remember them by calling slant names. The Bani would refurbish their ancestors cemetery steles and have a remembrance ceremony to pay respect and filial piety to ancestors every year on the Gabur Rak day, usually takes place at the end of the Šaʿbān (Shaban) month. European missionaries described Champa in the 1670s as having the majority of its population being Muslims, a Muslim sultan, and a Muslim court. In 1680 Panduranga king Po Saut (r. 1659–1692) styled himself with Malay horrific Paduka Seri Sultan in his hand letter to the Dutch in Java. The Nguyen invaded Panduranga in 1690s and locked the Cham polity in completed isolation, which resulted in the disconnection between the Cham and the Malay-Islamic world. By the early 1800s, the majority of Cham Muslims in Old Champa (Central Vietnam) were practicing Bani Shiism, still using the traditional Akhar Thrah Cham script. Meanwhile, the majority of Cambodian and Mekong Delta Chams became orthodox Sunni Muslims and adopted Arabic-derived Jawi script. Persecution under Minh Mang In 1832, the Vietnamese Emperor Minh Mạng annexed the last Champa Kingdom. Minh Mang outlawed Cham religions, both Bani and Balamon. Mosques were razed to the ground. The Ramawan was forbidden. This resulted in the Cham Muslim leader Katip Sumat, who was educated in Kelantan, declaring a Jihad against the Vietnamese. The Vietnamese coercively fed lizard and pig meat to Cham Muslims and cow meat to Cham Hindus against their will to punish them and assimilate them to Vietnamese culture. In the mid-19th century, many Cham Muslims emigrated from Cambodia and settled in the Mekong Delta region, further bolstering the presence of Islam in Vietnam. Between 1885 and 1890, Hanoi's only mosque, the Al-Noor Mosque on Hang Luoc Street, was built using contributions from the local Indian community. Malayan Islam began to have increasing influence on the Chams in the early 20th century. Religious publications were imported from Malaya; Malay clerics gave khutba (sermons) in mosques in the Malay language; and some Cham people went to Malayan madrasah to further their studies of Islam. The Mekong Delta also saw the arrival of Malay Muslims. Post-independence (since 1945) As the Saigon (Republic of Vietnam, RVN) government seized minority lands for Northern Kinh refugees in the 1950s, nationalist sentiment among the Cham and indigenous peoples increased. Cham Muslims and Hindus formed the Cham Liberation Front (Front de Liberation du Champa, FLC) led by the Muslim