It stood until late 17th century when the Nguyễn lords of Đàng Trong, a powerful Vietnamese clan, vassalized it and subjugated the Cham polity as the Principality of Thuận Thành.

[9][10] Some studies suggest that Panduranga existed as a vassal state of the Funan kingdom before its annexation into Lâm Ấp by Phạm Dương Mại II in 433.

In 774, the Javanese raided and destroyed Kauthara (Khánh Hòa province), burned the Po Nagar temple, and carried off the Shiva statue.

When Lê dynasty military under Le Thanh Tong attacked Champa in early 1471 in retaliation to centuries of rampant Cham invasions and piracy, the whole northern part of the kingdom was razed, cities ransacked, and tens of thousand people were killed, slaves were freed and sent back to homeland to further weaken rich Cham elites, as well as boosting Le Thanh Tong image.

The Malay Annals also mentions a Cham presences in Pahang and Kelantan, where the Kampung Laut Mosque is said have been built by Champa sailors, on their way to Java and Aceh.

[23] Other famous Cham include Kelantan warrior queen Che Siti Wan Kembang and her daughter Puteri Saadong.

According to Vietnamese sources, on 22 March 1471, after the loss of the capital Vijaya to the Vietnamese force under Lê Thánh Tông, a Cham general named Bố Trì Trì (hypothetical Muslim name Sultan Wan Abu Abdullah Umdatuddin Azmatkhan [id; ja]; possibly Zhai Ya Ma Wu An in Chinese annals) fled to Panduranga's capital (Phan Rang) and set up his own rule and submitted to Le Thanh Tong seven days later.

[24][25] Thanh Tong agreed, but he divided the Cham remnants into three smaller polities: Kauthara, Panduranga, and the northern part of Central Highlands.

[34] During the sixteenth century, as Dai Viet fragmented in the north, Panduranga Champa again prospered from the rise of international trade.

Throughout the seventeenth century, Cham merchants traded actively in Siam, Manila, Macao, Malacca, Johor, Pahang, Patani, and Makassar.

According to Malaysian records, Shafi'i Ibn Abu Khasim urgently sent aid materials to the Sultanate of Johor when its capital was attacked by the Portuguese after a letter delivered to him via an Arab merchant's pigeon.

Syncretism was widely practiced at all levels, best known for incorporating cosmopolitan Islamic doctrines into existing indigenous Cham beliefs and Hindu pantheons.

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.

In 1686, the Cham and Malay Muslim communities in Siam reportedly joined the Makassars rebellion against king Narai of Ayudhya.

[47] Having successfully fended off the Trinh, the Nguyen thalassocracy turned its attention to the south, dispatching their first interference in Cambodia, overthrowing its first and only Muslim king Ramathipadi I in 1658.

The lord established Bình Thuận District inside the Principality as free lands for ethnic Viet settler colonialism,[49] but Cham revolts in 1693–96 forced the Nguyen lord to mitigate the resentment by abolishing the Binh Thuan county, restoring the Cham monarchy with full rights, but as a vassal of the Nguyen, according to a following treaty signed in 1712.

[51][52] During the 16th century, Cham merchants renewed their commercial links and actively traded in Siam, Manila, Macao, Malacca, Johor, Pahang, Patani, and Makassar.

The 17th-century Chinese compendium Xiyang Chao Gong Dian Lu (Tributes from the countries of the Western Sea, c. 1650) describes a type of Cham brewed liquor that is made from cooked rice, mixed with wine and medicines, contained in pottery, and is drunk by long bamboo straws.

Currently, there are two theories among academic consensus regard the apostle of Islam to Champa, proposed by scholars Antoine Cabaton and Pierre-Yves Manguin.

The second theory argues that Islam arrived in Champa through a later, shorter, indirectly way from the Malays (jawa, melayu, chvea), according to Manguin, is more convincing and valid.