Warrior king remains a very modern mystery

Four centuries after King Naresuan the Great died, scholars are still sparring over where exactly the warrior king passed away.

It's not an easy quarrel to settle. King Naresuan spent more time on the battlefield than in a palace. But as the scholars continue their dispute they are searching deeper for insights into his thinking as well as making bolder conjectures on just how far his outward-looking foreign policy stretched.

Besides the debate on where his remains lie, historians are also debating how much of his outlook was shaped in Burma, where he was held captive during his youth, and how much of his perspective he owed to the influences of the ancient capital Thai capital.

It was in Ayutthaya last week, at the commemoration of the 401st anniversary of King Naresuan's death, that Thai historians discussed a novel view about his way of thinking.

The way he led his troops into battle was, well, quite Burmese, some said.

"Unlike other Thai kings (Siam kings la, bukan thai king), Phra Naresuan's way of thinking was like that of the Burmese kings," Sunait Chutin-taranond, a Chulalongkorn University historian, said at the seminar "Where did King Naresuan die, in Thailand, Burma or Mon?"

Scholars pondered arcane topics like the degree of King Naresuan's fluency in Burmese and his penchant for betel nut, as they discussed his demise in 1605 somewhere en route to Ava, where he was leading his troops to attack the then Burmese capital in what turned out to be his final campaign.

Some historians raised doubts about just how fluent the king's Burmese had actually been. Others suggested he had picked up a taste for betel nut and tea in Ayutthaya, which, historian Thamrongsak Petchlert-anan was swift to point out, were popular in the Thai capital during the king's reign from 1590 to 1605.

Naresuan learned military strategy and political science during his nine years as a captive at the Burmese court at Pegu, according to "A History of Burma" by Maung Htin Aung.

According to Thai and Burmese accounts, Prince Naresuan was sent to live in Pegu in order to ensure his father Somdet Phra Maha Thammarachathirat remained loyal to Burmese King Bayinnaung

(Bayyinaung tu perempuan, bukannya lelaki. Nama penuhnya Tunku Nur Aisyah dan berkahwin dengan Zahiruddin bahadur Syah yang bergelar Maha Tammaraja. Dengan itu Winstedt dalam bukunya,"A History of South East Asia" mencatatkan istana baginda dikenali sebagai the Queens Palace, bukannya the Kings palace).

Prince Naresuan returned to Siam when he was 16 and immediately committed his life to non-stop warfare. Nineteen years later he became king and embarked on continuous military campaigns, dying at the age of 50.

A study of King Naresuan's battles indicates that the warrior king looked at politics far beyond the Chao Phya River basin, Sunait said.

"He didn't just defend Ayutthaya: he actively attacked Burma. The king carried war into the Irrawaddy basin in order to maintain the stability of Ayutthaya," the historian said.

King Naresuan launched an attack on Ava to prevent Burma's new king from becoming stronger than the preceding one, he added.

King Naresuan may have believed that a stable Ayutthaya required a weakened Ava and launched his campaign to prevent his western rival from extending its power over the Irrawaddy and Chao Phya basins, Sunait said.

Historians agree that King Naresuan died before he arrived at the Burmese capital, but they disagree on the location.

The "father of Thai history" has King Naresuan dying in Siam, in tambon Thung Kaew, then known as Muang Hang. This is the established view set out in "The Biography of King Naresuan the Great" written in 1950 by Prince Damrongrajanubhap.

(Puak raja thai tulis sejarah, patutlah jadi celaru. Sebelum pada itu dizaman Culalongkorn dan Mongkut sejarah Siam sudah pun diedit oleh mereka. Jika ini dijadikan rujukkan, semakin tak betullah jadinya sejarah Siam di Thailand)

According to Prince Damrong, King Naresuan and his younger brother Somdet Phra Ekathotsarot led their troops from Ayutthaya to Muang Chiang Mai, where they collected another 200,000 soldiers. The king then divided the troops into two armies, assigning his brother to lead one to Muang Fang while he headed to Muang Hang.

But while Thai historians say King Naresuan died at Muang Hang, the Shan people beg to differ. According to their popular history, King Naresuan died at the Shan town of Mongton while on his way to help Chao Kham Kai Noi, the Prince of Hsenwi, resist the Burmese.

Naresuan is still remembered by the Shan as the Thai king who helped them win independence for the Shan State in 1600 with his ally the Prince of Hsenwi.

In the Shan version, their independence hinges on a deep friendship. The two Siamese princes and the Prince of Hsenwi forged a close bond while they were fellow hostages at the Burmese court, and King Naresuan died while rushing to the aid of a friend of his youth, they say.

