History of malaysia Hindu

The Malaysian Indian Congress (MIC) is one of the oldest political parties of Malaysia, established in August 1946. It was established in the course of the continuing struggle of the inter-war tears, to end British Colonial rule, as well as in the need for representation on behalf of Indian Community in the post war development of the country. Its founder President was John A. Thivy (1946-1947).At its nascent stage, the Party was committed to the attainment of:

• Freedom and democracy for the country.

• Positive inter-racial harmony and cooperation.

• General prosperity and stability of the country.

• A fair share for the Indian community in the future of the country

The sentiment of the Party in its early days was anti-British and the demand for the end of the Colonial rule. In the progress towards independence as well as in later period the overriding philosophy of the Party was the need for a non-communal approach in the development of the country. It was the intense anti-British sentiment that made the MIC under the leadership of its second President Mr. Budh Singh (1947-1950) critical of the Malayan Union proposals did not rally Indian support although the proposals were favourable and upheld the principle of jus soli. Later the MIC joined the All Malaya Council for Joint Action (AMCJA) under Tun Tan Cheng Lok in opposition to the less liberal Federation of Malaya Agreement 1948.

The second phase of the Party began, under its third President Mr. K.Ramanathan,realising the unneffectiveness and futility of non-cooperation with the Government when the other major communities represented by UMNO and MCA corporated, the MIC contested in 1952 Kuala Lumpur Municipal Elections in alliance with the IMP under Dato' Onn bin Jaafar and other non-communal organizations. However the 1952 elections proved the MIC's attempt to preach and practise non-communalism would not prevail in Malayan politics when communalism was the winning factor.

In 1954 the MIC under its fourth President Mr. K. L. Devaser (1951-1955) became the third partner in the Alliance with UMNO and MCA. This alliance was not new in MIC. Since MIC had always believed that within the context of Malaya, political alignments were fundamental between the various organisations in the country. It has always been moderate and pragmatic and it was thus tha MIC had joined tha AMCJA, later the IMP and subsequently the Alliance - the last after being convinced that it was the most workable and effective form of political technique in the Malayan context.

The third phase of the MIC history was its consolidation. Under Tun V.T Sambanthan, who took over the party's leadership as the fifth President (1955-1973) the party grew in membership as well as in the number of branches, becoming a mass based party, and the same time firmly entrenching the MIC as a partner of Alliance. The finest hour was achieved on 31st August 1957 when Independence was achieved under the Merdeka Agreement in which Tun V.T. Sambanthan was a signatory. The greatest challenge that the Party faced during this time was the fragmentation of estates, the livelihood of almost all Malaysian Indian Workers. Thus Party sponsored cooperative effort for acquiring these estates and prevent fragmentation and displacement of the workers. This witnessed the birth of National Land Finance Cooperative Society (NLFCS).

The fourth phase of the party began with Tan Sri Dato V. Manikavasagam the sixth President of the Congress (1973-1979) . Under his leadership the Party was put on a strong footing with buildings, offices and staff in various parts of the country and the party system organised and its capacity to deal with issues enhanced. It was during this period that the MIC as a member of the Alliance became part of Barisan Nasional. The party sponsored the Nesa Multipurpose Cooperative and the MIC Unit Trust as part of its programme for economic ventures, and also set up the MIC Education Fund for members children and the Malaysian Indian Scholarship for higher education as well as acquiring an Institute for training Indians in technical and trade skills. As a party which represents Indian in Government, the MIC continues to play vital role as a pragmatic moderator forging the diverse forces into a common will for the unity and well being of the society and country. With the demise of Tan Sri Dato V. Manikavasagam on 12 October 1979. Dato Seri S. Samy Vellu has taken over the helm of the Party.

PERLEMBAGAAN PERSEKUTUAN MALAYSIA PERKARA 3 HINGGA 13

PERKARA 3. UGAMA BAGI PERSEKUTUAN.

(1) Ugama Islam ialah ugama bagi Persekutuan; tetapi ugama-ugama lain boleh diamalkan dengan aman dan damai di mana-mana bahagian Persekutuan.

(2) Dalam tiap-tiap Negeri melainkan Negeri-negeri yang tidak mempunyai Raja, kedudukan Raja sebagai Ketua ugama Islam dalam Negerinya secara dan setakat mana yang diakui dan diisytiharkan oleh Perlembagaan Negeri itu, dan juga, tertakluk kepada perlembagaan Negeri itu, segala hak, keistimewaan, hak kedaulatan dan kuasa yang dinikmati olehnya sebagai Ketua ugama Islam tidaklah tersentuh dan tercacat, tetapi dalam apa-apa perbuatan, amalan atau upacara yang telah dipersetujui oleh Majlis Raja-Raja supaya meliputi seluruh Persekutuan, maka tiap-tiap orang Raja lain hendaklah atas sifatnya sebagai Ketua ugama Islam membenarkan Yang di-Pertuan Agong mewakilinya.

