Islamic Sultanates of Acheh & Malays

8/4/2019 Islamic Sultanates of Acheh & Malays

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Khilafah al-'Alam al-Islami

Islamic Sultanates of Acheh & Malays

Acheh Sultanate

Muslim kingdom in northern Sumatra. Main center of Islamic expansion inSoutheast Asia in the early seventeenth century, it declined after the Dutchseized Malacca from Portugal in 1641. (p. 541)

RELIGION: ISLAM

PREDECESSORS:

Ali (I) Mughayat Shah 1496-1528. Father of:Salah ud Din 1528-1537. Brother of:Ala ud Din (I) al Qahhar 1537-1568. Father of:Husain Ali Riayat Shah 1568-1575. Father of:Sultan Muda 1575,Sri Alam 1575-1576. Son of Ala ud Din (I) al Qahhar,Zainal Abidin 1576-1577. Grandson of Ala ud Din (I) al Qahhar,Ala ud Din (II) Mansur Shah 1577-c1589. Brother of Ahmad Taj udDin Shah, Sultan of Perak,Sultan Buyong c1589-1596,Ala ud Din (III) Riayat Shah 1596-1604. Grandson (via son) of a


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brother of the father of 1st Sultan Ali (I) Mughayat Shah and fatherof:Ali (II) Riayat Shah 1604-1607,Iskandar (I) Shah 1607-1636. Granson (via daughter) of Ala ud DinRiayat Shah,Iskandar (II) Thani Ala ud Din Mughayat Shah 1636-1641. Son ofAhmad Shah II, Sultan of Pahang,Safiyat ud Din Taj ul Alam 1641-1675. Daughter of Iskandar (I) Shah

and widow of Iskandar (II) Thani Ala ud Din Mughayat Shah,Naqiyat ud Din Nur ul Alam 1675-1678,Zaqiyat ud Din Inayat Shah 1678-1688,Kamalat Shah Zinat ud Din 1688-1699,Badr ul Alam Sharif Hashim Jamal ud Din 1699-1702,Perkara Alam Sharif Lamtui 1702-1703,Jamal ul Alam Badr ul Munir 1703-1726,Jawhar ul Alam Amin ud Din 1726,Shams ul Alam 1726-1727,Ala ud Din (IV) Ahmad Shah 1727-1735,

Ala ud Din (V) Shah Johan 1735-1760,Mahmud Shah (I) 1760-1781,Badr ud Din 1764-1785,Sulayman Shah (I) 1775-1781,Ala ud Din (VI) Muhammad 1781-1795,Ala ud Din (VII) Jawhar ul Alam 1795-1815 and 1818-1824,Sharif Saif ul Alam 1815-1818,Muhammad (I) Shah 1824-1838,Sulayman Shah (II) 1838-1857,Mansur Shah 1857-1870,

Mahmud Shah (II) 1870-1874,Muhammad (II) Daud Shah 1874-1903

ACHEH, ACHIN or ATJEH, SUMATRAThe Sultanate of Achin or Atjeh was founded at the end of the 15th century. A powerfulIslamic state in the 16th and 17th centuries, Achin contested control of the MalaccaStraits with the Portuguese and the Dutch. The Dutch colonial power annexed theSultanate in 1874 and local resistance stopped in 1904.


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The above stamp is known as "CapSikureung" belong to the Sultanate of Acheh.

The Rise of the Muslim Sultanate Aceh DarussalamThe Sultanate of Aceh Relations with the British, 1760-1824

Finding Solutions to Aceh's CrisisIslamic Kingdoms

AcehThe Malay Annals

Background of Achehs Political HistoryThe first Islamic Kingdom of PerlakA History of the Malay Peninsula

Acheh & PerakAceh, where?

Aceh War

ISLAM IN PENINSULAR MALAYSIA

Muslim Sultanates in Peninsular Malaysia


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Before Islam spread throughout Malaysia, Hindu and Buddhist has been introduced bythe Indian traders to the Malay settlers in Peninsula Malaysia. The indigenous Malaysalso embraced an ancient religion with various forms of belief with some of thepopulation belonging to the Hindu, Buddha religion and some with the animism. Islamlike its predecessor also brought by the Muslim traders who expand through tradingand inter marriage.

Growing demand for eastern spices by a prosperous Renaissance Europe and the

cessation from the 8th/14th century of direct Chinese trade to India brought theGudjarati merchants into great prominence as intermediaries in the spice trade. Theirgreat numbers in Malacca, the major emporium in the Malay- Indonesian archipelagoin the 9th/15th and 10th/16th centuries, facilitated the work of Muslim missionaries inspreading the ideas of Islam in the region. As good impression shown by the traders tothe local people many of them attracted to convert to Islam.