The Thai chronicles are less appealing. They have the warrior king dying of a sudden illness, a toxic disease characterised by skin pustules.

According to the Shan, however, the Thai king and the Shan prince died side by side on the battlefield.

Many Shan believe King Naresuan was cremated and his ashes interred in a stupa in Mongton, in the southern part of the Shan State. Shan soldiers still revere the Thai king as a hero who helped liberate them. Many wear King Naresuan amulets to protect them in their ongoing war with the Burmese junta.

Recent Thai scholarship, however, identifies the town where King Naresuan died as Wieng Haeng in Chiang Mai.

Villagers there even claim the "Royal Ceremonial Felt Hat" believed to have been worn by the king into battle was found in Wieng Haeng and has been kept there as historical evidence.

While some scholars continue to spar about the location of the warrior king's death, others are shifting the debate onto new planes and extending their research beyond his deathbed and his countless battles.

One new story even has the king expanding his foreign policy beyond Southeast Asia. In October 1592 King Naresuan sent a mission to China, offering to send the Siamese navy to help Korea, then a tributary of China, repel the Japanese, this story says. The Chinese, however, turned down the king's offer in February 1593.

The proposal, however, demonstrated King Naresuan's comprehension of international relations and his policy of showing respect for China's dominance in Asia at the time, according to the view of some contemporary historians.

Subhatra Bhumiprabhas

The Nation

Ps: Its about time we reveal the truth. Come take a look in Tanjong Inggeris, Langgar Kedah. The tomb is just underneath a mangoosteen tree, uncared for centuries.


The meaning of Narasuan in Malay: Na-datuk, ra-ditempat, su-kamu, an- yang pertama. Umumnya ia bermaksud Duli Yang Di Pertuan.

Muslim’s around Pattaya celebrate the Day of Aashura.

Its just like in Malaysia


http://www.pattayacitynews.net/news_19_01_51_2.html

Khun Niran, the Mayor of Pattaya along with Khun Itipon, Senior Adviser to the Mayor attended the Sheikh Mohammed Ali Mosque in Soi Siam Country Club on Saturday Morning to take part in Muslim ceremonies relating to the Day of Aashura which occurs on the 10th of Muharram in the Islamic Calendar and is a very important day for Muslims. As part of the day’s activities, it is customary to offer food and drink to everyone, regardless of their religion and as such, the Mayor and his Senior Adviser were invited to a special lunch provided by the Mosque as part of the Day of Aashura.

Mosques in China-Slideshow

You shouldnt miss these beautiful pics of various mosques designs in Cina. Be warned that the achitectural design take up the local Chinese culture and taste which might be alien to our eyes. Thats the beauty of it. Enjoy...

http://www.flickr.com/photos/frogdeck/sets/72057594078463273/show/

With many thanks to Frogdeck on flickr.

Thai ancient Muslim sites falling into poor condition

By: Khadija Chinese

AYUTTHAYA, Thailand: The Thai government has been called on by a Muslim cultural expert to pay more attention to historic sites of ancient Muslim communities in Ayutthaya that are falling into disrepair.

Ayutthaya, to the north of Bangkok, was the first capital of the Kingdom of Thailand from the early-14th century, until its destruction by Burmese invaders in 1767.

Director of Thon Buri Historical Information Center Mr Teeranand Chuangpinit was referring to Chao Kun Takia Cemetery and Chao Kun Ku Cham Cemetery, the final resting place of noble Muslims of the Ayutthaya era, including a nephew of the powerful Sheikh Ahmad Qomi, the first lineage of the Bunnag family and the country's first Chularatchamontri who lived in the reign of King Narai.

Traditional buildings on the premises of Chao Kun Takia Mosque, more than 300 years old, are in disrepair. People can modify the buildings at will. Old and new architectural styles become confused.

Mr Teeranand said sites with great historic importance deserve better care from the Fine Arts Department.

"Just a few kilometres from a designated World Heritage site, these two historic places have never received money or expertise from the state conservation agency," he said.

The Takia Mosque community is an early settlement of Muslim migrants who came from Persia during the reign of King Songtham of Ayutthaya. Some believe the Chao Kun Takia Cemetery was the burial ground of a respected Muslim Indian believed to have possessed supernatural power.

The Takia Mosque has become a popular destination for local and foreign Muslims. Buddhist Thais also visit the mosque to make a wish and, if the wish is granted, make merit such as releasing goats and chickens.

Chao Kun Ku Cham Cemetery is also in poor condition.

