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THE COMING OF ISLAM

TO BURMA DOWN
TO 1700A.D
BA SHIN
Burma Historical Commission.
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'liEil8:- Th~ Coming oflslam to Bwma down to 1700 A.D,


byBASHIN
THE COMING OF ISlAM TO BURMA DOWN TO 1100 A.D
By
BASHIN
Burma's Muslim population according to the Census
Report of 1931 was 584-839. After 30 years this ligure does
not hold good to-day as there has been considerable changes in
the population of the country professing Islam. The new
frontier district of Arakan division (which joins boders with
East Pakistan) alone claims to have a Muslim population of
over 300,000. Besides there are concentrations of Muslim
population in larger towns and villlrges especially in the
districts of Rangoon, Shwebo, Sagaing, Mandalay, Kyaukse,
Yamethin, Amherst, Meiktila and also in the Karen State.
Ir is a known fact that within a hundred years of the death
of Prophet Muhammed, Islam had swept over the middle block
of Eur-Asia. By 1202 A.D., in the east, islam had reached the
banks of the Brahmaputra river in Bengal. But some Perso-
Arab merchants and sailors had already visited India and the
Far East some 300 years earlier. From an anonymous Arabic
work of 871 A.D. we know that two Arab travellers visited the
Andaman islands in the Bay ofBengal south of Burma? In 851
A.D., a Persian merchant called Sulayman wrote an account of
THE COMING OF ISLAM TO BURMA DOWN TO 1700 A.D

his own travels in India and China giving the earliest Arabic
description of China and the coast lands of India. The Kitab
al-Buldan (880 A.D.) of Ya'qubi, the Muruj al-Dhahab wa-
Ma'ddin al-Jawar (943 A.D.) ofAli al-Mas'udi, ''the Herodotus
oftheArabs," ''the Hudild al-Alam, (982A. D.) a geographical
work by an anonymous author and the account "On China, the
Turks and India" (c. 1120 A.D.)S of Tahir Maravazi, all speak
about the three kingdoms which are the neighbouring countries
of China seperated from it by ranges of mountains. Here China
is apparently confused with Nan Chao. These th~e kingdoms,
whose names are variously spelt, are:-
(i) Tusul or T.rsul
(ii) Muja, Musha or Musa
(iii) Mab.b , May.d, Man.d or Man.k
The kingdom ofT.sul or Tr. sul has been identified by Prof. Dr.
G.H. Luce with the Pyu kingdom of Burma (c. 7th-9th century
A.D.). Quoting the "Hsin-t'ang-shu. Prof. Luce says." the Pyus
call themselves T'u-lo-chu (t'uat-la-ts'iu). The Javanese call
them Tu-li-cho (duo-li-k'iuat). Boh the letter variants may be
connected with the ethnic term Tircul occuring in Old Moo
(Kyanzittha's inscription c. llOOA-D.)which says that in the
ceremonies at the opening of Kyanzittha's palace there were
four kinds of singing-Mirma (Burmese), Rmen (Moo), lircul
(Pyu) and Man .... ? 6.
As for the other two kingdoms he finds it difficult to
identify them with the Mi-ch'en and Mi-no (Myie-nak) of the
Chinese. There is yet another kingdom referred to by the early
Arab writers. Its name is variously written RHmi, W.hm, Z.
hm, Dahum etc. 7 This kingdom has been often identified in
the country of the Mons in Lov,,er Bunna. Its account, which
contains its wars with the kings ofWest and North India and its
JJ BASHIN

possession of a large part of the east coast of India. cannot with


the fact that the power of the Mons. before 1000 A.D .. was
centred round the Gulf of Siam.
The sea ports of Burma such a Kyaukphyu. Bassein,
Syriam Martaban, Mergui etc., are rife with the legendary
accounts of early shop wrecks in their neighbourhood. The
Mons and Burmese chronicles of much later date and some of
the Pagoda Thamaings (histories) of Lower Burma, contain
legendary accunts of Kula: ship-wrecked sailors, traders and
soldiers.8 These accounts, however, cannot be regarded as
authentic historical evidence. But the existance of curious
buildings. called Buddar mokan and dargah which dot the
coast of Burma from Akyab to Mergui seems to lend support to
.these living legends which, it may be suggested are the
reminiscence of the early Muslim contacts with Lower Burma.
The name Buddar Mokam is Muslint in origin Badar
Maqum. The house ofBadar. Sir Richard C. Temple, identifies
Badar with Pir Badar of Chittagong who was better known as
Badarruddin Aulia and connects him with the Muslim Spirit of
the Flood, AI Khidhr of early Arab tradition 'They are universal
shrines accepted by the Buddhists, Hindus, Muhammadans,
natives of India and Burma and the Chinese alike.''B Although
the dates of this saint are assigned to the first half of the 15th
centuryA.D. 10 the tradition of these places seems to go back to
a much earlier date. As for the dargahs (the door to the house)
at Sandoway, Bassein, Syriam etc. it is gemerally believed that
they belong to Muslim saints other than Badaru'ddin Aulia.
But the people who revere them hardly know their history
except that they are the tombs of the Muslim saints of days
gone by.
On the other hand the Arab and Persian merchants got to
THE COMING OF ISlAM TO BURMA DOWN TO 1700 A.D

