Interpreting the Islam of Indonesian Chinese Chinese-Indonesian

Muslims: through Syncretism of Sacred Space, Faith and Ethnicity, the

the the A Case Study of the Banyuwangi Cheng Hoo Mosque in
Banyuwangi as an Example

Introductions
The A fusion of Islam and Chineseness Chinese ethnicity creates new energy in today's
Indonesia. Islam as Faith faith majority along with Chinese as ethnic minority present s a unique
identity for Chinese Muslims The fact that Islam is a majority religion, but that the Chinese
themselves are an ethnic minority, gives Chinese Muslims in this region a unique identity. . During the
New Order era, Islam was accepted as one of the a legitimate religions for Indonesian citizens., ;
otherwise, Confucius Confucianism ,however, was not considered as one of those official
religions, whereas even though this this religion was convinced practiced by most of the Chinese
communities besides second only to Buddhism. This precarious situation urged compelled the
Chinese to convert into other official religions in Indonesia, including Islam.
Being a Muslim makes Indonesian Chinese acquire a new identity as the n so-called
“Chinese Muslims”. In contrast to the New Order era whe nre this ethnicity was restricted to
express their identity, after 1998 their identity could be publicly revealed without any
restrictions and no more fear s. One real evident of Chinese expression is the establishment of a
Chinese-influenced Mosque called the Cheng Hoo Mosque, as a manifestation of religious and
ethnic inclusivity through sacred space.
Becoming Muslim required the Chinese to pick up a new identity as “Chinese Muslims”.
During the New Order Era, Chinese ethnicity was not publicly displayed, but after 1998 with the end
of that era came the ability to once again express their uniqueness without fear of reprisal. O ne of the
most interesting and pointed examples of that new-found freedom was the building of the Cheng Hoo
Mosque, allowing at once both religious and ethnic uniqueness in a single sacred space.
The first Cheng Hoo Mosque was built in 2001, and located in Surabaya. Its successful
establishment has influenced the emergence of other Cheng Hoo Mosques across several points
throughout Indonesia. One of them The one that will be discussed in this writing under the goes by
the official name of name “ Adz-Dzikra Muhammad Cheng Hoo Mosque”,and is located in
Banyuwangi, East Java. It is the as the 10th Cheng Hoo Mosque. Uniquely this mosque was also
built in the same complex with a boarding school by borrowing Cheng Hoo's name as well, hence
it became the first Cheng Hoo Islamic boarding school in Indonesia. Coincidentally, a boarding
school was also erected in the complex under the same name, becoming the first Cheng Hoo Islamic
boarding school in Indonesia as well.

Islamization phenomenon for of Chinese Muslims in Indonesia

To some extent, Chinese Muslims have unique qualities that make their identities deserve a
close examination, and that could offer us different analytical perspectives. First, Chinese Muslims
are not a locally bounded ethnoreligious group (such as Javanese and Acehnese Muslims) but the

1
dispersed minorities in Indonesia. Second, either they are either totok1 or peranakan Chinese2, and
they are mostly Converts. Third, they are a religious minority among Chinese Indonesians, thus
they are considered as minorities within minorities among Indonesian. Last, but not least, Chinese
Muslims are in some ways seemly as like a contact zone, where Chinese cultures, Indonesian local
customs, and Islamic practices interacted and combine with each otherd
In considering the Chinese Muslims, we can point out at least three very siginificant differences
that they possess when compared to their neighbors. First, they are widely dispersed over the Indonesian
Archipelago, as opposed to other ethno-religious groups like the Javanese or Acehnese Muslims, who are
relatively contained geographically. Second, Chinese-Indonesian Muslims either fall in to the totok or
peranakan groups, both of which are very distinct from others because of their common origin in China.
Third, they are a minority amongst themselves, meaning the majority of Chinese-Indonesians are not
Muslim, therefore, they are a ‘minority within a minority’. It should also be added that the Chinese
Muslims also make for interesting study because they combine Chinese culture, Indonesian local customs,
and Islamic practices all into one, an apparent cultural contact zone. .
Essentially, Chinese Muslims in Indonesia are mostly Converts and ethnically different from
Muslims in China, thus there are no direct historical relations between them. Although there might have
been some Hui Muslims in Java during the 15th and 16th centuries, most of them would have been long
assimilated by now. had been assimilated currently. However, most of recent migrants are the
majority of non-Muslim Han, thus fori.e., those who had converted to be Muslim renown as Chinese
Muslims. The overwhelming majority, however, of Chinese converts to Islam in the area are more recent
Han Chinese immigrants from the mainland.

Though Although literally, the contribution of Chinese Muslims in to Islamization was once a taboo
subject for most Indonesians, however, according to Leo Suryadinata (2005), the history of Islam in
Indonesia was also from the role of must include Zheng He or “Cheng Hoo”. . In this context,This
being true, Tan Ta Sen (2009) also emphasized emphasizes that today’s Islam in Indonesia cannot be
separated from China's contributions, especially those of Cheng Hoo. . These issues then articulate all
claimd that the Chinese had has had a crucial role in the Islamization of Indonesia, although the evidence
for this theory is still vague. Whether it is a legend or a true story, the existence of Cheng Hoo in
Indonesian is convinced by many Indonesian today. The actual arrival to Indonesia by Cheng Hoo in
history is still believed by many Indonesians today.

Hence, to recall the historical existence of Cheng Hoo, there were even many sources
reporting this story through cinema, magazines, paintings, and so on. Eventually, via the footage of
Cheng Hoo in Indonesia, his kindness and sincerity in the expansion of good relations with every
country visited, one of which is Indonesia, haves a positive impact on today's Chinese generation,
especially for those who are Muslims.
In order to reinforce this theory, cinema, magazines, paintings, and other formats have been used.
This propaganda has had a positive impact on today’s Chinese-Indonesian population, especially the
Chinese Muslims. The message was used repeatedly to build an image of kindness and sincerity on Cheng
Hoo’s part, especially in his method of fostering goodwill to every country he visited.
1
Totok Chinese (literally “pure blood”) are those who had immigrated have immigrated from the mainland, speak Chinese,
and are culturally oriented to China
2
Peranakan Chinese (Indies-born Chinese) which is are characterized by the use of colloquial language for everyday
purposes and by a set of distinct cultural features that are not wholly Chinese or fully Indonesian neither wholly Chinese
nor Indonesian..
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 Flashback to Indonesian history, regarding the problem with Chinese, emerged in 1965 and
renowned as Communist Coup, the allegations that ethnic Chinese in Indonesia were was linked to
the People of the Republic of China (PROC) had narrowed the space for them socially and
politically, including their involvement in political parties banned.3 In regards to the Chinese problem
in Indonesia, historically speaking, we can look to the 1965 supposed Communist Coup as a starting
point. Because the Chinese were often associated with the PROC (People’s Republic of China), they
became the main targets of persecution, and had many rights removed, including that of holding political
office.Also, during the period of Suharto's government, there is was a fear of Chinese in identifying
themselves as Chinese after the traumatic events in of May 1998.4 Hence, in Indonesia, the notion
motivation of assimilation through Islamic conversion was dominant during these periods, thus they
could allowing them toan be assimilated to the National body as the indigenous were. Hence, some of
them have converted to Islam for security reasons, and the eagerness to be safe from tensions towards
ethnic Chinese.
However, not all Chinese converted to Islam for that reason. Conversion reasons are far more
diverse, including intermarriage to indigenous peoples, business ties, the influence of friends, and also
religious interest. Generally speaking, regardless of the reason that someone convertsed to Islam in
Indonesia, if a Muslim does not practice God's commands, especially mandatory commands, it is often
called as Islam KTP, whichit means only conversionts to Islam for the administrative requirement as
stated on the identity card, or due to their descent. Nevertheless, in the context of religion, it all returns to
the adherent.
Hence,Therefore, it is a questionable phenomenon, why areas Indonesian and , Chinese Muslims
are so very eager to show their ancestorancestral identity. while they had been lived in Indonesia? Also,
why are they urge to reveal their Chineseness and attempt to make local people understand their
identity whereas they are residing in Indonesia, not Mainland China?. persistent in asserting their
Chinese customs and ethnicity in Indonesia if they are not on the mainland in the first place? The answer
could be:
1) To restore the lost spirit that has happened over the years, thus after 1998, they want to recall
back the missing memory memories and, re-introduce, and reveal the their identity.
2) There is a goal to build strong relationships with mainland China as well as with the current
Indonesian government by introducing the concept of identity and religion.
3) To sustain Islamic faith within their Chineseness, as being Muslim does not mean hiding previous
identity.
4) The feeling of a gap in the background of social heritage. Since they do not inherit local tribes
in Indonesia because of their cultural diversity, are not local indigenous tribes, they have
triedy to accentuate their identity to have cultural characteristics that can be highlighted,
exhibited, and maintained as the other local tribes does. For example, the Minang tribe has
traditional clothes, interesting treasurers that can be shown. Since the Chinese have no kind of
this such local ethnic privilege, they have raised their ancestral culture to be introduced, ; to
3
This situation made ethnic Chinese orient themselves towards the economy commerce. The Soeharto regime allowed
Chinese people to only be active in the economic field commerce, as Soeharto was aware of the business skills and
comparative strength of Chinese people in managing that area of the economic sphere. Thus, it was a symbiosis mutualism
condition symbiotic relationship between the Soeharto regime and the Chinese in terms of political and economic strength,
see Akh Muzakki (2010) pp. 83-84. Hence, since this time Still today, the Chinese in Indonesia are considered to be
economically oriented commercially driven.
4
This Was a racial riot which occured against the ethnic Chinese occurred in Indonesia on May 13-May 15, 1998 which
located especially primarily in big cities (Jakarta, Medan, Surakarta, and several other cities). This also resulted in the fall
of President Soeharto's position, and the inauguration of B. J. Habibie (the 3rd Indonesian President).
3
 some extent, they could have cultural heritage and have the same identity as the indigenous
are attempted to create their own unique cultural to come up to par with their counterparts. .