(3) Perlembagaan-perlembagaan bagi Negeri-negeri Melaka, Pulau Pinang, Sabah dan Sarawak hendaklah masing-masing membuat peruntukan bagi memberi kepada Yang di-Pertuan Agong kedudukan sebagai Ketua ugama Islam dalam Negeri itu.

(4) Tiada apa-apa dalam Perkara ini mengurangkan kuasa mana-mana peruntukan lain dalam Perlembagaan ini.

(5) Walau apa-apa jua dalam Perlembagaan ini, Yang di-Pertuan Agong hendaklah menjadi Ketua ugama Islam dalam Wilayah-Wilayah Persekutuan Kuala Lumpur dan Labuan; dan bagi maksud ini Parlimen boleh dengan undang-undang membuat peruntukan-peruntukan bagi mengadakan peraturan mengenai hal-ehwal ugama Islam dan bagi menubuhkan suatu Majlis untuk menasihatkan Yang di-Pertuan Agong mengenai perkara-perkara berhubung dengan ugama Islam.

PERKARA 4. UNDANG-UNDANG UTAMA PERSEKUTUAN.

(1) Perlembagaan ini adalah undang-undang utama Persekutuan dan apa-apa undang-undang yang diluluskan selepas Hari Merdeka dan yang berlawanan dengan Perlembagaan ini hendaklah terbatal setakat yang berlawanan itu.

PERKARA 5. KEBEBASAN DIRI.

(1) Tiada seseorang pun boleh diambil nyawanya atau dilucutkan kebebasan dirinya kecuali menurut undang-undang.

(2) Jika pengaduan dibuat kepada Mahkamah Tinggi atau kepada mana-mana hakim Mahkamah Tinggi menyatakan bahawa seseorang adalah ditahan dengan menyalahi undang-undang, maka mahkamah itu hendaklah menyiasat pengaduan itu dan, melainkan berpuas hati bahawa tahanan itu adalah sah di sisi undang-undang, mahkamah itu hendaklah memerintahkan orang itu di bawa ke hadapan mahkamah itu
dan melepaskannya.

(3) Jika seseorang ditangkap maka ia hendaklah diberitahu dengan seberapa segera yang boleh sebab-sebabnya ia ditangkap dan ia hendaklah dibenarkan berunding dengan seorang pengamal undang-undang yang dipilih olehnya dan dibela oleh pengamal undang-undang itu.

(4) Jika seseorang ditangkap dan tidak dilepaskan, maka orang itu hendaklah dibawa ke hadapan seorang majistret dengan segera, sekiranya tiada apa-apa sebab yang berpatutan, tetapi walau bagaimanapun dalam tempoh dua puluh empat jam (tidak termasuk masa perjalanan yang perlu) dan orang itu tidak boleh ditahan selanjutnya dengan tiada kuasa majistret itu:

(i) Dengan syarat bahawa Fasal ini tidak boleh dipakai bagi apa-apa tangkapan atau tahanan yang dilakukan terhadap mana-mana orang di bawah Undang-undang yang ada yang berkaitan dengan kediaman terhad, dan semua peruntukan Fasal ini hendaklah disifatkan sebagai telah menjadi sebahagian integral Perkara ini mulai dari Hari Merdeka;

(ii) Dengan syarat selanjutnya bahawa dalam pemakaiannya bagi seseorang selain daripada seorang warganegara yang ditangkap atau ditahan di bawah undang-undang yang berhubungan dengan imigresen, Fasal ini hendaklah dibaca seolah-olah perkataan-perkataan ""tanpa kelengahan yang tak munasabah, dan walau bagaimanapun dalam tempoh dua puluh empat jam (tidak termasuk masa perjalanan yang perlu)" telah digantikan dengan perkataan-perkataan "dalam tempoh empat belas hari":

(iii) Dan dengan syarat selanjutnya bahawa dalam hal penangkapan bagi sesuatu kesalahan yang boleh dibicarakan oleh mahkamah Syariah, sebutan-sebutan dalam Fasal ini mengenai seorang majistret hendaklah ditafsirkan sebagai termasuk sebutan-sebutan Syariah.
*** Perkara 5, Fasal (3) dan (4) tidak dipakai terhadap orang dari negara musuh.

PERKARA 6. KEABDIAN DAN KERJA PAKSA DILARANG.

(1) Tiada sesiapa pun boleh ditahan sebagai abdi.

(2) Segala jenis kerja paksa adalah dilarang, tetapi Parlimen boleh dengan undang-undang membuat peruntukan bagi perkhidmatan kerahan bagi maksud-maksud negara.

