History of the Reman State

The Reman State, also known as the Reman Kingdom, Raman, Rahman, or Ramak, was a semi-independent Malay kingdom that once existed in the northern part of the Malay Peninsula. Its territory included areas that today cover parts of Yala (Jalor) in Thailand, and Jeli, Royal Belum Forest Reserve, Banding Island, Temenggor Lake, Gerik, Air Banun, Pengkalan Hulu (formerly Kroh), Lenggong, Kota Tampan, and Durian Pipit in Malaysia.

The Reman State stretched from the upper areas of the Patani River and Tanjung Mas River to Lenggong and Kota Tampan in Perak, making it one of the largest states in the Patani Confederation. It was part of the Confederation of the Seven Greater Patani States from 1810 to 1902.

Location
In the past, Reman covered much of Upper Perak (including Gerik and Pengkalan Hulu) in Malaysia, the southern part of Yala in Thailand, and a small part of Upper Kelantan. The capital of Reman was located in Gerik, Perak.

Brief History

Origins
The name Reman is believed to come from the Patani Malay word rama, which means “a large gathering.” This referred to the growing settlement in the area toward the end of the 18th century.

Formation
The Reman Kingdom was established in 1810 under Tuan Tok Nik Tok Leh (also known as Tuan Long Mansur), a Patani nobleman who was appointed to oversee mining activities in the area.

Tuan Tok Nik and his followers settled in the Kroh Highlands (in Upper Perak) after fleeing unrest in Patani following the Siamese reconquest in 1785. Over time, the settlement grew and developed into the Reman Kingdom during the rule of Sultan Muhammad Raja Bakar of Patani.

Gerik became the capital of the kingdom. The Reman rulers controlled the Kelian Intan area and managed tin mining, which later led to disputes with Perak.

Under Siamese Rule
Due to ongoing conflicts between Patani and Siam, and Siam’s policy of dividing Patani into smaller states, Reman became a vassal state of Siam. However, Tuan Tok Nik Tok Leh remained as the ruler, and the state continued to prosper through tin production.

Division and Decline
The Anglo-Siamese Treaty of 1909 divided the territory of Reman into two parts:
*The northern part (now in Thailand) came under Siamese administration, and
*The southern part (Upper Perak) was placed under Perak, which was under British rule.
This treaty officially ended the independence of the Reman State.

The Last Ruler
The last ruler of Reman was Tuan Lebeh Long Raya, who was captured by the Siamese in 1902 for allegedly supporting nationalist movements against Siamese control.

The Reman Kingdom was officially abolished in 1902 and placed directly under the Siamese government in Bangkok. The monarchy was dissolved, and the Upper Perak district was handed over to the Perak government on 16 July 1909 in Kroh (now Pengkalan Hulu).

History of the Reman State

The Rise and Decline of the Patani Sultanate

The Kingdom of Patani was founded by Phya Tu Kerub Mahajana in Kota Mahligai, before being succeeded by his son, Phya Tu Intira, who assumed the title Phya Tu Naqpa. He later converted to Islam, becoming the first Muslim ruler of Patani under the name Sultan Ismail Shah Fil-alami. This marked a turning point in the kingdom’s identity as an Islamic Malay polity, linking Patani with broader Muslim networks across the region.

Patani reached its height of influence under the rule of four queens, known collectively as the “Rainbow Kings.” These rulers—Raja Hijau (1584–1616), Raja Biru (1616–1624), Raja Ungu (1624–1635), and Raja Kuning (1635–1649)—oversaw a period of political stability, military strength, and cultural brilliance. Their leadership not only broke gender norms of the era but also showcased Patani’s ability to defend itself. The kingdom famously resisted four major Siamese invasions, proving its resilience against regional powers.

At the same time, Patani thrived as an international trading hub. Its strategic location on the Malay Peninsula attracted merchants from across Asia and Europe. The Portuguese first visited in 1516, and by 1538, a community of around 300 Portuguese settlers was established. Trade links extended to China, Siam, and the Netherlands, while Japanese merchants began arriving by 1592. In response, Patani sent diplomatic missions to Japan in 1597 and 1606, strengthening bilateral ties. Under Raja Hijau’s reign, the port city grew into a vibrant entrepôt, drawing in diverse communities and developing into one of the most significant centers of Islam in Southeast Asia.

However, Patani’s golden age gradually waned after the death of Raja Kuning in 1649. A series of succession disputes and political instability weakened the sultanate. By the late 17th century, Patani was in decline, losing its grip on regional trade to rising powers such as Johor and Aceh. Siam eventually took control in 1786, and by 1902, the once-flourishing sultanate was fully absorbed into Siamese administration.