Therefore, there is an attempt in responding to social life and dealing with the differences in
cultural identities. It can be seen, tThis promotion of the Chinese role in Indonesian Islamization can be
assumed attributed as a part of Chinese organizations’ and leaders’ effort to emphasize the participation
and contribution of Chinese- Indonesians. Eventually Recently, to a certain degree, the openness to
Chinese- Indonesians is getting better in the current presidential era. This impact makes the Chinese feel
more protected under the government umbrella, thus the Chinese today can be more expressive in the
public sphere without fears of anti-Chinese sentiment. Moreover, there are several Chinese Muslim
organizations engaged in different missions but in with the same intention; : the sustainability of Chinese
Muslims in Indonesia. They are listed below.

Persatuan Islam Tionghoa Indonesia

Originally abbreviation is Pembina Imam Tauhid Indonesia (The Supervisory Board for Islamic
Faith and Theology), and later changed its name to becomeas Persatuan Islam Tionghoa Indonesia
(Indonesian Chinese Muslims Assosiation), which aims to unite Chinese Muslim in Indonesia and has
become a bridge between the Chinese Muslim community with the Chinese (Muslim or not Muslim) and
with the indigenous. Even though PITI has close relations with many Muslim organizations and Islamic
political parties, it has a more religious focuses. The inclusive characteristic of PITI can be seen from its
vision to implement Islam for all humankind. Moreover, the PITI East Java is the pioneer and initiator of
the construction of the Cheng Hoo Mosques across Indonesia, and most of Cheng Hoo Mosque was
established under its auspices.
Often abbreviated PITI, Persatuan Islam Tionghua Indonesia (Indonesian Chinese Muslims
Association), before known as Pembina Imam Tauhid Indonesia (The Supervisory Board for Islamic
Faith and Theology), this organization seeks to both unite Chinese Muslims across Indonesia and to unite
this same group with non-Muslim Chinese and Indigenous groups. Although the organization has
relations with other Muslim groups and Islamic political parties, it is primarily religiously motivated, as
can be seen from its goal of an Islam for all mankind. PITI is also the pioneer of the Cheng Hoo mosques
across the nation, most of them being built under their supervision.
Yayasan Karim Oei
Yayasan Karim Oei or Karim Oei Foundation is established to keep the track of Haji Abdul
Karim Oey's struggle and becomes a means of education led by one of his sons, Ali Karim Oey. The
foundation identifies itself as an Islamic center for ethnic Chinese that to facilitates conversion
ceremonies, organizes religious classes, and to provide social support for converts. The establishment of
YHKO aims to realize national unity and integrity through social, economic, and religious integration.
This organization is also established to find a bright spot on the sentiments between native and non-
native, especially with ethnic Chinese. Before the establishment of the Cheng Hoo Mosque initiated by
PITI, Karim Oei Foundation had earlier built a mosque called the Lautze Mosque. This mosque is home
to Chinese converts, and the goal is that new converts can be closer to Islam yet still feel the Chinese
atmosphere.
The Yayasan Karim Oei, or Karim Oei, is a foundation established to preserve the legacy of Haji
Abdul Karim Oey’s life work, and has become an educational institution under the leadership of one of
his sons, Ali Karim Oey. The foundation self-identifies as an Islamic Center for facilitating conversion
ceremonies, organizing religious classes, and providing convert support for ethnic Chinese. YHKO aims
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to realize national unity and integrity through social, economic, and religious integration. Particularly, it
would like to find common ground between natives and non-natives, especially the Chinese. Predating the
Cheng Hoo mosque built by PITI, The Karim Oei Foundation had already built the Lautze Mosque. This
mosque is a home especially for Chinese converts, the hope being to allow them to enter Islam while still
retaining their Chinese ethnicity.

Muslim Tionghoa dan Keluarga (MUSTIKA)

Muslim Tionghoa dan Keluarga is renowned as MUSTIKA This organization is an education and
friendship space for Chinese Muslims and their family members. It is more like a religious gathering and
study group. Its activities are mostly based in Jakarta and its surroundings. MUSTIKA provides a
consultation space for those who are new converts, as well as the guidance in learning Islamic insight
among Chinese converts. There are several events held by MUSTIKA to tighten the brotherhood among
Chinese Muslim family The greater Chinese Muslim community, for example, breakfasting and
performing Tarawa prayer together during Ramadan.
Yayasan Haji Muhammad Cheng Hoo Indonesia
Yayasan Haji Muhammad Cheng Hoo Indonesia, or YMCHI, was established in 1995 and it aims
to collect funds to support PITI activities, especially in East Java. It played plays a crucial role in the
establishment of the Cheng Hoo Mosques. More than half of donators are non-Muslim Chinese
businessmen, as they convinced that their contribution will also guarantee their security. This foundation
has a good connection to with local Chinese organizations, religious scholars, military leaders, or and
even government officials. Thus, this organization plays a very essential role to persist in in furthering
the establishment of the Cheng Hoo Mosque and strengthening Chinese Indonesian and local Indonesian
linkage ties.

Brief Discussion about The establishment of Cheng Hoo Mosque’s establishment in

Indonesia
In the post-Suharto era, Indonesian Chinese Muslims are enjoying new freedom to express their
culture and Islamic Chinese-ness. The establishment of the Cheng Hoo Mosque seems, among other
things, to have been intended to demonstrate the kemusliman (Muslim-ness) and Chinese-ness to broader
Indonesian society, helping to accelerate the process of social assimilation between ethnic Chinese and
local Muslim communities.
The mosque establishment reinforces the principle of non-exclusiveness and social assimilation.
It quotes a verse from the Qur’an (21:107) “We have sent you forth as nothing but mercy to people of the
whole world”. Inspiring It inspires the vision for the mosque as a “blessing for the universe”, and
offersing a spiritual basis for the Cheng Hoo Mosque’s inclusiveness. It also alludes to verse 49:10, as
stated in the Qur’an, “The believers are brothers so make peace between your brothers and remain
mindful of God that you may receive mercy”, thus the mission of Cheng Hoo Mosque in Indonesia is
developing social assimilation among Muslims. Currently, . Iit is not only as a place of worship for
Chinese Muslims, but further, also as a religious tourism destination as well as new media to learn about
Islamic Chinese cultures in Indonesia. Currently, It is not only a place of worship for Chinese Muslims,
but also a religious tourism destination, providing an opportunity for visitors to learn about Chinese
Islamic culture in the country.
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 Physically, Cheng Hoo Mosque is a mosque that resembles a Tri Dharma place of worship or
temple established to commemorate Cheng Hoo, better known as Zheng He or Sam Poo Kong. Slowly
but surely, after the displacement position from of Soeharto to other and the addition of more
democratically presidents, ethnic Chinese Muslims became have become less restricted in showing their
Chinese-ness. Thus, the Cheng Hoo Mosque establishment in Indonesia is part of the mission of Chinese
Muslims in this country for strengthening Their identities. The mission was is quite successful because
nowadays it always have been supported by all people more and more all nationals are embracing it.5
Moreover, PITI members are regarded that they are adopting what Turner (2003: 349) has called stated
as “a new tactic of ethnic promotion” through the work of their organization. As time goes by, today there
are 19 Cheng Hoo Mosques erected in Indonesia, particularly in Sumatra, Java, Kalimantan, and
Sulawesi. Among them, there are 15 units officially built, and 3 of them still under construction. It is
assumed to have more in the forthcoming that more will be built in the years ahead, as predicted by the
leader of PITI.6

Figure 1. Cheng Hoo Mosques Built up to Until 2019 Throughout the Indonesia Archipelago (Source: Author, 2019)

According to Muzzaki (2010), Cheng Hoo Mosque is the negotiation process, ; assimilation and
acculturation of Javanese-Chinese local cultures, ; and the relation between the mosque and the state;, as

5
Choirul Mahfud Marsahid: The Role of Cheng Ho Mosque: The New Silk Road Indonesia-China Relations in Islamic
Cultural Identity, Journal of Indonesian Islam, Volume 08, No.1, June 2014
6
Interiew with Haryono Ong held on 9 February 2019 at Surabaya Cheng Hoo Mosque.
6
well as the mitigation and protection anti-Chinese stigma through the development of mosques. 7 Also,
Anne Dickson (2008) noted that the role of the mosque Cheng Hoo as a symbol of unification Indonesian
Chinese are is supported by the organization “PITI/Persatuan Islam Tionghoa Indonesia” as a bridge
between the Chinese Muslim community with the Chinese (Muslim or not Muslim) and with the local
Chinese community (non-Chinese).8
According to Muzzaki (2010), the Cheng Hoo Mosque is a negotiation process; assimilation and
acculturation of Chinese Javanese culture, the relationship between the mosque and the state, and the
mitigation of and protection from anti-Chinese stigma through it’s (the mosque) development. Anne
Dickson (2008) noted that the role of the Cheng Hoo Mosque was to symbolize the unification promoted
by PITI to build a bridge between three otherwise disparate groups (Chinese Muslims, non-Muslim
Chinese, and Indonesian Indigenous peoples).