(3) Kerja berkaitan dengan menjalankan hukum penjara yang dijatuhkan oleh mahkamah tidak dikira sebagai kerja paksa dalam erti Perkara ini.

(4) Jika menurut mana-mana undang-undang bertulis kesemua atau mana-mana bahagian daripada tugas-tugas mana-mana pihakberkuasa awam adalah dikehendaki dijalankan oleh suatu pihak berkuasa awam lain bagi maksud membolehkan tugas-tugas itu dilaksanakan, maka pekerja-pekerja pihak berkuasa awam yang pertama tersebut itu adalah diwajibkan berkhidmat dengan pihak berkuasa awam yang kedua tersebut itu, dan perkhidmatan mereka dengan pihakberkuasa awam yang kedua tersebut itu tidak dikira sebagai kerja paksa dalam erti Perkara ini, dan tiada seseorang pekerja itu berhak menuntut apa-apa hak sama ada daripada pihakberkuasa awam yang pertama tersebut itu atau daripada pihakberkuasa awam yang kedua tersebut itu oleh sebab pertukaran pekerjaannya.

PERKARA 7. PERLINDUNGAN DARIPADA UNDANG-UNDANG JENAYAH YANG BERKUATKUASA KEBELAKANGAN DAN PEMBICARAAN BERULANG.

(1) Tiada sesiapa pun boleh dihukum kerana sesuatu perbuatan atau ketinggalan yang tidak menjadi kesalahan di sisi undang-undang pada masa perbuatan atau ketinggalan itu dilakukan dan kerana sesuatu kesalahan tiada sesiapa pun boleh menanggung hukuman yang lebih berat daripada yang telah ditetapkan oleh undang-undang pada masa kesalahan itu dilakukan.

(2) Seseorang yang telah dibebaskan daripada sesuatu kesalahan atau disabitkan sesuatu kesalahan tidak boleh dibicarakan semula kerana kesalahan itu juga kecuali jika sabitan atau pembebasan itu telah dibatalkan dan pembicaraan semula diperintah oleh suatu mahkamah yang lebih tinggi daripada mahkamah yang telah membebas atau mensabitkannya itu.

PERKARA 8. SAMA RATA.

(1) Semua orang adalah sama rata di sisi undang-undang dan berhak mendapat perlindungan yang sama rata di sisi undang-undang.

(2) Kecuali sebagaimana dibenarkan dengan nyatanya oleh Perlembagaan ini, tidaklah boleh ada pembezaan terhadap warganegara semata-mata oleh sebab ugama, kaum, keturunan atau tempat lahir dalam mana-mana undang-undang atau dalam perlantikan bagi apa-apa jawatan atau pekerjaan di bawah sesuatu pihak berkuasa awam atau dalam pentadbiran mana-mana undang-undang berkenaan dengan memperolehi, memegang atau melepaskan harta atau berkenaan dengan menubuh atau menjalankan apa-apa tred, perniagaan, profesyen, vokesyen atau pekerjaan.

(3) Tidaklah boleh ada pembezaan bagi faedah seseorang oleh sebab ia seorang rakyat Raja bagi mana-mana Negeri.

(4) Tiada sesuatu pihak berkuasa awam boleh membezakan seseorang oleh sebab ia bermastautin atau menjalankan perniagaan di mana-mana bahagian Persekutuan di luar bidangkuasa pihak berkuasa itu.

(5) Perkara ini tidak membatal atau melarang -

(a) apa-apa peruntukan yang membuat peraturan-peraturan mengenai undang-undang diri;

(b) apa-apa peruntukan atau amalan yang menghadkan jawatan atau pekerjaan berhubung
dengan hal-ehwal sesuatu ugama, atau sesuatu yayasan yang diurus oleh sesuatu kumpulan yang menganuti apa-apa ugama, kepada orang-orang yang menganuti ugama itu;

(c) apa-apa peruntukan bagi perlindungan, kesentosaan atau kemajuan orang-orang asli Semenanjung Tanah Melayu (termasuk merezabkan tanah) atau merezabkan bagi orang-orang asli jawatan-jawatan yang sesuai dalam perkhidmatan awam mengikut kadar yang berpatutan;

(d) apa-apa peruntukan yang menetapkan kemastautinan di sesuatu Negeri atau di sebahagian sesuatu Negeri sebagai satu kelayakan untuk pilihanraya atau perlantikan bagi mana-mana pihak berkuasa yang mempunyai bidangkuasa hanya di Negeri atau di bahagian itu sahaja, atau untuk mengundi dalam pilihanraya itu;

(e) apa-apa peruntukan Perlembagaan sesuatu Negeri, yang berkuatkuasa atau yang bersamaan dengan peruntukan yang berkuatkuasa sebelum sahaja Hari Merdeka;

(f) apa-apa peruntukan yang menghadkan kemasukan berkhidmat dalam Pasukan Askar Melayu kepada orang Melayu.

