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Most people think of traditional Malay food as a local product, shaped only by the archipelago’s own resources and tastes. But one overlooked fact is that many staple ingredients and dishes in Malay cuisine trace their origins to contacts with the Arab world, especially during the Melaka Sultanate in the 15th century. This outside influence didn’t just tweak recipes—it transformed eating habits, festive rituals, and even language.
During the reign of the Melaka Sultanate, which began in the early 1400s, Melaka was the largest port city in Southeast Asia, with a population reaching 200,000. Melaka’s strategic location on the Straits of Malacca made it a meeting point for traders from Arabia, Persia, India, China, and beyond. Merchants from the Arabian Peninsula arrived in Melaka not only to buy and sell spices but also to spread Islam, which became the state religion during this period.
The arrival of Arab traders brought new ingredients like dates, saffron, and certain spices, which entered Malay kitchens and became central to festive food traditions. For example, the introduction of dates is closely linked to the Islamic practice of breaking fast during Ramadan, a ritual that remains central in Malay households.
Linguistic evidence of this cultural exchange is visible in food-related vocabulary. The Malay words for dishes such as ‘kurma’ (dates), ‘korma’ (a stew), and ‘nasi minyak’ (rice cooked with ghee and spices) all have roots in Arabic or Persian culinary terminology. The word ‘kurma’ in Malay today refers to both dates and a type of spiced stew, reflecting the dual influences from food and religion.
Key decisions by rulers and court officials in Melaka reinforced these influences. The adoption of Islam was institutionalized, and with it, Arab customs in food preparation and consumption became part of court etiquette. Sultanate banquets began to feature dishes and dining practices that mirrored those found in the Arab world. The use of communal platters, eating with the right hand, and specific prayers before and after meals were codified during this time.
A turning point came with the spread of Jawi script—the Arabic-based writing system for Malay—which facilitated the translation and recording of recipes, dietary rules, and etiquette. This allowed food practices influenced by the Arabs to be disseminated widely among the Malay-speaking population, including those in the broader archipelago.
The transformation wasn’t just at the elite level. Bazaar Malay, a trade pidgin that emerged from inter-ethnic contact, helped spread Arab-influenced food vocabulary and culinary methods to common people and across islands. As a result, Arab-inspired dishes moved from royal courts to street markets, eventually becoming part of everyday Malay cooking.
One consequence was the integration of communal and religious feasts into local society. Major Islamic celebrations like Eid al-Fitr and Eid al-Adha began to feature dishes with Arab roots—such as nasi briyani and lamb stews—served alongside indigenous foods like lemang and ketupat. This created hybrid festive tables that are still seen today.
In the long term, the Arab influence on Malay cuisine also affected social and economic structures. New ingredients and dishes became commodities in Melaka’s bustling markets. The demand for imported spices, dates, and dried fruits stimulated trade links between the Malay world and the Middle East.
By the 18th century, cookbooks and literary works written in Jawi documented recipes and etiquette, ensuring the preservation of these Arab-influenced traditions. The Malay Annals, a major court chronicle completed in 1612, makes references to dishes and food customs that originated from this wave of intercultural contact.
Today, traditional Malay cuisine includes dozens of words and dishes with clear Arab origins. In some states, like Kelantan and Terengganu, festive dishes such as nasi dagang and ayam percik are prepared using spice blends and techniques traceable to the Arab world, showing how deep and lasting the culinary exchange has been.