Origin of some of the Muslims in Manipur, Arakan and Panthay Burmese Chinese Muslims!

Source_Indian Muslims:Muslims in Manipur By Farooque Ahmed Makakmayum

Comment: This is a very good news for our cousin brother Rohingyas. If the Arakan Muslims and Panthay (Burmese Chinese Muslims) could be the origin of the Manipur Indian Muslims and they stayed with the Magh people (the Arakanese nationalities known in Bengal) Mag…hs_http://en.wikipedia.org/wiki/Magh_people
The border between the two countries appeared later in history and you all could not be alien to any of the two countries….

I now put briefly about the history of Manipuri Muslims, Pangals who are acculturated to the Meiteis in various aspects.

‘Pangan’/’Pangal’ is a word derived from ‘Bengal’, from where most of the Muslims came between 1550 AD and 1690 AD. And neighbouring history is also referred to for a better grasp of idea.

On close scrutiny and critical analysis, I find that the Manipuri Muslims are one of the earliest settlers (i.e., from circa 680 AD) outside the Arab Peninsula and the Gulf region vis-a-vis histories of South Asian and S.E. Asian Muslim histories including China where the Prophet Muhammad (570-632 AD) sent two preachers by sea in c. 616 AD.

Teaching of Prophet Muhammad (Sa’d bin Waqqas) and that of Tang period Chinese records reveal that in a return journey to China in reciprocity to the Chinese embassy to Arabia, i.e a Muslim embassy to Chinese capital Chan’gan reached in 651 AD. The Hui of China (Chinese Muslims) trace their origin to the date of 25 August, 651 AD.

“The advent of Islam in South China makes a fascinating study. The earliest Muslims came to these parts by sea. Arab traders were known to have sailed to China even during the period beyond historical records. Records exist from 5th century A.D. (Tang Dynasty 618-907) which shows the route from Siraf in the Persian Gulf to Muscat in the Gulf of Oman, thence to the South Indian (Malabar) coast. From there the route continued to Ceylon (Sarandip), to Nicobar group of islands, to straits of Malacca, then round the South coast of the Malay Peninsula to the Gulf of Siam and thence to Canton and Hangchow in China.

According to Muslim traditions, when the early Muslims were being persecuted in Mecca some of them were allowed to migrate to Habash (Abyssinia) but most of them later came back, including the famous companions and muazzin Bilal. However, the Books of Individual Records noticed that four companions did not return, one of them being Abi Waqqas, a maternal uncle of the Holy Prophet. It is narrated that Abi Waqqas had gained favour with the Najashi King of Habash who had allowed him to sail to China.

“This tallies with the account of Liu Chih (who wrote a 12-volume Life of the Prophet in Chinese in 1721 A.D.) according to which Abi Waqqas, the Holy Prophets maternal uncle, arrived in China with three other Sahaba. Broomhall gives the date of this arrival in China of the Sahaba. Broomhall gives the date of this arrival in China of the Sahaba as 611 A.D. The Chinese historian gives the date as 587 A.D. Both the dates are incorrect, since the first revelation to the Prophet came in 611 A.D. and the first batch of Muslim emigrants went to Abyssinia in 615 A.D.

Abi Waqqas could not have reached Canton before 616 A.D.) Abi Waqqas then went back to Arabia to being the Holy Quran and came to China the second time after 21 years. An inscription at Canton dated 1861 A.D. also states that Abi Waqqas landed in Canton in 587 A.D. and built the mosque of Holy Remembrance. It is believed that the earliest mosque built in China is the present mosque of Holy Remembrance at Canton. The mosque was built along-side the Smooth Minaret (Kwang Ta) which was built earlier by the Arabs as a lighthouse.

The mosque and the minaret exist even today in Canton, and the tomb of Abi Waqqas as well as a small mosque are also located in the Muslim graveyard of Canton. According to Great Ming Geography, two of his companions lie buried in nearby Fukian. It is almost certain that these were the first Muslim preachers who came to South China by sea and propagated Islam in the coastal cities of Kwangchow, Chuanchow, Hangchow and Yang- chow.

There is, however, a difference of opinion about the exact dates because of the difficulties in calculations in the Western Gregorian Calendar and the Chinese and Muslim Lunar Calendars.

