Educational Review: International Journal | Vol. 16, No. 2, 2019 p-ISSN 1682-4377 | e-ISSN 0168 2423 IN : HISTORY AND EDUCATIONAL RELEVANCE

IIS RODIAH Institut Agama Islam Darussalam (IAID), Ciamis, Jawa Barat, GOH KENG-HUANG National University of Kaohsiung, Taiwan UJANG ENDANG Institut Agama Islam Darussalam (IAID), Ciamis, Jawa Barat, Indonesia

Abstract Islam has been introduced to mainland since the 7th century AD, then the became more reliable and more widespread when Cheng Ho's fleet from the arrived in Taiwan in the 16th century. The focus of this research is to examine the in Taiwan during the period from the 7th century, dynastic era to the republic era. This research used a qualitative approach to literature study techniques. Islam in Taiwan has gone through a long history, experiencing the ups and downs of political dynamics. as an effort to uphold Chinese supremacy by Zhu Yuanzhang and the strong influence of is a process of that has a widespread impact and contributes to the decline of the Muslim community in Taiwan from generation to generation. The progress of Islam in Taiwan currently depends on the increasing number of Taiwanese converts and Muslim immigrants from various countries, including Indonesia, , , Africa, and Muslim Middle Eastern countries. Keywords: Taiwan, Islamic History, Educational Development

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INTRODUCTION

Three critical events largely influence the development of Islam in Taiwan in history. First, that Islam was introduced to China during the , around the 7th century by Arab and Persian Muslim traders by taking the and maritime ceramic road. Second, the 16th century was marked by the arrival of general Cheng Ho and his troops from the Ming dynasty on the third island of Formosa in 1949 as Chiang Kai-shek, leader of the Nationalist party, fled to Taiwan after his defeat of the Communist Party in Mainland China. Historically, the spread of Islam to China occurred around the 6th and 7th centuries AD through trade contacts and diplomatic missions between and Chinese. The Era is more or less the same as the spread of . Ji (2017: 86) states that during the Tang dynasty (618-907), Arab and Persian merchants came to China. Even some of them later married Chinese and settled for the rest of their lives. The spread of Islam through a diplomatic mission occurred when Caliph sent an envoy to Changan. Ta Sen (2018: 109) states that Islamic scholars and the Chinese accept that the 6th century AD is the beginning of the spread of . Unlike the development of Islam in Indonesia, the history of the development of Islam in Taiwan or the Republic of China (ROC) can be said to be quite slow. It can be seen from the population development of ethnic Chinese (Hui) in Taiwan. Hsiu Ping (2019) states that in the 1950s, around 20,000 - 40,000 Chinese Muslims came to Taiwan along with the transfer of the national government under Chiang Kai-shek's leadership.

Ethnic Categories Population Percentage Indonsian Muslims 280,000 96.80% 83.77% Chinese Muslims (Hui) 8,000-53,000 2.77% 15.86% Pakistani Muslims 300 0.10% 0.09% Turkic Muslims 250 0.09% 0.07& Arab Muslims 200 0.07% 0.06% African Muslims 200 0.07% 0.06% Other ethnic Muslims 300 0.10% 0.09% Total 289.250-334.250 100% 100% Table 1. Statistics of the Muslim population in Taiwan by ethnic category (Hsiu Ping, 2019)

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Currently, the Muslim population in Taiwan is only around 53,000, or an increase of about 24.5% over the past five decades. This amount is equivalent to 2.77% -15.86% of the total Muslim population in Taiwan. Most of the Muslim community in Taiwan today are immigrants or foreign nationals who work in Taiwan, as can be seen in the table. Politically, Taiwan or the Republic of China (ROC) was founded in 2012 after the collapse of the . Tanasaldi (2017: 3) explains that the ROC was controlled by the leader of the nationalist party known as Kuo Min Tang (KMT faced various political and military upheavals. Many enemies tried to control the mainland China. The communist group was one of the biggest enemies who began to gain great influence in 1930 and has the support of most of the Chinese mainland. Finally, on October 1, 1949, the communist party under the leadership of Mao Zedong succeeded in defeating the nationalist party and establishing the People's Republic of China (PRC). Chiang Kai-shek, who was then leading the nationalist party, then fled to Taiwan. Both the ROC and the PRC are implementing the One China Policy, which emphasizes that there is only one Chinese state in the world. The political dynamics of the ROC and the PRC in world relations at the force Taiwan as a country with two systems or a semi-independent country with limited recognition. Regarding the history of Islam in Taiwan, which is also called island China, however, the Islamic style there has an important timeline related to the development of Islam in mainland China (mainland) in previous times. How are the development of Islam to the present and its direction to the future, it is interesting to examine more deeply.