Indeed, PITI has played a very essential role in both Islamization to Chinese, and Chineseness
introduction to indigenous through Cheng Hoo Mosques establishment under PITI’s umbrella. Moreover,
Chinese non-Muslims help Chinese Muslims to build mosques which indirectly due to the supports from
NU, Muhammadiyah, and some parties that make them interact well with local Indonesian elites,
obtaining security privilege and feeling protected. Besides, there are also many Chinese people whom
wholeheartedly assist to support religious tolerance that humanizes humans for peace among people.
And it is true that through the establishment of Cheng Hoo mosques, PITI has both assisted in the
Islamization of the Chinese and also in broadening the understanding of native Indonesians toward their
Chinese neighbors. It should be noted, however, that much of this outreach has been helped by non-
Muslim Chinese as well, much through the support of parties like NU Muhammadiyah, as well as a
general feeling amongst all the Chinese for religious tolerance and concepts of humanitarianism.
In addition to its shape and color, which are very distinctive to Chinese architecture, what rather
especially contrasts with the Cheng Hoo Mosque with other mosques is the presence of the inscriptions of
Cheng Hoo's history in each mosque edifice. It seems there is an attempt to introduceing Cheng Hoo's
contribution in to Indonesian Islamization to for mosque congregants, tourists, and even Indonesian
citizens in general. To ease the visitor’s comprehension, because it is not only for Indonesian, the
inscriptions are written in Indonesian, Chinese and English languages.
Indeed, PITI is unique in promoting Islam along with Chinese ethnicity, delivering the message
that ‘Chineseness’ is compatible with Islam. It is All of this is to break down barriers between Chinese
Muslims and other Muslims in Indonesia as well as to make the Muslim faith more accessible to non-
Muslim Chinese. One of PITI's other successes in promoting Islam Chineseness is the registration of the
Cheng Hoo Mosques in the list of human-made tourism, for instance, which includes the Banyuwangi
Cheng Hoo Mosque, which is also considered a regional icon and even a landmark of Islamic tourism in
Banyuwangi.

Introducing Adz-Dzikra Muhammad Cheng Hoo Mosque, , Banyuwangi, East Java

7
Akhmad Muzzaki “Negotiating Identity: The Cheng Ho Mosque and The Ethnict Chinese Muslim in Post-Soeharto
Indonesia” (Chinese Southern Diaspora Studies, Volume 3, 2009). Also, Akhmad Muzzaki, Cheng Hoo Mosque:
assimilating Chinese culture, distancing it from the state (London, UK: Crise Working Paper No.71, January 2010).
8
Anne Dickson, A Chinese Indonesian Mosque’s Outreach in The Reformasi Era, (paper the 17 Biennial Conference of
the Asian Studies Association of Australia in Melbourne 1-3 July 2008).
7
 Adz-Dzikra Muhammad Cheng Hoo Mosque was built on the initiation of indigenous Muslims
in collaboration with Chinese Muslims who were are members of the Adz-Dzikra Muhammad Cheng Hoo
Foundation and Indonesian Chinese Muslim Association (PITI) 9. It also achieved attracted donors from
Chinese non-Muslims and the local community, as well as obtained land from Chinese descent
inheritances. Unlike the previous Cheng Hoo Mosques, this mosque stands in a boarding school complex
(pesantren) under the auspices of the Adz-Dzikra Muhammad Cheng Hoo foundation. Moreover, based
on the order of Cheng Hoo Mosques’ establishment in Indonesia, Adz-Dzikra Muhammad Cheng Hoo
Mosque in Banyuwangi is the 10th Cheng Hoo Mosque that has existed been built across in Indonesia.
Furthermore, the existence of Muhammad Cheng Hoo's boarding school in Banyuwangi is presents the
first existence is the first time in Indonesia using the Cheng Hoo’s name in Indonesia. The presence of
this mosque and pesantren is for an education space and also for religious tourism in Banyuwangi.

Figure 2. Adz-Dzikra Cheng Hoo Mosque façade (Source: Author, 2019)

Known as Adz-Dzikra Muhammad Cheng Hoo, this mosque was formed initially starting from a
study and recitation council led by Ir. H. Ahmad Wahyudi, SH, MH. This Al-Qur'an Assembly (Majlis),
which was formerly named Adz-Dzikri, then changed its name to Adz-Dzikra. Thus, through the Adz-
Dzikra assembly, an idea emerged to build a mosque in Banyuwangi. Later on, Mr. Ayub Hidayat and
Mr. H. Triyono proposed that the Adz-Dzikra assembly had have a fundamental legacy. Thus, the idea
emerged not only to build a mosque as a place for assemblyies but with a bigger pelan, that is to say, the
to increase the scope of the project to include construction of boarding schools. Initially, the afore-
mentioned assembly lecture was held in a traditional java hut before it had been moved to the current
mosque which is currently replaced as a canteen. Being used as a cafeteria.

9
PITI is the abbreviation of Persatuan Islam Tionghoa Indonesia
8
Figure 3. The Origin Space of of the Adz-Dzikra Religious Session (Source: Author, 2019)

The term name“"Muhammad Cheng Hoo”" was agreed upon when Mr. Wahyudi consulted with
several officials and proposed to add the name "Muhammad Cheng Hoo" behind the name “"Adz-
Dzikra”". Furthermore, Mr. Aminoto suggested that it might not only the mosque using the name
"Muhammad Cheng Hoo" for the mosque, adding but also ‘Islamic boarding schools and the foundation’.
After deliberation with the chairman, Mr. Bambang, as the chairman and the founder of Surabaya Cheng
Hoo Mosque, it was concluded that he agreed with the establishment of the to be called the ‘Cheng Hoo
Banyuwangi Mosque’.

In this context, according to Mr. Wahyudi, borrowing Cheng Hoo’s name is a form of tolerance
among fellow-creatures in general and an appreciation of donors in particular as some of whom are of
Chinese descent. Moreover, as mentioned in the Al-Qur'an verse that Islam is a blessing for all the
universe regardless of the ethnicity that a person bears, thus it is hoped that the presence of this mosque
can increase awareness of tolerance and good cooperation between religious communities. Though it was
built with a Chinese-oriented style, all of the activities were are held normally like the any other mosque
in Indonesia are. There is no fusion between Islamic religious practice and Chinese cultural celebrations,
including Imlek or Chinese New Year celebration held at this mosque.

The laying of the first stone of this mosque was on a Sunday, in September 2015, which was
witnessed by all worshipers, with initial costs from the donation given by the mosque’s worshiper
adherents. The mosque then was was then inaugurated by the Coordinating Minister of Political Law and
Security (Menkopolhukam Wiranto) on Saturday, November 20, 2016, which was also attended by Mr.
Fakhrurrozi, who currently rules as Minister of Religion of the Republic of Indonesia. Interestingly, it
was also attended by a representative person from Yunnan,; Ustadz Ai Cheng O, administrator of NU
East Java, some relations collegues from Pandaan and Surabaya Cheng Hoo Mosque, as well as some
colleagues from the Chinese Temple and the local community. 10

10
A note from Adz-Dzikra Muhammad Cheng Hoo Guide Book.
9
 Figure 4. The Founders and the Donors (Source: Author, 2019)

The establishment process of this mosque tends to be different and unique because it was conceived,
erected, and funded by many parties with different backgrounds. Although it was not built directly under
the umbrella of PITI or YMCHI, there are several founders of this mosque who are also members of PITI
and YMCHI, including one of them is Mr. Bambang, who rules as chairman of YMCHI. However, until
today, Regardless of this connection, the mosque is still under the management of the Adz-Dzikra
Muhammad Cheng Hoo Foundation instead of YMCHI. Socially, joint ventures like this indeed make
sense of encourage tolerance and teamwork collaboration between religious communities, making them
more human-like. Politically, on anotherthe one hand, the mosque's relationship cannot be separated from
PITI and YMCHI influences, which are is actually beneficial for the sustainability of the Cheng Hoo
Mosque. However, on the other hand, it cannot be denied that the existentce of problem of land dispute
problems between fellow founders makdes certain speculations creates suspicion that certain parties
wanted to own the land and the mosque for personal gain, considering that the mosque is very popular
currently.