The spread of Islam was greatly enhanced partly by social contact as a consequence oftrade, but more important still, by marriages. In a few decades, the Javanese, Sumatran,Malay and other aristocracies of the coastal districts had gone over to the new faith. The

common people followed in gradual stages down the social scale. Diplomatic marriagesbetween aristocracies of different kingdoms spread the faith even further. A notableexample was the marriage of the first Muslim Sultan of Pasai on the North-Westerncoast of Sumatra (Aceh ) who died in 1297 A.D., to daughter of the ruler of Perlak, alsoon the northern coast of Sumatra. The powerful Sultanate of Malacca too, arrangedmany such diplomatic marriages with Borneo, Pahang and Kedah and with theSumatran river ports of Siak, Kampar, Inderagiri and Jambi.

In the Malay Peninsula, the first physical evidence of the arrival of Islam was found at a

spot twenty miles up the Terengganu river. There, a stone inscribed with Arabic lettershas been found, dating as far back as 1386 or probably 1326 A.D. This evidence of theexistence of Islam in Malaysia's east coast perhaps initiated the theory that Islam came toMalaysia through China.

Another source of information about the beginning of the spread of Islam in the MalayArchipelago is provided by Marco Polo. He visited the port of Perlak, which he called"Felech", on the Northern coast of Sumatra in 1292 A.D. on his return voyage toEurope through the Straits of Malacca Marco Polo remarked in his later writings thatmany of the inhabitants of Perlak had at that time been converted to Islam by the

foreign merchants who frequently called there. Pasai on the north-western coast ofSumatra whose first Muslim ruler died in 1297, five years after Marco Polo's visit toPerak, provided probably the first foothold for Islam in Sumatra.

The coming of Islam has changed the mind and perspective of the local people. Theywere no longer imprisoned within a religious caste system and the notion of living in"classes". In Islam there was no discrimination, or division on the basis of colour, classtribal affiliation, race, homeland and birthplace, all of which gave rise to problems.Equal rights seemed the right human solution, which in practice meant the acceptance


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of rights and obligation as a member of the Islamic Community. The pious personachieved sublimity and nearness to God.

The local population saw that Islam could save them from this bondage and provide themeans for the extirpation of social evils. The new religion gave the small man a sense ofthis individual worth - the dignity of man - as a member of an Islamic community.

Malaysia also is not safe from any colonisation by western countries who destroy thedevelopment of Islamic teaching and social life. The first colonizer was the Portuguesewho were followed in succession by the Spanish, the Dutch and the British who tookland in these places and altered all the laws and ways of living by one means or another,based on the 'divide and rule policy' so well known throughout the third world. Thecoming of the West could normally be considered under three categories: trade,conquest and Christianisation of the colonial subjects.

The fall of the Malacca sultanate to the Portuguese in 1511 was the beginning ofcolonisation on the Peninsula, that is, the breakdown of Malay political authority in this

part of the world and the beginning of a setback to the spread of Islam. From Malaccathe colonisers seized all administrative functions that were typically Islamic. The peoplehad to endure a number of disturbing experiences, and to witness some of their numbercooperating with the colonisers for their own personal gain.

The colonisers started to make or establishing the Religious Councils on the pretext ofpreserving Malay customs and the Islamic religion. In fact, their main function was tolimit the role of Islam to purely personal matters. For their part the British promisedthey would not intervene in matters pertaining to Islam or Malay traditional practices.However, the separation of religion from the practical affairs of government and law

was, in itself, an interference in matters pertaining to Islam. The ulama' whose previousfunction had been to advise and attend to state requirements were now replaced by aBritish Advisor or British Resident and the role of the ulama' became purely "religious"in the narrow sense.

Spread of Islam

After the initial introduction of Islam, the religion was spread by local Muslim scholarsor ulama' from one district to another. Their normal practice was to open a religious

training centre called "pondok" or hut from the small sleeping quarters constructed forthe students. In addition to giving lectures in houses, prayer houses, or mosques, theyalso performed tasks such as working in paddy fields, gardening and craftwork andother jobs according to each individual's capabilities. The role of these ulama' was notmerely that of a teacher but also that of advisor for the village families and communities.The role they played was fairly broad one by reason of their expertise and capability inmore than one field of human activity. After graduating, the pupils would go back totheir homeland, often in some remote corner of the country, forming a link in the chainbetween one ulama' and another.