METHOD The research method used to understand the history of Islam in Taiwan is a qualitative approach, using literature study techniques and looking at various library materials, especially those published in the last five years, both in the form of printed and electronic libraries.

RESULTS AND DISCUSSION Early Spread of Islam in China The history of Islam in Taiwan cannot be separated from the history of the development of Islam in mainland China. As stated by Pelletier, Robert (2014: 23), China is still considered by Waishengren as the place of origin for their cultural traits. They believe that Taiwanese culture is also "Chinese". In other words, Educational Review: International Journal 101

Vol. 16, No. 2, 2019 culturally, there are similarities and links between Taiwan as a nation and China as ethnicity in its history. It is in line with Ta Sen's opinion (2018: 6). He emphasized that the spread of a religion or culture is through the community through several stages, and not from a single event. Furthermore, Ta Sen noted that the spread of religion is a process among a group of people, communities, or tribes over a period. Therefore, to understand the history of Islam in Taiwan, it is also essential to understand the history of development from its roots since the early period of the growth of Islam in China. Chinese civilization emerged and developed from the valley between two major rivers, namely the Yellow and Yangtse rivers. Shaughnessy (20000: 12) in Ta Sen (2018: 23) states that the central plains bordered by these two great rivers are the heart of Chinese civilization. Historians claim it is the original world of China. History records that Confucianism and are two philosophical pillars that developed and took root in the life of Chinese society. For Chinese people, Confucianism and Atheism, which have existed since 550 Before Christ, are a side of life that must be held. The traditions and culture of Chinese society are almost inseparable from the two values. Although was recorded as having entered China in the 1st century AD during the reign of Emperor Ming Di of the Han Dynasty, and Islam entered China in the 7th century AD, however, the values of Confucianism or Taoism were always colored as a form of cultural assimilation. Regarding the entry of Islam in China, Chen Yuan (Shoujiang & Jia: 2017: 1) states that Islam was introduced to China in the second year of Emperor Yonghui of the Tang Dynasty in 651 AD He found Tang historical records and "Cefu Yuangui" (book guide ) which states that Emperor Gaozong of the Tang Dynasty received the arrival of the diplomatic envoy of the third Caliph of Arabia Othman (644-656 AD) in Chang'an, the capital of Tang. Ta Sen (2018: 110) states that from 651 to 798 or in 148 years, there were no less than 39 honorary missions sent to the Tang . Apart from being introduced through the diplomatic mission of the caliph Arabia Othman, Islam was also introduced through trade missions. Ji (2017: 86) mentions that during the Tang Dynasty (618-907), Arab and Persian traders came to China. Many of them chose to live in China for the rest of their lives and married the Chinese (Chinese). Ta Sen (2018: 113) further explains that these pioneering Muslims built settlements in the capital city and trade centers in China. Islam then developed and experienced the most important period in terms of its spread during the (1271-1368), which was founded by the . Ta Sen (2018: 119) states that in 1271, China was conquered by the 102 Educational Review: International Journal