About Islamic Boarding School of the Adz-Dzikra Muhammad Cheng Hoo

MosqueIslamic Boarding School

The Islamic boarding school is the second most crucial facility after the presence of a mosque.
The boarding school in Islamic Indonesia has been a is the second type of important religious center,
beside close to the mosque, for a period as from as early as the 16th century (Pigeaud 1967, de Graaf &
Pigeaud 1974). Islamic boarding schools as a formal educational institution based on Islamic belief
becomes a very strategic place have become a strategy to build tolerance attitude to in their students. It is
the oldest educational system today compared with an educational institution that ever appeared in
Indonesia and has long been regarded as an Indonesian cultural product with a distinctive character. In
Indonesia, Islamic boarding schools not only serve as an educational institution that promotes the various
books of classical Islamic in the field of fiqh (jurisprudence), aqidah (faith), and tasawuf (mysticism),
but also serves as a center of propaganda and proselytism of Islam (M.M. Eliana Sari, 2017).

Figure 5. Al-Hikam Teaching routinely held in Adz-Dzikra Muhammad Cheng Hoo Mosque
(Source: Adz-Dzikra Muhammad Cheng Hoo Guide Book, 2019)

The Adz-Dzikra Muhammad Cheng Hoo Islamic Boarding School supervisor is Ir. H. A
Wahyudi, SH, MH who also acts as the founder, donor, and designer of the mosque. According to Ustadz
Wahyudi, the naming of the place was to more emphasize more on “Islamic boarding schools (Pondok
Pesantren)” or abbreviated as “Ponpes”, and as it was neither called Mma'had nor a full-day
institution,. S since it was built as an authentic Indonesian heritage, characterized and based on the
distinctive Indonesian culture, hence it uses Indonesian terms instead of Arabic and or others terms. The
strength of an Islamic boarding school is in the character, for example, education on and learning of the

10
Kkitab Kkuning/yellow book11 ,which characterizes the a distinctive Indonesian Islam, and Ulama's
legacy to continues to be maintained by future generations in the present.

Figure 6. Dormitory facilities

(Source: Adz-Dzikra Muhammad Cheng Hoo Guide Book, 2019)

Adz-Dzikra Islamic Boarding School has developed a method to protect the heritage of Ulama
by learning the yellow book, not merely for the sake of spiritual and intellectual education but also to
counteract radicalization, which also can be done through early learning of the yellow book helped by
early learning. Because by reading this bare/yellow book, the students will be more careful in knowing
the Arabic term. Know the Arabic roots and lexicon. Indonesia is a prone area to an area prone to
radicalism, since th because of the diversee population, ethnicity, culture; and without a proper religious
education will continue to be vulnerable. religion is also very diverse, without a proper religious basis, so
it will be vulnerable. However, the advantage of learning in this Islamic boarding school and mosque is
the that students will be taught to read the yellow book using the Al-Kalam method, which is the first
method introduced, in Banyuwangi which and students can be fluent in just 4 to 5 months, whereas
usually the process of learning it will spend 2-3 years to learn would take 2-3 years..

The use of the Cheng Hoo’s name in the title of this pesantren does not reduce the thickness of
Indonesian Islamic teaching in the pesantren environment. The element of Chineseness is hardly found,
except for the application of Chinese language teaching for kindergarten students in this complex.
Unfortunately, the Mosque and Ponpes are currently abandoned currently due to internal problems
regarding a land dispute, thus currently the case is in handled byling athe court related to land claims.
Most Recently, the students of Ponpes Adz-Zikra had have been moved to Mr. Wahyudi’s office space at
Kepiting Street, Banyuwangi due to some these circumstances.

The Mosque’s Architecture

Architectural creations have always been expressions and representations in physical form. In this
context, the discussion of architectural works towards Islamic sacred space is highly interesting due to the
unusual style attached to the object. Generally, the architectural style of mosques in Indonesia is Middle-

11
also known as kitab gundul (bare book) due to the content in the Arabic language does not employ vowel
marks (harakat), unlike the Qur'an. Therefore, mastering of kitab kuning is considered to require a substantial amount of
time (van Bruinessen, Martin. Kitab kuning, pesantren dan tarekat: tradisi-tradisi Islam di Indonesia, Mizan, Cet. 1,
Bandung, 1995. ISBN 979-433-061-2).
11
East oriented, and certain mosques are coupled with the local culture. Conversely, In contrast, the
architectural mosque within this study is distinct since it is erected in a Chinese-oriented style.
The application mixing of Chinese architecture and local architecture can be seen from the
physical building of this Cheng Hoo Mosque. According to Bagoes Wiryomartono (2009), the evolution
and transformation of architectural expressions of in the mosque reflect the dynamic processes of culture.
Instead of being stubbornly conservative, it is not surprising that most of mosque architecture in
Indonesia is adaptive and assimilative due to the flexibility in the design of mosques of mosque designs
and tolerances within Islam. Since the early days of Islam until today, now, many changes have taken
place in the form of the Indonesian Mosque’s facade. Starting from the shape resembling the typical
Hindu temples of pre-Islam, the form of Indonesian vernacular architecture, the design of colonial
influences on mosque buildings, Middle-Eastern oriented styles, modern styles (including the design
that is currently booming),and finally, the influence of Chinese architectural styles on mosques.
Indeed, this fusion of the sexes styles is unusual for those only familiar with the Middle Eastern Mosque.
In this case, the Banyuwangi Cheng Hoo Mosque is an example of the assimilation process
towards of the mosques. Mixing With the mixture of outside cultures, those are, Chinese architecture with
the fusion of Islam and local culture proved the mosque’s successful in creating a place of worship that
makes many people impressed and curious. If examined deeper, on one hand, this mosque is a testament
to the success of PITI and Chinese Muslims in expressing Islamic Chineseness through Islamic sacred
space. On the other hand, it is not only the Chinese architectural style, with a Javanese architectural style
obviously is also attached obviously in its design. Moreover, there is a similarity in the form between this
mosque and the mosque in early Islam as the typical of vernacular Javanese building in Indonesia. On the
other hand, it draws people in simply for its design – A Javanese and Chinese infusion which also
resurrects some very ancient Islamic architecture not seen elsewhere.
Architecturally, the mosque designer was inspired by the other Chinese architectural style
mosques, after the management conducted of a comparative study to Cheng Hoo Mosques in Pasuruan
and Surabaya, and met the as well as a meeting with PITI there. However, instead of directly copying the
design as the same as of the two Cheng Hoo Mosques, this mosque was built by accentuating its own
character with the impression of free and open design, resembling Chinese buildings yet not forgetting the
land where it was founded, i.e., Indonesia. This can be seen by attempting to blend indigenous Javanese
architecture, which is well designed for the tropics with an open plan and cross ventilation, separated by
space, not walls.
The Banyuwangi Cheng Hoo Mosque architect reported to was directly held by one of the
mosque’s founders named Ir. H. Ahmad Wahyudi, SH, MH, or also known as Ustadz Wahyudi. As
aforementioned earlier, he had a crucial role in the realization of Banyuwangi Cheng Hoo Mosque’s
establishment. His roles include; in several aspects such as being the founder of the mosque, the leader of
the Adz-Dzikra assembly, the initiator to name the mosque as the Cheng Hoo Mosque, in conjunction and
the originator of the idea to use with the Chinese architectural design as both a pathway of tolerance and
as an appreciation for donors and other founders of Chinese ethnicity. He is also one of the donors and
pioneers who invited other donors to assist in the mosque’s establishment, for example, the chairman of
the Adz-Dzikra Muhammad Cheng Hoo Foundation and Boarding School. Last but not least, besides
being directly involved in the organizational structure, he is regarded as the “main head” in designing the
Banyuwangi Cheng Hoo Mosque. His work is then considered as a successful result even though he does
not have any academic backgrounds in the architecture field, ; otherwise, he learned learns all the ins and
outs as an autodidact, including studying Islamic philosophy and Chinese architecture, then apply applies
it to the mosque design comprehensively. His contribution is especially singular when considering his
lack of formal education in either architecture or Islamic thought. He acquired the knowledge and
inspiration of these fields by self-study and application, and this can be seen in the design and approach of
the Mosque.
12
 Mr. Wahyudi’s ideas, thoughts, and actions have been essential very essential values for the
presence of the Adz-Dzikra Muhammad Cheng Hoo Mosque and Islamic Boarding School today. Both
directly and indirectly, he is the figure behind the union of peoples from diverse ethnicities and religions
to who participate in presenting a unique mosque in Banyuwangi, that is, Adz-Dzikra Muhammad Cheng
Hoo Mosque Banyuwangi.
Since this mosque stands on a donation donated land (waqf) by a Chinese Muslim, which is not
intentionally bought at a strategic location, the location of this mosque is rather difficult to reach since it
is surrounded by dense housing in Sumberrejo, Banyuwangi Sub-District, Banyuwangi Regency, East
Java. The land is such a spacious land and the mosque placed steadily on the front side, followed by other
supporting facilities including boarding schools and, kindergarten, dormitories, and auditorium behind it.
Initially, the land purchased was 4500 m2, but over time the expansion was held in a relatively short time.
The land area is quite large, with the mosque located at the entrance and the boarding schools,
kindergarten, dormitories, and auditorium toward the back. The initial building site of 4500m has
increased substantially over time.

