What is Islam according to Chinese Viewpoint? China Islamic Discussion

 

Islam in China. Chinese Islamic Discussion

Islam first emerged on the Arabian Peninsula in the seventh century AD by Mecca Muhammad, and it was introduced to China from West Asia and the Middle East in the middle of the seventh century AD. China was formerly known as the Great Food Law, Great Food Education, Celestial Religion, Halal, Islam, Islam, Islam, etc. After more than 1,000 years of communication and development in the Song, Yuan, Ming, and Qing dynasties, it has become one of the five major religious beliefs in China, with about 30 million believers. Islam has different names in different historical periods in China. The Song and Yuan dynasties were called “big food religions”, the Ming dynasty was called “the heavenly religion” or “Islam”, the late Ming and Qing dynasties were called “Halalism”, and the Republic of China was called “Islam”. Since 1956, it has been collectively known as Islam. Most of the 10 ethnic groups, including Hui, Uygur, Kazakh, Dongxiang, Kirgiz, Sarah, Tajik, Uzbek, Baoan, Tatar, etc.

After long-term dissemination, development and evolution, an Islamic belief system with national and regional characteristics has been formed. 

The Tang, Song and Yuan dynasties were the main periods of Islam spread in China.

According to the national census, the Muslim population in mainland China is about 30 million. Most urban and rural areas throughout the provinces (regions) of the country are mainly concentrated in Xinjiang, Ningxia, Gansu, Qinghai, Shaanxi, Henan, Hebei, Yunnan, Shandong, Shanxi, Anhui, Beijing, Tianjin and other regions. 

There are also Muslims in Taiwan, Hong Kong and Macau, which are characterized by large dispersion and small concentration. 

There are mosques of various sizes in the Muslim settlements, forming Muslim communities centered on mosques.

Chinese Name: Islam

Arabic Name: al-Islam

Collectively: Muslim

Incoming time: Mid 7th century

Main period of transmission: Tang, Song and Yuan Dynasty

Belief: Allah

Messenger of Allah / Prophet: Mohamed

Table of Contents

1. Development History

2. Management

3. Sects

4. Mosque

5. Impact

6. Doctrine

▪ Main Tenets

▪ Special Creed

7. Associations

▪ Purpose

▪ Business Tasks

▪ Functional Institutions

▪ Higher Education Institutions

Development path

Incoming period of Islam in China

The vast majority of Chinese Muslims are Sunni and follow the teachings of the Hanafi school, and very few Xinjiang are Shiites. Sufism schools have a wide influence in the Northwest. 

Historically, due to the time and channels of Islam’s introduction into various ethnic regions, as well as the different social and historical environments and cultural backgrounds of various ethnic groups, the spread and development of Islam in China is divided into Islam Islam (Chinese) and Islam in Xinjiang (Turkish language) two major departments.

At the time when Islam was introduced into the Chinese mainland, the academic community has not yet concluded. It is generally believed that it was introduced into China from Quanzhou, Guangzhou, and other places in the Gregorian calendar in 651 (the second year of the Yong Dynasty in the Tang Dynasty). 

According to Chinese historical books “Old Tang Book” and “Book House Yuan Gui”, the third caliph of Ottoman Islam (reigned from 644 to 656) sent a diplomatic ambassador to Changan, the capital of the Tang Dynasty, to meet with Tang Gaozong and introduce Islamic teachings. 

The process of reunification with the Arab countries. The first official ambassador to the Arab Empire came to China, which had a significant impact on the extensive political, economic, and cultural exchanges between China and Afghanistan, as well as the arrival of Muslim businessmen. Therefore, historians generally regard this year as the beginning of the introduction of Islam into China. 

In addition, Chinese historical materials also include “Suikai Emperor’s Middle School”, “Tang Wudezhong”, “Early Years of Tang Zhenguan”, and “Early Years of the Eighth Century”, which were introduced by many scholars. 

The description of Muslim folklore since the Qing Dynasty is therefore difficult to conclusive.

Who were the Tang and Song Dynasties?

The period of more than 600 years from the second year of Tang Yonghui (651) to the end of the Southern Song Dynasty was the early period for Islam to spread in mainland China. At this time, the Tang dynasty and the Arab empire were all prosperous. 

China and Afghanistan face each other east and west. The land-based “Silk Road” and the “Spice Road” from the South China Sea to the Persian Gulf make the two countries Maintain frequent friendly exchanges. 

Food ambassadors and “tributary envoys” kept coming to China. According to the “Old Tang Book”, Arab ambassadors to the Tang Dynasty came to 39 times between 651 and 798. Arab and Persian Muslim businessmen came to China in an endless stream. 

After they came to China, they concentrated in Guangzhou, Quanzhou, Yangzhou, Hangzhou, Mingzhou (Ningbo) on the southeast coast of China, and went to Changan and Kaifeng in the mainland to engage in the sale of spices, ivory, jewelry, medicinal materials and rhino horn. Bring back silk, tea, porcelain and other goods to China. 

The Chinese call them “Fanke”, “Fan merchant” and “Hu Jia”. Because the Tang and Song governments encouraged commercial trade, many people have stayed in China for a long time, which they call “living the Tang”. 

In the Tang Dynasty, there were quite a few Arabs and Persians who lived or settled in China. According to the three-year article of Zhengyuan in the “Zizhi Tongjian”, since the Xuanzong Tianbao period (742-756), the “Hushang” of the big food country, “the person who stays in Changan for a long time or forty years”, “should not return home” , “Arita House” “Four thousand people”. Before Su Zong’s first year (760), there were at least 2,000 people in Jiahu, a large food that lived in Yangzhou. 

According to the Tang Dynasty monk Jianzhen in “Tang Dynasty’s Monk East”, Persian villages that lived on Hainan Island during the Tianbao period were “three days north and south, five days east and west, villages and villages.”

The 9th-century Arab businessman Suleiman’s “India and China” also said that the peasant uprising army led by Huang Chao in the late Tang Dynasty captured Guangzhou, and there were as many as 120,000 Arabs, Persians, Jews, and Christians living here. During the Song Dynasty, the scale of foreign trade had developed again, and the number of Arabs and Persians coming to China increased significantly compared to the Tang Dynasty. 