“The introduction of Islam in Western China makes a still more colourful and fascinating study. According to Tang Dynasty (618-907 A.D.) records, two embassies, one from Yezdegrid, the grandson of Khosroes and the other from the Roman Empire, came to the court of Tai Tsung, the second tang Emperor (627-650) in 638 and 643 respectively and both reported their defeats at the hands of the Arabs. Yezdegird, the last of Sassanian Kings of Iran, had sought refuge with the Turkish tribes of Ferghana and had also sought friendship with Emperor Tai Tsung whose capital was at Chang An (modern Sian). The Chinese of the time were at the height of their power, and had their frontiers with the Persian Empire.

In 650 Tai Tsung died and his son, Emperor Kao Tsung, received an appeal for aid from Firuz, the son of Yezdegird. Kao Tsung sent an emissary to Caliph Osman at Madina to plead for Firuz and the Caliph in return sent one of his generals to Sian in 651 and thus the first Muslim Embassy was established in Western China.”
(Source :: http://www.geocities.com/khyber007/china.html)

Prophet Muhammad (born to a Quraish clan) proclaimed: “Utubul ilma lau kana bisseen” (literal meaning: Go in quest of knowledge unto China). Thus China and Arab civilizations were familiar to each other since early Tang period by virtue of trans-Asia trade by the Silk Route and sea route as well. Another lesser known silk route passed through Manipur to Yunnan along which early Arab caravan, muleteers and Persian traders and adventurists (known as Posa/Posse/Pasa from Persian/Farsi in Japanese and Chinese annals) traded in items as horse-trade and on return journey the Middle east and Syrian Arabs brought back silk, spice and other items.

Another silk route was via Tripura-Arakan besides the Patkai range along which the Ahoms (Tai) led by Sukanpha came and settled in Upper Burma in 1228 AD and earlier Turuskas (a disgruntled section of Bakhtiyar Khilji’s army that conquered gaur/Bengal in 1204 AD) reached Gauhati and Mikir Hills, some of which reached and settled in Manipur setting up a principality within the Meitei kingdom, known as Pathan Ningthourel/Turushka principality as found in Puyas (Yengkhom Bhagya Singh, 1956, “Leithak Leikharol”, pp. 112-3) and Vaishnavite literatures.

Earlier, a group of Arabs led by Muhammad ibn al-Hanafiyya (son of Caliph Ali) of Ummayad dynasty based in Damascus (Syria) sailed from Kufa across the Indian Ocean and Bay of Bengal trying to reach China but ended up in Arakan and then Maundaw in 680 AD. Some of them led by a saint probably Hanafiyya himself visited and preached in Manipur, and founded a nascent Arab hamlet possibly taking Meitei women as wives in Manipur by circa 680 AD during king Naophangba’s reign.

Habib Siddiqui notes: “Some historians tell us that the first Muslims to settle the Arakan were Arabs under the leadership of Muhammad ibn Hanafiya in the late 7th century (CE). He married the queen Kaiyapuri, who had converted to Islam. Her people then embraced Islam en masse. The peaks where they lived are still known as Hanifa Tonki and Kaiyapui Tonki” (http://www.weekly holiday.net/2005/020905/edit.html). A. Ezzati (1994, Spread of Islam, Tehran, pp. 333, 428): This Hanifa was a son of Ali, the 4th Caliph, 656-661 AD) and reached Arakan in 680 AD.

Rajkumar Kokngangsana (“Kanglei Langba Pakhangba”, 1955: 2) and Khulem Chandrasekhar Singh (“Sakok Lamlen Ahanba”, 1992: 10) wrote in these puyas: “Lairen Naophangbaki hakthakta nongchuplomdagi Pangal Musalman guru ama phaorakye”. R.K. Sanahal (Pangal Thorakpa, 1983/1989) and N. Dibendra Singh (2005) noted that Muslim (Pangal) Aribam clan had been existing, the clan name being conferred by king Naophangba, since the reign of this ancient king.