Figure 7. The Location Situation (Source: Author, 2020)

The entire area of the Adz-Dzikra Boarding School Muhammad Cheng Hoo is 2 hectares. While
the

Chinese

Javanese
Chinese

Chinese
Javanese
Chinese
Javanese
Chinese 13

Javanese
Chinese
 Chinese
Javanese

Chinese
Javanese
Muhammad Cheng Ho Mosque building has an area of 27 x 21 meters. T, the layout of the building is the
same as most mosques which adopts a square for the efficiency of the prayer room, and is able to
Javanese
facilitate the arrangement during prayer such gatherings. The prayer hall or main hall can accommodate
about 500 worshipers at the same time and is relatively large .
Chinese

Chinese
Javanese
Chinese
Javanese
Chinese
Javanese
Chinese
Javanese
Chinese
Javanese

Chinese
Javanese

Javanese
Figure 8. The Banyuwangi Cheng Hoo Mosque Layout (Source: Author, 2020)

Chinese
Furthermore, this building is divided into the main hall, mihrab, and 2 rooms that are usually used
for muazzins, imams, and mosque storage facilities. The mosque was erected on a basic framework in the
main hall with a total of 20 m x 17 m for its foundation. Philosophically, 20 reflects the nature of God and
Chinese
17 is the number of prayers that are required for Muslims in a day and a night. Hence, the number of
Rrak'ahs12 of prayer used seems to explain and remind the worshipers not to forget performing the prayer
which is one of the pillars of Islam.
Javanese
Chinese
Another thing that is unique to the mosque's layout planning is the main hall surrounded by a
terrace, ; according to the mosque's designer, the width of the mosque terrace is 2 meters, which reflects
Javanese
the shahada as the first pillar of Islam. The shahadatain or shahada is the first sentence that must be
Chinese
uttered and understood when a person converts to Islam and for all Muslims in general. This creed
contains two very basic notions, namely, that “There is no God but Allah, and Muhammad is the
Javanese
Messenger of Allah”. The adoption of the shahada and Rraka’ah prayer on the layout of the building,
Chinese
both of which are sequentially the first and second pillars of Islam, are is indeed very philosophical that
and creates a perfect synchronization. This philosophy is expected to make people ponder and understand
Javanese
the worship of servants toward their Creator.

12
Chinese
Raka’ah is a term that indicates the number of ruku’ (bowing). It consists of the prescribed movements and
Javanese
words while during performing prayer. It also refers to a single unit of Islamic prayers.
14

Chinese
Javanese
 Chinese

Chinese
Javanese
The mosque as a cultural phenomenon in Indonesia expresses interpretations of Islam. However,
Chinese
this is interesting It is noteworthy that the philosophy of this mosque construction is divided into two
parts. The bottom part has the Javanese architecture nuances while the top (roof) is built with Chinese
Javanese
architectural characteristics. As stated by Anne Dickson (2008), it is indeed very appropriate to say that
Chinese
the Cheng Hoo Mosque is a clear statement that Islam and Chineseness are compatible, and that a re-
emergence of Chinese culture to with present Islam in a peaceful, tolerant and compatible manner is
achievable with ‘Chineseness’. Hence, the diverse architectural styles of one building signify the diversity
Javanese
and harmony of the Indonesian people.
Chinese
Javanese
Chinese
Javanese

Chinese
Javanese

Javanese
Chinese
Figure 9. The Interpretation of Façade
(Source: Edited by author, 2019)
Figure 5- 1: The
Chinese Façade influence

Javanese
This design was inspired by the philosophy of the Chinese as a minority in Indonesia, especially
Chinese
in Java as the place of the mosque establishment. Hence, Through it, the local community becomes has
become a supporter of the ethnic Chinese in Indonesia. In-kind, without the support of the Javanese,
Javanese
which is manifested in the form of columns, it is impossible for the Chinese to stand firmly, which is
Chinese
represented by the roof. Likewise, without minorities such as the Chinese in Indonesia, although
indigenous people can live, represented by standing poles, without diversity in coexistence a place
Javanese
will feel not perfect and intact, imperfect and incomplete, represented by buildings without roofs that
Chinese
will be seen unfinished and abandoned. Eventually, the mosque is expected to be able to revive in the
community with the an attitude of tolerance between distinct backgrounds because, in essence, the
Javanese
difference is God's grace and must be accepted as such by all His followers.
Physically, there are Chinese
2 types of roof used in this mosque. From a total of five levels of roofs, the
first and second layers use a double-eaves styled with a hip-roof. Aa perfect example of this type of roof
Javanese
can be seen in the T'ai Miao, Imperial Ancestral temple, Forbidden city, China. At levels of 3 to 5, it
adopts the roof style like of the Cheng Hoo Mosque in Surabaya is adopted as its the blueprint. Thus,
instead of adopting dome shapes, the mosque is more likely to applying the octagonal shape which has
Chinese
with 3 levels. Indeed, Chinese numerology is commonly applied in sacred temples in China. However,
Javanese
with the three-layer eaves symbolizing symbolizing heaven, earth, and everything else 13. In the a temple
building complex, usually, the main building will be erected with a layered-roof since in Chinese
philosophy, the more layered roofs on the building, the more sacred it is. Therefore, it is and usually
Javanese
Chinese
13
For further information, see 孟凡人 (2013)
15
Chinese
Javanese
Chinese
 Javanese
Chinese
Javanese
Chinese
Javanese
surrounded by supporting buildings by using a single roof or and lower than the main building. Hence,
theseat philosophies then try to be are applied to this edifice as well.
Chinese
Javanese

Chinese
Javanese

Javanese
Chinese

Chinese
Javanese
Chinese
Javanese
Figure 10. The Chinese gable and hip roofs Applied on Cheng Hoo Mosque’s roof
(Source: Author, 2019 andChinese
Liang Ssu-ch’eng, 2009)
Javanese
Chinese
From although the overall shapes and colors of the building are indeed identical with Chinese
architecture, but if examined further, the bottom of the building is very similar to the typical mosque of
Javanese
Indonesia in the early days of Islam with open designs and many poles within. The architecture of the
Chinese
mosque during the pre-colonial era is an adaptation of pre-existing customs and traditions. One of the best
examples is the mosque of the Demak Mosque. The mosque is well designed for the tropics, with an open
Javanese
plan and cross-ventilation. Its construction is similar to Hindu and Buddhist temples. The Demak mosque
reflects the mystical beliefs, such as the number of pillars and the shape of the roof, which has similarities
with this Cheng Hoo Mosque design, complete with accentuating pillars and has a free-standing structure
Chinese
in the prayer area for space efficiency, thus it does not interfering with communal prayer activities. In
Javanese
addition, this mosque also has a wide terrace around it like most of mosques in early Islam, and this
design functionates to accommodate congregations who pray outdoors during the important days of the
Islamic calendar.
Javanese
In Indonesian wide context, this roof shape is also similar to the Javanese tajug-style roof, concept
Chinese
but without a pyramidal second roof with the crown on top. The concept of this tajug is usually applied to
the typical Javanese Mosque which differs from the shape of the general mosque with the dome. The
design is the result of collaboration with the environment, tradition, and culture of the local community.
Chinese
In general, tajug has the same shape as joglo, with a square plan and has a high roofing tower, and the
four sides of the roof are being triangular and pointedpointy. This form symbolizes the eternity and
oneness of God. Javanese
Chinese
Javanese
Chinese
Javanese 16

Chinese
Javanese
Chinese
 Javanese

Javanese

Figure 11. The comparative images of the Demak Mosque and the Banyuwangi Cheng Hoo Mosque
(Source: https://www.wikiwand.com, 2020 (left) and Author, 2019 (right))

Hence, the comparative study conducted by the management before designing the mosque seems
to have indeed emphasized the roof design, with the use of the octagonal pat-kwa shaped as geometrical
roof, of the as seen in both Cheng Hoo Mosques in Pasuruan and Banyuwangi., not instead of only the
shape, level, and coloring that appear from the outside at a glance, visitors can see this octagonal
construction once the step inside.