PERKARA 9. LARANGAN BUANGAN NEGERI, DAN KEBEBASAN BERGERAK.

(1) Tiada seseorang warganegara pun boleh dibuang negeri atau ditahan masuk ke dalam Persekutuan.

(2) Tertakluk kepada Fasal (3) dan kepada mana-mana undang-undang mengenai keselamatan Persekutuan atau mana-mana bahagiannya, ketenteraman awam, kesihatan awam atau hukuman bagi pesalah-pesalah, tiap-tiap warganegara adalah berhak bergerak dengan bebasnya di seluruh Persekutuan dan bermastautin di mana-mana bahagiannya.

(3) Selagi sesuatu Negeri lain ada dalam kedudukan istimewa di bawah Perlembagaan ini berbanding dengan Negeri Tanah Melayu, Parlimen boleh dengan undang-undang mengenakan sekatan-sekatan, antara Negeri itu dengan Negeri-negeri yang lain, ke atas hak-hak yang diberi oleh Fasal (2) berkenaan dengan bergerak dan bermastautin.

PERKARA 10. KEBEBASAN BERCAKAP, BERHIMPUN DAN MENUBUH PERSATUAN.

(1) Tertakluk kepada Fasal (2), (3) dan (4);

(a) tiap-tiap warganegara adalah berhak bebas bercakap dan mengeluarkan fikiran;
(b) semua warganegara adalah berhak berhimpun secara aman dan dengan tidak bersenjata;
(c) semua warganegara adalah berhak menubuhkan persatuan;
(2) Parlimen boleh dengan undang-undang menggunakan:
(a) ke atas hak-hak yang diberi oleh perenggan (a) Fasal (1), apa-apa sekatan yang didapatinya perlu atau mustahak demi kepentingan keselamatan Persekutuan atau mana-mana bahagiannya, perhubungan persahabatan dengan negeri-negeri lain, ketenteraman awam untuk melindungi keistimewaan-keistimewaan Parlimen atau mana-mana Dewan Negeri atau untuk mengelakkan penghinaan terhadap mahkamah, fitnah, atau perbuatan mengapi-api supaya dilakukan sesuatu kesalahan;

(b) ke atas hak yang diberi oleh perenggan (b) Fasal (1), apa-apa sekatan yang didapatinya perlu atau mustahak demi kepentingan keselamatan Persekutuan atau mana-mana bahagiannya, atau ketenteraman awam;

(c) ke atas hak yang diberi oleh perenggan (c) Fasal (1), apa-apa sekatan yang didapatinya perlu atau mustahak demi kepentingan keselamatan Persekutuan atau mana-mana bahagiannya atau ketenteraman awam atau akhlak.
(3) Sekatan-sekatan ke atas hak menubuhkan persatuan yang diberi oleh perenggan (c) Fasal
(1) boleh juga dikenakan oleh mana-mana undang-undang mengenai buruh atau pelajaran.
(4) Pada mengenakan sekatan-sekatan demi kepentingan keselamatan Persekutuan atau mana-mana bahagiannya atau ketenteraman awam di bawah Fasal (2) (a), Parlimen boleh meluluskan undang-undang melarang perbuatan mempersoal apa-apa perkara, hak, taraf, kedudukan, keistimewaan, kedaulatan atau hak kedaulatan yang ditetapkan atau diperlindung oleh peruntukan bahagian 3, Perkara 152, 153 dan 181 berhubung dengan apa-apa jua melainkan berhubung dengan pelaksanaannya sebagaimana yang dinyatakan dalam undang-undang itu.

PERKARA 11. KEBEBASAN UGAMA.

(1) Tiap-tiap orang adalah berhak menganuti dan mengamalkan ugamanya dan, tertakluk kepada Fasal (4), mengembangkan ugamanya.

(2) Tiada sesiapa pun boleh dipaksa membayar apa-apa cukai jika pendapatan dari cukai itu adalah diuntukkan khas sama ada kesemuanya atau sebahagiannya bagi maksud-maksud sesuatu ugama yang lain daripada ugamanya sendiri.

(3) Tiap-tiap kumpulan ugama adalah berhak -

(a) menguruskan hal-ehwal ugamanya sendiri;

(b) menubuh dan menyenggara yayasan-yayasan bagi maksud-maksud ugama atau khairat; dan

(c) memperolehi dan mempunyai harta serta memegang dan mentadbirkannya mengikut undang-undang.

(4) Undang-undang Negeri dan mengenai Wilayah-Wilayah Persekutuan Kuala Lumpur dan Labuan, undang-undang persekutuan boleh mengawal atau menyekat pengembangan apa-apa iktikad atau kepercayaan ugama antara orang-orang yang menganuti ugama Islam.