know the North of Sumatra very well, as their main object was
to intercept the trade route between the China sea and the west
at this point. For the same reason Kalah (Kra ?) was also
important to them. They were mostly interestd in the trade in
spices, cumphor, aloes, cloves, sandalwood, nutmug, eardimon,
cubed pepper." 11 To the north ofthis important cross- road of
trade, they knew very little except the Andamans.
So far as the sea route concened, the seems to have been
very little direct contact between Islam and the Buddhist
Burma during these early days of the Perso Arab travellers and
merchants.
Muslim contact of Bunna via Yunnan, on the other hand,
are quite distinct. The first penetration of Islam in China came
by. the sea route long, before the embrassies.. sent by the
'Abbasid Caliphs' to Ch'and an (Hsi an fu) by the 'Great Silk
Route.' By the 8th century there sea coast of China. As early as
758 A.D .. the Muslim traders were sufficiently numerous at
Canton (Han-fu) to stir up a risingP The Tang Chinese knew
the Arab under the name ofTa-shih (Tazi or Tajik, the Persian
name for the Arabs), and the Persian, Po-ssu. Towards the end
of the Sung dynasty, when the Muslim population of China
was swelled by the immigration of the Ulgur Muslims, these
distinguishing names were abandoned and the Muslims were
unifonnly disignated under the names, Hui-hu or Hui-ho or
finally Hui-hui. 13
In 1253, the Mongols under Khubilai Khan and his great
general Uriyangkhadai, trying to complete the conquest of
China by taking the Sung in the rear, turned their flank by
conquering Ta-li, the western city ofYunnan, nearer to Bunna.
During next five years, Uriyangkhadai liad a difficult task
conquering all the Tai and other tribes ofYunnan and Tongking,
Ji BASHIN
before he could tum north and conquer the Sung. The Muslim
population of Yunnan which had been steadily growing as a
result of the gradual infiltration of Mohammedanized Central
Asiaus since the days of the Tang, was augmented with the
occupation of lhe land by ~e Mongols whose army included
Muslim men and officers as well.
BBHC, III, 1963
Some ofthe Yuan administrators ofYunnan were prominent
Muslims. Sai-tien-ch'ih Shan-ssu-ting (Sa'id Azal = Sa'id the
unarmed) whose Muslim name is Shams uddin, was the State
Councillc;lf ofYunnan from 1274 to 1279. His personal name is
Wu-ma-erh ('Umarah). A wise and benevolent administrator,.
Sa'id A'zal successfully 'pacified and comforted' the people of
Yunnan. He introduced social and cultural reforms, built
schools, Confucian temples and mosques. and through
patience, love and good will won over the people. His son, Na-
su-la-ting (Nasir uddin) was Comforter and Commander-in-
chief of the various roads ofYunnan from 1279 to 1285. He
commanded the first Mongol invasion of Burma in 1277-78.
His younger brother Hu-hsin (Husain) was first appointed
Transport Commissioner of Yunnan (1284) and later Senior
Comforter of Yunnan. It was through his initiative that Burma
submitted a white elephant as tribute to the Yuan Court in
1301. 14
The three Mongol invasions of Burma at the close of the
13111 centucy was one of the causes of the fall of the Pagan
dynasty. Using Yunnan as their base for all the invasions, the
Mongol armies captured Pagan, the capital, in their second
invasion in 1285-87. At the time when Myinzaing was beseiged
during the third invasion (1300-01) the Mongols had already
set up Cheng Mien province in North Bunna-(in the present
THE COMING OF ISLAM TO BURMA DOWN TO 1700 A.D