Figure 12. The Mosque with Pat-Kwa Shaped Roof

(Source: Author, 2019)

Nevertheless, when viewed from the interior by looking up to the ceiling, there will be a significant
difference in the decoration between Cheng Hoo Mosque in Banyuwangi and other Cheng Hoo Mosques
such as in Surabaya and Pasuruan due to some these reasons:
1. Neither Arabic nor Chinese decorations adhered to on the entire ceiling of this mosque.
2. The steel material resembles as if it was the arrangements of a wood ceiling structure, which
creates such a very aesthetic decoration is very aesthetic. Because it was designed extrovertly,
thus it can be seen publicly. In both of the typical Indonesian vernacular architecture and Chinese
temples, indeed, the element of wood is always superior due to its strength and aesthetics.
However, because timber material is relatively expensive today, the architect has the initiative to
replace it by resembling steel that looks like wood appearance was motivated to replace such a
custom by using steel manufactured to resemble wood.
3. No skylight is attached to the crevices of each level of the roof as used in the Surabaya Cheng
Hoo Mosque, the Cheng Hoo blueprint Mosque. It was is because this mosque has an open space
without a partition in the main hall, thus the incoming light is sufficient to illuminate the room
wholly, hence the without a skylight is unnecessary.

17
Figure 13. The Mosque Interior (Source: Author, 2019)

This mosque emphasizes an attractive roof structure, but overall there are no excessive ornaments
either in Islamic style or typical Chinese decoration in its interior. Simplicity, comfort, and efficiency
seem to reflect the design of this mosque. Also, doors and windows are not in the design concept;,
extrovert the façade is determined made as a symbol of the mosque's openness to anyone. The plan of
open plan concept indeed brings many benefits, ranging from such as the ease of the access ofing natural
lighting, and also t. The air circulation in the room continues to exchange due to the presence of a cross-
ventilation system that will create a good thermal comfort within the interior. This mosque attempts to
form actualize a phrase in architecture, that is, ‘less is more’, yet still characterizes an Islamic sacred
space by activating worship activities in it.
Alike with the other Cheng Hoo Mosques in Indonesia, red, yellow, and green colors indeed also
dominate inherent in this mosque. Besides theThe form , also distinguishes this mosque from other
mosques that do not have any "Cheng Hoo" brand. B. Out overall, there is a balance and even harmony in
the application of these 3 colors, which makes saves this holy building not lookfrom the a tacky and
excessive appearance.

Figure 14. The Mosque exterior color (Source: Author, 2019)

In composition, the color yellow color is indeed more widely applied to many areas, because the
intensity of the color is softer and seems to brighten the room. Starting from the column, the door frame,
the ceiling, all the way to a small niche above the mihrab, they are all is applied painted dominantly in
yellow. Besides, the green color is dominated by the roof that can be seen from the building's appearance
with yellow and less-applied of red accents on the roof The roof tends to be more dominated by green,
with a smattering of yellow and red in various areas. Also, the green color can be seen at the bottom of
the column, the lines between columns, the front wall frame, and also applied to the interior of the roof
structures. The dominance of the red color can be found in on the outer columns of the mosque, and the
upper surfaces of the column’s arcades, accents on the interior walls, and little application on the ceiling.
The use of red-washed color looks very balanced because it has a high intensity with the brightest hue,
thus it is more suitable to be applied as an accent to match the other colors.
The other special thing found in the lavatory and ablution area which is painted in is also this red
color. The bathroom is usually architecturally recommended to use a cool color instead of a warm color,
while the building which is located in on the left and right corner of the mosque is just the opposite. It
seems that the application of this color is, somehow, to harmonize with the entire mosque building as well
as an attraction building to make the building attractive. because Iindeed this building is placed on the
front side of the mosque complex, so that it can be seen directly from the road and found seen in advance
compared to the other buildings.
18
Figure 15.
Ablution area and the gate with the red-washed color (Source: Author, 2019)

Besides, a gate with a type of Chinese architecture roof using a combination of red, yellow, and
green colors can easily be a sign for anyone who passes by because of the difference appearance with the
surrounding environment. TEven the security post was, however, designed to harmonize with the overall
design of the building to avoid chaos design in architecture. By entering the mosque complex gate,
visitors will immediately be confronted with an inscription on the gate of the mosque equipped inscribed
with Chinese characters. Besides, that In addition, the Muhammad Cheng Hoo written placard is also
placed in front of the mosque’s entrance.

Figure 16.
Chinese writing Inscription (Source: Author, 2019)

Interestingly, a series of inscriptions written in 3 languages that introduce the biography and a
brief history of Cheng Hoo seems to be an element which would never be forgotten should be featured in
every Cheng Hoo Mosque. In this mosque, the inscription can be found on the front of the lavatory wall
and can be seen directly at the at a first glance of by visitors entering the mosque area. The inscription
seemsed to be a mandatory feature as a means of spreading information about who Cheng Hoo was and at
the same time to reinterpret his relationship with Indonesia and Islam generally, specifically as a form of
reviving to the public a notion that there was a Cheng Hoo in Indonesia’s Islamic history that brought
peace withand had a high tolerance attitude and tolerance.

19
Figure 17. Cheng Hoo
history inscription (Source: Author)

Furthermore, within its interior, there is a mihrab which is designed with wooden material and
flower vine decorations as typical of Islamic architecture with pictures of buildings with which have
many roofs attached to it and with the written inscription "Cheng Hoo" presented on at the bottom, of the
building as if explaining itthat the building is the Cheng Hoo Mosque.

Figure 18. The mosque features (Source: Author)

Alike with most mosques in Java, 2 the two features of bedug14 and pentung are also exist as
renowned as in Islamic Javanese tradition, evident in the mosque with special Islamic decorations of the
carvings and the writings: ‫الة‬JJ‫“ حي على الص‬Hayya ‘alasshalah, ‫ حي على الفالح‬hayya ‘alal falah” which
means “rush to prayer, rush to success” on bedug’s side. The function of the drum is important in the
Javanese Mosque because it is part of the adzan (the call to prayer) feature. Indeed, the Islamic tradition
for calling the prayers by a muazzin is maintained until today and the Shalat is performed after the
reverberation of the drum ends.
The other most interesting thing contained in this mosque is the visitation inscription of the 19th
descendant of Cheng Hoo whose name is Chen Chong Wie, originating from Yunnan, China. The arrival
14
Generally speaking, the most possible origin of this bedug feature is from ancient China. Chinese merchants
and seamen (like Cheng Ho) landed in Semarang and built a temple in 1401 that had a bedug drum.
20
of Chen Chong Wie is also added to the list of good relations between the Cheng Hoo Mosque’s
administrators with the Chinese in mainland China. However, the branding of Cheng Hoo's name in this
Islamic sacred space is actually regarded as media attraction for this particular relationship.

Figure 19. Cheng Hoo’s descendant inscription (Source: Author, 2019)

Among the various placards found in Muhammad Cheng Hoo's Adz-Dzikra complex, there are
several placards on the walls of the buildings that force the eyes not to miss seeing it directly to look. The
black object with gold ink turnsed out to be the written evidence that includesed the names of the building
donors, even some of them also wrote even writing their Chinese names on the placard. These placards
look interesting because they raise a lot of the question of marks why the names of donors in each
building must be published. Perhaps, on one side, their good deed can be motivated, but on another side,
because at this time this complex, unfortunately, they are is currently in a dispute related to land
ownership issues and endowments, thus various kinds of stigma about the possibility of certain interest
purposes in donation intentions have emerged. Honest intentions can be seen from the placards, but with
the current land ownership dispute ongoing, some have looked at the signatures as perhaps deriving from
an attempt on the part of the donors to establish themselves for purposes of getting more than their fair
share.

Figure 20. The donors placard (Source: Author, 2019)

Essentially, if a treasure has been dedicated to religion, then it belongs to the public and the
religion, but and no longer belongs to is viewed as personal property. But currently, a dispute over
ownership is still ongoing seems without an end, and have has an impact on neglect, even brought with it
neglect of the facilities, especially in the pesantren facilities.
21
The Influence of the Mosque in Several Aspects
Culturally, indeed, this mosque has a close relationship with PITI East Java and had an eventful
visitation from China, - even a descendant of Cheng Hoo had attended and signed inscriptions as proof of
his presence, but it still does not fade the thickness vivacity of the Islamic practices in this mosque’s
complex. Also, the practice of Chinese New Year has never been celebrated here, although even though
some of the founders and donors are Chinese Muslims. Chinese New Year celebrations in an Islamic
Boarding School area will certainly cause social controversy both in the internal and external
environment. Even And although, apart from that, the mandarin Mandarin language learning is taught to
Adz-Dzikra Muhammad Cheng Hoo Kindergarten’s student to support the school’s mission to compete
internationally by learning from an early age, yet the school maintains its religious adherence to Islam.