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Mongol nomadic forces, led by Temujin, who later adopted the title, Genghis Khan. It is an important event in Chinese history. According to him, the Mongols colonized not only China but also Central , West Asia, and Eastern Europe. This established the Mongols as the world's superpower in the 13-14 century. It was under this Mongol government that a massive migration of Muslims from Asia and West Asia took place in China. The new Muslim migrants developed into a separate group, the Hui-Hui, which later became the mainstream of the Muslim community in China. Ji (2017: 87) explains that anyone who comes with the descendants of "foreign guests" is always called "Hui-Hui." In short, it can be said that Islam developed very rapidly during the Mongols in power in China. This can be seen from Ta Sen's statement. Muslims are recognized as citizens of China, paving the way for the evolution of Hui communities in China. In addition to , Ghuangzou, , Hangzhhou, Mingzhou (Ningbo) and Xi-an (Changan), new Muslim community settlements were built in the northwest and southwestern Chinese provinces of , , , , Shanxi, , , Shangdong, , , and during the Yuan Dynasty government. Ta Sen (2018: 129) The Mongols and Hui-Huui Communities from and West Asia also introduced advances in Islamic science and technology to China. founded the Muslim Astronomy Institute in 1271. Muslim medicine became popular in China during the Yuan dynasty. Ajall Syamsuddin used Islamic hydraulic machine technology to build an irrigation system in Yunnan. In addition, Islamic calendars, mathematics, architecture, etc. were imported into China. Advanced Islamic science and technology have greatly enriched . From all of the above explanations, we get a picture that Islam in China experienced a golden age in the 13-14 century accompanying the triumph of the Mongols, until the emergence of a dynastic change from the Yuan Dynasty to the Ming Dynasty, marking the end of the golden age of Islam in China. The Yuan dynasty experienced its downfall due to rebellion and war, economic chaos and severe famine, and political division and social instability. Zhu Yuanzhang subsequently emerged victorious in a period of social unrest and later founded the Ming Dynasty (1368-1644). According to Ta Sen (2018: 132), Zhu Yuanzhang or known as the Emperor of Hongwu came from a poor family and was in the lowest social strata under Mongol foreign rule. According to him, the subjugation and humiliation that the experienced under the Mongols solidified his identity as the Chinese nation. One of his policies is to reverse social order

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Vol. 16, No. 2, 2019 by placing the Han Chinese nation as the legal owner of all non-Chinese ethnic minority groups. Zhu Yuanzhang's cynicism policy was an integral part of his autocratic master plan to control the population effectively and absolutely. (Ta Sen, 2018: 133). The enforcement of Chinese supremacy was marked by a decree issued in 1368 in the form of a prohibition against anything foreign or non- Chinese, such as wearing foreign clothing, foreign languages, and foreign clan names, followed later in 1372 by enacting a law prohibiting mixed marriage between the Mongol community and the Hui community. It drastically changed the Hui Hui way of life and culture in the long run. Ta Sen (2018: 153) argues that this long impact emerged in the form of a severe religious crisis throughout the 16th century at the height of the sinicization process. Socio-cultural changes within the Hui-Hui ethnic group gave birth to a new generation who had little knowledge of Arabic and Persian languages. They cannot understand the Koran and other holy Islamic texts written in Arabic. As a result, their attention to Islam decreased dramatically.

Shoujiang and Jia (2017: 98) explain that in 1,000 years, there has been no printed edition of the Koran either in Arabic or in Chinese. This caused a decline in the history of the development of Islam in China. Islam is faced with decline and Muslims are becoming indifferent to their faith and religious life. Furthermore, rationalistic Confucian philosophy prevailed in the late Ming dynasty. Islam is in a serious crisis to maintain its existence and development in China. (Shoujiang dan Jia, 2017: 60) However, in the midst of adversity, there is always energy for awakening. The Hui community is starting to explore ways to revitalize Islam. Shoujiang and Jia (2017: 65) note that during the transitional period between the Ming and Qing dynasties (in the 17th century), Education, the movement for translating and writing scriptures in Chinese increased. The characteristic of this period of Islamic awakening is the strong influence of Confucian philosophy, which has colored almost all religions that exist and develop in China. Ta Sen (2018: 157) mentions that is one of the pioneers of the Confucian Islamic revival movement, published his first work in Chinese, Zhengjiao Zhen Quan, in 1642.

The spread of Islam by General Cheng Ho in Taiwan Historically, Islam arrived in Taiwan during the Ming Dynasty, on a mission trip by Cheng Ho or Zeng He or Abdul Sabur in the early 15th century. Zheng 104 Educational Review: International Journal

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He's fleet is a symbol of Ming Chinese might, which made its first voyages in the Pacific Ocean and the . According to Bao (2018), Cheng Ho and his troops came to Taiwan in 1661. Cheng Ho's soldiers who were Muslim later lived in Taiwan. Furthermore, during the Chin dynasty, Taiwan and mainland China had very strong ties. Many Muslims living on the coast of Mainland China have migrated to Taiwan, and they spread across the west coast of Taiwan. Bao (2014) notes that since the Chin dynasty, Muslims who migrated from mainland China to Taiwan have become increasingly weak in exercising their faith as Muslims. Until the Japanese occupation of Taiwan, communication with mainland China still existed but of limited intensity. The last came from mainland China to teach Islam in 1922. This is also confirmed in the Tacet report (2014) The first Muslims are believed to have settled in Taiwan, formerly known as Formosa, in 1683 along with the Qing Dynasty. But the majority assimilated into the mainstream culture and gradually stopped practicing Islam.