Today, the legacy of the Patani Sultanate endures as a symbol of Malay cultural heritage, remembered for its powerful queens, thriving trade, and contributions to the spread of Islam in Southeast Asia.
The Rise and Decline of the Patani Sultanate

Langkasuka: A Historical Kingdom of Southeast Asia

Langkasuka was a significant kingdom located in the region of modern Pattani in southern Thailand during the thirteenth and fourteenth centuries CE. Additionally, the name Langkasuka was associated with a series of states on the Malay Peninsula dating back to the early first millennium. The kingdom’s historical relevance is evidenced by various records, particularly those of Chinese origin, which provide insights into its geographical, cultural, and political landscape.

The earliest mention of Langkasuka, under the name Lang-ya-hsiu, is found in a record of an embassy sent to China in 515 CE. This record, preserved in remarkable detail, describes Lang-ya-hsiu as a vast territory, spanning a thirty-day journey from east to west and a twenty-day journey from north to south. The inhabitants' attire was notably minimalistic, with both men and women typically wearing only a sarong. However, the king and senior officials distinguished themselves by covering their shoulders with cloth and adorning themselves with gold rings and belts. High-status women wrapped themselves in cotton cloth and wore jeweled girdles, indicating a society with distinct social stratification.

The city of Lang-ya-hsiu was described as a fortified settlement, enclosed by walls with double gates, towers, and pavilions. The king’s processions were elaborate, featuring the monarch riding an elephant shaded by a white parasol and fly whisk, accompanied by flags, banners, and drums, showcasing the kingdom’s grandeur and the well-appointed nature of its royal guard.

Further embassies from Lang-ya-hsiu to China were recorded in 523, 531, and 568 CE, but there are no mentions of such diplomatic missions after 568 CE. The cessation of records may suggest a decline or transformation in the kingdom’s status or external relations.

The Buddhist pilgrim I-Ching, in his travel accounts, located Lang-chia-shu southeast of Srikshetra (in the central Irrawaddy Valley of Myanmar) and west of Dvaravati (in central Thailand). This geographical context places Langkasuka as a crucial link between major cultural and trade centers in Southeast Asia.

During the early eleventh century, the Malay Peninsula, including Langkasuka, faced raids from the Chola dynasty of southern India. King Rajendra Chola’s inscription at Tanjore, dated 1030-1031 CE, lists Langkasuka among his conquests under the name Ilangashoka. This highlights the region’s significance and its interactions with powerful neighboring civilizations.

Archaeological excavations near the former site of Langkasuka have uncovered a brick structure that appears to have been a Buddhist sanctuary in the Indian style. Votive tablets with inscriptions suggest that the site was occupied from the late sixth to the eighth century. These findings align with historical records indicating that Langkasuka was a popular stop for Chinese Buddhist pilgrims on their way to India, further emphasizing its role as a religious and cultural hub.

In summary, Langkasuka was a prominent kingdom in the Malay Peninsula with a rich history of diplomatic, cultural, and religious significance. Its strategic location, detailed in Chinese records, and archaeological discoveries highlight its importance as a center of trade, culture, and pilgrimage in Southeast Asia.
Langkasuka: A Historical Kingdom of Southeast Asia

Kris Pekaka

This is also called Kris Pattani or Kingfisher. The origin of this kris is from Pattani and common in the northern state of Malaysia. Kris pekaka refer to the hilt, which may derive from the bird-herded Garuda, but it is often much more like demon, or one of the gods or demigods of the ‘wayang kulit’ (shadow puppet), though they do not have such long noses.

The term hulu pekaka is a distortion of the name chikakak, a performer in wayang kulit. It is worth remembering, however, that the ‘wayang kulit’ was, and still is very popular in Pattani and Kelantan.

Though wayang kulit characters are two dimensional, these hilts are fully three dimensional and are richly decorated. They have all the features of a human, from the neck, face, eyes and eyebrows, mouth, teeth, nose, chin, right up to the hair and crown top.

A form of hilt showing a demon head with the teeth and tusks and a long nose, though not a beak like the ‘kingfisher’ type. The Patani blade is fairly long, and may be almost or quite as long as a kris bahari.

The blades of this type of kris are always straight, and the weapon is provided with a very long sheath in order, it is said, that the wearer may at a moment's notice kick the blade into his hand by a blow of his heel.
Kris Pekaka

Syeikh Daud al-Fatani

Syeikh Daud b. Abdullah b. Idris al-Fatani was born in Krue Se in 1769 and died in Ta’if in 1847. It was said that Daud al-Fatani had ancestral relations with Wali Songo Malik Ibrahim. Krue se is an old harbor in Pattani where Maulana Malik Ibrahim, reportedly preached Islam before he proceeded to East Java.