Religiously, the activities held at the Adz-Zikra Muhammad Cheng Hoo Mosque emphasizing
emphasize more on Islamic education by highlighting regional characteristics as typical of Indonesian
Islam. Routine activities held there are similar to most Indonesia Mosques and pesantren, especially in
Java and its surroundings. The studies, in addition to describing the religious atmosphere, are also
delineating the tradition of Indonesia. This mosque has its own characteristics in the application of
religion, and one of which is through the learning of the yellow book, which is the legacy of Indonesian
scholars. Overall the activities carried out therein here are based on the Islamic religion and are permitted
according to religious provisions
Ethnically, this mosque was built to mean express "Bhineka Tunggal Ika"15 as which is the
official National motto of Indonesia which means "Unity in Diversity" (out of many, one). The diverse
founders’ backgrounds became the prime idea in both the naming and style of this mosque. Indeed, this
mosque is also regarded as a medium for enhancing Islamic Chineseness concepts and showing it as one
of the successful evidences of Indonesian Chineseness physically, in order to shift in shifting people's
paradigms about of Chinese negativity. It seems to succeed because the mosque becoming becomes has
become one of the Banyuwangi city icons that are aligned with other local typical Indonesian projects. As
In order to articulate Cheng Hoo, all mosques place the history of Cheng Hoo inscriptions written in 3
languages:; Indonesian, Chinese, and English. It seems that there this is PITI's desire to re-introduce the
presence of Admiral Cheng Hoo in Indonesia's Islamization history through the Cheng Hoo branding
strategy within this mosque, which is alsoas well as to maintain the identity of Chinese existence identity
in its development.
Educationally, the most unique point of this mosque is it provides contribution of as an Islamic
Boarding School with kitab kuning learning for the students. Even though the founder of this mosque said
they are taught to be fluent within only 4 months, even though whereas it usually spends takes 2- to 3
years of study to become fluent.16 Meanwhile, the events held in this mosque are also normal the same as
other Indonesian mosques,, thus while it has having a big distinction with the Surabaya Cheng Hoo
Mosque, as that where it still hoelds the Chinese New Year celebration annually.

There are some events held in this Cheng Hoo Mosque, for instance, some routine diniyah
activities divided into the ashariyah class (recitation after the ashr prayer), maghribiyah class (recitation
of after the maghrib prayer) and tahajjudiyah class (recitation of after the tahajjud prayer until dawn), are
15
Bhineka Tunggal Ika is the slogan of the Indonesian nation and is inscribed in the Indonesian national symbol of
Garuda Pancasila. This motto describes the unity and integrity of the Indonesian nation which consists of various
ethnicities, cultures, races, religions and languages.
16
Interview with mosque and Islamic boarding school founder, Mr. Wahyudi, on February 2019 in
Banyuwangi, East Java
22
held in this Cheng Hoo Mosque. Every Friday and Saturday evening, the congregation continued continus
with the Al Hikam learning. This mosque also provides Al-Qur'an learning classes ranged from
elementary, middle, and to high school students levels for those who stay there impermanently at night as
they are not enrolled as an Islamic boarding school student. Eventually, Adz-Dzikra Cheng Hoo Mosque
implements maximum education, because it is clear that the existence of the mosque is to support the
educational necessity of Islamic boarding schools.

In its regular functions, the mosque provides routine diniyah activities, divided into: the ashariyah
class (recitation after the ashr prayer), maghribiyah class (recitation after the maghrib prayer) and
tahajjudiyah class (recitation after the tahjjud prayer until dawn). The mosque also holds Al-Quran
classes ranging from elementary to high school levels for those not enrolled in the boarding school. It is
assumed that the mosque will eventually provide all education needs for its adherents in order to fulfill
the needs of the boarding school.

The Existence of Other Chinese-Influenced Mosques in Indonesia

Fundamentally, it is not only the Cheng Hoo Mosque which isis not the only one built with its
resemblance to a chinese the temple. Several mosques have been built in Chinese style in advance
previously. But interestingly, the previous mosques have no many branches as the Cheng Hoo Mosques
are, except for the Lautze mosque which had has two branch units. Do not have any branches like the
Cheng Hoo mosques, except for the Lautze mosque, which has two branches. The presence of the Cheng
Hoo Mosque which continues to spring up attract is a significant difference compared to previous
mosques, ; certainly, PITI and its relationship with the important elites both within Muslim organizations
and government have an important role in the development of the Cheng Hoo Mosques in several regions
in Indonesia.
First for our consideration is there is the Angke Mosque built in 1761 AD, which was influenced
by the diverse styles of architecture and culture including local Balinese, European, and Chinese
influences. The Angke Mosque was built in 1761 AD. Historically, this mosque was built by Balinese
Muslims, whilst the architect of this house of worship was a Chinese. Also, considering its location in the
middle of the Balinese tribal settlement in Batavia by that time, thus Denys Lombard and Adolf Heuken,
two historians, tended to estimate that it was built by Balinese. This allegation is was reinforced by the
architecture of the mosque which is was partly characterized by Balinese culture as well. However, some
are still convinced that the Angke Mosque was built by a Chinese woman named Tan Nio, assisted by
Sheikh Liong Tan as an architect, since his grave isthere is his grave in the mosque’s periphery.
Although the mosque used ‘Tajuk’, a typical Javanese canopy roof, the roof of the Angke
Mosque has a stacked elbow-shaped trunk console. Construction like this is typical in of Chinese
buildings called tou-kung. Besides, In addition, each of them has a carved wooden decoration sticking up
above the typical Balinese architecture, and at the bottom, there is a honeycomb-shaped decoration
typical of traditional Javanese architecture.

23
Figure 21. Angke Mosque (Source: Ashadi, 2018)

Second, the Tan Kok Liong Mosque, which was established in 2005 by Anton Medan, a former
ex-convict and a thug who later had become a Chinese Muslim. The construction style resulted
background results from is because the owner’s eagernesss to pour out his love for his ancestors by
building a mosque with temple-liked architecture. In addition, Tan Kok Liong Mosque wais expected to
be a gathering place for Chinese Muslims. Uniquely, it was not built by architects, instead otherwise the
owner designed the building himself with many typical Chinese ornaments. However, even though some
ornaments that are forbidden in Islam such as mythical and animal motifs, decorations are even used to
adorn this mosque.
Third, the Lautze Mosque, which was built by the Hajj Karim Oei Foundation. Besides being
active in the state, Haji Karim was also a religious leader after his conversion, thus he was a prominent
figure in Indonesia. To commemorate all the struggles of Haji Karim, one of his children , established the
foundation under the name of the Haji Karim Oei Foundation. Subsequently, the Lautze Mosque was
inaugurated in 1991 by the foundation. It was built to reveal Chinese Identity as toand reduce
discrimination against the Chinese. The purpose is also covers and the intention for is intended as an
effort to assimilate the Chinese with native Indonesians as it is was built within the Suharto regime. It
aimsThe aim is to focus on conveying the true message of Islam, , because indeed in Indonesia at that
time there was not a single Islamic organization focusinged on preaching Islam to the Chinese ethnic, alt.
Though they are very potential to get to know about Islam eager to learn about the faith. Those sameat
reasons also initiate decided the location of the mosque, that was chosen in the Chinatown area. Despite
being in the Chinatown area, the Lautze Mosque was well-received amid the surrounding community.
Moreover, nowadays, Today, the Lautze mosques have two branches located in Jakarta and Bandung,
West Java, Indonesia.
Last but not least, the Al-Imtizaj Mosque was inaugurated and opened to the public on August 6,
2010. It was initiated by the former West Java Governor R. Nuriana to unite and accommodate Chinese
Muslim communities that had sprung up in Bandung, such as the Indonesian Chinese Muslim Association
(PITI), Islamic Family Brotherhood (KPI), and the Indonesian Muslim Brotherhood Foundation (YUMI).
This mosque is also to reflects that Islam is not always Arabic;, otherwise, -it can be combined with other
cultures, as Islam is compatible everywhere.
Interestingly, these Chinese-influenced Mosques are not under the auspices of PITI which then
distinguisheses them from the Cheng Hoo Mosques, and indeed Cheng Hoo’s history articulation is not
the purpose of these mosques, as they also do not use the name Cheng Hoo as for the mosque's branding.
During its construction, the mosques had not only similarities but also many differences with the Cheng
Hoo Mosques both in terms of mosque initiator, history, the unification of architectural styles,
contributions, and limitations.