The spread of Islam during the Republican Era Axiomatically, any religion will grow or vice versa, within the existing cultural entities and political dynamics, likewise, with the development of Islam in China. The revolution that occurred in 1911, marked by the collapse of the Qing Dynasty, ushered China, from the dynastic political system into a new era of the republican period. In connection with the change in the political system, Shoujiang and Jia (2017: 85) explain: In a short period of only 40 years, major changes occurred in China in the political, social, economic and cultural aspects. After the autocratic monarchy was overthrown, the bureaucratic apparatus, the imperial examination system and the ceremonial norms associated with them were abolished. China moved from a semi-colony to a new, modern society. This new era in the history of Chinese politics opens up opportunities for the Hui, an energy that can support the rise of Islam through religious reform and educational development. ... after being able to get rid of the arbitrary ruling Qing government, and being motivated by revolutionary thinking, Chinese Muslims emerged from their situation of impoverishment, recovered and built up their national consciousness. They began to consider changes in various aspects, such as equal political status, economic improvement, educational development and freedom of religious belief. (Shoujiang and Jia, 2017: 85). The revival of Islamic education was spearheaded by Tong Cong, a famous Muslim in Zhenjiang, Jiangsu. He founded the Mu Yuan School (Ma Yuan School)

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Vol. 16, No. 2, 2019 in 1906. After that, Islamic primary schools rose up one by one throughout the country. The political map then changed in 1949, to be precise on October 1, when the communist group managed to control most of mainland China and founded the Peoples Republic of China (People's Republic of China). The nationalist government finally fled to Taiwan. Around 20,000-40,000 Chinese Muslims fled to Taiwan or known as Formosa, together with the national government, as explained by Hsiu-Ping, The majority of Chinese Muslims in Taiwan can be traced back to the 1950s when a group of Chinese Muslims (around 20,000 to 40,000 people) came to Taiwan with the National Government after the Communist Party took over China in 1949. Today, most Taiwanese Muslims are children and grandchildren of the (KMT) army, the Chinese Nationalist Party led by Chiang Kai-Shek. They settled in Taiwan in 1949, following their defeat by the Chinese communists led by Mao Zedong. They are also commonly referred to as Hui Muslims. There are about 20,000 of the 60,000 soldiers who live on the island. According to Pillsbury (1973) in Pelletier (2014: 14) that Chinese Muslims who came to Taiwan with KMT are part of a different ethnic group. While living in China, Muslims were known as Hui by Sun Yat-sen. Likewise, when the early generations came to Taiwan, they were known as Hui, as noted by Pelletier: In Taiwan, many first-generation Muslims still acknowledge that they are Hui. Although there are fewer Muslim Mainlanders than previously, there are still many second and third- generation Mainlanders who do practice Islam. This thesis looks at how they have adapted their Islamic identity as well as their ethnic and national ones to fit the context of contemporary Taiwan. (Pelletier, 2014: 14) The arrival of Muslims in Taiwan in 1949, together with the KMT, revived the tradition of sending from both mainland China and from other Muslim countries. In addition, the government-sponsored delegation brought anti- communist political messages to the government of and other Islamic countries. Apart from being politically advantageous in terms of the importance of world recognition of Taiwan, it is also momentum for the awakening of Islam in Taiwan. Apart from sending imams to teach Islam, the construction of the Taipei Grand Mosque in 1960 was an important milestone in the development of Islam in Taiwan. The impact of the Taiwanese government's diplomatic mission to get support from other countries in the world has encouraged many Muslim countries to contribute to the construction of the Taipei Grand Mosque. The mosque is the center of the development of Islam in Taiwan, a social gathering place and religious