(5) Perkara ini tidaklah membenarkan apa-apa perbuatan yang berlawanan dengan undang-undang am mengenai ketenteraman awam, kesihatan awam atau akhlak.
PERKARA 12. HAK-HAK BERKENAAN DENGAN PELAJARAN.

(1) Dengan tidak menyentuh keluasan makna Perkara 8, tidaklah boleh ada pembezaan terhadap mana-mana jua warganegara semata-mata oleh sebab ugama, kaum, keturunan atau tempat lahir -

(a) Dalam pentadbiran mana-mana yayasan pelajaran yang disenggara oleh sesuatu pihak berkuasa awam, dan, khususnya, tentang kemasukan murid-murid atau pelajar-pelajar atau tentang bayaran; atau

(b) Tentang memperuntukkan bantuan kewangan dari wang sesuatu pihak berkuasa awam untuk menanggung murid-murid atau untuk pelajaran murid-murid atau pelajar-pelajar di mana-mana yayasan pelajaran (sama ada disenggara atau tidak disenggara oleh sesuatu pihak berkuasa awam dan sama ada dalam atau luar Persekutuan).

(2) Tiap-tiap kumpulan ugama adalah berhak menubuhkan dan menyenggara institusi-institusi untuk pelajaran kanak-kanak dalam ugama kumpulan itu sendiri, dan tidaklah boleh ada pembezaan semata-mata oleh sebab ugama dalam mana-mana undang-undang berkaitan dengan institusi-institusi itu ada dalam pentadbiran mana-mana undang-undang itu; tetapi adalah sah bagi Persekutuan atau sesuatu Negeri menubuhkan atau menyenggara institusi-institusi Islam atau mengadakan atau membantu dalam mengadakan ajaran dalam ugama Islam dan melakukan apa-apa perbelanjaan sebagaimana yang diperlu bagi maksud itu.

(3) Tiada sesiapa pun boleh diwajibkan menerima ajaran-ajaran mengenai apa-apa ugama atau mengambil bahagian dalam apa-apa upacara atau sembahyang sesuatu ugama yang lain daripada ugamanya sendiri.

(4) Bagi maksud Fasal (3), ugama bagi seseorang yang berumur kurang daripada lapan belas tahun adalah ditetapkan oleh ibu bapa atau penjaganya.
PERKARA 13. HAK TERHADAP HARTA.

(a) Tiada seseorang pun boleh dilucutkan hartanya kecuali mengikut undang-undang.

(b) Tiada sesuatu undang-undang pun boleh membuat peruntukan bagi mengambil atau menggunakan harta-harta dengan paksa dengan tiada pampasan yang mencukupi.

Sejarah Kedatangan Hindu sebelum kedatangan Islam Di Malaysia

If we were to look for proof of the existence of the earliest Malay kingdoms on the peninsula, it is inevitably Kedah that has yielded the most ancient archaeological evidence so far discovered. In the mid-nineteenth century, Captain James Low found "undoubted relics of a Hindoo colony, with ruins of temples ...' and '... mutilated images. ..' extending 'along the talus of the Kedda mountain Jerrei.' Among his later finds were fragments of a Sanskrit inscription of the fourth century A.D. written in the oldest Pallava alphabet as well as a slab found in the estuary of the Muda River bearing a Sanskrit prayer in fifth-century Pallava script for the success of a voyage about to be undertaken by a sailing-master (mahdndvika), indicating the estuary was a home port for Indian traders during the fifth century A.D. Later excavations in the valley of the Bujang River (an tributary of the Merbok River further north) uncovered various sanctuaries, palace halls of audience, temples, stapas, forts, as well as a number of other unidentified buildings. The shrines in the Bujang Valley were later abandoned in favour of sites nearer the Merbok estuary.