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Figure 22. Pictorial Representations of Other Chinese Influenced Mosques in Indonesia
(Source: https://www.bogorraincake.com, 2020 and https://brisik.id, 2020)

Furthermore, compared to the aforementioned Chinese-Influence Mosque, the emergence of the

Cheng Hoo Mosques which are quantitatively different from the other Chinese Mosques raises a big
questions such as : why would Cheng Hoo Mosques have gradually increased from 2001 until today?
Why do ile other Chinese mosques built before Cheng Hoo Mosques have no extended mushroomed-
branches? To aAnswering theseis questions, this writing attempts to examine some possible answers.
1. The first Cheng Hoo Mosque was built after the post-Suharto regime while Chinese ethnic
identity was gradually being accepted by most Indonesians
2. There is a lot of attention being given to Chinese Muslims; , the best example comes from
Indonesian presidents.
3. Branding of Cheng Hoo’s name; Cheng Hoo history gradually became famous in Indonesia,
instead of introducing other kinds of figure even at the exclusion of other famous names.
4. Trend factor, in a sense, a new different style is very easy to boom in Indonesia. The unique
architectural style of the Cheng Hoo Mosque rather than other mosques is attractsed many people
(including local Muslims), then vying to build it is not to be doubted.
It’s trendy – in a country like Indonesia, new styles can boom easily. The uniqueness itself of the
mosque is reason enough to accept it.
5. PITI and YMCHI have an important role and power play as they are close to the Indonesian elite
and , Chinese businessmen, and they have a particular linkage tie.

Special Special Meaning of Cheng Hoo Mosque to the Chinese Muslim Community
The emergence of Chinese who converts to be a Muslim in Indonesia, to some extent,
regarded as one way to make them more Indonesian. The reason might be approved physically. But
actually, the sense of belonging to the motherland is the key which makes them more ‘Indonesian’
mentally; and the sense of belonging towards religion is what makes them be true ‘Muslims’ spiritually,
not because of the purpose of assimilation. However, for those Chinese Muslims, Cheng Hoo Mosque is
considered as a “womb” and especially for new converts that it can protect them facing various upheavals
and rejection of the religious conversion, especially comes from their family and colleagues. Furthermore,
this mosque is also a "mother" because it is a safe place to learn and teach Islam even starting from zero,
with all of its openness to anyone regardless of ethnicity or background as taught in Islamic teaching, and
without having to be afraid of anti-Chinese or anti-Islamic movements.
The Cheng Hoo Mosques signify a growing Chinese conversion to Islam, which in some ways makes
them more Indonesian in a physical sense. The growing acceptance of these converts by society helps
them mentally acclimate as natives or nationals of the motherland, and the spiritual inclusion in Islam
makes them brothers and sisters amongst believers. The mosques can be seen as a sort of womb, where
converts can not only seek protection from family objections, but also a place to receive religious
teachings. This is a place of safety from anti-Chinese and anti-Islam movements or notions.

25
 Concerning this, on the one hand, the God said on in the Surat Al Hujurat (49):13 that the noblest
person is the most pious, no matter whether he haswith fair skin or dark-skinned, cominges from the
continent of Europe or Asia, or rich or poor;, all are equal, except for the devout. This explains that
ethnicity does not affect one's faith, and the mosque as the house of God can be a place of worship for all
people for Muslims;, in this case, Chinese and local people have the same chance to interpret the mosque
positively. Cheng Hoo Mosque also apparently acts as a symbol of peace among different faith and
ethnicities to represent unity in Indonesia generally. It can be seen as ‘the union of two cultures, between
Chinese and Islam’, a statement that comes from East Java Deputy Governor Saifullah Yusuf. He also
mentioned that the Cheng Hoo Mosque is a place of worship that symbolizes harmony, love, and
togetherness despite race or language. 17 But, on the other hand, the Cheng Ho Mosque is also beginning to
be understood as the "new silk road", because it is assumed that it has an important role in fostering a
harmonious relationship between the Indonesian government and China. This can be seen from the Cheng
Ho mosque in a number of regions in Indonesia.18
Moreover, the Cheng Hoo Mosque has now become one of the prime identities ways not only to
define inter-ethnic tolerance under the auspices of Islam but also as an icon of sacred space for Chinese
Muslims. In this case, somehow, there are several special meanings attached to the Cheng Hoo
Banyuwangi Mosque for the Chinese Muslim community. Although this mosque is physically not located
in the Chinese Muslim community, otherwise it is being located in a local Muslim community.
Nevertheless, its existence can influence the development of Chinese Muslims on a large scale today.
The Adz-Dzikra Muhammad Cheng Hoo Mosque can also be categorized as a successful effort of
Chinese Muslims, especially PITI, in developing the vision of spreading the Cheng Hoo Mosque in
Indonesia, even though it was, to some degree, through the hands of local communities. The inspiration
and branding of Cheng Hoo's name were the keywords of the spread of the design of the Chinese
architectural style mosque design. Interestingly, together with local and Chinese Muslims, this mosque
attracts people worldwide to visit. Surprisingly, it was also visited by the 19th Cheng Hoo descendant.
Considering the success of administrators with diverse ethnic backgrounds in erecting a mosque and other
facilities under Adz-Dzikra Muhammad Cheng Hoo foundation, it seems that in particular, the Cheng Hoo
Mosque is built to represent extroverted Islam and introducing Chinese diversity without any significant
contradiction.
Eventually, it is not only Chinese Muslims who interpret the presence of the Cheng Hoo Mosque
as a cool breeze, but also Chinese non-Muslims. The presence of this mosque is considered to be a
fortress for their security of against anti-Chinese, even with many Chinese non-Muslim businessmen
becoming mosque donors for security reasons. The Chinese Muslim leaders who were minor
quantitatively, especially those PITI members who initiated the presence of the Cheng Hoo Mosque, then
became the front guard to protect the Chinese majority through the existence of the Cheng Hoo mosque.

Conclusion
Chineseness and the Cheng Hoo Mosque are closely related to the ‘media’ and the ‘pathway’ to
ease the mission of Chinese Muslims’ assimilation to the national body. However, since the emergence of
the Cheng Hoo Mosque enhanced the assimilation rapidly in these 19 years throughout Indonesia. It is
assumed to be a very crucial ‘bridge’ for the new silk road because it assumed hasplays an important role
17
See report on “Cheng Ho Mosque, a symbol peace” (https://www.thejakartapost.com/news/2013/07/28/cheng-ho-
mosque-a-symbol-peace.html), accessed on May 2nd, 2
18
Choirul Mahfud Marsahid: The Role of Cheng Ho Mosque: The New Silk Road Indonesia-China Relations in
Islamic Cultural Identity, Journal of Indonesian Islam, Volume 08, No.1, June 2014
26
in fostering a harmonious relationship between the Indonesian government and China. Eventually, this
goal also can be more easily achieved as the government now openly supports Chinese Muslims currently
through social, religious, and cultural context means.
In general, the role of the Cheng Ho Mosque is ranges from developing cultural, social,
educational, and religious aspects ties among the Chinese and non-Chinese in Indonesia, to and in
strengthening the best the relationship internationally between Indonesia and China. The Cheng Hoo
Mosque is one of the ethnic Chinese cultural identities in contemporary Indonesia. Currently, it is not
only a place of worship for Chinese Islam but also as a religious tourism destination as well as a new
media hotspot to learn about Islamic Chinese cultures.
Regarding Banyuwangi Cheng Hoo Mosque, the founders of this mosque came coming came
from different ethnicities and religions to who take part in the implementation of its construction.
Eventually, it can be inferred to a certain degree that Banyuwangi Cheng Hoo Mosque also acts in these
manifold portion ways:

1. Functionally, this mosque is not only used as aby as a means of worship, but also as a space that
accommodates educational activities regularly. Al-Qur’an learning and recitation in this mosque
are even ranged range from 5 years year-old children to over 65 years year-old elderly people
who are still eager to study.
2. Culturally, it acts as a bridging medium between two identities under an Islamic umbrella. those
Those are, from being minority and majority identities. However, it plays an important role in
cultural assimilation and Islamization.
3. Socially- this mosque is not only a place of worship for the pesantren environment, further than
that, it is also a means of worship to the surrounding community especially the Muslim majority.
4. Educationally- Indeed, since the beginning of this mosque was built, it was not merely for
worship, but further, the founder stressed the function of the building as a space for social
interaction and exchange of Islamic-based knowledge
5. Politically- even though the beginning of the construction was relatively smooth, turmoil
occurred because of a complicated land ownership dispute. Thus, there is an assumption that
because of its popularity at this time, there are some founders who were eager to divert this
mosque privately for certain interests. Notwithstanding, the presence of the mosque and other
facilities seemed to answer that there had been an extraordinary collaboration between donors,
administrators, and designers of this place.
6. Regarding the mission of promoting urban tourism, this mosque takes an important role as
evidenced by the registration of the Adz-Dzikra Muhammad Cheng Hoo Mosque in the list of
human-made tourism in Banyuwangi, furthermore, it is also considered an icon of the region and
even an icon of Islamic tourism.
7. Eventually, in the end, the religious aspect is the main aspect purpose in the construction of this
mosque, indeed, with a phrase competing in goodness. In Islam, building a mosque in the world
is the same as us saving for the being saved at Judgment Day. Allah will provide a palace for
those people in the hereafter. This reason is also the most reasonable that encourages the donors
who eager to donate their own money for this space establishment for the sake of hunting a good
deed. What motivated the donors to give of their time and money, hoping to display their
good deeds to Allah.

27
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About the author

Karima Adilla is …….

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