Short discussions of related topics, from religious architecture to language and belief, combine with the main text to offer new insights into the lives and ways of one of China's most intriguing ethnic groups. The Khufiyya teachings were characterized by stronger participation in the society, as well as veneration of saints and seeking inspiration at. Does this negatively impact the practice of Islam in China? The E-mail message field is required. The book relates these particular points to the development of China-Uyghur relations more broadly in the longer historical perspective, and concludes by discussing how the situation is likely to unfold in future. This book provides a comprehensive overview of Xinjiang.
It traces their history from the earliest period of Islam in China up to the present day, but with particular emphasis on the effects of the Mongol conquest on the transfer of central Asians to China, the establishment of stable immigrant communities in the Ming dynasty and the devastating insurrections against the Qing state during the. Sects and Sufism 3 : The Xidaotang -- 10. The 92-year-old celibate Shaikh Yang Shijun was the leader of the Qadiriya order in China as of 1998. Cambridge: President and Fellows of Harvard College, 1996. It is claimed by some scholars that the intrusion of Sufism into China caused massive tensions in the community which led to the. Turkic Muslims and the Chinese state: a history of conflict 2.
Kashgar and Khotan since 2010-11: Islam, ethnicity, and traditional Uyghur culture in southern Xinjiang 6. Hui Communities under Manchu Rule -- 5. The Judge decided not to issue a ruling on which group was superior to the other in matters of all Islamic affairs, and urged them to behave. Its members were sometimes extremely hostile to Sufis, Ikhwanis, and Wahhabis, like the Sufi Jahriyya and. Hui have little contact with Muslims of the outside world and visiting tombs is necessary for preserving their culture. Beijing's Response to Opposition in Xinjiang 1980-1995 8. Sufi and other Islamic orders such as the Ikhwani have played a key role in establishing the identity of the Hui, especially in north-western China, and these are examined in detail as is the growth of religious education and organisation and the use of the Arabic and Persian languages.
Its founder, Ma Qixi, was heavily influenced by Chinese culture and religion like Confucianism, and Daoism, taking heavily from the , and he even took cues from , founder of Daoism. Different sects used the Chinese legal system to try to sue each other out of existence. The relationship between the Chinese Communist Party and the Hui as an officially designated nationality and the social and religious life of Hui people in contemporary China are also discussed. It was founded by 1857—1914 , a from in , at the beginning of the 20th century. Muhammad bin Abdul Wahhab محمد بن عبد الوهاب , Muhammad Amin al Birkawi محمد أمين البركوي , and Ibn Tamiyya ابن تيمية and their Wahhabi وهابي Hanbali madhhab المذهب الحنبلي influenced the Yihewani in its foundation during the 19th century despite identifying itself as Hanafi. With a population which is mainly non-Chinese and Muslim, there are powerful forces for autonomy, and independence, in Xinjiang.
Xinjiang, the nominally autonomous region in China's far northwest, is of increasing international strategic and economic importance. It was the end of the 19th century when the Imam Ma Wanfu 1849—1934 from the village of in now the was founded in , Gansu Province - who had studied in Mecca and was influenced by the movement. Only after the Communists took over were the Salafis allowed to come out and worship openly. More Muslims in China than many Middle Eastern Muslim nations. Attending mosques to complete religious ceremonies and gather with other members of the Hui community. Funerals are a simple gathering during which they are not allowed to cry because it signifies hatred for the deceased and is disrespectful. They engaged in fights and brawls against Sufis and Wahhabis.
China's Muslim Hui Community: Migration, Settlement and Sects London: Curzon Press, 1999 Dudoignon, Stéphane A. The Dao of Muhammad: A Cultural History of Muslims in Late Imperial China Cambridge: Harvard University Press, 2005. Yaqub Beg enlisted non-Muslim Han Chinese militia under Hsu Hsuehkung in order to fight against the Hui. Similarly, scholars of Islam generally have little interest in or knowledge of China. The leaders of menhuans attacked Ma Wanfu, and the Gedimu requested that the Qing governor in Lanzhou inflict punishment upon Ma Wanfu. The rivalry was so intense that some members took it personally, Ma Shaowu, a Jahriyya had a rivalry against , a Khafiyya, even though they both worked for the Chinese government.
Sufi and other Islamic orders such as the Ikhwani have played a key role in establishing the identity of the Hui, especially in north-western China, and these are examined in detail as is the growth of religious education and organisation and the use of the Arabic and Persian languages. Other Muslim sects used the legal system to try to crush 's Xidaotang sect. Hui Communities in Contemporary China -- Appendix: Jews and the Blue-capped Hui. Islam in China: Religion, Ethnicity, Culture, and Politics Lanham, Md. It is written to help not only those who are interested in the unreached, but also those who are interested in Muslim evangelism, urban sociology, biblical exegesis, contextual church planting, communication, and mission strategy. Smith Finley 9 September 2013.
All the Han Zhangs and the Hui Zhangs, being of the same family, celebrated New Year together up to 1949. I was in Northwest China -- Yinchuan in Ningxia -- for a 5-month Fulbright teaching gig. It traces their history from the earliest period of Islam in China up to the present day, but with particular emphasis on the effects of the Mongol conquest on the transfer of central Asians This is a reconstruction of the history of the Muslim community in China known today as the Hui or often as the Chinese Muslims as distinct from the Turkic Muslims such as the Uyghurs. This led the involved parties in the dispute to rebel against the Qing. The reformist modernist but originally Wahhabi inspired build their Mosques to look like Middle Eastern Arab style Mosques. Xi Jinping administration and Xinjiang: widening conflict and the search for new strategies Part 3: Conflict and resolution in Xinjiang: the Xi Jinping era 7.
Category: Political Science Author : Dru C. Beyond Islam: Understanding the Muslim World Curriculum—World Affairs Council—www. Yet the amazing fact of the matter is that not just as it prospered for over 1000 years but it has created a unique and rich culture full of history, theology, philosophies, customs and more. He reads Chinese fluently, speaks Putonghua Mandarin and some Cantonese and has a working knowledge of the Uyghur language of Xinjiang. The Hui revolted against the Han government during the Qing Dynasty 18 th century and again 50 years later to preserve and defend their identity. T'o Ming's forces were defeated by Yaqub, who planned to conquer Dzungharia. Chicago: The University of Chicago Press, 2004.
Since the introduction of Islam, first during the in China, it continued to the Ming Dynasty with no splits. It is mainly distributed in and in northwest China's Province, and also has followers in the province of , the Autonomous Region and the province of. Enoch Jinsik Kim utilizes a new approach--virtual community mission for planting offline churches--that integrates the use of local church-driven Internet community, traditional media, and offline task teams from a multi-ethnic local church. It traces their history from the earliest period of Islam in China up to the present day, but with particular emphasis on the effects of the Mongol conquest on the transfer of central Asians to China, the establishment of stable immigrant communities in the Ming dynasty and the devastating insurrections against the Qing state during the nineteenth century. Sectarian fighting between Sufi Hui sects led to the Jahriyya rebellion in the 1780s and the 1895 revolt. Two days that Shook Urumqi July 2009 5. The Chinese government was automatically apprehensive and distrustful of the Sufi orders, since heterodox Buddhists and Daoists, which were also banned, looked similar to the Sufi orders with their extensive organized structures and chanting rituals all night.