Bhamo district west of the Irrawaddy river) and Mein-chung


province in Central Bunna (abcut the confluence oflrrawaddy
and Chindwin Rivers). The latter was established only on
paper and was abolished as early as 1290. The fonner, which is
further north, was not abolished till1303. 15
Bunna's contacts with Yunnan, peaceful or other wise,
were evidenced long before the Mongol invasions. The
southern trade route by land between China and India passes
through north Bunna and it was inevitable for Islam which had
already reached Yunnan, to penetrate into Bunna especially
with the Mongol invasions, one of which was commanded by
a Muslim general, and with the establishment of Mongol
administration in Northern Bunna.
Bunna's contacts with Islam via Yunnan thus go back to
Sat-tien ch'ih and his family. These contacts, it appears, are
brief and limitted. 16
Muslim contacts by land route via East Bengal and Arakan
has been most important in the long run. In factArkan has been
the bridge- head for Islam, from where it radiated gradually
and peacefully to all parts ofBunna.
In Bengal Islam had advanced to the banks of the
Brahmaputra by 1202 A.D. during the reign of Muhammad of
Ghur. Later, while the Dehli, Sultanate was established in 1336
A.D. by Fakhr-ud-din Muba-rak Shah. Nine years later the
Sultanate of the entire province ofBengal was founded by Haji
Shamsuddin Iliyas Shah in 1345. All these changes in Bengal.
However, did not have any direct effect on the neighbouring.
Buddhist kingdom of Arakan.
This Buddhist kingdom of Arakan previously looked
east towards Pagan as her suzerain till the latter's lall in 1287
A.D. But at the beginning of the 15th century the force of
BASHIN
circumstances made her tum west towards the Muslim State
of Bengal. In 1364 A.D., a new and formidable kingdom arose
in Burma with it:, capital at Ava. The kingdom of Ava attacked
Arkan in 1404 A.D. and the youthful Burmese general, Man:
Rai Kyo Cwa (Minyekyawswa), the son of king Anoaurattha
(Anoratha, i.e.' King Mingaung, 11.140 1-22), ousted Naramitlha
(Narameikhla) ofArakan. 17 This attack ofAva on Arakan paved
the way for the Muslim domination of Arakan for a. century
(1430-1531).
Naramitlha fled to Bengal and took asylam at the Court of
the Sultan of Gaur. 18 He remained there in exile, till 1430 A.D.
when he was reinstated as King of Arakan wiht the military
assistance of the Sultan. 19 The king founded the new capital of
Mrok U (Myauk -u). With him came his Muslim followers and
soldiers who settled down in and near the new capital. They
built the Sundi Khan mosque which scrvives to this day at the
village ofKawa-lon (Kawalaung).
With the return ofNaramitlha began the Muslim domination
of Arakan. According to the New Chronicle of Arakan
(Rakhuin Rajawan Sac) for the military assistance to regain
tiie throne of Arakan, Naratnitlha had to surrender the twelve
towns of Bhanga (Bengal) over which Arakan previously
claimed suzerainty, to the Sultan of Bengal and also had to
agree to be feudatory to Bengal. Arakan thus remained to be
a subject state of Bengal for a century (1430-1530 A.D.); and
during this period it became a common practice for the Sultans
of Bengal to confer Muslim titles on the kings of Arakan. The
New Chronicle of Arakan mentions nine kings who received
such titles from the Sultan of Bengal. These kings and their
Muslim titles are:-
THE COMING OF ISLAM TO BURMA DOWN TO 1700 AD

Name ofking & regnal Name in Muslim title Arabic version


years. RYS* inRYS
1. Min .Khari 1434-59 Man:Khari AliKhan AliKhan
2. Basawpyu 1459-82 Bhacophru klamasya Kalimashah
3. Dawlya 1582-92 Man:Dolya Mokhusya Ma'Kul Shah?
4.Baswnyo 1492-94 Bhacoman:no MahamosyaMuhammad
Shah
5. Yanang 1494 Man:Ran'On Norisya NuriShah
6. Salingathu 1494-1501 Calankasu Sakkokdola- Sheik Abdullah
sya Shah
7. Minyaza 1501-23 Man: Raja Ilisya Jlias Shah ? ' 0
8. Minsaw-o 1525 Man:Co'Ui Jalasyd JalalShah
9. Thatasa 1525-31
21
Sajata llisya Ali Shah? JJ

Some coins or medallions bearing the kalimah(the Islamic


confession of faith) in Arabic have also been discovered in
Arkan. According to Mr. G. E. Harvey these coins were also
issued by these feudatory kings who got them struck for them
first in Bengal and later struck their own in Arakan.
This practice of taking Muslim titles in addition to their
own Pali or Burmese ones was continued even after Sajata
(1526-31), the last king to acknowledge the suzarianty of
Bengal sultanate, when Arakan openly revolted against Bengal
Sultanate under the leadership of Minbin ( 1531-53)25 - Man:
Ban Sankhaya also called Man: Pakri: whose Pali title is Siri
Suriya Canda, Mahadhammaraja. He occupied Chittagong and
ravaged the country up to Decca. Minbin, however, assumed
the Muslim title of Jokpohsya (Zabauk Shah)24 ; IJne of his
successors, Mun: Phalon: (Minpalaung 1571-93) is also known
by his Muslim title, Syokindrasya 25 , Sikandar Shah, of the
coin inscription. 26 The cnin of Man: Rajakri' : (Min Yazagyi,
1593-1612) has his Muslim title Cholimsya in Burmese letters
BASHIN
on the obverse and the title Husain Shah in Arabic on the
reverse. 27
The Muslim title of his successor, Man: Khamon:
(Minkhamaung, 1612-22) is Usyorisya, in Burmese letters,
and Husain Shah, in Arabic, as shown on his coins. King
Sirisuddhamntaraja (Thirithudamma, 1622-38) is also known
by the Muslim title of Salim Shah II. 28
These later kings of Arakan, who were Buddhists and
who were no longer subject, directly or indirectly, to the
Sultanate of Bengal, assumed Muslim titles, not because
these were imposed on them by the Sultan of Bengal, but
because they wanted to style themselves as Sultans. Besides,
as Minbin claimed, the subjects of their realm now included
not only Arkanese Buddhists but also "the Kula: of Monkwap
(Moghul?), Pathan, the Sak, the Mrum, Hindut (the Hindus)
and the Musalaman (the Muslims). 29 "Taking Muslim titles by
these kings, in fact, was a mere aping ofthe Grand Moghul's title.
The influence of Islam on Arakan was profound. The kings
styled themselves Sultans and tlieir kingdom, a Sultanate.
Their court was shaped on Gaur and Delhi. From eye-witness
account of the kingdom by Fray Sebastien Manlique we know
that the preceptor of king Thirithudamma was a Muslim, who
had been on Hajj pilgrimage twice. He was very influential at
the Court and the Arakanese regarded him as a saint.30
This impact of Muslim culture on Arakan is an impetus
to the development and progress of the Arakanese kingdom in
the succeeding decades. There had been improvements in the
administrntion as well as in the armed forces. At a time when
Bengal was in a state of chaos after the invasion of Gaur by
the Moghul Emperor Humayun himse1f(although the Emperor
was ultiiriately~driven out by Sher Shah), Minbin was able to
THE COMING OF ISLAM TO BURMA DOWN TO 1700 A.D