They are mostly concentrated in Guangzhou and Quanzhou, with tens of thousands in Quanzhou alone. In order to take care of their living habits, Chinese local authorities have set up a “Fanfang” in the Fanke settlements of various countries, and allowed them to marry with Han people to reproduce their offspring. 

According to the Song Dynasty Zhu or “Pingzhou Ketan” records, in the late Northern Song Dynasty, there were Arabs with a surname of Liu marrying a virgin female in Guangdong. 

Thus, there were records of “native natives” and “fifth native” natives. The Qing Dynasty Scholar Gu Yanwu’s “Book of Diseases of the Kingdom of the Kingdom of the World” contains: “Since the Tang Dynasty, it has been established in Guangzhou, and it has been a merchant since its establishment. The city is built with stone, with the grandchildren. 

“According to recent research, Guangzhou Fanfang is” south of the city “and” the north bank of the Pearl River “, and Quanzhou is” in the southern suburbs of this city, and it borders the Jinjiang River.” 

In the Southern Song Dynasty, there were also many big food giants in these two places. Muslim merchants in the Gourmet Country settled or settled in China and introduced Islam to China. 

In the “Fangfang”, the Chinese authorities appointed a Muslim with a high age to be “Fan Chief”, responsible for managing Fanfang affairs, presiding religious activities such as worship, handling civil lawsuits among Muslims, and soliciting foreign trade in China. 

Fans’ religious beliefs, customs, and moral norms “are all based on the Qur’an, Hadith and Islamic customs.” “Pingzhou Can Talk” is also included; “Fan people’s clothing is different from China, and their diet is the same as China”, “To date the Fans do not eat pork,” and “Six animals without hands have no food.” They also established worship temples and Muslim public cemeteries, and the influence of Islam increased. 

China Islam Map

Today’s Guangzhou Huaisheng Temple, Quanzhou Qingjing Temple, Yangzhou Xianhe Temple, Hangzhou Zhenjiao Temple, etc. are all ancient Islamic temples built during this period. 

The “Zhu Fan Zhi” volume records the Quanzhou tomb saying, “There is a Fan merchant saying Shi Na, a big cannibal, also living in the south of the river, light money and good fortune. Cover the remains of Hu Jia. 

“The Duan of the Tang Dynasty” The Book of Travel “called Islam the” Big Food Law “and the Zhao Zhao Rushi of the Song (Zhu Fanzhi) called the” Big Food “. 

At this time Islam in China was only It is confined to Arab and Persian businessmen who have come to live in China, and the majority of Han people are quite unfamiliar with it. Therefore, some Chinese documents often refer to Muslim religious chanting, worship, and other religious activities. .

Muslims who came to China during the Tang and Song dynasties maintained their religious beliefs and lifestyles, intermarried with the locals, lived and worked in peace, and proliferated their children and grandchildren, and evolved from diasporas to “born natives” and became the ancestors of Chinese Muslims. 

Foreign Muslims engage in legitimate business activities and do not preach to outsiders, avoiding conflicts with traditional Chinese thought. The Song Dynasty followed this policy and further relied on the income of Haibo to provide a lot of convenient conditions for the settlement and commercial activities of “fans”, making Islam deeply rooted in Chinese land. 

Although the number of Muslims who came to China during the Tang and Song dynasties was not large, most of them were engaged in trade activities at coastal trade ports and major cities such as Chang’an, Kaifeng, and Beijing.

 They and their descendants are friendly with the Chinese people, studying traditional Chinese culture, and some of them are still taking exams as officials, while others use their wealth to develop commerce and trade, and provide a large amount of fiscal revenue to the court. 

They were friendly ambassadors for the exchange of Arab Islamic culture with Chinese culture. China’s papermaking, alchemy, printing, gunpowder, etc. have been introduced to Arabia since this period, and then introduced to the West by Arabs.

Yuan Dynasty to early Ming Dynasty

This is an important period for the widespread spread and comprehensive development of Islam in mainland China. After the rise of the Mongolian Khanate in the late Song Dynasty, Genghis Khan and his successors launched three large-scale foreign expeditions between 1219 and 1260. 

In the past half century, the Mongols successively conquered various countries and nations of Islam in Central and West Asia, and in 1258 destroyed the Abbasid dynasty of the Arab Empire. 

During the Mongol expedition, a group of Central Asian ethnic groups, Persians, and Arabs were recruited as prisoners of war to China to participate in the war of Mongolian conquest and unification of China. Among them are issued sergeants, craftsmen and captured women and children, as well as some religious scholars, upper classes of society and their subordinates. 

The total number is about several hundred thousand. The issued sergeants were incorporated into the “Exploring Horses and Red Army”. They were recruited during the war, and usually gathered together in pastures, and were stationed in various places, mostly Shaanxi, Gansu, and Qinghai in the northwest, and some moved to the southwest, Jiangnan, and Central Plains. The Mongol expedition and occupation of Central and Western Asia opened up the traffic between China and the West, “there is no such boundary,” and a continuous stream of businessmen, missionaries, travellers, and academics who came to China voluntarily. 

They lived in China during the Tang and Song dynasties, and the descendants of the Persians were all Muslims, so they were called “Hui Hui” or “Musliman (Persian Muslim)”, and became an important component of the Semites in the Yuan Dynasty.

“The History of Mengwuer” contains: “Mengwu’s Western Expedition, too much time to argue, including the north and south of the Tianshan Mountains, the green and the east, and the followers of the Mahabharata (that is, Muhammad), do not use Persia, Tuhuluo, Kangju, Wusun , Eclipse, Turkic, which is commonly known as Hui Hui, but can’t say it right, the voice is Hui Hui. ”Hui Hui from the east, after entering the Yuan dynasty,“ have lived in the Middle-earth, they all use the Central Plains as their home ”,“ I do n’t look back Homeland also. ” 

They still maintain Islamic beliefs and culture. They “are in the middle of the soil, take the middle of the soil, but the custom is mud”, “Although they are suitable for the field, pass on their children and grandchildren,” their religious beliefs “do not dare to be easy for many years.” These people were spread all over the country.