His grandfather Syeikh Wan Idris al-Fatani and father, Syeikh Wan Abdullah al-Fatani are both known to have been involved in his early religious education.

Following his early education in Pattani, Daud al-Fatani spent time in a pondok or madrasah before travelling to Aceh where he studied for two years with Muhammad Zayn bin Faqih Jalal al-Din al-Ashi, a leading Acehnese scholar during the period of Sultan ‘Ala’ al-Din Mahmud Shah.

Syeikh Daud reached the Hijaz via Aceh in his late twenties. In the Haramain, Syeikh Daud studied for many years under many well-known scholars from Middle East. It is commonly accepted that he resided in Mecca for 30 years and in Medina for five year.

His earliest dated work was completed in Mecca in 1809 when he was 69 years old and had established himself as a learned scholar. The date of his last work is 1843.

Among his writings:
Hi­dayah al-Muta’allim wa ‘Umdatul Mu’al­lim (1828 M)
Bughyah ath-Thullab
Furu’ al-Masa‘il wa Ushul al-Wa­sa‘il (1841 M)
Sullam al-Mubtadi fi Ma’rifah Thariqah al-Muhtadi (1836)
Nahj ar-Raghibin wa Subul al-Muttaqin (1811 M)
Bugh­yah ath-Thullab
Kitab Al-Bahjah as-Saniyah
Syeikh Daud al-Fatani

Green Queen of Pattani

Pattani was a prosperous kingdom because of international trade. After the death of Sultan Bahadur in 1584 his daughters Raj Hijau, Raja Biru, Raja Purple and Raja Yellow became successive princess.

The Green Queen (Ratu Hijau) reigned as the sovereign queen of the State of Pattani from 1584 to 1616.

The Green Queen was quite well known in the Chancelleries of Europe Ayudhya and Japan. She brought peace and great prosperity to Pattani, promoting agriculture and building dams and canals.

The king of Japan sent envoys asking for permission to have trade and commercial relations with sultanate of Pattani, Green Queen granted the request in 1592.

In 1603, King Naresuan, the great emperor of Ayudhya launched first Siamese attack against Pattani. Pattani was supported both materially and morally by foreigners who were in Pattani then, specially the Portuguese and Dutch.

Hendrik Jansen, a Dutch merchant who was in Pattani reported that Green Queen, died in 28 August 1616 after she had rule Pattani for 32 years.
Green Queen of Pattani

Yellow Queen of Pattani

The Kingdom of Pattani prospered through increased trading with Chinese, Dutch Portuguese and English merchants and reached it zenith under the leadership of its four great queens: the Green, Blue, Purple and Yellow Queens.

Raja Kuning (reign 1635-1688) daughter of Raja Ungu was the last queen of Pattani. Know as the Yellow Queen her reign was marked by the decline of Pattani.

The queen adopted a peaceful coexistence with Siam asking for the mediation of the Sultan of Kedah. She visited Ayudhya in 1641 and was welcomed by King Prasat Thong.

She accepted nominal suzerainty of Ayudhya and sent bunga mas or gold leaves as a sign of tribute.

During Yellow Queen period Pattani attempted to establish relationships with other states through its marriage policy. One result of Pattani’s efforts to broaden its circle of power relations was that the struggle over the throne of Pattani became more complicated.

Yellow Queen died in 1688. With the inevitable passing of the Yellow Queen, kingdom started to decline and fell fully under the control of Siam by the latter 18th century under the reign of Rama I.
Yellow Queen of Pattani

The spread of Islam in Pattani

Islam came to Pattani even before the Malacca sultanate was established. Many suggest that Islam spread to the region as early as the 10th or 11th centuries brought by missionaries from Langkasuka.

Islam came in the context of an Islamicate civilization brought by mystics and merchants. The former are associated with Sufism and the latter with more ritualistic Sharia’a based Islam of the Sunni Shafii school of jurisprudence.

Pattani was not known to the Islamic world before it was Islamized. A Pasai Muslim Sheikh Syafialudin once cured Raja Indra on the condition that he would be converted to Islam.

Raja Indra took the name Mahmud Shah with the title of Sultan. Islam spreading as far as north as Songkhla. The Malay dialect of Jawi became the main language of the deep south and Islam came to replace Buddhism in the region of southern Thailand.

The Pattani Sultanate was a populous and prosperous Muslim kingdom in the Malays Peninsula until it fell under Thai control in 1786.

It was suggested that the pondok system which was also developed in other parts of the Malay peninsula, originated from Pattani. The historians point out that the pondoks in Pattani were very prestigious and their more advanced students were welcome as teachers elsewhere.

The spread of Islam in Pattani