This group from Muhammad ibn al-Hanafiyya included some Persians (Pasa) that founded hamlets in Sylhet and Cachar in 7th-8th century. Pemberton (1966:113) noted of a Pasa (Basa) kingdom apparently in Cachar of 777 AD (Chietharol Kumbaba, 1989; 2005 by S.N. Arambam Parratt) till where Shan adventurer Samlungfa raided, before he raided Manipur. A Chinese account Chia Tin’s itinere of 785-805 AD, mentions of a Ta-ts’in Po-lo-men of Manipur which G.E. Gerini (1909:813) opined to be Sylhet.

From the Ummayad Caliphate (660-750 AD) based in Syrian Arabia (Damascus), Hanifa (Hanafiyya) and his group reached Arakan coast; Tang period Chinese account recorded of contemporary Syrian people as Ta-ts’in and the Arabs in general as Ta-shih, as they (Syrian and Arab Muslims) came from the land of Syria-based caliphate. Hence the Ta-ts’in meant the Arabs (Aribah whose literal meaning is ‘Pure Arab’ in Peter Thomas Hughes, The Dictionary of Islam, 1999) settlement or abode in Manipur within the Meitei (Kathe) kingdom.

As such the Aribam (the earliest Manipuri Muslim clan) term could have been derived from the word ‘Aribah’, or it could be mere co-incidence of name as Ariba/Liraba/liba in Meitei language simply means ‘old’ or ‘antiquity’. Aribam clan (sagei/yumnak) also exists prominently among the Meitei community. “Leithak Leikharol” (op. cit, pp. 112-3fts.), records of Pasa Ningthourel and Pathan Ningthourel, that would explicitly mean two Manipuri Muslim abodes or principalities as initiated in different periods.

L. Joychandra (Lost Kingdom: 1995:1) noted that Manipuri (Meitei) king Naofangba reigned between 624 AD and 714 AD. Ch. Manihar (A History of Manipuri Literature, 1997:104) and Wahengbam Ibohal (History of Manipur, 1986:215) noted that Pasa is the old name of Sylhet, while Pemberton (eastern Frontier of India, 1966:113) noted that Pasa/Basa ‘probably means Banga, the ancient capital of Cachar country).

Henry Yule noted that Muslims of early Manipur (Kathe Musalmans) are descendants of early Muslims of Arakan, Cachar and Manipur that later altogether got fusioned to form a Muslim (known as Pangal) community. All these records would account that the earliest Muslim clan of Manipur are traced to the period of around 685 AD of initiation of the first Muslim clan. They fanned out eastward to Shan-Pagan area and further to Yunnan, as Moshe Yegar noted of Chinese annals revealing that Chinese travellers found Persian colony on Yunnan-Burma border in 860 AD.

The Pansi (derived from Persian) Muslims of Upper Burma and Panthay of Yunnan have the reputation of being sturdy horse-riders. Frank. M. Lebar et al (Ethnic Groups of Mainland Southeast Asia, Toronto/New Haven, 1964:2) wrote:
“The Panthay of Burma are chiefly known as muleteers on the trade routes. They are excellent caravan drivers, carrying goods as far as Rangoon and Moulmein. They are mostly engaged in trade, and cultivate only just enough to supply their immediate needs. Much of the domestic work is carried in by slaves or by hired servants (Scott and Hardiman: 1900:600-13).”

During, king Irengba’s period of Manipur (984-1074 AD according to “Cheitharol Kumbaba”) there were distinctly two Pasha and one Pangal villages (Mars) indicating the diverse nature of ethnic origin of Manipur Muslims- from different directions and different eras- that later subsumed to make the Pangal or Meitei-Pangal community as is known today. Abbasid period (750-1258 AD) coins were also found in Lalmai-Samtata region of frontier Bengal (Richard M. Eaton, 1997). The Pangals living at Khuga valley under their chieftain Maradon Adon (Murad al Abdullah) were noted to be a peasant community as found in Moirang Ningthourel Lambuba, K.C. Tensuba’s account, Ningthourel Lambuba etc.

According to the Lost Kingdom (op. cit), king Irengba ruled in 1031 to 1121 AD; and Khuman principality was prominent at this time. Asim Roy (1983:89) noted that there were legendary tales, corroborated in early hagio-logical (hagiography) accounts of Muslims of Bengal-Samatata-Arakan continuum regarding Muhammad al Hanifa (son of Caliph Ali, 656-661 AD, from his second wife from Hanifa clan of Central Arabia), who must have brought the heroic tales of Amir Hamza, a maternal uncle of Prophet Muhammad, as Amir Hamza’s tales are found in legends and early annals of Muslims of Bengal.