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Vol. 16, No. 2, 2019 symbols for Muslims. Several heads of state, including Raja Faisal ibn Abdul Aziz from Saudi Arabia, Raja Hussain from , and Tuanku Abdul Rahman from Malaysia and several other heads of state have visited this great Taipei mosque. Taipei Grand Mosque is like a mini global village. Every Friday, the mosque will be filled with Muslims from various ethnic backgrounds, including Chinese (Hui), Arab, Turkish, African, Malaysian, and Indonesian. They meet each other and exchange opinions after congregational prayers. Hsiu-Ping (2014: 138) argues that Muslims in Taiwan today are multi-ethnic and multi-national. Muslims in Taiwan are multi-ethnic and multi-national, including local Muslims (descendants of Chinese Muslims) and foreign Muslims from diverse regions such as the , Africa, and . It is common to see Muslim women who wear headscarves on the streets, and Muslims gather together to celebrate Islamic festivals in public. One thing that is unique is related to Muslim identity in Taiwan. The first generation of Muslims who came to Taiwan in 1949, they had hopes of returning, as they left their relatives, family, parents, even wives and children in mainland China. It is a rational reason if they do not strengthen their identity as Taiwanese. However, political developments forced them to have no other choice but to stay and settle in Taiwan. The 2nd and 3rd generations of them were then born and settled in Taiwan. Uniquely, they are still seen as a subgroup of Mainland China or the Hui Minzu community. Pettelier (2014: 14) states that mainland Chinese (Wishengren) Muslims have experienced an identity crisis from around the 1990s to several decades, involving the original inhabitants of Taiwan as an ethnicity that is different from ethnic Chinese. This coincided with the desire to become an independent nation-state of Taiwan. Demographically, mainland Chinese ethnic migration in the 16th century, as well as in 1949, enriched the population structure of Taiwan. In general, they can be classified into four ethnic types, namely indigenous Austronesian (Yuanzhumin), Hoklo (Minnanren), Hakka (Kejiaren) and mainland Chinese (Waishengren) as stated by Gowing and Pillsbury in Pelletier (2014: 14) In Taiwan, ethnic categorization has been divided into four groups since the 1990's. These are the indigenous Austronesian ( 原住民 , Yuanzhumin), Hoklo ( 閩南人 , Minnanren), Hakka ( 客家人 , Kejiaren) and Mainlanders ( 外省人 , Waishengren). There is also a dichotomy present which opposes "native" Taiwanese ( 本省人 , Benshengren), made up of Hoklo and Hakka, with Mainlanders. The reason the Hoklo and Hakka are "native" Taiwanese is that these two groups migrated from China to Taiwan between the 17th and 18th centuries. The Mainlanders are those Taiwanese who arrived from mainland China with the KMT between 1945 and 1956 (Le Pesant, 2011). It is estimated that 20,000 of the over one million mainlanders that arrived in Taiwan were Muslim (Gowing, 1970; Pillsbury, 1973) Educational Review: International Journal 107

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Gowing and Pillsbury explain that Hoklo and Hakka (Benshengren) are native Taiwanese who are often opposed to Mainlanders (Waishengren). Ethnic Hoklo and Hakka are native Taiwanese who migrated from China to Taiwan between the 17th and 18th centuries. Mainlanders are Taiwanese who arrived from mainland China with Kuo Min Tang between 1945 and 1956. About 20,000 of the one million Mainlanders who arrived in Taiwan are Muslims, who are also recognized as Hui. Pettelier (2014: 16) argues that Islam in Taiwan has changed from Chinese Islam to Taiwanese Islam. in Taiwan has moved from a "Chinese Islam" to a "Taiwanese Islam." Involved in this process is the growing recognition that Taiwanese Muslims have of belonging to a global religion. This strengthens Muslims in Taiwan in national identity as Taiwanese, on the one hand, and Chinese as an ethnic identity on the other. In other words, Islam is practiced in Taiwan as part of a global religion influenced by Chinese culture. This has led to the waning of awareness in religious identity, which requires the Hui Minzu ethnic boundary. The image of Chinese Islam in anti-communist sentiment in Taiwan was dominant from 1949 to the 2000s. The anti-communist issue is one of the strengths of the advancement of Islam in Taiwan. Then at the end of the 1990s, anti- communist sentiment then eased and turned into a localization issue. The next generation of Taiwanese Muslims began to realize the importance of interacting with other Taiwanese people. This interaction encourages a never-ending assimilation process. The majority of Muslims of Chinese descent choose to leave Islam and adopt a non-Muslim lifestyle. Hsiu-Ping (2019: 148) argues that the decline in the Muslim population occurs in the long run. This has been a record of Chinese Muslims before, in the 1970s. It is a serious problem facing Muslim migrants. that has developed throughout Europe is one of the factors that has contributed to the fast and easy process of assimilation in Taiwan. According to him, many descendants of Muslim immigrants deliberately do not show the features of Islam in their daily lives. 's analysis quoted by Hsiu-Ping (2019: 148) says that, based on personal experience and other Muslim youths, it can be said that at school and work, 99% of Muslims are known to be non-Muslims. From my own and other young Muslims' experiences, it can be said that in schools and jobs, 99% of the people that Muslims know are non-Muslims. Hsiu-Ping (2019: 148) further explained that the Chinese Muslim community seems to have collapsed. In Taiwan, it is challenging to find a partner with the same faith. Likewise, in the case of burials, there is a blur between Muslim and non- Muslim graves. Only a few individual Muslims still retain the personal 108 Educational Review: International Journal

