Rasulak, Po Ali, and Po (Fāṭima) Phwatima seemingly narrate the connection between early medieval Champa and the Islamic world. These are testified in Cham Bani wedding ceremonies, in which the bride and groom's ceremonial names are the Cham representations of ʿAlī and Fāṭima. For instance, a Cham man in Kampong Cham province born in 1885 told that his genealogy was begun with Sayyid Mustafa, claimed to be a descendant of ʿAlī. Sayyid Mustafa went to Phan Rang and taught Islam while learning Akhar Thar Cham script, then walked to Cambodia and taught Islam to the Cambodian Cham. However according to most historians, plausibly, the Cham only began converting to Islam en masse after the fall of Vijaya in 1471. Contradictory narrative and Malay origin of Cham Islam The second theory argues that Islam arrived in Champa through a later, shorter, indirectly way from the Malays (jawa, melayu, chvea), is considered more convincing and valid. After the fall of Vijaya in 1471 to the 17th century during the Age of Exploration, global trade in early modern Southeast Asia experienced a booming upward trajectory. Anthony Reid explains that at the same time, the Portuguese and Spanish Christians had arrived in the region and carried out ambitious colonial conquests and trade dominance, provoking political associations among the Southeast Asian Muslims. Among them were the Cham diaspora of merchants, warriors, and refugees whom had adopted Islamic faiths from the Malays through peaceful correlation were operating commercial activities throughout Southeast Asia, and built a strong relationship with them. Those Cham Muslims then returned to their homeland and started preaching Islam to their fellow people by the 1500s. Contacts between Islamic sultanates on the Indonesian Archipelago with Champa (Panduranga) increased during 15th and 16th century. Cham texts relate the introduction of Islam into Champa began with a princess of Makkah and two Malay princes from Kelantan who came to Champa to promote the messages of the Qur'an. When the princess returns to her homeland, her Cham lover feels unable to abandon his ancestors' religion and adopt Islam, so the second tale tells that the Cham king Po Rome (r. 1627–51) conceived hybridization according to Cham customary to ensure interreligious harmony in Cham society upon the advice of the Malay princes. The Malay Sejarah Melayu (Malay Annals) made a reverse claim: the Cham are credited for the introduction and promotion of Islam to Java. In conclusion, Manguin