Generally speaking, there are some considerable differences between the two groups as follows:

         Islam in Binh Thuan and Ninh Thuan is strongly influenced by local traditional customs and beliefs. Mixed with elements of Brahmanism and matriarchy, it has now become deformed and non-orthodox. Many Islamic dogmas are interpreted incorrectly. For example, the followers of this group place Mohammed on an equal footing with fairies, or identify him with Allah; consider Mecca as paradise of fairies; or consider Allah Mohammed as the ancestor of the Cham.

        Islamic rules have been deformed and are not fully observed. The five Pillars of Islam, major festivals and interdicts are observed symbolically by the clergy. The pilgrimage obligation is not fulfilled and thc relationship with other Islamic centers is not maintained. They appear to be isolated from the rest of the Islamic world. The followers (including Arabian speakers) do not learn by heart the Koran and Sariat. Instead, the Koran has been turned into prayers to be chanted during services. The practice of cutting children's prepuces (SurLat) has been abolished. Adolescents when reaching the age of 16 undergo the haircut ceremony (Nga Oroh) to become Muslims. Theclerics of Cham Ba Ni have a great role under the impact of the regime of castes. They are entitled to many material and spiritual benefits and govern the social and religious life of the followers. However, the sphere of their influence on believers is confined to a set boundary, mostly to the Masjid village.

        The Muslims in Binh Thuan and Ninh Thuan show great respect for women who have the right to go to the Masjid like men. Furthermore, they decide on the material aspects of ceremonies; they are allowed to go out; they do not have to wear a veil when going out; they have the right to ask for young men’s hand in marriage. Matrilocality is practiced and the husband is greatly dependent on his wife and parents-in-law.

        The Islam in Chau Doc, Sàigòn, Tây Ninh, Dong Thap and Dong Nai (Cham Islam) seems to be opposite to the aforesaid branch in many regards. The religious life here is orthodox and boisterous. Islamic rules and rituals are fully observed. The local Muslims maintain contact with the Islamic world through their pilgrimages to Mecca or via their children sent to Saudi Arabia for education. This is the important factor that helps Islam to be kept almost unchanged here. Formerly, the community of Chau Doc Muslims was regarded as a miniature Islamic world in French-governed Indochina.

        We should mention the influence of Malaysians on Cham Islam. Though not numerous in Chau Doc and having assimilated by the Cham, this group exerts a rather great impact on many aspects ranging from the social structure to religious activities and in general, the spirituality of the local inhabitants. The Koran is read in Arab but interpreted in Malay. Most of the clerics who teach the Koran are Malaysians. Religious publications are also imported from Malaysia. Even the tendency to renovate Islam is also subject to the impact from Malaysia.