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Islam in the Malay Archipelago in general and Malaysia in particular follows the ShafieMazhab. However there are many Muslims in Malaysia who do not follow anyparticular school. In Perlis, the state constitution specifies that Perlis follows the Qur'anand Sunnah and not a particular mazhab. Many Muslims in Perlis therefore do notfollow any mazhab, as is the case with the followers and members of theMuhammadiyah Organisation in Indonesia.

One noteworthy feature in the religious education scene is the close relationship betweenthe Pondok schools, the teachers and even the pupils although the distance betweenthem may be quite considerable as from Kubang Pasir for example, or Kedah to Achen,Java, Kalimantan, Kelantan and Terengganu. The unifying factor that makes strong tiesamong them is the uniformity of the system of instruction, for not only are the Holy bookand the language used the same but also the socio-political problems, even though inIndonesia the Dutch were the colonial power and in Malaysia (or Malaya) the British.The colonisers whether Portuguese, Dutch or British attempted Christianisation byvarious means, in particular through their educational systems.

There were, however, a number of Muslims who felt that the pondok schools could not

deal with the challenge of colonial education institutions. In order to overcome theproblems, the Madrasatul Mashoor al-Islamiyah was established in Pulau Pinang in theyear 1916 using Arabic as the language of instruction. The madrasahs taught Fiqh aswell as secular subjects. This institute of learning was not merely intended to enhancethe position of Muslims in Penang and northern Malaya but in Southeast Asia as well.This school chose as its inspiration the name of Syed Ahmad Al Mashoor, alternativelyknown as Ayid Mashoor, a leader of Arab descent on that Island. After Malayaachieved independence on August 31, 1957, the growth of religious education atgovernment subsidised schools was a result of sustained effort on the part of the Malaycommunity. This can be seen at the Islamic College and the National University of

Malaysia.

The best known and reputedly oldest pondok in Malaysia is that of Tok Guru HajiMuhammad Yusof or Tok Kenali, who constructed it himself in Kota Bahru, Kelantan.He received his basic education in Kelantan and then like any other pondok teacherpursued his studies in the Masjid al-Haram (the Great Mosque of Makkah). The TokKenali pondok became a famous centre of learning which led to large numbers of peoplefrom different states coming to learn at the pondok, and subsequently other pondokschools were opened by some of the former pupils who in time became communityleaders. This teacher-pupil- teacher network spread to Southern Thailand and

Indonesia.

Some Malaysian ulama' became teachers at the Masjid al-Haram. At the time of thiswriting one ulama' from Kedah, Muhammad bin Abdul Kadir, and two from Petaniwere teachers there. Muhammad's father was also a teacher at the al-Haram Mosque.

The arrival of Islam in the Region and the formation of the Muslim


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Sultanate of Mindanao and Sultanate of Sulu

The arrival of Islam to Mindanao and Sulu is most probably was the result of themissionary activities of Arab traders and teachers or sufis who came along the traderoutes, and this is agreed by most of the historians . The participation of some Muslimsfrom the Indo-Pakistan sub-continent is also admitted. This kind of spreading the Islamalso occur in other Muslim Sultanate such as Malayan Peninsula, Indonesia and Borneo.

Philippines is famous with its Muslim Sultanates, they are, the Sultanate of Suluembracing Basilan, Tawi-Tawi, Palawan and the neighbouring islands the Sultanate ofMindanao where most of the Muslims are now living. The arrival of Islam at the Moroland was in the year 1210 AC, that is more than three centuries before the arrival ofChristianity brought by Ferdinand Magellan (a Portuguese who was then working forSpain) to the region in the year 1521 AC.

But there is one piece of archaeological information that may support the theory thatIslam may have arrived much earlier and that was the discovery of a tombstone on theslope of Bud Datu bearing, among other entries, the year of the death of the deceased:

710 AH, which corresponds to 1310 AC in the Gregorian calendar. The deceased wassomeone bearing the name of Tuhan Muqbalu or Maqbalu. The title Tuhan, said thenoted Muslim scholar Cesar Adib Majul of the University of the Philippines, impliedthat the dead was a chief or person of high authority.