Indian ships found a sheltered anchorage and probably a small community of indigenous folk practising subsistence cultivation and fishing. No doubt these folk had diversified their simple economy by casual trading with Indian merchants entering the Straits of Malacca. Their settlement, at first a mere village, had grew to become the collecting point for the forest products of the surrounding hinterland, aided also by its strategic location at the western end of a trans-peninsular route to the east. By the fifth century Buddhism had established itself, thus giving Indian merchants the attractions of commerce with a familiar cultural environment.
During the ensuing three centuries the cultural ties between this settlement and India were strengthened, but fashions changed and Buddhism was superseded very largely by Hindu Saivism. Now the merchant landed on the northern shore of the Merbok estuary and looked northwards towards Gunung Jerai - doubtless an added attraction to devotees of the linga cult. Built on foundations of rounded boulders from the upper reaches of the Bujang, their shrines were oriented so that their entrances faced the east in the fashion of South Indian linga shrines.
In the later eighth and ninth centuries the pendulum of religious orthodoxy swung back and Buddhist Mahiyinist shrines emerged. In this period, too, it seems that commercial contacts were established with China, for T'ang Dynasty porcelain is encountered in the excavations. In about the tenth century, a new settlement develops further south on the Muda River. Various Chinese and Arab artifiacts found on the Merbok and Muda estuaries indicate that both these settlements continued their trade well into the period of the coming of Islam into the region.
There are also a great deal of references in ancient and medieval Indian literature to locations which have been identified as Kedah. One of the earliest presumed references to Kedah (called, at varying times, Kadaram or Kataha) is contained in the Tamil poem Pattinappilai, was written at the end of the second century A.D. It described goods from Kadaram "heaped together in the broad streets" of the Chola capital.
The seventh century Sanskrit drama Kaumudimahotsava called Kedah Kataha-nagara and described it as a country famed for its social attractions and gay life. The Agnipurina also mentions a territory known as Anda-Kataha, with one of its bounds delimited by a peak, which scholars have assumed to be Gunung Jerai. There are two further references to Kataha in a Prikrit work, the Samaraiccakaha written about the middle of the eighth century, relating voyages to Kataha-dvipa. Stories from the Kathasaritsagara described the elegance of life in Kataha, calling it 'the seat of all felicities'.

After a period of independence, Kedah then attained its height of greatness as the seat of power for the Sri Vijaya empire on the peninsula. It was clearly the chief power on the peninsula and in many ways surpassed Palembang in terms of trade and its strategic links with India and the rest of the region. Its fortunes, however, began to wane after the great raid by Rajendra Chola on the Sri Vijaya empire in 1025 A.D. Kedah was a primary military objective and despite what the Cholas described as the "fierce strength" of the defenders, it fell to the raiders, its king losing "large heap of treasures" to the new conquerors. Kedah later tried to assert its independence from the Sri Vijaya empire and another Chola King Vira Rajendra raided Kedah in 1068 A.D. to aid its king.
But the great city-state sinks into obscurity after that. The Kingdom of Ligor takes over the mantle of power from Sri Vijaya on the peninsula and its king Candrabhanu uses Kedah as a base for attacks on Sri Lanka. The Thais were to later subjugate this kingdom, leading to Thai domination of much of the northern peninsula in the centuries to come.

Hak orang Hindu di tanah ini

Dear,

Malaysian Tamil Makal (Malay nadu makal). Dalam pengajian saya dalam sejarah Malaysia (malay nadu) saya dapat tahu bahawa orang hindu atou adat resam hindu adalah adat resam orang pertama di Malaysia tetapi kita tiada dapat keistimewaan disebabkan , kerajaan Negara kita menetapkan nama kita sebagai orang Indian. Ini megatakan orang melayu yang lupakan asal usul mereka pada masa dahulu kalah telah merampaskan kedudukan oran hindu di Negara ini dan saya juga difahamkan bahawa selepas kedatangan britis ke tanah melayu pihak britis juga membawa orang Indian dari Negara Indian ini bukan maksutkan semua orang hindu di negara ini merupakan orang India.yang datang pada masa itu. Salah! Di sini kita harus mengaji sejarah untuk mendapatkan asal usul orang Hindu dan orang melayu di Negara malayisia ini.

Dalam sejara Malaysia kebanyakan tokoh keraja mengatakan ini Tahan Melayu dan hak untuk orang melayu, disini saya ingin tanyah kepada merekah bahawa adakah mereka ini pernah mengaji sejara Malaysia ini? Saya rasa tidak, sebab jikalau mereka pernah baca sejarah Malaysia maka mereka ini tidak akan berbahas bahawa tanah ini hak melayu sebab orang melayu bukan orang asal di negara ini, dan Sungguhpun semenanjung ini telah dinamakan Tanah Melayu tetapi bukanlah orang-orang Melayu itu bangsal yang awal mendudukinya. Kerana orang-orang Melayu itu bangsa yang akhir sekali datang menduduki dan mendiami di dalamnya setelah didiami oleh beberapa yang lain lebih dahulu.Adapun bangsa yang lebih dahulu sekali mendiami di dalam Semenanjung Tanah Melayu, mengikut kenyataan dalam kitab-kita sejarah ialah orang-orang bangsa liar. Kemudian daripada itu diduduki oleh orang-orang Hindu yang datang dari negeri India. Setelah itu dikuasai pula oleh orang-orang Siam asli yang datang dari tanah Siam dan akhirnya baharulah kedatangan orang Melayu. Dan ini menujukkan orang melayu bukan orang yang asal di Negara ini tetapi meraka dapat keistimewaan selama 50 tahun merdeka malah orang datang awal daripada orang melayu iaitu bangsa hindu tiadak dapat apa-apapun malah kita orang yang mendapat kouta yang paling sedikit di Negara sendiri,

Dear tamil makal kita harus buat sesuatu untuk mendapatkan hak kita yang harus kita dapat, ini bukan mengatakan kita mintak 90% hak sekurang-kurangnya berilah hak kami dengan samarata.