conduct his expedition right into Bengal, capture Chittagong


and reoccupy the 12 towns of Bhanga. His revolt against the
Sultanate of Bengal was a success and the territories he had
occupied remained under the Arakanesc rule untill666A.D. when
they changed hands again, this time to the Moghul Empire.
Arakan's power was felt much more in the sea; and its sea
power became a challange to the Portuguese shipping which
had, by this time, predominated the Indian seas after ousting
the traditional sea power of the Arabs and the Persia'ls. Sea-
going crafts maintained by Arakan were manned by competent
seamen of Chittagong, and Ceasor Frederick, writing in 1564,
said that their fleet had as many as two hundred galleys. For
years their ships carried on piraticaJ expeditions in Bengal,
sometimes even up to the mouth of the Ganges looting and
capturing slaves for sale.
They could even hamper the Portugese shipping. Min
Yazagyi employed Portuguese mercenaries in his various
expeditions. The Portuguese settled in Chittagong; they also
had a base at Sandwip islands. They were the freebooters,
independent of Goa. They joined hands with the Arakanese in
their ravaging expeditions to Bengal. Sometimes they grew so
powerful, as in the case of Philip De Brito at Syriam, that they
could even defy the king and became formidable enemies of
the kingdom. In 1615 A.D., they attacked the capital city of
Mrok-u (Myauk-u) but were repulsed by Minkhamaung who
enlisted the aid of Dutch ships. As a result of this the Portuguese
were replaced by the Dutch in Arakan's trade. But the slave-
trade went on as before. The Dutch needed slaves for their
plantations in the East Indies, and were dependent on Arakan
for their procurement. These were procured for them by the
Arakanese from Bengal by sending annual expedition thither.
BASHIN

The slaves thus procured and transacted included Hindus as


well as Muslims.
Moreover, these mereasing contacts of Arakan with
Bengal, friendly of hostile, brought in a number of Muslims
not only from that area, bu also from Northern India. Some
of them were captives of war or captured slave and others,
advenurous warriors who sought service under the Arakanese
kings as mercenaries. Fray Sibastien Manrique mentioned the
presence of a contingent of Muslim soldiers from North,em
India in the Coronation of king Thirithudamma.
Arakan, in fact, had now become the bridge-head for the
disffusion of Islam into the countries to its south and east. In
as much as the slave trade with the Dutch had helped in the
increase of Muslim population in the Dutch East Indies where
Islam had already taken a firm hold, Arakan's expeditions to
Lower Burma (1599 A.D.), had been, in a way, instrumental in
spreading the faith to that part of the country.
The tragic episode of the flight of Prince Shah Shuja to
Arakan in 1660 A.D. is one of the most important events in
the history of Burma's contacts with Islam. The episode, which
was the outcome of the war of succession for the Moghul
throne during the last days of Emperor Shah Jahan, is well
known to the historians of the Moghul Period. In his "studies in
Dutch Relations with Arakan" (Journal of the Burma Research
Society Vol. XXVI, pt. I), Prof. D.G.E. Hall, basing on Dutch
sources, gave an account of it at full length. Shah Shuja, the
second son of the Great Moghul, Shah Jahan, gave up his
attempt for the Moghul throne after his defeat at the hands
of Aurungzib's general, Mir Jumla, and fled to Arakan with
his family and five hundred followers. King Candasudhamma
(Sandathudamma, 1652-1684) at first, gave him a cordial
THE COMING OF ISLAM TO BURMA DOWN TO 1700 A.D