The burial ground of the fifth Chularatchamontri, the state counsellor on treasury and international trade, is set in an unadorned concrete house. "This looks much better compared to the past," said Mr Teeranand.

The burial ground was covered by a tin roof when he visited the area a decade ago.
Mr Teeranand said local history would soon disappear unless historians and the Fine Arts Department came to the rescue.

Member of Aliyinnuroy Mosque in Ayutthaya province Pradit Kanjan said local people wanted to preserve the sites but lacked expertise and money.


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"Knowledge is better than wealth because it protects you while you have to guard wealth. it decreases if you keep on spending it but the more you make use of knowledge ,the more it increases . what you get through wealth disappears as soon as wealth disappears but what you achieve through knowledge will remain even after you."MORE ..

Selected from,
http://jafariyanews.com/2k6_news/jan/17thai_muslimheritage.htm

see researched materials and pics of the mosque interior here,
History of Islam in Thailand
einaudi.cornell.edu/SoutheastAsia/.../resources/MuslimThailand.pdf

The History of Datuk Panglima Bukit Gantang

The History of Perak occasionally mention the above name as a symbolic warrior and honorary title in fighting the colonial masters in the cause and pursuit of defending Islam as the religion of the Malays.

The initiative of the Perak state government in preserving this name through naming schools, streets and buildings further helps to maintain its historical heritage. However, civil society today does not really know the origin of this historical name in Perak.

Paduka Seri Sultan Syed Alang Alauddin or Nai Lang, the Raja Siam of Songkhala is the first holder to this title. He is also the Bendahara, next in line to the Raja of Ligor throne. Ban Nai Lang in Thailand today is named after him.

His grandfather, the Raja of Ligor was formerly the King of Ayhthia, Boromoraja Ekataat V, who moved his entire followers to Ligor upon the attacked of Ayuthia by the Burmese armies from 1767-1782. This, the history of Thailand fail to record.

In 1782, Boromoraja Ekataat the V shifted to the new Kota Meang Kuang palace, close to Jitra Kedah . He was murdered by invading Rama II forces in Kedah in the year 1821. Earlier, in the 1758 his son, Po Chan Koya Long return from Cambodia with his followers and as the Raja of ligor in waiting, assume the post of the Raja of Kuala Kangsar in Perak. His eldest son is non other than Nai Lang or Syed Alang Alauddin, Panglima Bukit Gantang.

During the attacked on Kedah by invading Rama II forces in 1821, Nai Lang was the Raja of Bukit Gantang. He tentatively blocked the invading thai armies with his armies of elephants and well armed men at Durian Burong.

They then set up their camp at Padang Sanai waiting for the 36000 Chinese armies sent by his father in law the Chinese Manchu Emperor Chia Ching. Part of the Chinese Manchu armies soon arrived and landed at Tak Bai. Flags and banners were soon hoisted to fight the invading Rama II forces.

They soon marched to a rice field near Na Thawi to meet up with Nai Lang representatives. The reception ceremony for the Chinese armies was conducted by Nai Lang at Padang Sanai, today in the district of Padang Terap.

The Chinese Manchu armies who were led by General Baba met with Nai Lang in order to pass on further strategic information from his father in law, the Manchu Emperor. In order to have good fighting man, together they agreed to plant padi as a source of food for the soldiers at a new location known today as Kampong Cheba or Ban Che Ba.


Po Chan @ Koya Long, Raja of Cambodia Champakasaree (Cempakasari)

Upon returning from Cambodia (formerly part of Siam), Po Chans father, Boromoraja Ekataat V, former King of Ayuthia appointed his son as the Raja of Kuala Kangsar and carries the title of Sultan Mud Zaffar Syah III. In Perak history such a name exist without knowing or showing his true identity. Even Boromaraja Ekataat identity is also hidden in thai history.

His real name is Syarif Abu Bakar, married to Tengku Marin (Suriyamarin) a princess of Langkat. He is also known Mahadammaiyaza (Arabic for king of different bloodline) while reigning in Burma before returning to Ayuthia after Burma was attacked by Alaungphaya forces in 1758. In Ayuthia he is known as Boromoraja Ekataat V reigning from 1758 untill 1767.

Some of Po Chan followers moved to Kelantan and Trengganu. Some even went to Penang and set up a mosque there known today as Koya’s Mosque. The bulk of it stays in Pe-du, meaning eldest brother in referring to Koya Long.

In Kuala Nerang, near Pedu there are many ancestors of Syed’s, originating from the village of Syed Pew and Syed Sofoun in Cambodia. Nerang is Siamese for remote or quiet. Other historic places that still exist today is Bendang Raja (raja’s padi field) in referring to Po Chan padi field within the said area.