Hindu makal tolong fikirkan untuk masa depat anak-anak kita.

Early Malay (Bukit) Kingdoms

Small Malay kingdoms appeared in the 2nd or 3rd century AD. The peninsula lacked broad, extensive, fertile plains and were unable to support the pattern of densely populated classical Southeast Asian civilizations that flourished in Cambodia and Java. Nevertheless, Chinese written sources do indicate that perhaps 30 small Indianised states rose and fell in the Malay Peninsula, mostly along the east and northwestern coasts.
This was a time when Indian traders and priests began traveling the maritime routes and brought with them Indian concepts of religion, government, and the arts. Over many centuries the peoples of the region, especially the royal courts, synthesised Indian and indigenous ideas - including Hinduism and Mahayana Buddhism - that shaped their political and cultural patterns.
The most important of these states, Langkasuka, controlled much of northern Malaya. The Peninsula developed an international reputation as a source of gold - hence ithe name given to it by Ptolemy, Golden Chersonese. It also became an important source of tin and was populated by renowned seafarers. While scholars still debate over the precise location of the famed Langkasuka, archaeological evidence leaves no doubt that the modern state of Kedah (referred to in ancient Indian texts as Kadaram or Kataha) in the northwest of the Peninsula was an important centre of early Indian influence and trade.
Between the 7th and 13th centuries many of these small, often prosperous peninsular maritime trading states came under the loose control of Sri Vijaya, the great Sumatra-based empire. At various times the Cambodian Angkor and Javanese Majapahit empires and the Tai Ayutthaya (Ayudhia) kingdom also claimed suzerainty in the region. There was even an military expedition by the Cholas of South India some time in the beginning of the elevent century A.D., when Rajendra Chola attacked parts of the peninsula and Sumatra.However, Hindu influence was not spread by the sword but by Indian trade. Initially, it came from traders from India, particularly the Coromandel coast in South India. This trade was maritime and riverine, that is, confined to the coastal and riverine areas the Malay Peninsula. The centres of Indian trade were places such as Pasai, Indragiri, Melayu and Jambi in Sumatra; Kuala Muda in Kedah; and Surabaya in Java. Later, the centres of trade became powerful centres of political influence and expansion. First, there was the great Malay Buddhist Empire of Srivijaya in Sumatra, followed in the 14th century A.D. by its conqueror and successor, the Hindu Empire of Majapahit in Java. The military and political expansion of these two Empires meant also the theological expansion of Buddhism and Hinduism in the peninsula. These early states left a living legacy, traces of which can still be found in the political ideas, social structures, rituals, language, arts, and cultural practices of the Malays.

Malay (Maksud-bukit dalam bahasa tamil)

"I cannot but consider the Malayu nation as one people, speaking one language, though spread over so wide a space, preserving their character and customs, in all the maritime states lying between Sulu Seas and the Southern Oceans." - Stamford Raffles, 'On the Malayu Nation', Asiatic Researches, 12 (1816): 103.
The Malays are the race of people who inhabit the Malay Peninsula (what is today Peninsular Malaysia) and portions of adjacent islands of Southeast Asia, including the east coast of Sumatra, the coast of Borneo, and smaller islands that lie between these areas.
Anthropologists trace the home of the Malay race to the northwestern part of Yunnan, in China. These tribal proto-Malays, or Jakun, were a seafaring people. They were once probably a people of coastal Borneo who expanded into Sumatra and the Malay Peninsula as a result of their trading and seafaring way of life. These sea-tribes, refered to by the Portuguese historian Godinho de Eredia as Saletes (Orang Selat, or People of the Straits), played a major part in the making of the great Malay empires of Malacca and Johor. The present-day Malays of the Peninsula and coasts of the Malay Archipelago are described anthropologically as deutero-Malays and are the descendants of the tribal proto-Malays mixed with modern Indian, Thai, Arab and Chinese blood.
Malay culture itself has been strongly influenced by that of other peoples, including the Siamese, Javanese, Sumatran and, especially, Indians. The influence of Hindu India was historically very great, and the Malay were largely Hinduized before they were converted to Islam in the 15th century. For nearly two thousand years, the unremitting traffic of traders between the Archipelago and India resulted in frequent inter-marriages along the whole of the west coast of the peninsula, especially Tamils and Gujeratis. Some Hindu ritual survives in Malay culture, as in the second part of the marriage ceremony and in various ceremonies of state. Malays have also preserved some of their more ancient, animistic beliefs in spirits of the soil and jungle, often having recourse to medicine men or shamans (bomohs) for the treatment of ailments. In the northern states of Perlis and Kedah, inter-marriages with Thais were commonplace. The east coast state of Kelantan still has traces of Javanese culture that date back to the era of the Majapahit Empire of the fourteenth century. The Sumatran kingdom of Acheh dominated Perak for over a century. The Bugis from Indonesia's Celebes Islands colonised Selangor and fought for rulers in States along the length of the peninsula - from Kedah to Johor. The Minangkabaus from Sumatra had their own independent chiefdoms in what is today Negri Sembilan. This mix of different races to form what is the modern Malay can be clearly seen in the lineage of, for example, Malacca royalty. Sultan Muhammad Shah married a Tamil from south India. Sultan Mansur Shah married a Javanese, a Chinese and a Siamese - the Siamese wife bore two future Sultans of Pahang. It was this diversity of races, cultures and influences that has the given the modern Malay race the rich and unique historical heritage it has today.