welcome; he even promised to provide ships to convey them


to Mecca as requested. But the friendship did not last long.
Mir Jumla, who followed up the chase, was demanding for the
surrender ofthe prince and his family and there was a general
fear of Moghul invasion of Arakan. Tiie Arakanese king on the
other hand appeared to have a capriciQUS eye on the rich
treasures brought by the refugee prince. The last straw of the
friendly relations broke when the king ask~ _for one of t4e
daughters of Shuja in marriage. This request was haughtily
rcfhsed: and to get out of this intolerable situation Shuja and
his followers made a desperate attempt to escape. It is alleged
that they made a futile attempt to oust the king and seize the
throne in collnboration with the resident Muslims. In 1661 the
king's troops attacked Shuja's residence and the prince and his
sons, it is ruri.oured, fled to the hills only to be captured later.
The prince was executed and the sons, sent to prison. They
were, however, released later. In 1663, a desparate attempt was
made to rescue the sons; but this also was a failure and as a
result a large number of Muslims and Bengalis at the capital
were masacred.
There is a brief reference to the episode of Shuja in the
New Chronicle ofArakan (Rakhuin Rajavan sac). He is refered
to as a son of the Pacha king (i.e. the Great Moghul) and his
name is given as Nharonci* He came and took refuge in Arakan
in 1023 sakkaraj (1661 A.D.) He ravolted against king
Sandathudamma, but rvas defeated by the king's forces and he
fled to the upper reaches of the Kacchapanadi (Kaladan) river.
His two sons and the trusted followers who were left behind
were exe"uted. The rest were treated to water of allegiance and
employed as Royal Archers, They are known as Kaman San. In
1025 sakkraj (1663 A.D.) the Moo: Kwap (Monghul) followers
BASHIN
of Nharoner rose in rebellion again and succeeded in burning
down the golden spire of the Royal Palace. In this rebellion
Manosiha, the governor of Mrok-u died. 33
The repercussion ol the tragedy ol Shuja soon followed.
The new governor of Bengal,. Shayista Khan, first took
measures to clear the Arakanese from Chittagong, Ramu and
East Bengal. After building and equipping a new fleet, he
seized the Sandwip islands. In 1666 A.D.)., he attacked Dianga
by land and sea and routed the Arakanese fleet. The Portuguese
who had been sitting on the fence, now changed sides. Dianga
surrendered. The whole of Chittagong district up to the Naff
river was annexed to the Moghul Empire. With this the glory
of Arakan kingdom came to an end. It declined rapidly after
1666 A.D. Internal disorder ensued with the death of King
Sandathudhamma in 1684 A.D. The Kamam San 'the Royal
Archers of the Guard'. became very Powerful and they began
to play the role of 'King Makers.' This 'Royal Archers of the
Guard' was first organized with the followers of prince Shuja,
who survived the revolt. But later they were reinforced, from
time to time, by fresh soldiers and adventurers from India.
They set up kings, deposed them and created new ones as they
liked. These Ka,am San dominated Arakan from 1684 to 1710
The 3dvance of Aurungzib's anny to East Bengal chasing
Shah Shuja to Arakan, the revolt of Shah Shuja and his
followers against Candasudhamnta and the rutheless massacre
that followed, and the campaigns of Shayista Khan driving the
Arakanese out of East Bengal, all these were the forces that
made the Muslims migrate further to the east and the south
to Kyaukphyu and Sandoway districts and to Central Burma.
Some of them were captured by the Burmese kings of Ava
during their Arakanese campaigns and taken as prisoners-of-
THE COMING OF ISLAM TO BURMA DOWN TO 1700 AD

war and settled in central Burma; and the more adventurous


ones found their way to Central Burma and served the kings
of Ava. The account of the land-movement of Islam to the
Irrawaddy plains of central Burma should be treated separately.
so that it may be considered together with the arrival oflslam
in Lower Burma via tlie sea.
The faith of Islam spread by traders to the East Indies had
been so successful and so well established there before the end
of the 13th century A.D. that the Yuan Court of China found
it expedient to use Muslim envoys in its diplomatic relations
with the Island Kingdoms. The envoys sent from China to
Malayu (the kingdom in Sumatra island) in 1281 A. D. were
Muslims called Sulayman and Shams ud-din. 34 Ten years later,
describing Perlak in the far north of Sumatra, Marco Polo
reported that the Seracene Merchants had converted the king
to the law of Muhammad. Since then Islam had been firmly
established in the Island Kingdoms which became another
diffusing cantre of Islam in South-east Asia.
With the advance of the Portuguese, the English, the
Dutch and the French trading enterprises in the Indian seas,
the Arabo-Peisian shipping declined. Nevertheless, the
established position of the Islam in the area indirectly helped
to foster the Muslim trade. The Muslim merchants were fou
continuing with their trade amidst their more powerful rivals.
In 1617 A.D., even after the English East India Company had
established its factory at Masulipatan, the Muslim merchants
engaged themselves in trade between the Coromandel coast
and Pegu in Lower Burma. 35 It was not until the middle of the
17th century that the English company could open a factory in
Burma. Before that time, the Company did a certain amount of
trade with Burma through the Muslim merchants who made a
BASHIN
yearly excursion from the Coromandel coast to Syriam at the end of
the wet monsoon. Through these intermediaries the Company
obtained from Burma things like Martaban Jars, small supply
of gold, copper, tin and benzoin, and particularly lac.36
When King Anokphaklwan (Anaukpetlun 1605-28)
defeated the portuguese free hooter. Philip De Brito, and
conquered Syriam, and also received the submission ofBennya
Dala of Martaban, who was previously subject to the Siamese,
in 1623 A.D .. "The Moores here in Mastrlipatan rejoyee greatly
att the conqueste, hoping nowe to gette the trade of Pegu into
their hands agayne, and prepared 2 ships to sende thether in
September nexte." Thus wrote Peter Floris in 1623.37
Even as late as the beginning of the 18th century, just
outside of our period, the Muslim were flourishing as private
traders at the port of Syriam together with the Telegus and the
Armanians. In the records of Fort St. George of English East
India Company, it is reported that they were at this port engaged
in ship building also, and that they even captured the English
ship the "Frienship" and were insolent to the English. 39 The
two ships Elahee and Salaimat (both are Islamic names), 40
belonging to King Sane of Ava (1698-1714), are recorded to
have called at Fort St. George. These These ships, perhaps,
were built by the Arab ship builders at Syriam. Evidently King
Sane possessed the nucleus of a mercantile marine. 41
In the same English records we read of the diplomatic
relations between the Court of Ava and the Muslim Court of
the Moghuls during the reign of this king. In 1706 A.D., a
Burmese embassy was sent to Emperor Aurungzib. In 1711
A.D, Emperor Shah Alam 'sent a dress of honour' to King Sane
as present. In return the Burmese king despatched a mission to
the Moghul Court with 12 elephants to-be preSented to the
THE COMING OF ISLAM TO BURMA DOWN TO 1700 A.D