Vol. 16, No. 2, 2019 characteristics of Chinese Islam. Most of them do not want to identify their beliefs in public, so the image of Islam is not visible. According to a 2012 report from the PEW Research Center, Muslims now make up only 0.1 percent of Taiwan's total citizen population of around 23 million people. Finally, from 2000 until now, the image of Islam globally has slowly begun to appear in public, through Muslims who come from various countries as workers, students, or those who live in Taiwan because of marital ties. Tacet (2014) states that the Muslim community in Taiwan is mostly citizens of Indonesia, Pakistan, Malaysia, Africa and some from Middle Eastern Islamic countries, Only 20 percent are local Taiwanese - the majority come from Indonesia, Pakistan, Malaysia and various other countries from Africa and the Middle East . Hsiu-Ping (2019: 156) further explains: From 2000 onwards, Global Islamic images have been gradually appearing in public. Foreign Muslims from different places come to Taiwan to live and study. Turkish, Pakistani and Indonesian Muslims are the main ethnic groups who present their own versions of Islamic practices. Turkish Muslims affiliated with the ideas of Fethullah Gülen intentionally display the image of Islam to middle-class Taiwanese, while Pakistani Muslims married to local Taiwanese wives have become "Taiwanese new immigrants" and contribute to the society. Regarding Indonesian Muslims, migrant workers struggle with poor working conditions and get help from Indonesian Muslim students and Taiwanese NGOs. Eid al-Fitr has become a rare occasion in which Indonesian migrant workers are free to demonstrate their Islamic awareness. Indonesian Muslim students advocate Islamic affairs to the public and resonate well with Taiwan's society. It seems that images of Islam are more vibrant in this pluralist society than ever before. Taiwanese people are becoming increasingly receptive to the presence of Muslims and appreciate their cultures and faith. An entry point regarding the future of Islam in Taiwan is dependent on the Taiwanese converts and the contribution of Muslim migrants. They freely demonstrate their awareness of their religious identity in public. Apart from Muslim workers who come to Taiwan, Muslim students, or those who live in Taiwan because of marriage, as well as the arrival of tourists from Muslim countries, also contribute to increasing the progress of Islam in Taiwan.

CONCLUSION The growth of Islam in Taiwan is a long historical dynamic. Starting from the economic interaction and diplomatic mission of Caliph Othman during the Tang dynasty in the 7th century AD in mainland China and the recognition of the Hui community as a Muslim community, until the arrival of General Cheng Ho during the Ming dynasty on the island of Formosa in the 16th century. Furthermore, with

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Vol. 16, No. 2, 2019 the collapse of the Yuan dynasty by Zhu Yuanzhang, the policy of sinicization was rolled out and had a long impact on the decline of Islam in China. Furthermore, the arrival of KMT soldiers in 1949, some of whom were Muslim, was the second wave of the introduction of Islam to Taiwan. During its development, Muslims in Taiwan face the problem of assimilation and an identity crisis, which then becomes a severe problem in contributing to the collapse of the Muslim community in Taiwan from generation to generation. The future of Islam in Taiwan today depends on Muslim migrants who come to Taiwan as workers, students, those who live in Taiwan because of marriage ties, or Muslim tourists who come to Taiwan on a trip. Indonesia is one of the countries that bring no less than 200,000 people with a majority of Muslims to work or study in Taiwan. The development of Islam in Taiwan can be seen from the activities of Muslims from various ethnicities and countries who often gather at the Taipei Grand Mosque as the center of Islamic development in Taiwan.

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