Hu Songshan: Difference between revisions
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His father was a [[Gansu]] [[Ahong]] (Imam) belonging to the [[Khafiya]] [[menhuan]], a Chinese-style [[Naqshbandi]] [[Sufi order]]. When Hu Songshan was 18 he joined Wang Naibi of [[Haicheng]]. At age 21, he became imam of the anti-Sufi [[Yihewani]] ([[Ikhwan]] in Arabic) sect, which was founded by the Wahhabi [[Ma Wanfu]]. Hu opposed wasteful rituals and cash payments for religious services, which Sufi orders practiced. |
His father was a [[Gansu]] [[Ahong]] (Imam) belonging to the [[Khafiya]] [[menhuan]], a Chinese-style [[Naqshbandi]] [[Sufi order]]. When Hu Songshan was 18 he joined Wang Naibi of [[Haicheng]]. At age 21, he became imam of the anti-Sufi [[Yihewani]] ([[Ikhwan]] in Arabic) sect, which was founded by the Wahhabi [[Ma Wanfu]]. Hu opposed wasteful rituals and cash payments for religious services, which Sufi orders practiced. |
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Being a member of the Yihewani, he was against [[Sufism]] and the menhuan |
Being a member of the Yihewani, he was so against [[Sufism]] and the menhuan to the point where he destroyed his own father's [[gongbei (Islamic architecture)|gongbei]] (a Hui Islamic shrine centered around a Sufi master's grave) built at [[Tongxin]].<ref>[http://blog.sina.com.cn/s/blog_4e2e767701000dg2.html 虎嵩山会晤白崇禧]</ref> |
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He went on [[Hajj]] to [[Mecca]] in 1924, traveling through [[Shanghai]] and he reached Mecca in 1925. When Hu was in Mecca, he did not feel solidarity with other Muslims, he was treated racistly on hajj because he was from China, so he became a Chinese nationalist.<ref>{{cite book|url=http://books.google.com/books?id=AvDOudr5M6MC&pg=PA107&dq=imam+wang+daiyu&hl=en&ei=r-ukTPK5HsP58AasqvWvCg&sa=X&oi=book_result&ct=result&resnum=3&ved=0CDQQ6AEwAg#v=onepage&q=imam%20wang%20daiyu&f=false|title=Remapping China: fissures in historical terrain|author=Gail Hershatter|year=1996|publisher=Stanford University Press|location=Stanford California|page=107|isbn=0-8047-2509-8|accessdate=2010-06-28}}</ref> Instead of advocating an Islamic state, he wanted a strong China. He saw that Hui and Han people were treated the same and abused by foreigners. He rallied against foreign Imperialism and preached [[Chinese nationalism]] and unity between all Chinese. In [[Wuzhong, Ningxia|Wuzhong]] County, Ningxia, Hu was the principal of an Arabic school.<ref name="著名经学家虎嵩山阿訇的爱国情">{{cite web|url=http://www.qhhsjzh.com/LYZZ/LYZZ/200912/80.html|title=著名经学家虎嵩山阿訇的爱国情|last=|first=|publisher=|accessdate=2010-06-28}}</ref> Hu Songshan had changed from being a [[Wahhabi]] [[Salafi]] to a [[Islamic Modernism|modernist]] and influenced the Yihewani to change its ideology along that trend. |
He went on [[Hajj]] to [[Mecca]] in 1924, traveling through [[Shanghai]] and he reached Mecca in 1925. When Hu was in Mecca, he did not feel solidarity with other Muslims, he was treated racistly on hajj because he was from China, so he became a Chinese nationalist.<ref>{{cite book|url=http://books.google.com/books?id=AvDOudr5M6MC&pg=PA107&dq=imam+wang+daiyu&hl=en&ei=r-ukTPK5HsP58AasqvWvCg&sa=X&oi=book_result&ct=result&resnum=3&ved=0CDQQ6AEwAg#v=onepage&q=imam%20wang%20daiyu&f=false|title=Remapping China: fissures in historical terrain|author=Gail Hershatter|year=1996|publisher=Stanford University Press|location=Stanford California|page=107|isbn=0-8047-2509-8|accessdate=2010-06-28}}</ref> Instead of advocating an Islamic state, he wanted a strong China. He saw that Hui and Han people were treated the same and abused by foreigners. He rallied against foreign Imperialism and preached [[Chinese nationalism]] and unity between all Chinese. In [[Wuzhong, Ningxia|Wuzhong]] County, Ningxia, Hu was the principal of an Arabic school.<ref name="著名经学家虎嵩山阿訇的爱国情">{{cite web|url=http://www.qhhsjzh.com/LYZZ/LYZZ/200912/80.html|title=著名经学家虎嵩山阿訇的爱国情|last=|first=|publisher=|accessdate=2010-06-28}}</ref> Hu Songshan had changed from being a [[Wahhabi]] [[Salafi]] to a [[Islamic Modernism|modernist]] and influenced the Yihewani to change its ideology along that trend. |