Earlier it was thought that Amir Hamza could have arrived in this frontier region because of such renderings, but the fact is that Hamza died in the Battle of Uhud in 625 AD. Historians such as Abul-Fazl Ezzati, Taher Ba Tha, Maung Than Lwin, Habib Siddiqui and Ashraf Alam noted that Muhammad al Hanifa (Hanafiyya) landed in Arakan and married the local queen there, and their tombs are still exiting in Maungdaw, north of Arakan, who are revered as saints.

Source: http://e-pao.net/epSubPageExtractor.asp?src=manipur.Ethnic_Races_Manipur…

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9 Responses to “Origin of some of the Muslims in Manipur, Arakan and Panthay Burmese Chinese Muslims!”

  1. Shirazul Haque Says:

    Manipuri Muslims originated in 615 AD from the sutle preaching of three Sahabas-Saad ibn abi Waqqas, Khudawand and Qurnain in the reign of Manipur (NE India) king Naophangba (594-624 AD) as per objective finding. see more more details- Pangal, wikipedia-the free encyclopedia; Manipuri Muslims, wikipedia, the free encyclopedia.

  2. Dr. Asraf Ali Khan Says:

    Manipuri Muslims originated on thier own in 616 AD from the preaching of three Sahabas-Sa’ad ibn abi Waqqas, Zul Qurnain and Khudawand.

    On the other hand, Arakan and Maungdaw Muslims originated on their own from the preaching of Muhammad al-Hanafiyya in 680 AD who landed on Arakan coast in that year. They are separate histories, but they have interacted in some period of past history due to geographical proximity especially in British era (c. 1825-1947) but not now as they are in different sovereign countries of India and Myanmar. So is the case of Yunan Muslims or Panthays who had separate history on their own.

  3. Dr. Asraf Ali Khan Says:

    Muslims of Manipur (Pangals) originated on thier own in 615 AD from the preaching of three Sahabas-Sa’ad ibn abi Waqqas, Zul Qurnain and Khudawand.

    On the other hand, Arakan and Maungdaw Muslims originated on their own from the preaching of Muhammad al-Hanafiyya in 680 AD who landed on Arakan coast in that year. They are separate histories, but they have interacted in some period of past history due to geographical proximity especially in British era (c. 1825-1947) but not now as they are in different sovereign countries of India and Myanmar.

    So is the case of Yunan Muslims or Panthays who had separate history of their own.

  4. Shiraz Khan Says:

    A.M.A. Shushteby noted:“According to Chinese tradition, a certain S’ad, son of Vaqqas, or Wahab, the son of Abu-Kabshah, was the first Muslim who reached Canton by sea, as early as 629 AD.” In one instance, Umar addressed Sa’d ibn abi Waqqas as Sa’d ibn Waheeb. So, here Wahab is Sa’d and Abu Kabsha is his (Sad’s) father Abi Waqqas. (See: A. M. A. Shushteby, 1938, Outlines of Islamic Culture, volume 1: Historical and Cultural Aspects, The Bangalore Press: Bangalore, P. 25.)

    Before we try to reach any conclusion on how early and who reached China as a Muslim first, we need to peruse the following classical accounts including Chinese and of the western historians.

    Classical/Original Original Source

    Source 1:

    Based on Minshu (1620 CE) by Ho Ch’iao-Yuan:

    “Activities of Persians and Arabs in these cities (Yang-chou and Canton) were confined to maritime trade because the majority of them were merchants. There were also Islamic disciples who came to China with the intention to preach. In the reign of Wu-te (AD 618-626), four Islamic disciples were dispatched to China to spread the Muhammadan faith. Of these four, one was posted in Canton, one in Yang-chou and the other two were stationed in Ch’uan-chou”.
    (Source: Chiu Ling-Yeong, Persian, Arabs and other Nationals in Tang China, in the Journal of the Royal Asiatic Society of Hong Kong, vol. 13 (1973): [ISSN: 1991- 7295] page 62, quoting Ho Chiao-Yuan (He Qiaoyuan) , c. 1620 AD, Manshu, Chapter 7}.