Great Moghul. In the following year Burma sent yet another


embassy. Both these embassies passed through the English
factory at Madras. The Madras Public Proceedings which
recorded their accounts reveal that the second embassy was
allowed to depart for Bengal on board a ship called the Elahee,
belonging to King Sane ofBurma.43
Burma's diplomatic relations with the Moghul Court, the
continuous presence of the Muslim traders at the Burmese
ports of Syriam and Pegu, and of the Arab ship builders at the
former, who were strong enough to defy the English, all these
tend to point to the fact that the Muslims, in those days, were
prominent and influential in Burma's trade and shipping.
Political changes in the county appeared to have no effect on
their enterprises which continued uninterrupted.
Earlier during the middle of the 16th century, we read of
the presence of foreign Muslim settlers at Pegu and other
places in Lower Burma. King Burannon (Chanphrumyarhan or
Bayinnaung 1551-81) of Pegu in his zeal for religious
reformation stopped the religious duty of slaughtering animals
in connection with the celebration of Iddul Athwaha. 44 We also
read ofthe Muslim crews of Portuguese ships, which came in
too late to assist Philip De Britto of Syriam, seized by King
Anokphaklwan (Anaukpetlun 1605-28) after his capture of
Syriam in 1613 A.D. These Muslim crews were sent up to
Upper Burma together with the Portuguese captives and were
settled in areas between the Irrawaddy and the Chindwin.
These Muslims have been wrongly identified witt. :!;ayingyi, a
term used for those who profess Roman Catholicism in Burma
today. Originally it was applied to the Portuguese, and, in fact,
it is another form of the word feringi.
The same king waged war on Sandoway in 1615 A.D. to
SA SHIN
settle the dispute over the 'Coconut' and 'Arecanut' islands
which. the Arakanese kings claimed possession of. After the
campaign quite a number of captives were taken and settled in
central Burma. We also know about another war-like expedition
to lower part of Arakan conducted during the reign of King
Sane in 1707 A.D.
In an inquest record 48 (cactan: Sittan. revenue inquest)
copied from a MS. in the Royal Library of Amarapura, by an
army officer from Kyauktalon in 1801 A.D., a list of 37
settlements established during the reign of King Sane is given.
Of these 12 are Muslim settlements. They include Toungoo,
Yamethin, Nyaung-yan, Yindaw, Meiktila, Pindale, Tabetswe,
Bhodhi, Sitha, Siputtaya, Myedu and Dipeyin. Another inqeust
record of 1783 mentions how over 3,000 Muslims who
migrated from Arakan had been disposed off in the militaiy
service ofthe king in 1071 sakkardj (1709 A.D.).
In the absence of any better ard more reliable source on the
question of the migration of the 3,000 Muslims to the central
plains of Burma, we have, at present. to be content ,with the
information given in these records of inquest. The course of
events that took place in East Bengal, in Arakan and in Burma,
on the other hand, lends support to the evidence of these
records of inquest. Moreover, the tradition ofthe 3,000 Muslim
immigrants is still rife with the Muslims of Upper Burma even
to this day.
What are the effects of this impact of Islam on Burma?
These agelong contacts with Islam, as we have seen, played an
important role in the rise and fall of the powerful state of
Arakan at the head ol the bay of Bengal. In the central plains of
Burma- here we have much more source materials - these
Muslim settlers and their descendents proved fu be useful
THE COMING OF ISLAM TO BURMA DOWN TO 1700 A.D