In the early Yuan Dynasty, Marco Polo mentioned many times in his travel notes that there were Muslims in all provinces of China. He said Abchi (now Kunming) “there are several species, there are Muslims, idols, and a number of Nestorian Christians.” Ibn Battuta, a Moroccan tourist in China in the future, wrote in his travel notes:

“Each city in China has areas dedicated to Muslims, and there are halal temples in the area for gatherings.” He also specifically described the situation of Muslims in Echinacea (now Quanzhou) and Hangzhou. In the end of the Song Dynasty and early Yuan Dynasty, Zhou Mi said in “Guixin Miscellaneous Knowledge”.

 “This time, I will use the Central Plains as my home, especially in Jiangnan”.

Every place where Muslims live, worship temples are built. The scale and number of worship temples in the Yuan Dynasty far exceeded those of the previous generation. 

According to the inscription of “Reconstruction of the Temple of Worship” in Dingzhou (now Dingzhou, Hebei) in the first eight years (1348) of Dingzhou (now Dingzhou, Hebei): 

“People who return are everywhere in the world”, “Near the capital and the roads, there are more than 10,000 temples for the west The worship of heaven. “At this time, Dadu (now Beijing), Guangzhou, Quanzhou, Yangzhou, Wenzhou, Qingyuan (now Ningbo), Shanghai, Shangdu, Chang’an and other places were places where Muslim merchants gathered, worship temples and Other Islamic buildings are more concentrated. For example, Quanzhou built as many as six or seven temples in the Yuan Dynasty. 

There are also two worship temples in Helin. Some Huiguan Muslim officials have also built a number of temples in their own jurisdictions. For example, Saidian Chi sting built as many as 12 temples in Kunming, and there are still Zhengcheng Road Nancheng Temple and Jinbi Road Yongning Temple. 

In the decrees, ordinances and other documents of the Yuan Dynasty, the worship temple was called Masjid (Messijd) or commonly known as Huihui Temple, and the teaching was called “Danisnmara” (scholar) or Huizhang. , Huihui master; call the Islamic law “huihui law”, “return to the home system”, and so on. 

From the end of the Yuan Dynasty to the beginning of the Ming Dynasty, Hui Muslims have spread throughout the country. 

Their religion and customs have been widely noticed. Therefore, Islam is called “Islam” and “Islam door”, and it has continued to modern times.

From the Yuan Dynasty to the early Ming Dynasty, a considerable number of Han, Mongolian, Uyghur and other ethnic groups converted to Islam due to political, economic and intermarriage reasons, and became Muslims. 

After the Hui people entered the country in the Yuan Dynasty, they settled in various places and lived together with the Han people. They intermarried with Han women. All women who married the Hui people were converted to Islam. 

Yuan Dynasty: the Mongolians from the Zongwang aristocracy to their military and civilians have been increasingly integrated into the Hui people due to the acceptance of Islam. So that Islam in its jurisdictions (including Shaanxi, Gan, Ning, Qing, etc.) has been widely spread and developed. 

According to Ming Dynasty literature, there were three kinds of people living in Hami area in the early Ming Dynasty: 

“One is Huihui, the other is Wuwuer, and the other is Hara Grey.” The Hara Grey Plains are Mongolians. 

During the Mingzhengde period (1506 - 1521), they moved to Suzhou (now Jiuquan, Gansu) twice. By the Wanli period (1573 - 1620), due to the influence of the Hui people, they had “don’t eat pork.” , The same as Huihui“.

From the Yuan Dynasty to the early Ming Dynasty, it was also the period when Hui people from various sources formed a nation. After they came to China, they settled in the pastoral farming, or worked in business.

 On a certain economic basis, Islam played an important role in the Huihui ’s social development and the formation of a national community:

(1) As Hui people believe in Islam, common beliefs strengthen cohesion and promote the formation of a common national mental state.

(2) The church organization organizes Hui Muslims in a large decentralization into groups or groups. The church is a community of Muslims centered on a mosque. 

According to the records in the Yuan Dynasty, in addition to the large-scale worship temples, there were various faculty members in charge of teaching methods, paging worship and temple services. 

In the Ming Dynasty, the management system of worship temples under the Jiaofang system became more perfect. The temple houses Imam (Imam) and “Three Palms”. 

The emergence and development of the Jiao Fang strengthened the religious beliefs in the organization and played a social role in uniting the Muslims in the Fang.

3) Islam has affected the customs and customs of the Hui people to a large extent, including marriage, family, funeral, diet, festivals, etiquette, and moral behavior. It has evolved in accordance with the relevant provisions of the Qur’an. 

Islam has had a profound impact on the political, economic, and cultural education of the Hui people, as well as on the way of thinking, rational structure, and values.

In addition, the Dongxiang, Baoan, and Salar peoples living in today’s Gansu and Qinghai provinces also had their ancestors from Central Asia during the Yuan and Ming Dynasties.

Xinjiang

Around the time of the 5 dynasties and Northern Song Dynasty, Islam was introduced into Xinjiang from Central Asia. It is different from the Mainland in the way of transmission. 

According to literature records, at the beginning of the 10th century, a group of Hui people (now Uyghur ancestors) led by the Khan Ponteqin and lived in the seven river basins of Central Asia to the Chu river basin (now Kyrgyzstan and parts of Kazakhstan) 

The people of ancient Turkic languages, such as Ge Luolu, Momo, Ugus, and Chuyue, established the Karahan Dynasty in the Western Region (about 940-1211). 

The Khanate country implements the “double sweat system” common to nomads. Khan calls Alslan (Turkish means “lion”) Khan, and is based in Parasail (now Tokemark, Kyrgyzstan). (That is, the male camel) Khan, the resident was initially in Luoluosi (now Jiangbul, Kazakhstan), and then moved to Kashgar (now Kashgar, Xinjiang). 

According to the 14th-century Uighur historian Jemar Carsi’s “Supplement of the Surah Dictionary”, in the first half of the 10th century, the first grandson of the dynasty, Khan, Kyggar, Khan, Satuk Bougrahan was first influenced by the Islamic faith of Abu Nasr Samani, a member of the royal family of the Saman Dynasty of Central Asia (874 - 996) who lived in Atush north of Kashgar. 

