Confusing Black and White: Naqshbandi Sufi Affiliations and the Transition to Qing Rule in the Tarim Basin

Brophy, David

doi:10.1353/late.2018.0006

Cited by 3 publications

(1 citation statement)

References 8 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…David Brophy has shown that both originally referred to groups within the Afāqiyya. 107 However, in the nineteenth century, the 'Black Mountain' name came to be associated with the Isḥāqīyya and today, among both Uyghur and Hui scholars, the Black Mountain term is considered synonymous with the Isḥāqīyya. Thus, it is possible that the Black Mountain element of the Linxia tomb reflects the Yarkand Daotang's inclusion of Isḥāq Walī, the first Isḥāqīyya shaykh, as a link in the silsila.…”

Section: Mujaddidı ̄Proselytisers In Eastern Turkistanmentioning

confidence: 99%

The Naqshbandiyya Mujaddidiyya in China

Thum

2024

JRAS

View full text Add to dashboard Cite

The Naqshbandiyya Mujaddidiyya order is among the world's largest and most geographically widespread Sufi orders, but it has long been assumed to be absent among Chinese-speaking Muslims. Despite a handful of isolated references to local Chinese Mujaddidī groups in studies of particular communities, comprehensive histories of Chinese Islams make no mention of the Mujaddidiyya, and histories of the Naqshbandiyya Mujaddidiyya make no reference to Chinese-speaking Muslims. This article demonstrates that the Mujaddidiyya order has not only been present at various times and places among Chinese Muslims, but has also played a role in the development of nearly all major strains of Islam in China proper, including those commonly known as the Gedimu, Jahriyya, Khāfiyya, Qādiriyya, and Ikhwān. The article also uses new primary sources to provide an account of how a Mujaddidī order expanded into Eastern Turkistan and was transmitted from there to Muslims in China proper. It shows that adaptation to local environments created distinctive forms of Mujaddidī Sufism, highlights Hui-Uyghur connections, and argues that South Asia deserves a central place in any account of Islam in China.

show abstract

Section: Mujaddidı ̄Proselytisers In Eastern Turkistanmentioning

confidence: 99%

The Naqshbandiyya Mujaddidiyya in China

Thum

2024

JRAS

View full text Add to dashboard Cite

show abstract

Old Rebellions, New Minorities: Ma Family Leaders and Debates Over Communal Representation Following the Xinhai Rebellion, 1911

Theaker

2021

Global Intellectual History

View full text Add to dashboard Cite

Following the 1911 Xinhai Rebellion, the new leadership began to stress the fundamental unity of the peoples of the new Republic of China, even as newspaper commentaries foretold the need for separate Muslim representation as the only way to buy the participation of that constituency in the new state. Influential Chinese Muslim military leaders controlled much of the northwest; their participation in the new state was crucial to its survival. However, whilst the legacies of a nineteenth century process of minoritization meant it was often assumed Muslims would want either separate representation or independence, separate representation was never a cause the northwestern leadership truly espoused. Instead, although figures such as Ma Anliang, Ma Bufang and Ma Fuxiang were recognized unofficially as 'Muslim leaders', they promoted themselves as experts on other minorities, and as guardians of the integrity of the old, multi-ethnic space that had been the Qing empire. This article argues that in rejecting their own minoritization, the Chinese Muslim leaders sought to ensure the place of other minorities -Tibetan, Mongolian, Turkicin the emerging framework of the Chinese Nationalist state, often with great violence. Only then could they be afforded space within that new state as one minority among others. KEYWORDS Minoritization; Republican China; Islam in China; Ma family; Hui; legacies of empireThe world has evolved, and ten thousand teachings contend for supremacy. Even a household sect still must know how to strive in order to survive in the evolutionary world. (Li Qian) 1In 1918, Ma Tingrang, son of the most prominent Chinese Muslim military official in north western China, returned abruptly to his hometown and began to gather forces to his bannera move immediately seen by most observers as the precursor to a proclamation of Muslim independence. 2 Drawing on his grandfather's authority as an imam of near saint-like status, and his father's authority as unofficial leader of the Gansu Muslim establishment, Ma called local Muslim militias to his banner. Unfortunately for the would-be revolutionary, his father Ma Anliang heard news of his son's plans and

show abstract

Warrior Saints of the Silk Road

Eden¹

2019

View full text Add to dashboard Cite

Confusing Black and White: Naqshbandi Sufi Affiliations and the Transition to Qing Rule in the Tarim Basin

Cited by 3 publications

References 8 publications

The Naqshbandiyya Mujaddidiyya in China

The Naqshbandiyya Mujaddidiyya in China

Old Rebellions, New Minorities: Ma Family Leaders and Debates Over Communal Representation Following the Xinhai Rebellion, 1911

Warrior Saints of the Silk Road

Contact Info

Product

Resources

About