Those Muslims traders who are mostly come from Arab hace inter marriage with thelocal people to set the community. It can be seen in Sulu, an Arab known locally asTuan Mashaika was credited with having founded the first Muslim community. Hemarried a local maiden and raised his children as Muslims. Later, in 1380, anotherArab, Karimul Makhdum, reverently called Sharif Awliya, arrived and converted large

number of inhabitants to Islam. Makhdum was responsible for the founding of the firstmosque in the Philippines at Tubig-Indangan on Simunul Island.

The Muslims traders who are mostly come from Arab have inter marriage with the localpeople to set the community. It can be seen in Sulu, an Arab known locally as TuanMashaika was credited with having founded the first Muslim community. He married alocal maiden and raised his children as Muslims. Later, in 1380, another Arab, KarimulMakhdum, reverently called Sharif Awliya, arrived and converted large number ofinhabitants to Islam. Makhdum was responsible for the founding of the first mosque inthe Philippines at Tubig-Indangan on Simunul Island.

In 1390, Rajah Baguinda arrived and continued the works of Makhdum. By this time, aflourishing Muslim community in Sulu evolved and by the middle of the followingcentury the Sulu sultanate was established. The first crowned sultan was SyedAbubakar, an Arab from South Arabia, who was said to be a direct descendant ofProphet Muhammad (Peace be upon him). Upon his ascension to the throne, Abubakarused the regnal name Sharif Hashim.

In Mindanao, Sharif Muhammad Kabungsuan, also claiming to be of Hashimite descent,


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is credited as being mostly instrumental in the propagation of the new faith in the island.He landed first at Malabang (now in Lanao del Sur) in the year 1515 and subsequentlyproceeded to Cotabato, where he firmly planted the seed of the new creed. Out of hismarital union with the local maidens, the Maguindanao sultanate and Buayan sultanatecame into existence. Later on, succeeding sultanates, though of lesser status and power,claimed lineage from him.

In Sulu, an Arab known locally as Tuan Mashaika was credited with having foundedthe first Muslim community. He married a local maiden and raised his children asMuslims. Later, in 1380, another Arab, Karimul Makhdum, reverently called SharifAwliya, arrived and converted a large number of inhabitants to Islam. Makhdum wasresponsible for the founding of the first mosque in the Philippines at Tubig-Indangan onSimunul Island.

In 1390, Rajah Baguinda arrived and continued the works of Makhdum. By this time, aflourishing Muslim community in Sulu evolved and by the middle of the followingcentury the Sulu sultanate was established. The first crowned sultan was SyedAbubakar, an Arab from South Arabia, who was said to be a direct descendant of

Prophet Muhammad (Peace be upon him). Upon his ascension to the throne, Abubakarused the regnal name Sharif Hashim.

In Mindanao, Sharif Muhammad Kabungsuan, also claiming to be of Hashimite descent,is credited as being mostly instrumental in the propagation of the new faith in the island.He landed first at Malabang (now in Lanao del Sur) in the year 1515 and subsequentlyproceeded to Cotabato, where he firmly planted the seed of the new creed. Out of hismarital union with the local maidens, the Maguindanao sultanate and Buayan sultanatecame into existence. Later on, succeeding sultanates, though of lesser status and power,claimed lineage from him.It's also mentioned by local genealogies, before the coming

Sharif Kabungsuan, a Muslim missionary Sharif Awliya, also from Johore, who is saidto have introduced Islam to the people of Mindanao around 1460.

The conversion to Islam give the light to all settlements in this region who were animistsbecome strong Muslims leaving worshipping the creatures. It It gave way to theuncompromising belief in one single Supreme Being called Allah, on the equality andbrotherhood of the faithful, on the establishment of goodwill and prosperity to all. andrevolutionized the lifestyles of the faithful in all spheres of existence. They becomebravest defenders of Islam against those who trying to destroy their belief..

The rise of Champa Kingdom

Champa Kingdom is one of the famous kingdom in South East Asia. Not many peopleknow about this story. The Kingdom of Champa was found in the 2nd century andlasted until the 17th century. Their land stretched along the Central coast of what is nowmodern Vietnam from Honh Sn massif (Mi Rn) in the north to Phan Thit (Mi K

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. .When Islam came, few Champa people adopted it. However, some time between 1607and1676, in Cambodia the Cham the Malays form the majority and rise one live shortindependent state in Thbong Khmum province. When they strong enough then forceone of their own on the Cambodian throne, after which he married a Malay princess,became a Muslim, and changed his name to Ibrahimhe king of Champa became Muslimthus precipitating most of his people to enter Islam also.