Uncle Augustus Lechak fought and won, and the East Branch of the Khanate was the first to convert to Islam, which opened the door to Islamization of the Karakhan Dynasty. 

In 955, after Moussa Abdul Karim became the Khan, he established Islam as the state religion and promoted Islam to the area of ​​Khan in the struggle for the throne.

The eleventh-century Arab historian Ibn Miskeway and the twelfth-century historian Ibn Isir mentioned in the “Encyclopaedia of History” that in 960, 200,000 Turk nomads converted to Islam. 

In the early 11th century, Hassan Bougrahan and his son Youssef Qadir Khan, both sons of Moussa, continued to expand their influence in northeastern and southeastern Xinjiang, centering on Kashgar, occupying Ingesha, Yeerqi, etc. 

After the land, Yusuf waged war in the Yudai (now Hotan) Buddhist area. After 20 years of war, the Yu Li dynasty was wiped out, and the territory was expanded to the east of Yochang City (now in Rugao County, Xinjiang), which gradually made Islam’s ancient Buddhist place gradually Islamized. In the middle of the 12th century, the Karakhan dynasty, which straddled the east and west of the Onion Ridge, was occupied by the Khitans from the east, including Xinjiang today. 

At this time, the return of people with different religious beliefs was under the unified jurisdiction of the Xiliao (1132-1218) regime. 

The upper Liao people of the Xidai people believe in Buddhism, but they do not strictly exclude other religions (except for the hostile attitude of the Nabi Ministry who usurped the West Liao regime), so Islam still developed during this period. 

According to “Live Journey to the West in Changchun”, before the establishment of the Yuan Dynasty, Islam and Buddhism in Xinjiang were bordered by Changba Temple (now Jimousar), with Buddhist forces in the east, and Kashgar in the west, and North Road along the northern edge of the Tarim Basin to Aksu and Kuqa, along the south road along Shache, Yecheng, and Hetian to Qiemo, all are Islamic spheres of influence. Fei Zini’s “History of the Conqueror of the World” said that in the 13th century, when the monarchs of the late West Liao Dynasty forced Muslims to abandon their Islamic faith, Imam Hotan argued with him, indicating that Islam has a solid foundation in this region. 

In the last years of Western Liaoning, a small Islamized kingdom appeared in the Alimali region of the Ili River Basin. This is the first time that Islam has spread to nomadic areas north of the Tianshan Mountains.

“History of the Conqueror of the World” also contains the fact that there are still people in the Alimali region who believe in the Islamic Sufis. 

In the late Yuan Dynasty, Islam continued to develop in the eastern Chagatai Khanate in Mongolia, which occupied Xinjiang and the Central Heya region, and Islam spread to the north and south of the Tianshan Mountains.

According to the 16th century Mirza Mohamed Haydar’s “History of Lost Virtue” and other books, bald black Routimur (reigned from 1347 to 1363) was before and after Khan. 

Under the persuasion and influence of Kashaduddin, he was presided over by an initiation ceremony by Matt Mohamed, becoming the first Queen of Mongolian Chagatai in Xinjiang to practice Islam. 

Later, he sent Imam to teach in various places. From his ancestors and nobles to farmers and herdsmen, about 160,000 Mongols “cut off their long hair and converted to Islam.” 

In the sixteenth year of Ming Hongwu (1383), Heier and Zhuo claimed that they personally waged war in Buddhist areas such as Hala Huozhou and Turpan in the east, and adopted tough measures to “force local residents to convert.” Since then, these two places have been called “Dar Islam” (ie Islamized areas). 

Before and after Hei’er and Zhuo Jihan, Xinjiang was divided into many separatist regimes, and the rulers were still descendants of the Chagatai Mongolian aristocracy. In order to fight for the right, Mahamahan, who lost eight miles, continued to promote Islam among the Mongolians after Hei’er and Zhuo. 

During his rule, all Chagatai Mongolians in Xinjiang converted to Islam.

In the 15th to 16th centuries, Islam developed rapidly in Xinjiang. Not only did the number of faiths and regions expand, but it also became the main ideology of all ethnic groups. Islam prevailed in Turpan and Hami areas in Xinjiang, and became the unified religion of Uighurs in different regions, which had a profound impact on its language, customs, moral standards and psychological qualities. 

After Chagatai Mongolians believed in Islam, they intermarried with Uighurs and gradually settled, and gradually merged with the local Uighurs. 

In the northern Xinjiang’s Ili River Valley and the Kazakh nomadic society of the Central Asian steppe, Islam has gradually taken over. 

An Ottoman Turf Saifi wrote in 1582 that the Kazakhs are worshippers of the Islamic Hanafi law school. In the “Seven Codes” enacted during the Khan period of Kazakhstan (1680-1718), Sharia law became the basis for legislation, which stipulated that “the person who insults Allah shall be sentenced to death by seven people” and “such as betrayal of Islamic reform Christians confiscate all their property“ and so on. 

The spread and development of Islam in Xinjiang has the following characteristics:

1. All dynasties implemented a unified system of administration and religion, implemented Islamic law, and religious figures such as Sheikh, Mullah, and Khadi enjoyed a high social status.

With the support of the rulers, religious leaders have had great rights, such as Sheikh Zemarudin and his sons Arsha and Duding, who persuaded Balheru Timur to teach in the late 14th century. 

Later, the family was given the hereditary privilege of the Islamic “Kazi” (that is, the judge) in places such as Kuqa, Aksu, and Ush, all the way to the period of the Bali and Yili Bari regimes. 

The upper religious level reconstructed the grave of the Islamic martyrs since the Karahan Dynasty, called “Maza”, and is regarded as “holy place” by believers. After the Cha’tai dynasties, the kings gave a large amount of land and other religious properties as the “maza” religious public property. 

At the same time, the mosque was given a large amount of “Wakov” real estate.

2. Since the beginning of the 17th century, the famous Sufis of Central Asia and Zhuomahdum, the sons of Azam, went to preach in Xinjiang. They relied on the special status of Hezhuo to rule the ruler of Yeh Khanate in southern Xinjiang. 