In the malay manuscript, Undang-Undang Kedah, page 43 it is stated, “….dititah Bendahara suruh salin..”, actually refers to Po Chan as the Bendahara who is also the next Raja of Ligor in waiting.

The are 3 steps taken by the Chinese Emperors armies,

First, gather their armies in Chiengmai in order to attack Ayuthia.
Second, sailing and berthing in Tak Bai in Songkhla
Third, sailing through rivers in Burma and occupied Langkawi Island.

In Langkawi Island they ocuupied a highland known to them as “ma-chin-cheng” meaning, arriving till dawn due to their large numbers. A warrior prince by the name of Tunku Mohammad Chan, was nominated as their leader. He was given the title Mat Sirat.

Locally he is also known as Keramat Tok Tekai due to his religious Muslims characteristics. During the attacked by sea of Kuala Kedah by thai Rama II forces in the year 1821, the Raja of Langkat was drown at sea.

His body was returned to Kuala Kedah to be buried there and is now known as Makam Tok Pasai. Tok Pasai is the grandson of Narai @ Iskandar Mahkota Alam of Acheh. Apart from that, he is also the father in law of Boromoraja Ekataat V, Syarif Abu Bakar Syah. Tengku Marin or Suriyamarin is Tok Pasai’s daughter.

The Chinese Emperors armies from Langkawi led by Tunku Mohammad Chan attacked the invading thai Rama II armies by landing at four places in Kedah

1. at Teluk Bagan, now known as Tanah Raja Telok bagan.
2. at Kuala Kangkong led by Tok Kai.
3. at Kuala Sala and camping at Kota Sarang Semut, once the palace of Sayyidina Ali wa Maulana Jamalul Alam Badrul Munir, grandson of Raja Merong Mahawangsa.
4. at Kuala Sedaka marching by the thousand to camp at Padang Lumat.

Tunku Mohammad Chan is also the son in law of the Chinese Mancu Emperor since he is married to the younger sister of the older sister who is married to Nai Lang @ Syed Alang Alauddin. Meanwhile, Sultan Muhammad I of Kelantan is Tunku Mohammad Chan’s eldest son while Long Jaafar the Raja of Larut is Nai Langs eldest son. Both of them are cousins and also grandsons of the Chinese Manchu Emperor, Chia-Ching.

When the war is almost over, Nai Lang soon discover that his grandfather Boromoraja Ekataat V has been murdered in Kota Meang Kuang palace. His body was soon officially buried at the Siamese Muslims kings cemetery in kampong Tualang.

The location of Boromoraja Palace was leak to the thai armies by non other than Ahmad Tajuddin Halim Syah, Tunku Laksemana Laut of Kedah (he is not the Sultan of Kedah) as commonly believe.

Nai Lang prepares his armies to capture Ahmad Tajuddin Halim Syah. With British help Ahmad Tajuddin soon escaped to Penang and then to Malacca until 1843. For more than 20 years in Malacca he did nothing but wrote history in a Malay perspectives (ketuanan Melayu) with budget supported by the British colonial masters. Unfortunately, his imaginative writings became the source of historical reference in Malaysia today.

Po Chan Koya Long soon replaced his father as the new king and coroneted at Brahman Indera in 1821. in the Kedah Historical Convention Book published ini 1981, it is clearly stated that the Prince of Raja Siam Ligor Nambang resides at Alor Ganu Palace, Anak Bukit between the year 1821-1839. His son Nai Lang became the Bendahara and resides at Istana Kuning palace. Istana Kuning palace was build by their great great grandfather, Boromokot Sultan Muhiyuddin Mansor Syah who resides in Langkawi Island.

Tunku Mohammad Chan became the new Prime Minister and Raja of Kota Setar and reside at Istana Kota Burha. His son Nik Diah @ Ngah Muhammadiah was coronated as the new Sultan of Kelantan bearing the title Sultan Muhammad I residing at Istana Kota Raja Legeh Kok Lanas in Jeli, Kelantan.

Four of Sultan Mudzaffar Syah III @ Po Chan grandchildren, Nai Long Jaafar became the Raja of Larut while his younger brother Nai Long Abu Toha became the raja of Selama. Syed Mohammad Hatta Jamlulail, Raja Kayang (Perlis) who was killed in 1821 was replaced by his son Syed Harun Jamalulail.