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Revision as of 22:41, 5 May 2013
Imam Hu Songshan | |
|---|---|
虎嵩山阿訇 | |
 | |
| Title | Ahong |
| Personal life | |
| Born | 1880 |
| Died | 1955 |
| Religious life | |
| Religion | Yihewani Hanafi Sunni islam |
| Senior posting | |
| Based in | Ningxia, China |
| Post | Imam |
| Period in office | 1927–1955 |
| Hu Songshan | |||||||||||
|---|---|---|---|---|---|---|---|---|---|---|---|
| Traditional Chinese | 虎嵩山 | ||||||||||
| Simplified Chinese | 虎嵩山 | ||||||||||
| |||||||||||
Template:Chinese name Hu Songshan (1880–1955), a Hui, was born in 1880, in Tongxin County, Ningxia, China. His muslim name in Arabic was Sa'd al-Din (Template:Lang-ar Sa'd ad-Dīn (Chinese: Chinese: 赛尔敦丁). Although he was born Sufi and turned Wahhabi, he changed his views and turned his back on Wahhabism after a Hajj to Mecca and later became an important Imam, scripturalist, and leader of the Yihewani Muslim sect in China. He was influential and played an important role in Chinese Islam in this position as he propagated reformist doctrines in Ningxia in his later life. Hu also played a role in rallying Muslims against the Japanese invasion of China.
Life
His father was a Gansu Ahong (Imam) belonging to the Khafiya menhuan, a Chinese-style Naqshbandi Sufi order. When Hu Songshan was 18 he joined Wang Naibi of Haicheng. At age 21, he became imam of the anti-Sufi Yihewani (Ikhwan in Arabic) sect, which was founded by the Wahhabi Ma Wanfu. Hu opposed wasteful rituals and cash payments for religious services, which Sufi orders practiced.
Being a member of the Yihewani, he was so against Sufism and the menhuan to the point where he destroyed his own father's gongbei (a Hui Islamic shrine centered around a Sufi master's grave) built at Tongxin.[1]
He went on Hajj to Mecca in 1924, traveling through Shanghai and he reached Mecca in 1925. When Hu was in Mecca, he did not feel solidarity with other Muslims, he was treated racistly on hajj because he was from China, so he became a Chinese nationalist.[2] Instead of advocating an Islamic state, he wanted a strong China. He saw that Hui and Han people were treated the same and abused by foreigners. He rallied against foreign Imperialism and preached Chinese nationalism and unity between all Chinese. In Wuzhong County, Ningxia, Hu was the principal of an Arabic school.[3] Hu Songshan had changed from being a Wahhabi Salafi to a modernist and influenced the Yihewani to change its ideology along that trend.
When Japan invaded China in 1937 during the Second Sino Japanese War, Hu Songshan ordered that the Chinese Flag be saluted during morning prayer, along with deference to nationalism. A prayer was written by him in Arabic and Chinese which prayed for the defeat of the Japanese and support of the Chinese government. The Quran was used to justify struggling against the Japanese.[4][5] Unlike his teacher Ma Wanfu, a strict Wahhabi scripturalist who led the Yihewani with an anti modernist and anti Chinese culture and language ideology, Hu Songshan encouraged Muslims to study Chinese language and learn about modern sciences and education in Chinese.