    Source 2:

    Original Chinese Account of the 651 Embassy based on Old & New Tang Dynasty Records:

    According to Tang histories, an Arab embassy from Caliph Usman (described as the fourth king/Caliph) arrived at Tang court in 651 CE which was in the second year of Emperor Yung-hui.

    (Sources: Liu Shu (ed.), 945, The Old Tang History (Chiu T’ang Shu)Bold text, SSu Pu Pei Yao edition: Wu Tai Publication (Catalogue: 198.28b) and Ou-Yang Hsiu & Sung Ch’i (eds.), 1061,The New Tang History (Hsin T’ang HsuBold text), Kai Ming Erh Shih Wu Shih Edition: Sung Publication (Catalogue: 221.19a). Ou-yung Hsien (1007-72 CE) wrote the New History of the Tang Dynasty (Hsin Tang Shu/ Xi’n Tang Shu> source: Wm. Theodore deBarry, (ed.), 1960, Sources of Chinese Tradition, New York: Columbia University Press; Raphael Israeli, 1994, Muslims in China, New Delhi: Ambika Publications, p.80). The Old Tang History mentions Yung-hui erh-nien (meaning: the second year of Yung-Hui, i.e. in 651 CE about the Arab embassy. )

    Source: 3

    E.J. Brill’s ‘First Encycloprdia of Islam 1913-1936, by M. Th. Houtsma, 1993, page 841 wrote:

    As to Chinese Muslims legend on Sad ibn abi Waqqas, the maternal uncle of the Prophet, after research, “Thiersant mentions the name Wahb Abu Kabsha in addition to Sa’d ibn Abu Wakkas. The legends have been collected by Thiersant and more critically by Deveria, Origine”. Traddition also says that Islam was brought to China after a dream by Chinese Emperor Tai-Tsung (627-650AD) by land route via Hami (Kumul) by Arab envoys in the Emperor’s time.

    Source 4:

    C.L. Pickens , China and Arabia prior to the T’ang Dynasty (618 AD) in The Muslim World, vols. 32-33, Hartford Seminary Foundation, 1942, p. 200 noted:

    “Sahib Sa’d Wakkas came to China in the years of K’ai Huang of the Sui Dynasty” (ie., between AD 581- 600) ; says the “Great Ming Geography” which was commenced in AD 1370 and published in AD 1461.

    Source 5:

    Franz Xaver Biallas, Heinrich Busch, Rudolph Rahmann, in Monumenta Serica: Journal of Oriental Studies, vol. 36, 1984, Tokyo: Monumenta Serica Institute, page 556-7: wrote.

    {G. Deveria, he continues, has “traced it back to the ‘Great Ming Geography,’ which was commenced in 1370 AD,…. In this geography a chapter devoted to Medina states that Sahib Saad Wakkas came to China in the years of Kai Hwang of the Sui Dynaty. Page 557 noted: ” …therefore in Mason’s work, p. 268, no.2, it should be read as Wa Ko-shih and in Ma Yi-Yu’s work, p. 104, it should read as Wa-ko-ssu which would make it ‘Wakkas’. Only Vankhas, as I will continue to call him in the Soviet Dungan version of the legend, survives the trip and reach China. There is no doubt that Vankhas is Wakkas, about whom a great deal of contradictory, legendary and confusing information is written”, as Waqqas was noted to have arrived in China in 628 and 651 also.}

    (also by Franz Xaver Biallas, Fujên ta hsüeh, Monumenta serica: journal of oriental studies, Volume 36, 1984, Peking, Tokyo (Japan) SVD Research Institute, Monumenta Serica Institute, Nanzan Daigaku, p. 268)

  5. Shiraz Khan Says:

    A.M.A. Shushteby noted:“According to Chinese tradition, a certain S’ad, son of Vaqqas, or Wahab, the son of Abu-Kabshah, was the first Muslim who reached Canton by sea, as early as 629 AD.” In one instance, Umar addressed Sa’d ibn abi Waqqas as Sa’d ibn Waheeb. So, here Wahab is Abi Waqqas (father of Sa’d) and Abu Kabsha is his Uhaib (Abi Waqqas’ father). [See: A. M. A. Shushteby, 1938, Outlines of Islamic Culture, volume 1: Historical and Cultural Aspects, The Bangalore Press: Bangalore, P. 25.]

