Narameikhla may have introduced and supported the practice as a tributary to Muslims; but history testifies that though the kings after him were independent, they did not gave up the practice. That is why we see Narameikhla’s brother Meng Khari (1434 -1459 AD), though independent is known as “Ali Khan”.
Buddhist name/Muslim name/Reigning period
Basawpyu/Kalim Shah/1459 - 82 AD
Mengbeng @ Min-bin/Sultan/1531 - 53
Meng-Phalaung/Sikandar Shah/1571 - 1593
Meng-Radza-gyi/Salim Shah/1593 - 1612
Meng-Kha-moung/Husain Shah/1612 - 1622
Thiri-thu-dhamma/*Illegible Persian name(Mahmud Syah?)/1622 - 1638
Narapadigyi/* =do=27/1638 - 1645
The king also had vast number of soldiers and navy. The poet Daulat Qazi writes:
“White, red, black- elephants of every hue (Raja Islam pun menggunakan gajah juga, bukan raja thai saja). The sky is covered with colourful flags. Millions of soldiers, and countless horses. Who can tell the number of war boats?”
The “Laskar Uzir” or “War Secretary” was a Muslim – Ashraf Khan by name. He [the poet] wrote his poem by the order of Ashraf Khan. He was King’s trusted favourite person. The King felt relieved by entrusting all the state craft to him. The Queen also consider him to be more “worth and profoundly learned” than her own son. This shows how much “authority, influence and control” the “Laskar Uzir” wielded in Arakan. In fact he ran the country and was the supreme authority.
(Thaksin adalah Laskar Uzir bagi Kerajaan islam Ayuthia sebelum dia murtad dan berpaling tadah).
No wonder, the influence and circumstances of the Muslims would flourish in such a country. Actually it was so. Countless number of Sheikhs, Syeds, Qazis, Mollahs, Alims, Fakirs, Arabians, Rumis, Moghuls, Pathans import to Arakan and Ashraf Khan took the responsibility to give accommodation in Roshang and service to them; he built mosques and dug ponds in many places. People who left their countries, people living abroad, travellers and merchants from Ashin (Achi, Ache?), Kuchin (Cochi), Maslipettan (Macilipatan) to Mecca- Medina praised his love of own nation and religion.
“Laskar Uzir” Ashraf Khan hailed from Chittagong. The remnants of his building at Charia village of Hathazari thana [in Chittagong district] can be seen even today. A pond in the village also carries his memories. It can be heard that there are a number of monuments attributed to him in different places of Chittagong. Amongst them a large pond at Kadalpur village of Raozan thana is still renown as “Laskar Uzir’s Pond”.
The influence and power of the Muslims that was established in the King’s Court of Roshang increased day by day without any sign of lessening. For this reason we can see that the chief poets of Roshang kingdom when vacant were not filled without the Muslims. The Muslims were without doubt skilled statesmanship. Or else the highest ranks in the Court would not been filled up by Muslims.
After the death of Thado Mintar, his son Sanda-thu-dhamma (1652 -1684 AD) ascended the throne. None ruled for so long as he did; for thirty-two years as the longest ruling monarch he decorated the throne of Roshang. It is because he ascended the throne at a very young age. From Alaol’s poem “Saiful Muluk” it is known that when he ascended the Roshang throne he had not acquired the skills to run the country yet. Therefore the minor King’s mother ruled as Regent by appointing Magan Thakur as the Chief Minister. Possibly Sanda-thudhamma took over the burden of government before Magan Thakur’s death. After Magan Thakur, Solaiman - another Muslim- filled the position, that is, became the “Prime Minister” (chief counsellor/ courtier of the highest rank) of Roshang King Sanda-thu-dhamma.
The treasury and general administration of the country was entrusted to this Muslim chief Minister. During Sanda-thu-dhamma’s rule the important posts of Roshang kingdom were given to the Muslims. Syed Muhammad was his “war minister” (armed force minister); Alaol got to write “Sapta Paykar” at his order. Another Muslim named Majlis was “Navaraj” [Nawa-raja -young prince] in the King’s Court of Arakan; he is known as “Navaraj Majlis”. Alaol translated “Sikandar Nama” - a Persian poem into Bengali by his order”. It seems that the civil and criminal courts were run by the Muslim Qazirs [judges]. It is known that during that period a man by the name of Saud Shah was a Qazi (Kadhi)of Roslrang.