Throughout the century, the Champa provinces were slowly annexed one by one untilfinally, by the 17th century they were completely absorbed by the Vietnamese. Duringthe reign of the Vietnamese king, Minh Mng, the Champa were severely persecuted.

In 1594 Champa was still strong enough to help the Malay state of Johor resistPortuguese attack and Champa merchants continued to frequent the ports of SoutheastAsia throughout the seventeenth century. Campa's cultural life continued to the developautonomously, and even a distinct Campa's territory was not directly absorbed until1834-5, or by one account, as late as 1883 during the French conquest.

As a consequence, the last Champa Muslim king, P Chn, decided to gather his

people (those on the mainland) and migrated south to Cambodia. Whereas those on thecoastline, they migrated to Terengganu (Malaysia). The area where the king and themainlanders settled is still known to this day as Kompong Cham. They were notconcentrated in one area but were scattered along the Mekong river in Vietnam,forming 13 villages along it. Throughout the years, their children were sent to Kelantan(Malaysia) to learn Qur'an and Islamic studies. Once studies were completed, thesechildren then return home to teach others in these 13 villages. Also, another factorwhich helps them to preserve the true teaching of Islam was the interaction betweenthem and the Malaysian Muslim traders who sailed through the Mekong river.

Then since 1832, when Panduranga, the last territory of Champa, was annexed byVietnam, the people of Champa have been encountering a new situation. Their victorswould like to dismantle their culture and destroy their history. In fact, the social,cultural and economical structures of Champa people still persist and quite differentfrom those of their victors. Despite all kind of pressure, Champa people continued topreserve their cultural identity by speaking their own language, observing their owncustoms , wearing their traditional dress, practicing their religions. They lived in villagesand social groups separately from their victors. They autonomously took care of theirinternal affairs. They were reluctant to the interference of strangers (Vietnamese) whoattempted to settle their liturgical problems.

Not all the Champa Muslims migrated with the king. A group stayed behind in NhaTrang, Phan Rang, Phan R, and Phan Thit provinces (Central Vietnam). With theirincreasing isolation with other Muslims, they began to mix Islam with Buddhism,Hindism and B La Mn . Hence, their descendents became lost to the true teachings ofIslam. In 1959, these descendents came into contact with the Champa Muslims in Chuc (one of the 13 villages in South Vietnam) and also with the Muslims community inSaigon (H? Ch Minh city).


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The Muslim community in Saigon, mainly consisted of Indians, Pakistanis, Malaysians,Indonesians and Arabs. (See "Who are the Vietnamese Muslims?") As a result of thisinteraction, the descendents who had lost Islam began to return to true Islam.Furthermore, with the help of the Muslims community in Saigon, mosques were built inVn Lm, An Nhn, and Phc Nhn (Central Vietnam).

Apart from the Champa Muslims, there are also two groups of Vietnamese Muslims

which will be discussed in the article "Who are the Vietnamese Muslims?" After April30th 1975, while the majority of Vietnamese Muslims remain in Vietnam under thecommunist regime, a sizable number of them managed to escape to other countries. Themajority of them settled in America, France, Malaysia, India, Canada and a handful inAustralia.

Sultanate of Brunei Darussalam

Brunei Darussalam is one Asia's oldest kingdoms, having been in existence for morethan 1,500 years and was an imperial power from the fifteenth to the sixteenthcenturies. Its recorded history spans 600 years. Prior historical references have beenfound Chinese and Hindu chronicles of the sixth and seventh centuries referring toBrunei as "Polo", "Puni" and "Poli". Early writers have also called it "Brunei" and"Brune". The early king of Brunei was called Sang Aji, or Reverend Monarch, a title ofSanskrit origin. The Brunei ruling dynasty changed during the early 1360s whenAwang Alak Betatar, a prince from a powerful kingdom in western Borneo, ascendedthe Brunei throne. He became the first Brunei ruler and the present ruler is hisdescendant.

Awang Alak Betatar was the first Brunei Raja to accept Islam, changing his title and

name to Sultan Muhammad Shah (1363-1402) in honour of the Prophet. With Islam,Brunei asserted and expanded its role as an independent and dominant trading powerin the region. Its trade and territories grew with the spread of Islam to encompassexisting Malay kingdoms in Borneo and the Philippines.

During the early spread of Islam in Brunei, many Arab Muslim missionaries marriedinto Brunei royal family. The most notable was Sharif Ah from Taif, Arabia, whomarried a daughter of the second sultan, and later ascended the throne as the thirdSultan in 1425. His orderly and just rule based on Islam made Brunei Darussalam arespected and powerful country. As a result with the neighbouring kingdoms in the

Malay Archipelago, China and the Arabs flourished, and Brunei Darussalam enteredan era of peace and tranquility. Thus the sultanate became known as Negara BruneiDarussalam (Brunei, the Abode of Peace).