    Before we try to reach any conclusion on how early and who reached China as a Muslim first, we need to peruse the following classical accounts including Chinese and of the western historians.

    Classical/Original Original Source

    Source 1:

    Based on Minshu (1620 CE) by Ho Ch’iao-Yuan:

    “Activities of Persians and Arabs in these cities (Yang-chou and Canton) were confined to maritime trade because the majority of them were merchants. There were also Islamic disciples who came to China with the intention to preach. In the reign of Wu-te (AD 618-626), four Islamic disciples were dispatched to China to spread the Muhammadan faith. Of these four, one was posted in Canton, one in Yang-chou and the other two were stationed in Ch’uan-chou”.
    (Source: Chiu Ling-Yeong, Persian, Arabs and other Nationals in Tang China, in the Journal of the Royal Asiatic Society of Hong Kong, vol. 13 (1973): [ISSN: 1991- 7295] page 62, quoting Ho Chiao-Yuan (He Qiaoyuan) , c. 1620 AD, Manshu, Chapter 7}.

    Source 2:

    Original Chinese Account of the 651 Embassy based on Old & New Tang Dynasty Records:

    According to Tang histories, an Arab embassy from Caliph Usman (described as the fourth king/Caliph) arrived at Tang court in 651 CE which was in the second year of Emperor Yung-hui.

    (Sources: Liu Shu (ed.), 945, The Old Tang History (Chiu T’ang Shu)Bold text, SSu Pu Pei Yao edition: Wu Tai Publication (Catalogue: 198.28b) and Ou-Yang Hsiu & Sung Ch’i (eds.), 1061,The New Tang History (Hsin T’ang HsuBold text), Kai Ming Erh Shih Wu Shih Edition: Sung Publication (Catalogue: 221.19a). Ou-yung Hsien (1007-72 CE) wrote the New History of the Tang Dynasty (Hsin Tang Shu/ Xi’n Tang Shu> source: Wm. Theodore deBarry, (ed.), 1960, Sources of Chinese Tradition, New York: Columbia University Press; Raphael Israeli, 1994, Muslims in China, New Delhi: Ambika Publications, p.80). The Old Tang History mentions Yung-hui erh-nien (meaning: the second year of Yung-Hui, i.e. in 651 CE about the Arab embassy. )

    Source: 3

    E.J. Brill’s ‘First Encycloprdia of Islam 1913-1936, by M. Th. Houtsma, 1993, page 841 wrote:

    As to Chinese Muslims legend on Sad ibn abi Waqqas, the maternal uncle of the Prophet, after research, “Thiersant mentions the name Wahb Abu Kabsha in addition to Sa’d ibn Abu Wakkas. The legends have been collected by Thiersant and more critically by Deveria, Origine”. Traddition also says that Islam was brought to China after a dream by Chinese Emperor Tai-Tsung (627-650AD) by land route via Hami (Kumul) by Arab envoys in the Emperor’s time.

    Source 4:

    C.L. Pickens , China and Arabia prior to the T’ang Dynasty (618 AD) in The Muslim World, vols. 32-33, Hartford Seminary Foundation, 1942, p. 200 noted:

    “Sahib Sa’d Wakkas came to China in the years of K’ai Huang of the Sui Dynasty” (ie., between AD 581- 600) ; says the “Great Ming Geography” which was commenced in AD 1370 and published in AD 1461.

    Source 5:

    Franz Xaver Biallas, Heinrich Busch, Rudolph Rahmann, in Monumenta Serica: Journal of Oriental Studies, vol. 36, 1984, Tokyo: Monumenta Serica Institute, page 556-7: wrote.