With the support of the United States, the disciples were widely collected, and wealth was gathered, forming a powerful religious and political force. In order to fight for religious leadership, the Hezhuo family was divided into two different religious factions from the beginning, namely, the Heishan sect of the Ishalg system and the Baishan sect of the Iskan Karang system. 

The two factions are in opposition to each other for contention. The Baishan faction and Zhuo who lost in the struggle relied on the military conquest of the Junggar aristocracy in northern Xinjiang to eradicate dissidents and overthrew the rule of the Yerlang Khanate. 

In the southern Xinjiang, an “Islamic sacred country” attached to the Junggar Khanate was established. It wasn’t until the mid-18th century that the rebellion of the Junggar aristocracy was settled in Qing Dynasty and Xinjiang was regained.

3． At the same time as the development of Hezhuo forces, Islamic Sufi mysticism was further spread and developed. It combined with the original religious influence and traditional culture of the Turkic ethnic groups in Xinjiang, and produced a lot of Sufi mysticism. 

Among the more influential factions are the factions of Nagshbandiya, Hufiya, Candilim, Jezhiya, Chestiye, Suharawadiya and Slamye. 

The emergence and development of these Buddhist schools promoted the development of worship of saints and holy tombs (that is, the worship of Maza) and the enlargement of Maza buildings, forming a major feature of the Islamic ritual system in Xinjiang.

Middle and Late Qing Dynasty and the Republic of China

1. Five years (1648) of the Qing Dynasty (1648) led by Milain and Ding Guodong against the “Ganzhou Uprising” against the “shaving order” of His Majesty Dore, the regent of the Qing Dynasty, and forty-six years (1781) and forty-nine years (1784) of Qianlong Forty-three, the Tian Wu anti-Qing Uprising continued and developed. 

From 1856 to 1874, the Hui Muslims in Yunnan, led by Du Wenxiu, proposed the “Xing Han”, “Man Man” and “Elimination” uprisings. From 1862 to 1877, the Shaanxi-Gansu Reformation and Kuqa Uyghur Muslim Union Hui and other Muslims waged the largest armed conflict in Urumqi, Yili, Hami and other places for the longest time. 

Most of these uprisings use Islam as the ideological banner and link of struggle. 

The sacred workshop is the most basic form of organization of the insurgents. Some are led by the leaders of Arjun or Mendai, and the worship temple is the base of the insurgents. 

These uprisings and struggles severely hit the national oppression of the Qing dynasty and were part of the anti-imperialist and anti-feudal struggle of the people of all ethnic groups in modern China. However, each uprising was brutally suppressed by the rulers of the Qing Dynasty, resulting in a sharp decline in population. 

A large number of Muslims were assigned to frontiers or relocated to poor and remote places. The living became more and more scattered, and the living environment and social environment were more difficult. Chinese Muslims suffered Distress.

2. Since the beginning of the late Qing Dynasty and the Republic of China, under the influence of the “education to save the country” and “science and technology to save the country” of modern Chinese national bourgeoisie, a group of Muslim scholars and teachers such as Wang Kuan and Abdul Qadir have advocated religious reform. 

Education, the implementation of “two links between the classics and scriptures”, and the establishment of a new school have promoted the transformation of classics education in Muslim temples in China to modern education. 

In the early days of the new school, there were the halal elementary school in Beijing Niujie Mosque and the palindromic normal school (1908), Peking Chengda Normal School (1925), Shanghai Islamic Normal School (1927), Sichuan Wanxian Islamic Normal School (1928), and Yunnan Mingde Middle School (1929) and Hangzhou Muxing Middle School. After the 1930s, in places where Muslim Muslims were distributed throughout the country, there were 400 to 500 ordinary primary schools of all kinds, and there were also 20 to 30 ordinary middle schools and teachers’ colleges. 

At the same time, in the old-style classics education, the curriculum is gradually changing, and Chinese language and common sense courses are generally added. 

In Xinjiang, Confucian church education has evolved from a small form of private education to a specialized religious school (Medley Race). The teaching style, teaching content, and management methods have ethnic characteristics in the region. 

At the same time, international students are sent to study in Islamic countries such as Al-Azhar University in Egypt and Turkey. To develop Islamic education and culture, religious education and cultural associations in China have also been established. 

The “East Asian Halal Education Association” and the “Eastern Halal Education Association” organized by the students of the Hui ethnic group in Japan were first established for Zhenjiang Tongyu in the late Qing Dynasty. 

In 1912, Wang Kuan and Ma Linyi initiated the “China Muslim Advancement Society” in Beijing, and its branches spread across many provinces and counties across the country. Since then, various social groups and academic and cultural institutions in Islam have gradually increased, and academic activities have been widely carried out. 

In order to adapt to the development of modern society and revitalize the nation and Islamic culture, many Muslim intellectuals have also established many publications in various places, and have successively extracted, selected, and translated all the Chinese and Uyghur translations of the Qur’an and other classics. As a result, a new climax of Chinese Islamic academic and cultural research has been formed since the late Ming and early Qing dynasties, and a group of scholars and teachers who have mastered the study of the Qur’an, Hadith, Jurisprudence and Islamic philosophy have emerged. Among them, Wang Kuan, Wang Jingzhai, Da Pusheng, Ha Decheng, Ma Songting, Yang Zhongming, Hu Songshan, Yang Mingyuan, Ma Liangjun, Pang Shiqian, Ma Jian, Shamstein, Tai Jianli Saib, etc. China has made important contributions to the spread and development of modern Islamic culture.

management

The People’s Republic of China was established in 1949, and Muslims of all ethnic groups in China gained equal rights in politics. Due to the implementation of the common program and the constitution’s policy on freedom of religious belief, various historically derogatory, stigmatizing, and incorrect titles of Islam were abolished. 

Muslims’ religious beliefs, religious activities and customs are protected and respected by law. The state implements a policy of regional ethnic autonomy. In Muslim-populated areas, two autonomous regions of each ethnic group, four autonomous prefectures, and 16 autonomous counties have been established. 

The chief administrative leaders of autonomous regions are all cadres of the relevant ethnic groups, who manage the affairs of their ethnic groups and promote national unity and social progress.

