By Prof. Dr. H. M. Jamil, M.A
The relationship between Islam in Indonesia and China can be traced through various historical records and dimensions. One important dimension is the theory regarding the arrival of Islam in Indonesia. Several theories suggest that Islam entered the archipelago via the Indian subcontinent, particularly from Gujarat in the 13th century CE. Meanwhile, other theories claim that Islam came directly from Arab regions, such as Egypt, Yemen, and Mecca. There are also opinions that propose its origins from Turkey and Persia, as well as a theory stating that Islam was brought to Indonesia through China. The latter theory seems quite plausible considering historical records that mention Caliph Uthman ibn Affan (577–656 CE) sent the first envoy to China during the Tang Dynasty. This event is documented in the Jiu Tang Shu (Book of the Tang Dynasty). Since then, Chinese Muslims began traveling to the archipelago through trade routes while spreading Islamic teachings.
In addition, Admiral Cheng Ho, a Muslim explorer from China during the Ming Dynasty around the 1400s CE, also played a significant role in building relations between China and the archipelago. Much like Christopher Columbus and Ibn Battuta, Cheng Ho sailed to various regions, including Indonesian territories. On his voyages, he not only strengthened diplomatic ties but also spread Islam and left behind Muslim communities in areas such as Palembang, Surabaya, and nearby regions.
Various literatures also mention that some members of the Wali Songo—the nine saints who spread Islam in Java in the 15th century—were of Chinese descent. This is reflected in their original names, which indicate Chinese cultural influence, including:
- Sunan Ampel, known as Bong Swie Hoo;
- Sunan Kudus, known as Ja Tik Su;
- Sunan Gunung Jati, known as Toh A Bo;
- Sunan Kalijaga, known as Gan Si Ceng;
- Sunan Bonang, known as Bong Ang;
- Raden Fatah, known as Jin Bun;
- Raden Husein, known as Kin San.
Chinese cultural influence in the lives of Indonesian Muslims is also evident in various aspects of culture, such as clothing, language, and food. The baju koko, widely recognized as Muslim attire in Indonesia, actually resembles traditional Chinese men’s clothing known as the Shanghai-collared shirt. This outfit is even more popular than the gamis, which originates from Arab and Indian cultures. In everyday language, terms like cepek, gopek, and goceng used to refer to certain amounts of money, also originate from Chinese. Similarly, many dishes such as bakmi, bakso, bakpau, siomay, and bakpia reflect a close cultural blend between China and Indonesia.
This relationship grew even stronger in modern times, particularly during the Asian-African Conference in Bandung in 1955. On this occasion, Chinese Prime Minister Zhou Enlai brought along the Vice Chairman of the Chinese Islamic Association, Da Pusheng, and presented a copy of the Chinese constitution in Arabic. Zhou Enlai also lobbied Prince Faisal of Saudi Arabia to allow Chinese pilgrims to perform Hajj directly to Mecca without passing through another country—an effort that
proved successful. This illustrates the strong connection between Chinese Muslims and the wider Islamic world, including Indonesia.
All of these evidences and records show that the relationship between China and Indone sia—especially among Muslims in both countries—has existed since the 7th century CE and continues to thrive to this day.