Before Brunei became a Muslim Sultanate in the 14th century, Chinese accounts told ofthe dominance of Muslim traders in the 9th and 10th centuries. In 977, for example, theBrunei Raja (then a Hindu-Buddhist) sent three Muslim traders as Brunei's envoys tothe Sung court of China, mainly to represent Brunei in Brunei-China trade. It is


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The royal genealogy of Brunei's sultans dates back nearly 600 years when in 1365,Awang Alak Betatar embraced Islam, married a Johore princess, and assumed the titleSultan Muhammad, according to early chronicles. A Persian missionary and directdescendant of the Prophet Muhammad, Sharif Ali, as Brunei's third sultan, furtherspread Islam, built mosques, and the first defense barriers at Kota Batu and across theBrunei river.

Brunei rose to prominence in the 15th and 16th centuries when the country extendedthroughout Borneo and the whole of the present day Philippines. The first sultan toembrace Islam in Brunei was Sultan Muhammad I who reigned for 39 years in the 14thcentury. About the year 1478, the sultans in the region were strong enough to freethemselves from the influence of Hindu rulers. The stability of the sultans that followedthis period firmly rooted Islam in Brunei. In the pre Islamic Brunei the first capital Puniwas established in the district of Temburong. Later the capital was moved to Kota Batuwhere the Brunei Museum now stands. Finally it was established in Bandar SeriBegawan during the reign of Sultan Muhyiddin I in the 17th century. In the pastBrunei's wealth was founded on the export of camphor, pepper and gold.

Brunei's golden age centred round two remarkable rulers Sultan Bolkiah and SultanHassan. Under their rule the Royal Court developed a splendour and ritual on par withthat of anywhere in the world and the territorial and religious influence of the countryreached its peak.

However, the thrust of European influence within the region in the 17th and 18thcentury saw a marked decline in the power and territory of Brunei a process which washastened in the 19th century. The British influence was predominant and Brunei lostmuch of its territory to Sarawak under its white raja, James Brooke.

In 1888, Brunei became a British protectorate and in 1906, the British Residentialsystem was introduced in Brunei. In 1959, Brunei resumed full internal sovereignty. YetBritain remained responsible for defence and foreign affairs. In 1918, SultanMuhammad Jamulul Alam, the 20th ruler and the great grandfather of the presentsultan, was installed as the Yang Di Pertuan.

The year 1929 marked the historic discovery of oil in Seria during the rule of the 27thSultan of Brunei, Ahmad Tajuddin, who ruled for 26 years from 1924-1950. BruneiHistory - 2 remained under the Residency Agreement until 1959, when domestic andinternal rule was granted by the Constitutional Amendment of the year.

Sultan Omar Ali Saifuddien, the father of the present sultan became the 28th Sultan ofBrunei in 1959. His rule lasted from 1950 to 1967 during which period his vision andprudence propelled Brunei towards prosperity and modernity. It was a period oftransition but the Sultan was keen to maintain a separate Bruneian identity andopposed all attempts made to merge Brunei with Sarawak and North Borneo. He foughtmany obstacles but fought to restore Brunei to its former glory.

Sultan Omar Ali Saifuddien abdicated in 1967, paving the way for his eldest son , the


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current sultan to ascend the throne as the 29th Sultan of Brunei After an alliance of 96years with Britain, His Majesty the Sultan Haji Hassanal Bolkiah, proclaimed BruneiDarussalam a sovereign , independent , democratic Muslim monarchy on January 1st,1984.

Malacca Sultanate 1400 - 1511

In the early days of the Melaka (Malacca) Sultanate, merchants used gold dust, silverbars and blocks of tin instead of coins. Ordinary people used cowry shells, rice and smallscarlet weighing beans in the market

Parameswara, the first Sultan of Melaka, married a daughter of the ruler of Pasai(Acheh) in 1414 and was converted to Islam. Many Muslims then traded in Melaka andthey introduced Pasai coinage. The first true Melaka coins so far recorded have beenascribed to the reign of Sultan Muzaffar Shah.

and they introduced Pasai coinage. The first true Melaka coins so far recorded have been ascribed to the

reign of Sultan Muzaffar Shah.


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Islamic Sultanates of Acheh & Malays

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