On May 11, 1953, the Chinese Islamic Association was established in Beijing. The Chinese Islamic Association is a national religious group of Chinese Muslims. 

Its purpose and mission are: to assist the people’s government in implementing the policy of freedom of religious belief, carry forward the fine traditions of Islam, love the motherland, unite Islamists and Muslim people of all ethnic groups to actively participate in the socialist construction of the motherland. They also develop friendly relations and friendly exchanges with Muslims of various countries, maintaining world peace, collecting and organizing historical materials of Islam, etc. The highest body is the National Congress.

Since then, local Islamic associations have also been established in various provinces, autonomous regions, municipalities directly under the Central Government, and cities and counties with a large Muslim distribution to manage religious affairs. 

At the same time, the “Chinese Muslim” magazine was published and distributed, with more than 1 million copies of various Islamic books such as the Qur’an, Hadith and sharia. In order to systematically train the younger generation of imams, mullahs, and other teaching staff, the Chinese Islamic Academy was founded in Beijing in 1955, and later in Xinjiang, Ningxia, Kunming, Lanzhou, Zhengzhou, Qinghai, Shenyang, and Beijing (regions).

There are also 8 regional economic colleges. According to statistics, there are more than 37,000 large and small mosques in the country, and there are about 40,000 faculty members such as Imam and Mullah.

Since the 1970s, the state has further implemented religious policies, redressed cases of injustice, false positives, and repaired open mosques, Gongbei, and Taoist churches. Religious cultural relics and historical sites have been protected. 

A large number of Muslim patriotic religious upper-class persons and scholars have been at the National People’s Congress, CPPCC and Serves in the Iranian Association. 

After social reform and the implementation of the policy on freedom of religious belief, Islam in China, like other religions, has established a coordinated relationship with socialist society. 

The mindset of people in the Islamic community has undergone a fundamental change and has become part of the patriotic united front. 

The majority of Muslims love their country and religion, and live a normal religious life. Every year, the Eid al-Fitr, Gurban, and Epiphany, the government stipulates that Muslims are on holiday, and all places take care of ensuring supplies and celebrations. 

Muslim customs and customs are respected, and special Muslim funeral services are set up in various places, and dedicated land is designated as cemeteries. 

With the in-depth development of China’s reform and opening up, social stability and economic development continue in Muslim regions of all ethnic groups. Every year, the number of pilgrimages to Mecca continues to increase. 

On the basis of equality and friendship, friendly exchanges with Islamic countries and other religious groups are becoming more frequent. Islamic academic and cultural exchanges are active, which has enhanced understanding and friendship between Muslims at home and abroad.

On April 23, 2001, the Chinese Islamic Teaching Affairs Steering Committee was established in Beijing. This committee is a special committee of the Chinese Islamic Association. It is composed of big imams and big mullahs who are patriotic and religious, highly respected, and represent the highest level of religious knowledge and classics in Chinese Islam. 

Its purpose and task are: within the scope of laws and policies, in accordance with Islamic classics, to make an authoritative agreement on Islamic teachings.

What are the Chinese Sects in Islam?

After the introduction of Islam in China, five sects gradually formed in its development process, namely the Getimum sect, the Hufeiye sect, the Zheerinye sect, the Gettiere sect, and the Igwani sect. 

The basic beliefs of these five denominations belong to the Sunni sect, and their teaching laws all believe in the Sunnite Hanafi sect.

Many famous lintels were formed among Chinese Muslims in the Qing Dynasty. Menli is a free translation of Sufi groups in the Qing Dynasty. 

The so-called Chinese Islamic lintel system in modern academic circles refers to the more fully developed and typical Sufi groups. The lintel system is the patriarchal system. Each lintel has a deified hereditary lord. He is both the spiritual leader and the secular leader of the lintel. 

In terms of religious obedience, Menyi didn’t pay much attention to the five skills of teaching and learning, but focused on teaching and meditation, especially in recitation of Zikel (prayer meeting). Menji believes that only by practicing Taoism can one approach God. 

The practice methods of each doorkeeper are relatively unique, and most of them are secret.

What is Grid wood?

Grid is Arabic, meaning ancient and respectable, that is, the path of the masses that conform to the sacred deeds. This faction is the oldest faction in China’s Islam and originated from the Sunni in the Arab region. 

About one-half of Muslims in Ningxia converted to this group, especially Wuyuan, Xiji, Guyuan, Tongxin, Lingwu, Pingluo counties and Wuzhong and Qingtongxia. 

This sect implements a single parish system that is not affiliated with each other. Its teaching center usually has a mosque as the center, and there are school openings, imams, two imams, and schooling imams. 

The imam is the highest leader of the imam, Imam, whose main responsibility is to lead worship and open scriptures Learn, teach classics, take charge of canonical teachings, and cook religious affairs. 

In the long-term development, this school was influenced by the Confucianism of the Han nationality, and some customs rituals can be seen in some religious rituals.

What is Hu Feiya?

Hu Feiya is Arabic, which means quiet, secretly, and whispering. This school advocates chanting Zickle in a low voice, so it is also called low school. 

When the Hufeiye sect remembers the main word, stop breathing and whisper continuously. Most of its practitioners are patrolling ascetics, usually there are no fixed parishes, and no affiliated churches and mosques. 

There are many branches of this faction. Since the end of the Qing Dynasty, three gates have been formed in Hongmen, Xianmen and Tonggui. 

The founder of Hongmen Menyu is from Tongxin County. The traditional center is Honggangzi in Tongxin County, so it is called Hongmen. Xianmen Menyi has a history of more than 200 years. The leader is called Taiye, and the first generation of his grandfather is Xian, so he is called Xianmen. 

The mission center is in the front fork of Xiji County. Tongguimen was founded in Tonggui Township, Helan County in the early years of the Republic of China. 

It is named after the place. Its missionary areas are mainly in Helan, Yongning, and Pingluo counties.

What is Dzherinye?

The Arabic Zhehe Linye (ie: Zhehe Renye) means open, loud, and exalted. This sect advocates recitation of the Lord’s Prayer Word aloud, which is the opposite of the Hufeiye sect, so it is also known as the high sect. 