Parameswara 1394-1414 (Fist Indian make the country-Malaya(in tamil words Bukit)

Parameswara was a prince of Palembang. In 1930 he married a daughter of the Majapahit Emperor and became a vassal of the his father-in-law. Not long after he threw off his allegiance to the Majapahit Emperor, who at once sent warriors to drive him out of Sumatra. Parameswara fled to Tumasek, which was actually old Singapore with his family and followers. During this time Singapore was ruled by a Malay chief from Patani, who was appointed by the ruler of Siam. The Malay Governor treated Parameswara well, but Parameswara killed the Governor a few days later and made himself Chief of Singapore and the neighboring islands. Parameswara ruled Singapore for about five years as a sort of pirate captain.



During the middle of the 14th century, the Siamese who were expanding their territorial power in the north of the Malay Peninsula as far as the state of Pahang, failed to extend their powers to Singapore although attempts were made to attack Singapore. This was because the kingdom of Majapahit at that time was at the peak of its strength and power and was feared by other kingdom in the Malay Archipelago. Several states along the Straits of Melaka including Tumasik or Singapore, as it is now known were under the control of Majapahit. A Javanese fleet from Majapahit attacked Singapore during Parameswara?s reign of Singapore. After defeating Singapore, the Javanese returned to Java. Owing to this, it was believed that the attack made by the Javanese from Majapahit on Singapore did not result in the downfall of the kingdom of Singapore and Parameswara?s flight from Singapore but had however, continued to rule it in its declining condition.


When Parameswara failed to establish a kingdom at two places in Muar, that is, Biawak Busuk and Kota Buruk, he led his followers to a place known as Sening Ujung or now known as Sungei Ujong. He continued his journey from here until he came to the mouth of the Bertam River where he founded Melaka and became the first ruler around the year 1394. However, during this time, Parameswara was still a Hindu. Hence a Malay kingdom was therefore established in Melaka to continue the existence of the Malay kingdom of Singapore which had fallen.


After Melaka was founded, Parameswara began to develop the place and ordered his men to cultivate the lands with banana, sugar cane, yam and other crops for food. Parameswara himself carried on trade in Melaka. Within a short period of time, news about the town of Melaka begun to spread all over Malaya, Sumatra, Java and India which resulted in a large number of traders coming to trade in Melaka. Two years after Parameswara founded Melaka, the population had soared to two thousand.


Not long after, news about Melaka becoming a center of trade and commerce reached China. Yung-Lo, the Emperor of China who reigned from 1402 till 1424 send his envoy known as Ying Ching to Melaka in 1405. Yin Ching?s visit opened the way for the establishment of friendly relations between Melaka and China. Chinese merchants began calling at the port of Melaka and they can be said to be among the first traders to set up bases here. When the envoy of Melaka paid homage to the Emperor of China, the emperor praised Parameswara and acknowledged him as the rightful ruler of Melaka. Emperor Yung Lo then presented Parameswara with a seal, silk and a yellow umbrella as a symbol of royalty and also a letter appointing Parameswara as the ruler of Melaka. Melaka was then recognized as a kingdom by the Emperor of China. The envoy returned to Melaka together with a fleet led by Admiral Cheng Ho who was the first Chinese man to sail and explore the areas in the southern region.


It was during Parameswara?s reign that a large number of Javanese, Indians, Chinese, Burmese and other foreigners came to settle in Melaka. In 1409, Parameswara was converted into a Muslim and adopted the name Parameswara Iskandar Syah. Two years later, in 1411, Parameswara Iskandar Syah himself, his wife and son with a royal party of 540 people left for China with Admiral Cheng Ho to pay homage to Emperor Yung Lo.


In 1414, Parameswara passed away and was believed to be buried on top of a hill in Tanjung Tuan, which was also known as Cape Rachado. Parameswara had turned Melaka into a flourishing trading center during his twenty years reign in Melaka. He also established a strong relationship with the Emperor of China by sending six envoys to China.