members of society and of the state, forming important and


essential components of the armed forces ofthe kings ofBuml.a
for nearly two centuries till the British annexation of Upper
Burma in 1886 A.D. Many of them were employe4 in
administrative services as well, some rising to high and
honoured positions.
Through Passage oftime their descendents have thoroughly
been naturalized as Burmans. The Islamic culture, with the
Indian culture at its base, which they brought with them
gradually got infused with the culture of the land of their
adoption. In course of time some of them became master ofthe
Burmese language and writing and contributed in their own
way to the development of Burmese literature. During the later
half of the 18th century and also during the 19th century,
Burmese Muslim writers and poets appeared. U Nu, who
served King Bodawpaya of Konbaung dynasty (1782-1819).
had left a work commonly known as Sum : chai na: khan :
kyam : (the Book with 35 chapters). a standard book on the
teachings Islam in Burmese. He also wrote about half a dozen
books on various aspects oflslam, some of which are in verse.
His works are religious hand-books for the Burmese Muslims
even to this day. Another Burmese Muslim, poet-writer of the
early 19th century was Haji Hman. His father was the governor
of Ava. He wrote the Mrat chu ra lanka (the Myat hsu ya linka)
''the poetical work which wins the noble reward!" It is a work
of high literary standard.
As a result of Burma's age-long contacts with Islam, some
Arabic and Persian words, especially commercial and nautical
terms have crept into Burmese vocabulary. Some of such
words are:-
~ BASHIN
Arabic loan word
English Burmese Arabic
tar kattara qatiram
velvet kattipa qatifah
caraway karawe: karawiya
pen kalon qalam
distilled spirit arak araq
flag alarir alam
raiSin sapyac zabib
saffaron (crocus) jafaran zafaran
shawl chapa safyah
broker dalan dallal
Blighty bilat bilad
ship's crew khallsi khalasi
captain ofthe ship malim moalim
monsoon mutsun mawsim

Persian loan words:


English Burmese Arabic
crown saraphu sarapaich
sample namuna namunah
peon pyata piadah
scale to weigh IaJU timj
cummin jim zirah

These loan words are mostly cultural and nautical. Some


of the words like tar, velvet, caraway, raisin, saffaron and
monsoon have no Burmese parallel. The loan word for the
captain of the ship, malim, occurs in an Old Burmese inscription
dated 796 sakkaraj (1634, A.D.). Others have their Burmese
parallels most of which are older. Older Burmese word for
intoxicating drink is se. for flag. tamkhwan for shawl. puwa.
for broker, pwaisa. and for crown. makuit. Most of the words
THE COMING OF ISLAM TO BURMA DOWN TO 1700 AD

of Persian origin listed above came to be used only in the


modem period.
Islam's influence on Burma had also left lithic inscriptions
in Arabic and also in Persian. As we have already noticed, the
medallions or coins of the kings of Mrok-u dynasty bear
Muslim titles ofthe kings, sometimes, together with the Islamic
faith and a short prayer which may be translated "May Allah
perpetuate his kingdom" written in Arabic. Beside these short
Arabic inscriptions on coins we have so far discovered two
small Anlbic inscriptions, damaged and incomplete and on
Persion inscription, complete and in a better state ofpreservation
in the Mrok-u area in the Myohaung township of Akyab
District. Another Arabic inscliption has since been discovered.
in the compound of the Pawdawmu Mosque (the Mosque
-discovered-lost in jungle for ages and discovered some forty
years ago when the jungle was clared) at Syriam.
The first two fragmentary inscriptions at Myohaung bear
no date. The third one is· -dated 19th. Ramadan AH. 900
(according to Dr. Z.A. Desai, Superintendent, Arabic and
Persian inscriptions, Archaeological Survey of India). The
Syriam inscription is in very good state of preservation and is
beautifully carved in high relief within a decorative frame of
floral design. This inscription bears the date 23rd. Rajah, A.H.
1144 (according to Maullana Ghazi Mohammad Hashim,
President of the Islamic Religious Affairs Council of Union of
Burma.) These inscriptions have yet to be read and translated.
As contemporary documents they may throw more light on our
subject of the Muslim contacts with Burma.
BASIDN
Bunna Historical Commission.
15-9-62
Notes
1. An official pamphlet issued by the Directorate of Frontier
Administration.l961.
2. Anciennes Relation des Indes et de laChine par M.l Abbe
Renaudot. Paris. 1928. pp. 5 & 6.
3. Meadows of Gold and Mines ol Gem, edited and translated
by de Meynar and de Courteille. 9 Vols. Paris. 1861-77.
See Vol. I, p. 388.
4. Edited by Prof. Manosky of London University in Gibb
Memorial Series of the Royal Asiatic Society. 1937. pp.
242-3.
5. Edited by Prof. Manosky of London University. Royal
Asiatic Society. 1942. Pams. 51, 53, 55,57 & comments on
pp. 49,147-154.
6. Ancient Pyu by G. H. Luce in the Journal ofthe Burma
Research Society. Bol. XXVD, Part ill, pp.241-2.
7. Ibn Kurdadhbih's geographical treaties al-Masalik w-al
Mamalik (846 A.D) See Ferrand's ans et turks relatifs
[Extreme Orient
8. See (i )History ofthe Mon (in Burmese) by Maung Naw,
retired Sitke, Kyaikhto. pp. 76-82; {ii) The Glass Palace
Chronicle, English translation by U Pe Maung Tin and G.
H. Luce. 1923. pp. 75-8, 83-4 and (iii) The Shwemawdaw
Thamaing (in Burmese). p. 81.
9. ''Buddermokan" by Sir Richard C. Temple in the Journal
of the Burma Research Society Vol XV, p. Iff.
10. Ibid. p.IO.
11. les Etats Hindauses D'Indochine et D'Indonesi par G.
Coedes.Paris, 1918.p.222.
THE COMING OF ISLAM TO BURMA DOWN TO 1700 A.D