“Syed Saud Shah, Qazi of Roshang,
Agreed to [foster] me, finding in me a little learning...”, Sikandar Nama
Another person, Sayed Musa, was a minister of Sanda-thu-dhamma. Alaol completed “Saiful Muluk” by his order. The degree of the influence and presence of Muslims can easily be guessed in the King’s Court where the Muslims prevailed. Of course, Sanda-thu-dhamma had a high esteem of the Muslims. Serious politics was behind the gruesome assassination of Shah Shuja by the King in 1660 AD. It does not prove the King’s lack of love for the Muslims.
Thus we see:
“People from every country, hearing the magnificence of Roshang, Took shelter under the King.Arabian, Michiri [ Egyptian ], Shami, Turkish, Habsi [ African ], Rumi Khorachani and Uzbek.Lahuri, Multani, Sindi, Kashmiri, Dakkhini [Deccanese], Hindi,Kamrupi [Assamese] and Bangadeshi [Bengali],Ahopai Khotanchari (?), Karnali, Malayabari, From Achi, Kuchi47 [Cochi] and Karnataka. Countless Sheik, Soiyadjada, Moghul, Pathan warriors, Rajput, Hindu of various nationals.Avai Inwa, Burmese, Siam, Tripura, Kuki to name. How many more should I elaborate?, Armenian, Olandaz [Dutch], Dinemar, Engraj [English],Castiman and Frangais. Hipani[c], Almani, Chholdar, Nachhrani many a races including Portuguese.” (Padmavati)
The Muslim poets in the Roshang Court, which itself was dominated by Muslim influence, nurtured Bengali literature in the 17th century AD. The outcome of the Bengali literature in Roshang Court was multifaceted and long-lasting. We will try to enumerate it slowly.
KESIMPULAN
Jika kita fikir dari segi logiknya, sekiranya Bangladesh dan Myanmar pada ketika itu raja-rajanya yang memerentah sudah pun beragama islam tidak mungkin satu kerajaan yang berkuasa selama 417 tahun bersebelahan mereka, iaitu Ayuthia masih lagi beragama Buddha. Sudah pasti kerajaan tersebut akan menghadapi serangan oleh Kerajaan Monggol Islam India atau Maharaja China Islam dari Dinasti Yuan dan maharaja-maharaja seterusnya (sila rujuk peta). Maharaja Ayuthia ketika itu juga mempunyai nama-nama Islam dan mereka sememangnya beragama Islam.
Penulis-penulis sejarah dari barat seperti Prof DGE Hall dan Winstedt hanya mendapat maklumat pemerentah Ayuthia dari rekod-rekod yang disimpan oleh Raja Chakri Thai Mongkut. Siapakah mereka, orang barat ini untuk menceritakan sejarah kita? Hebat sangat kah mereka hari ini? Takut kah kita hari ini kepada mereka (menyuarakan pendapat @ apa sekali pun) setelah kita menjadi bangsa yang merdeka?, sehinggakan penulisan sejarah jahil versi mereka yang masih menggangap thai dan siam itu sama sahaja masih kita gunakan. Begitulah juga dengan kita hari ini sekiranya kita tidak arif dengan sejarah bangsa sendiri. Mengikut Prof Datuk Dr Siti Hawa Salleh dalam Forum Realiti Sejarah Kedah (13 Sept 2006), tidak ada satu pun buku sejarah Melayu hari ini tidak singgah ke meja winstedt sebelum ia dicetak.
Hall dan Winstedt yang meneliti rekod thai chronicles ditipu bulat-bulat kerana rekod ini telah di tulis dan edit semula setelah Raja Chakri Rama I Sukuthai (bekas panglima tentera) mula berkuasa di negara Siam yang dulunya adalah kerajaan Islam dibawah Ayuhtia. Oleh kerana tiada salasilah yang mantap (roots) mereka menumpang kepada sejarah kegemilangan Kerajaan Islam Ayuthia. Sebab itulah semenjak zaman mula menjajah siam, mereka menukar nama Siam ke Thailand dan mengatakan Thailand tidak pernah dijajah padahal mereka lah penjajah negeri Siam !!