The Zhehelin sect was formed during the Qianlong period of the Qing Dynasty. 

The word renaturation, also known as Zhenwei, was named Ibrahim, and the road name was Vitoye Tunlahai (meaning the one who maintains the Word of Allah). During the Yongzheng reign, he studied in Yezitang, Shazilin, Yemen, and after returning to China, he taught the teachings of Zhehelin in Xunhua and Hezhou. 

In the Qing Dynasty, Zhehe Linye set off several large-scale armed operations. Ma Hualong, the anti-Qing leader of the northwest Hui people centered on Jinjibao, was his fifth ecclesiastical system. 

At the beginning of the twentieth century, the Zhehelinye sect reached 110,000 people in Ningxia alone, and was once the largest and most influential sect. This sect has two main lintels in Ningxia, namely Shagou lintel and Banqiao lintel. 

The former is also called Beishan sect and the latter is also called Nanchuan sect. The mission base of Shagoumen is in Shagou, Xiji County. The congregation is mainly distributed in Xiji, Haiyuan, Guyuan, Wuyuan and other counties and Wuzhong City. 

The missionary base of Banqiao Menyi is in Banqiao, Wuzhong. The believers are mainly distributed in Wuzhong, Lingwu, Guyuan and other places. 

The sect was repeatedly suppressed by the Qing court and was killed in blood by the Qing court. Therefore, it is often called the blood neck religion.

What is Gettiere?

Arabic Gedrinje means Mighty. This school is heavily influenced by Buddhism and Taoism, and advocates that the purpose of confessing the Lord can be achieved through meditation reciting and chanting the “wordless Zhenjing Songs”, so it has the aliases of Muslim monks and Muslim priests.

According to legend, the faction originated from the Sufism Cadiri Order, and its founder in China is said to be the descendant of the 29th generation of Mohammed and Zhua Abdullah. 

The Gedlinye sect in Ningxia is mainly divided into Jiucaipingmen and Qimenmen. The former is centered on Gongbei of Jielaiping (now Haiyuan Li Junxiang), and the believers are mainly distributed in Guyuan area. 

The latter are mainly distributed in Guyuan County Qiying, Liangjiabao and Shicen in Tongxin County.

What is a Mosque?

Islam opposes idolatry, so there is no idol pattern composed of human and animal figures in the mosque. Most of the decoration in the temple is composed of Arabic, geometric patterns and floral patterns. 

There are two types of mosques in China. One is a temple-style mosque, which has a traditional Chinese architectural style. Most of them use the courtyard style. A central axis runs through the beginning and end. 

The main hall has a ridged roof. The main hall plane has three shapes, such as convex, I-shaped, rectangular, etc. Most of the temple gates are similar to Chinese temple-style gates, which are the products of combining with Chinese culture. 

The other type is an Arab-style mosque with a dome-shaped building. A large four-and-a-half small semi-circular green dome is on the main hall, and a crescent-white crescent is on the top. 

However, the mosque halls in Xinjiang generally have a flat roof structure. The gates are tall or have spires connected to the arched gates. The wood, brick, and stone decorations have an Arabic style.

What are the Influences on Islam on Muslim Nations?

Islam has had a profound impact on the history, culture, ethics, lifestyles and customs of various Muslim nations. 

The integration of Islamic culture and traditional Chinese culture has become an integral part of the culture of all Muslim nations and has enriched the historical and cultural treasure house of the Chinese nation.

Islam adapts to Chinese culture and also influences Chinese culture. Chinese medicine, martial arts, architecture, and many other Chinese cultures are all influenced by Islamic culture.

What is the Doctrine of Islam?

Main Islamic Tenets 

The religion of Islam is basically the six basic tenets of Islamic teachings. The six creeds are:

i. Allah: Believe that Allah is the creator, beneficiary, and sole lord of all things in the universe. of.

ii. Belief in Heaven: Believe that the angel is a wonderful body created by Allah with light, which cannot be seen by human eyes. 

Angels are driven only by Allah, and only by the command of Allah. They each perform their duties, but they are not divine. They can only trust their existence and cannot worship. 

There are many angels, the most famous of which are the four angels, of which Ghibli is the highest.

iii. The Creed. Believe that the Qur’an is the language of Allah and the last scripture to be revealed through Muhammad.

iv. Belief: It is believed that since the ancestor Adam, Allah has sent many messengers and prophets who spread the word of Allah. Muhammad was the last and greatest prophet.

v. Fate by Allah: Believe that the fate of man is customized by Allah. But people do not know their fate and future. What has happened is destiny, what has not happened is unknown.

vi. After the letter: I believe that people must experience life and future generations. 

One day, all life in the world will stop, and total settlement will be carried out, that is, the end of the world. 

At that time, all people will be resurrected, accept Allah’s judgment, those who do good will go to heaven, and those who do evil will go to hell.

Special Creed in Islam

In addition to these five main creeds, each sect has its own special creed, the most important being Wu Gong.

Five exercises are five religious lessons for Muslims. They are the most basic religious obligation that every believer should abide by. Also known as the Five Destinies.

Wu Gong is specifically the following five:

One is to chant chants, which is the confession of Muslims to their faith. Arabic is called Shehad (meaning to testify), and its content is recited in Arabic: 

“I testify: there is no God except Allah, and Muhammad is the Messenger of Allah.” Just accept this testimony and recite it in public Can become a formal Muslim.

The second is worship, that is, worship. It is generally considered to be the doorway and stairs to Allah. 

Muslims are required to perform five times daily service, weekly gatherings, and religious festivals 5 times a day, the first ceremony is called morning ritual, held at dawn. 

The second time is called the ceremony, held from 1 to 3 noon.

The third time is called, from 4 pm to sunset.

The fourth time called fainting ceremony, held after sunset or before the white light of the sun disappears.

The fifth time called supper, performed from night to dawn. The ceremony, also known as the Lord’s Day Sunday service, is a collective public prayer, usually held on Friday. 

The rituals are held during the annual Eid and Gurban festival. The prerequisite for worship is that the body is clean. Before the worship, you must be cleaned according to regulations.

The third is fasting, which is fasting. The Islamic month of September is Ramadan. During the month of Ramadan, the believers fast in January and stop drinking and fasting from before sunrise to sunset every day.