His younger brother Sultan Ismail became the Raja of Kinta. The name Jamalulail originates from Jamalul Alam Badrul Munir, the son of Raja Merong Mahawangsa the first descendent of Bani Hashim.

Please view the Malay Laguage versions with pictures and other links here,

http://sejarahnagarakedah.blogspot.com/2008/03/sejarah-datok-panglima-bukit-gantang.html

Utusan Malaysia : 13 Februari 2008

Selatan Thai diberi autonomi? -- Kerajaan mahu tamatkan krisis - Contohi wilayah autonomi China

BANGKOK 12 Feb. – Kerajaan baru Thailand sedia menimbang kemungkinan untuk memberi hak autonomi kepada wilayah-wilayah majoriti Islam di selatan bagi menamatkan konflik berdarah di sana.

Menteri Dalam Negeri, Chalerm Yubamrung berkata, pemberian autonomi merupakan antara agenda yang difikirkan oleh pentadbiran Samak Sundaravej bagi memenangi hati penduduk selatan.

“Saya ingin menegaskan bahawa pemberian autonomi bukan sesuatu yang mustahil tetapi kita perlu membincangkan apakah jenis autonomi itu,’’ kata Chalerm kepada pemberita, hari ini.

Katanya, Thailand mungkin akan menjadikan Xinjiang yang merupakan wilayah autonomi Islam di barat China sebagai model untuk menimbangkan pemberian autonomi kepada Yala, Narathiwat dan Pattani.

“Kita tidak lagi boleh membenarkan lebih ramai penduduk maut akibat keganasan di selatan dan kerana itu kita perlu mencari jalan untuk membaiki keadaan itu dan bukan hanya menunggu untuk dibunuh,’’ tegasnya.

Keganasan di tiga buah wilayah Islam di selatan Thailand sejak 4 Januari 2004 sehingga kini meragut lebih 2,900 nyawa. Ketiga-tiga wilayah itu dikuasai oleh kesultanan Melayu Islam sehingga ia menjadi wilayah kekuasaan Thailand pada 1902.

Sementara itu menurutnya, pihak perisikan percaya pejuang pemisah di selatan kini berusaha melebarkan aktiviti mereka dan kemungkinan besar akan melancarkan serangan bom di Hatyai atau Bangkok sendiri.

Kata Chalerm, kelab-kelab malam di selatan berada dalam bahaya kerana pihak pemisah melihatnya sebagai satu perkara yang bertentangan daripada ajaran Islam.

Sehubungan itu katanya, beliau akan meminta pihak berkuasa tempatan untuk menimbangkan peraturan baru berhubung “aktiviti malam di selatan.”

TEHRAN (Fars News Agency)- Tehran's Ambassador to Bangkok Mohsen Pakaein said the roots of Iran-Thailand cultural ties date back 400 years to the time when Sheikh Ahmad Qomi, an Iranian scholar, traveled to Ayutthaya and later was appointed to a very high position in the Thais (bukan thai, Siam) Court.

Speaking in an exclusive interview with FNA to mark the commemoration day of Sheikh Ahmad Qomi who, the envoy said, had played a very important role in the strengthening of ties between Iran and Thailand, Pakaein said the most renowned reign of Ayutthaya (previous capital of Thailand) was that of King Prasartthong, who introduced great changes in the Thai society.

"Sheikh Ahmad Qomi came in this period, which saw several Muslims holding important posts in the Thais Court, the army, navy and civil service," he said, adding, "As a result, Ayutthaya became a place where mosques were located near Buddhist temples and many Muslims married Buddhists. These persons became the ancestors of many respected Thai families , for example, the Bunnag, Singhaseni, Siphen, Chularat and Bunyaratklalin families."

The diplomat further underlined the crucial role of cultural interactions in creating mutual understanding and friendship between two peoples.

"The Persian influence over Ayutthaya also cover architecture, arts, food and sweets," he said.

"The arches in the old buildings in present-day Ayutthaya are Islamic pointed arches. Bricks are laid so that the weight is transferred down to the walls on both sides. This type of arch can be seen in the front gate of King Narai's Palace in Lop Buri, and at Wat Worachettharam temple in Ayutthaya. The pagoda at Wat Yai Chaimongkol temple in Ayutthaya was also built in the style of the Persian dome," he added.

According to the Iranian ambassador to Bangkok, Persian influence is also discernible in the Thai vocabulary.

"Modern Thai does contain several words of Persian origin which are in current use, such as the Thai words for kulaap ('rose', from Persian golaab), or kalam plii ('cabbage', from Persian kalam(," he concluded.

Sources: http://www.farsnews.com/English/printable.php?nn=8603060408