What is the Story Behind the Mausoleum of the Companion Saad bin Abi Waqqas Built by the Chinese?

If you are fortunate enough to visit China, you will undoubtedly have a list of historical and cultural sites to explore. However, one significant location you must not overlook is the Mausoleum of the Companion Saad bin Abi Waqqas.

Saad bin Abi Waqqas, one of the prominent Companions of the Prophet Muhammad (peace be upon him), lived, died, and was buried in the Arabian Peninsula. According to historical records, he never left except for military expeditions, including the conquests of Persia and Iraq, after which he would always return to Medina victorious.

So how does this align with the existence of a mausoleum dedicated to him in China? Who built this structure, and why did the Chinese specifically choose Saad bin Abi Waqqas for this prestigious recognition?

China and the Arabs Before Islam

The Chinese were familiar with the Arabs long before the advent of Islam. Their initial interactions were rooted in trade, as Arab merchants frequently traveled to China to sell goods. This trade relationship led the Chinese to refer to the Arabs as “Dashi”—a term later associated with Muslims, since the first Arabs they encountered were merchants.

Historical accounts also indicate that Emperor Wudi of China sought to deepen relations with the Arabian Peninsula, sending a delegation of high-ranking court officials to the region in 139 BCE.

This early relationship significantly impacted Arab trade, as major cities along the famous Silk Road gained prominence. One of the most important of these was Al-Hirah, a city whose rulers frequently hosted Chinese delegations in their palaces.

Islam’s Early Presence in China

Chinese historical records reveal an early interest in Islam and Prophet Muhammad (peace be upon him). Several Chinese historians referenced Islam in their writings, one of the earliest being Hui Chao, who wrote between 723 CE and 742 CE, describing Muhammad as a camel herder who rebelled against the Persian king and then crowned himself as a ruler.

According to Zaki Muhammad Hassan in his book China and the Arts of Islam, another early Chinese account described Muslims as followers of a new faith in the “Kingdom of Medina” with principles distinct from Buddhism—they neither worshipped idols nor kept statues or images in their places of worship.

These accounts, despite containing inaccuracies, demonstrate the early awareness of Islam in China. One widely accepted historical event is that Emperor Taizong sent a diplomatic delegation to meet the Prophet Muhammad (peace be upon him).

Chinese sources provide numerous legendary details about this visit, including an account that the emperor had a dream in which a wild beast attacked him, only to be saved by a man wearing a turban. When he consulted his ministers, they informed him that this man was the Prophet of the Arabs.

As a result, the emperor reportedly dispatched an official delegation to meet Prophet Muhammad in 9 AH (630 CE). One of the delegation members allegedly drew a portrait of the Prophet, which was later displayed in the imperial palace as a mark of honor.

Saad bin Abi Waqqas and Islam’s Spread in China

Islamic history records no further interactions between Prophet Muhammad and China beyond the return of the delegation. However, Chinese narratives expand significantly on subsequent events, claiming that the Prophet sent a Muslim delegation to China led by Saad bin Abi Waqqas to introduce Islam.

According to Muhammad Zaytoun in China and the Arabs, Chinese legends claim that Saad bin Abi Waqqas arrived in China with three other Companions. While Islamic sources do not confirm their names, Chinese accounts identify them as Ja’far bin Abi Talib and Jahsh bin Riyadh, along with forty of Saad’s followers.

The Chinese greatly revered Saad, bestowing upon him the title “Waqas Baba” (Father Waqas). His three companions were similarly honored with titles such as “Second Baba,” “Third Baba,” and “Fourth Baba”.

One striking account highlights how Saad objected to the Chinese emperor’s display of Prophet Muhammad’s image in his palace. Saad is said to have told the emperor, “The Prophet forbade us from worshipping images and statues.” In response, the emperor ordered the removal of the image and, as an alternative expression of reverence, commissioned the construction of a mosque in the city of Guangzhou, naming it “Huaisheng Mosque” (The Mosque of Yearning for the Prophet).

According to Chinese history, the group led by Saad was referred to as “Hui Hui”, possibly derived from the Islamic monotheistic creed, which is succinctly expressed in Surah Al-Ikhlas: “Say, He is Allah, the One”.

Chinese sources also recount a tragic end for these Muslim pioneers. A local bandit reportedly attacked them while they were performing prayers, killing them all in an attempt to steal their belongings. Despite being slaughtered, they did not break their prayer, and their steadfastness earned them deep respect. Their remains were buried in a mausoleum, which later became a sacred site for Chinese Muslims.

The Mausoleum’s Location and Its Significance

The Chinese built the Mausoleum of Saad bin Abi Waqqas adjacent to the Huaisheng Mosque, making it a place of veneration. This site has been upheld as a historical and religious landmark, drawing visitors from across China and beyond.

Journalist Fahmi Huwaidi, in his book Muslims in China: The Bleeding Wound, describes the mausoleum’s marble plaque inscribed in Arabic, which states: “This is the first mosque in China, built by our master Waqas (may Allah be pleased with him) when he came here to spread Islam on the command of the Messenger of Allah.”

The mausoleum is surrounded by forty graves, which are believed to belong to the companions who traveled with Saad. Some accounts mistakenly mention fifty graves, but forty is the widely accepted number.

Chinese historical records indicate that the Huaisheng Mosque was built in 627 CE. Over time, several Chinese emperors took an interest in preserving and restoring the site, culminating in its designation as a cultural heritage site by the Chinese government in November 1996.

A Disputed Narrative

Despite the widespread acceptance of this story in China, modern historians are increasingly scrutinizing its authenticity. Islamic history does not mention Saad bin Abi Waqqas traveling to China, making this account highly questionable.

Chinese scholar Wang Linggui, in The Complete History of Islam in China, states that most Chinese Muslims doubt the validity of this story. Some researchers suggest that a different Saad bin Abi Waqqas may have traveled to China, leading to a historical mix-up.

Similarly, Ahmad Al-Asiri, in A Brief History of Islam, argues that a descendant or namesake of Saad bin Abi Waqqas likely arrived in China during an early Islamic era and spread the faith, ultimately being honored with a mausoleum bearing his name.

Conclusion

Whether or not Saad bin Abi Waqqas himself traveled to China, the existence of his mausoleum in Guangzhou remains an integral part of Chinese Muslim heritage. While historical accuracy remains debatable, the story underscores Islam’s deep-rooted presence in China and the reverence Chinese Muslims hold for their Islamic legacy.