The fourth is lesson work, also known as the Tian Tan system. When Muslim personal property reaches a certain amount, a religious tax called zakat should be paid. 

The doctrine holds that the poor are dependents of Allah, and giving alms to the poor is tantamount to bringing them into the pool of Allah, hence the name Zakat.

The fifth is pilgrimage, which is to visit the Mecca Hajj Kaaba-Kerbai Temple. Islam stipulates that every Muslim, as long as he is physically fit, financially sound, and safe to travel, must visit Hajj at least once in his lifetime. Anyone who has gone to Hajj is known as Ha Zhi.

What is Chinese Islamic Association?

The Chinese Islamic Association is a national religious group of Muslims of all nationalities in China. 

The venue is located in Beijing. In July 1952, preparations were initiated by well-known Muslim personalities such as Bourhan Shahid, Liu Geping, Saifu Ding Aiziz, Yang Jingren, Da Pusheng, Ma Jian, Pang Shiqian, Ma Yuhuai, etc. on May 11, the following year Establishment of the Chinese Islamic Association (hereinafter referred to as the Association). 

This is the first ever unified national Islamic organization in our history. Its establishment symbolizes the realization of the great unity of Muslims of all ethnic groups in China, and has established a communication bridge between the party and the government and Muslims of all ethnic groups.

What is the Purpose of Chinese Islamic Association?

Assisting the government in propagating and implementing China’s policy on freedom of religious belief, representing the legitimate rights and interests of Muslims of all nationalities in the country, and acting as a bridge. 

Holding up the banner of patriotism and carrying forward the basic spirit and fine traditions of Islam. 

Independently running its own educational affairs. Organizing various Islamic causes. 

Actively guide the adaptation of Islam to socialist society; support the leadership of the Communist Party of China and the socialist system.

Adhere to the scientific development concept under the guidance of Deng Xiaoping Theory and the important thinking of the “Three Represents,” and promote Muslims of all nationalities to actively participate in socialist materialism construction of civilization, political civilization, and spiritual civilization, working to build a harmonious society and achieving the goal of building a well-off society in an all-round way.

Maintaining religious harmony and abiding by social moral norms.

 Strengthening national unity, maintaining social stability, promoting and maintaining the motherland’s unity, and safeguarding the world peace.

What is the Business Task of Chinese Islamic Association?

(1) carrying out Islamic religious activities within the scope prescribed by the Constitution, laws, regulations and policies.

(2) For religious issues that are of concern to the Muslim masses, make explanations in accordance with the requirements of social development based on the spirit of training.

(3) To organize Islamic education and cultivate Islamic teaching talents.

(4) To excavate and sort out the fine historical and cultural heritage of Islam, carry out research on Islamic academic culture, compile and publish classic books and periodicals.

(5) Establishing and improving various management rules and regulations within Islam.

(6) Guiding the teaching affairs of Islamic associations in various places and exchanging experiences.

(7) Promote the local Islamic associations and mosques to set up public welfare and self-support projects that benefit the country and the people, and serve the society.

(8) Responsible for organizing Muslims of all nationalities in Mecca to perform Hajj homework.

(9) Carry out friendly exchanges with Muslims and Islamic organizations in various countries to enhance exchanges and cooperation.

Chinese Islamic Associations as Functional Agency

Educational Affairs Department, International Department, Hajj Work Office, Research Department, Editorial Department and Office. With the development of the situation, the work of the association has been expanded. 

The “Joint Conference of Secretary-Generals of the National Islamic Association” held in Beijing in 1996 highlighted the issue of strengthening the construction of the Islamic Association itself and making efforts to adapt Islam to a socialist society. And launched a campaign to create a model mosque. 

The Third Standing Committee of the Sixth Session of the Standing Committee held in 1998 conducted serious research and discussion on how to run the Islamic Academy and step up the training of Islamic experts across the century, and reached a consensus. 

The Association regularly holds national “Quran” recitation competitions and Wurz speech competitions, and contestants selected by mosques across the country come to Beijing to participate. 

The outstanding people in the competition were selected to participate in the international Quran recitation competition held in Saudi Arabia, Egypt, Malaysia and other countries. 

Through these two events, the Association has promoted the development of Islamic affairs and cultural undertakings in our country, and strengthened cultural exchanges with Muslims from all over the world. 

In order to strengthen the ties with Muslims of all ethnic groups in the country and guide the teaching work of the Islamic associations in various places, the Association has established extensive contacts with Islamic associations in provinces, cities, autonomous regions, autonomous states and counties of the country. 

Associations often send staff to understand the situation and help them solve some problems related to the religious life of Muslims. 

According to statistics, there are more than 500 Islamic associations across the country, with more than 10,000 staff members. They adhere to the purpose of serving the Muslims wholeheartedly and work actively and enthusiastically. 

In May 2006, the Eighth National Conference of Islamic Representatives of China was held in Beijing. 

The meeting called for members of the Islamic community and Muslims of all ethnic groups to unite closely around the Party Central Committee with Comrade Hu Jintao as General Secretary, hold high the great banner of Deng Xiaoping Theory and the important thinking of the “Three Represents,” adhere to the scientific concept of development, and love the country and the religion. To advance with the times, to build a harmonious society, to seek forever celebrations, for the healthy development of the Islamic cause in China, for the comprehensive construction of a well-off society and a harmonious society, for the smooth implementation of the “11th Five-Year Plan”, Great rejuvenation and unity and progress of Muslims of all ethnic groups.

Higher Islamic Education Institutions in China

The China Islamic Institute is the highest Islamic institution in the country sponsored by the Association. Founded in 1955, it is responsible for cultivating a new generation of imams and Islamic professionals. 

The college offers undergraduate, tertiary and advanced education classes. The institute has a large library and is the only Islamic professional library in the country. 

It holds various editions and manuscripts of Islamic classics and books on philosophy and social sciences. With the development of the situation, the work of the association has been expanded. 

The “Joint Meeting of Secretary-Generals of the National Iraqi Association” held in Beijing in 1996, and mosque selection contestants from all over the country came to Beijing to participate.