Rekod nama Islam Maharaja Ayuthia masih lagi disimpan oleh keluarga mereka di sini, bukan sengaja direka-reka sesuka hati. Keturunan mereka masih ada lagi sehingga ke hari ini untuk menceritakan kembali apa yang berlaku dizaman dahulu, walaupun mereka diancam bunuh sewaktu thai menjajah Kedah, mereka menukar nama menjadi rakyat biasa. Hari ini hanya mereka yang jahil, tidak faham sejarah (atau mempunyai kepentingan) sahaja yang menolak pendapat ini.
Artikel diatas membuktikan bahawa kewujudan dua nama bagi pemerentah negara yang baru memelok islam dizaman dahulu di sebuah negeri yang letaknya hanya bersebelahan sahaja dengan Siam Islam ketika itu. Teknik menulis sejarah menggunakan nama tempatan (bukan nama islam mereka) adalah bertujuan menggaburi mata pembaca dan menafikan kewujudan agama Islam dikalangan pemerentah. Amalan mengubah rekod sejarah juga turut digunakan oleh Paduka Seri Sultan Ahmad Tajuddin Halim Syah ketika berada di Melaka dan menjadi penaung penulisan sejarah. Harus diingat ada hikayat melayu yang ditulis dengan begitu baik, 'binding' yang kemas akan tetapi tiada nama pengarangnya.
Saudara mungkin tertanya-tanya bagaimana pula dengan Tibet yang masih lagi beragama Buddha ketika itu dibenarkan meneruskan kehidupan mereka menganuti agama itu. Sebenarnya, sudah ada perjanjian dalam tahun 821-822 masihi diantara Maharaja China terdahulu dan Maharaja Tibet agar mereka bebas menganuti agama mereka tanpa gangguan mahu pun peperangan.
"The treaty reaffirmed the boundaries established by the 783 treaty of Ch'ing-shui and restored the formal relationship of mutual respect and friendship. The stone pillar in Lhasa was erected in 822. The west face of the pillar bears an inscription of the treaty in both Tibetan and Chinese. The east side bears an edict summarising the state of Sino-Tibetan relations. The north side gives the names of the seventeen Tibetan officials who participated in making the treaty and the south side gives those of the eighteen Chinese officials".
Sila ikuti disini,
http://www.tibet.com/Status/3kings.html
Begitulah raja-raja agama Islam yang memberi laluan kepada penganut agama lain agar turut sama menjadi rakyat dalam negara islam dan kawasan jajahannya dan sama-sama hidup membina negara. Pemerentah Kerajaan Ayuthia beragama Islam dan dengan itu ia telah berjaya menguasai jalan-jalan perdagangan hingga ke Melaka dan lebih jauh lagi tanpa banyak gangguan dari negara-negara islam berdekatan yang turut berada dibawah naungannya. Narai, Maharaja Ayuthia menghantar utusan kepada Sultan Manila di Filipina kerana Sultan itu adalah keluarganya. Kerajaan Islam Ayuthia juga melantik Syahbandar untuk menjaga pelabuhan-pelabuhannya sepertimana di Kedah dan di Melaka, satu gelaran dan tugas yang berasal dari pelabuhan Islam Parsi. Sila rujuk Undang-Undang pelabuhan dalam buku Undang-Undang Kedah dimana nama Syahbandar disebut berpuluh-puluh kali. Kenapa Ayuthia menggunakan Undang-Undang Pelabuhan ini yang berasaskan kepada hukum-hukum Islam jika ia bukan sebuah negara Siam Islam?
Malangnya hari ini tradisi berbaik-baik tidak lagi dikuti oleh mereka yang menjadi pemerentah mana-mana negara menggantikan negara islam di nusantara. Rakyatnya sendiri yang beragama islam (Patani,Rohingya dan mana-mana lagi), diatas desakan hidup telah datang mencari rezeki atau sebagai pelarian ke satu-satunya negara (yang mana bangsa Siam Islam dari rumpun Melayu masih ada) dalam sejarah nusantara begitu baik terhadap mereka, iaitu Malaysia.
(PS: Pendatang Vietnam di tahun 70an juga melarikan ke Pantai Timur Malaysia dan terbaru pelarian Filipina di Sabah)
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