted to the south.

History

The history of the Campa Kingdom can be divided into two eras. The first era dated from the end of the 2nd century until 1471, during which, Campa was under the influence of Hinduism. The second era was from 1471 until 1832, a time when Campa professed a mixture of local beliefs intermixed with Islamic traditions.

Around 192 A.D., this country was known in Chinese texts and literature as Lin-Yi, which expanded its territories to southern Hue and became the Kingdom of Campa. It was this Campa Kingdom, which had borrowed Hinduisme theories to explain the universe, social organization, kingship, acts of worshipping and the Sanskrit language. It is not a centralized nation but rather a federation of lives small regional governments, namely: Indrapura, Amaravati, Vijaya, Kauthara and Panduranga.

During its first eight centuries of its existence, the Kingdom of Campa had on many occasions invaded its northern and southern neighbors. However, the 11th Century marked the decline of the Hindu-Campa, a result of the Vietnamese invasion. In 1069, Campa shifted its border to Lao Bao (north of Hue). In 1306, King Jaya Simhavarman III left the region between Lao Bao and Col des Nuages (south of Hue) to the Vietnamese. In 1471, after conquering Vijaya, the Vietnamese king, Le Thanh Tong destroyed the capital and systematically abolished all Campa identity and culture.

Even though 171 marked the end of the Hindu-Campa Kingdom, it does not mean the end of Campa as subscribed by some historians. In fact the southern territories (Kauthara and Panduranga), which were not conquered, have revived a new Campa with new values and belief. This southern Campa Kingdom no longer practiced Hinduism but a mixture of local beliefs and toward the end of the 16th Century; it began to receive Islamic influence. In short, the new Campa Kingdom had very little similarities with the old Hindu-Campa.

The new Kingdom received the same fate as the old Campa when the Nguyen Dynasty actively expanded its territory to the south (Nam Tien). In 1611, the Nguyen Lords conquered the Campa Kingdom region between Cu Mong and Thach Bi Billy. In 1653, it conquered Kauthara. After the end of the Vietnamese civil war (1771-1802), Panduranga-Campa was rebuilt with only one zone of autonomy in Vietnam. This zone was later annexed definitively by force by Emperor Minh Menh in 1832.

After over sixteen centuries of existence, the Campa Kingdom was vanished from the world map forever.

Dutch-Lady · Post time 11-5-2007 10:26 AM

champa itu khan satu2nya kerajaan Islam Di daratan Indochina. Kok Aneh ya , Msekipun di Daratan Indochina pernah berdiri Kerajaan Muslim, tapi saat ini sebgaian Besar penduduknya malah beragama Budha. ada yg tahu nggak ya , alasannya kenapa