    {G. Deveria, he continues, has “traced it back to the ‘Great Ming Geography,’ which was commenced in 1370 AD,…. In this geography a chapter devoted to Medina states that Sahib Saad Wakkas came to China in the years of Kai Hwang of the Sui Dynaty. Page 557 noted: ” …therefore in Mason’s work, p. 268, no.2, it should be read as Wa Ko-shih and in Ma Yi-Yu’s work, p. 104, it should read as Wa-ko-ssu which would make it ‘Wakkas’. Only Vankhas, as I will continue to call him in the Soviet Dungan version of the legend, survives the trip and reach China. There is no doubt that Vankhas is Wakkas, about whom a great deal of contradictory, legendary and confusing information is written”, as Waqqas was noted to have arrived in China in 628 and 651 also.}

    (also by Franz Xaver Biallas, Fujên ta hsüeh, Monumenta serica: journal of oriental studies, Volume 36, 1984, Peking, Tokyo (Japan) SVD Research Institute, Monumenta Serica Institute, Nanzan Daigaku, p. 268)

  6. Abdul Malik Qureshi Says:

    Curiusly also, I find another evidence of Abu Waqqas and other Sahabas in Chittagong (Bangladesh) on way to China, in a book “Challenge of Islamic Da’wah in Bangladesh: The Christian Missions and Their Evangelization, by Dr. Md. Yusuf Ali & Abu Sadat Nurullah, IIUC Studies, vol. 4, Dec 2007, p. 88. The text (extract) is as follows:

    *Evidence of Abu Waqqas in Bangladesh*

    “The advent of Islam in Bangladesh or Bengal is said to be in around year 620 CE (around 10th year of prophethood). MuÍaddith Imam Abadan Marwazi (R), in his book, wrote that the Companions of the Prophet (pbuh) like Abu Waqqas, Malik ibn Wahaib, Qays bin Huzayfah, ‘Urwa ibn Athathah, Abu Qays ibn al-×ārith (R) and some other Companions, in the seventh year of prophet hood, went on a voyage from Ethiopia (after the first migration) towards China. During their long journey on the ocean for nine years, they stopped over at the ports of Bangladesh, or Bengal. By their influential characters, many a one accepted Islam there.(Ref: KHAN, MAULANA MOHIUDDIN (1999); “Bangladeshe Islam: Koyekti Tothyosutra.” (Islam in Bangladesh: Sources), The Monthly Madinah. Jan 1992, PP. 41. Cited in A K M Nazir Ahmad. Bangladeshe Islamer agomon (The advent
    of Islam in Bangladesh), (Dhaka: Bangladesh Islamic Centre, 1999) P. 20.)

    “This event is assumed to be in Chittagong, as the major port prevalent in Bangladesh is the port of Chittagong. In an account, Qureishi mentions about the initiation of Islam during the reign of ‘Umr bin al-Khattab (R) through Chittagong, which was, thus, known as ‘Islamabad’ previously.” (Ref: QUREISHI, UMR B. A. AZIZ (2002); Al-Islam fi Bilad al-Banjal (Islam in the Bengal), (Cairo: Islamiyyah lil-Taba’ah, 2002), P. 79.)

  7. Shiraz Khan Says:

    In my letter in the 30th Dec, 2010, I wrote in the first Para as:

    “A.M.A. Shushteby noted:“According to Chinese tradition, a certain S’ad, son of Vaqqas, or Wahab, the son of Abu-Kabshah, was the first Muslim who reached Canton by sea, as early as 629 AD.” Here , Sa’d is Sa’d; his father is Abi Waqqas, and Abi Waqqas’ father is Uhaib (here Abu Kabsha), the mistake/oversioght is regretted.

  8. Syed Mirza Ashraf Khan Says:

    The most authoritative book so far on this question is:
    Farooque Ahmed, 2011, Manipuri Muslims: Historical Perspectives 615 CE-2000 CE”, New Delhi: Pharos Media & Publishing Pvt. Ltd, 192 pages, Rs. 200, US Dollar 13; Euro 15 [ISBN: 13: 978-81-7221-049-6]

    This book clearly states that Islam was initiated by Sa’d ibn abi Waqqas who came via Abyssinia in 615 AD, and proceeded to establish Islam in China by 618 AD.

  9. yihun Says:

    Dears
    I would be very grateful if you will be kind enough to make me know the difference b/n Wahhabi and habash in Islamic religion. And what is their impact in among Ethiopian Muslims

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