12. Histore de Iextreme Orient per Rerie Grousset. pp. 355-6.


13. Ibid. Foot-note 6.
14. For the biographies of these three Muslim officials see
Yrian Shih ch.125.
15. Early Syanr in llurnra's History" by G. H. Luce in Joumrl
of Siam Society Vol. XLVI Part 2.
16. Drawrngs resembling the Christian crosses and paintings
showing Mongol archers in action are to be seen in the
Kyansittha Onhmin at Pagan. But so lhr no sign for Islam
has yet been found at Pagan.
17. His other name is Man co rowan (Min Saw Mun)
18. Ahmad Shah, the Gaur Sultan in Msiddiq Khan's Muslim
later course with Burma, p.248 (contained in a journal
published in Hydrabad, Deccan). According to An Advance
History ofindia by R.C. Majumdar, H.C Raychaudury and
K. Datta, the SUltan on the throne of Bengal at that time
was Ghiyas- ud- din (fl. 1393-1410).
19. Siddiq Khan (ibid.' 249) and M.S. Collis ("Arakan's place
in Cilivrzation of the Bay" in the Journal of the Burma
Reserarch .Society Vol,:XV, Pt. I, p.40.) both give the name
of that Sultan as Nasir-ud-din Shah while An Advance
History of India states that the Sultan ruling Bengal then
was Jalal-ud-din Muhammad Shah (.fl.l414-31 A.D.).
20. There is an Arakan coin bearing the title of llias Shah in
Arabic script. See Coins ofBritish Museum Cat No. 82-5-
8-28.
21. A mistake for Thasata.
22. SeeArakan coin in the British Museum, Cat No.82-5-8-27
and No. 1921-1014-50. which bear the title of Ali Shah in
Arabic script.
23. Rakhuin Rajavan sac 'New Chronicle of Arakan', p. 44 fl.
Man:pakri
24. See Phayre Pl. I, No:24,25,26. British Museum Cat. No.
82-5-8-24,
25. New Chronicle ofArakan, p.82.
9J BASHIN
26. Coins of British Museum, Cat. No. 1921-10-14-147,
No.82*5-8-2il and No. 1920-6-4-8; and Phal're Pl' ll. No. 30.
27. On the coin of Man: Khomon: (Minkhanlatmg 1512-22
A.D.), the title Husain Shah in Arabic has its counterpart in
Burmese script as Usyonsya on the other side. I am,
therefore, inclined to interpret this title Clrclimsyd as
Salim Shah although it does not agree with the Muslinr
title on the reverse. Compare Phayre Flate I, Nos. I and 2
withNos. 3 and 4 of the same plate.
28. Seep. XXII of the introduction to Vol. I ofTravels ofFray
Sibastien Manrique, King Thirithudhamma (1622-38) ...
had the alternative title of Salim Shah ll (Xalamixa,
Xadramaxa), King Minyazagyi (1593-1612) having been
Salim Shah I, though Manrique styles Thiri- thudhamma's
father Xalamxa-clearly a mistake, as his father Minkha
maung (1612-22) was styled Husain Shah.
29. New Chronicle ofArakan p.82.
30. Travels ofFroy Sibastien Mariqe Vol. I. p.351.
31. For Padshah or Padishah, a Persian title approximately
corresponding to Emperor. Other forms are padshaw,
podshaw. Pad= throse + shah -prince. Hobson Jobson
p.652.
32. Kamam, a word of Persian origin meaning a bow.
33. The New Chronicle ofArakan, pp.241-2.
34. Pelliot's Deux Itineraires in B.E.E.E.O IV p.326.
35. Early English Intercourse with Burma by D.G.E. Hall.
p.34.
36. Ibid, p.87.
37. Peter Floris: Voyage to the East Indies. p.ll9.
38. Early English Intercourse with Burma by D.G.H. Hall.
p194.
-39. Ibid p.201. Records of Fort St. George. Despatches to
England 1701-1, 1710-11, p.67.
40. The word Elahee (Hahi) means 0 Lord! and Salaimat
' (Salimah), safe
THE COMING OF ISLAM TO BURMA DOWN TO 1700 A.D

41. Early English Intercourse with Burma by D.d.E. Hall


p.201-2.
42. Ibid. p.200 Madras Public Proceedings. 11th April. 1705.
43. Ibid. p.201 Madras Public Puroceedings 24th July 1712.
44. Hrnannan Yazawin (the Glass Palace Chronicle) Vol II,
p.312.
45. History ofBuram by G.E. Harvey. p.l89.
46. Hrnannan Yazawin (the Glass Palace Chronicle) Vol. p.
187.
47. p
48\The Past Ace ofthe Burmese Musli~s (in Burmese) by U
Po Chai Mya Than Press, Sagaing. 1939. '

XXX

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