Imams like Hu Songshan led the Chinese Muslim Brotherhood (the Yihewani) to incorporate Chinese nationalism and emphasize education and independence.[6]
The Ma clique Muslim Generals Ma Fuxiang and Ma Bufang gave support to Hu Songshan.[7]
Hu added subjects like Chinese language, and other modern subjects like foreign sciences, mathematics and foreign languages to the Islamic curriculum, and translated Islamic texts into Chinese.[8] Hu was close to the Kuomintang Muslim General and governor of Ningxia, Ma Hongkui, and cooperated with him.[9] All imams in Ningxia were required to preach Chinese nationalism during prayer at the mosque during the war with Japan.[6][10] Hu was active in promoting this curriclum at Sino-Arabic schools in Ningxia.
Hu Songshan often reminded the Muslim masses that "If we object to natural science, then clothing, food, and shelter could not be talked about.", whenever someone challenged his introduction of modern subjects like Math and Science to Islamic curriculum.
Hu Songshan also cited a Hadith(圣训), a saying of the prophet Muhammad, which says "Loving the Motherland is equivalent to loving the Faith" (traditional Chinese: 愛護祖國是屬於信仰的一部份; simplified Chinese: 爱护祖国是属于信仰的一部份; pinyin: àihù zǔguó shì shǔyú xìnyǎng de yī bùfèn) (Template:Lang-ar ḥubb al-waṭan min al-imān).[11] Hu Songshan harshly criticized those who were non patriotic and those who taught anti nationalist thinking, saying that they were fake Muslims.
Anti-Japanese Prayer Written by Hu Songshan
祈禱詞的內容如下：真主啊！求您援助我們的政府，使我們的國家永存，使我們的抗戰勝利，消滅我們的敵人。求您保佑我們免遭敵人侵略和殘殺的暴行。求您差遣狂風，使他們的飛機墜落，軍艦葬身大海，士兵厭戰，使他們的經濟崩潰，求您降天災懲罰他們！真主啊！求您賞准我們的祈禱！阿敏！
Traditional
祈祷词的内容如下：真主啊！求您援助我们的政府，使我们的国家永存，使我们的抗战胜利，消灭我们的敌人。求您保佑我们免遭敌人侵略和残杀的暴行。求您差遣狂风，使他们的飞机坠落，军舰葬身大海，士兵厌战，使他们的经济崩溃，求您降天灾惩罚他们！真主啊！求您赏准我们的祈祷！阿敏！
Simplified
qídǎo cí de nèiróng rúxià ： Zhēnzhǔ ā！qiú nín yuánzhù wǒmen de zhèngfǔ , shǐ wǒmen de guójiā yǒngcún，shǐ wǒmen de kàngzhàn shènglì，xiāomiè wǒmen de dírén。qiú nín bǎoyòu wǒmen miǎnzāo dírén qīnlüè hé cánshā de bàoxíng。qiú nín chāiqiǎn kuángfēng，shǐ tāmen de fēijī zhuìluò，jūnjiàn zàng shēn dàhǎi，shìbīng yàn zhàn，shǐ tāmen de jīngjì bēngkuì，qiú nín jiàng tiānzāi chéngfá tāmen！Zhēnzhǔ ā！qiú nín shǎng zhǔn wǒmen de qídǎo！āmǐn！
Pinyin
Prayer reads as follows: Oh God! Help our government and nation, defeated the invaders, and exterminate our enemies. Protect us from the evil deeds done by the violent Japanese. They have occupied our cities and killed our people. Send upon them a furious wind, cause their airplanes to fall in the wilderness, and their battleships to sink in the sea! Cause their army to scatter, their economy to collapse! Give them their just reward! True God, answer our prayer! Amen.
English translation by Jonathan N. Lipman from page 200 of Familiar Strangers: A History of Muslims in Northwest China[12]
Family
Shaykh Sa'd al-Din Hu Songshan's grandson is Professor Shaykh Ibrahim Hu Long.
References
- ^ 虎嵩山会晤白崇禧
- ^ Gail Hershatter (1996). Remapping China: fissures in historical terrain. Stanford California: Stanford University Press. p. 107. ISBN 0-8047-2509-8. Retrieved 2010-06-28.
- ^ "著名经学家虎嵩山阿訇的爱国情". Retrieved 2010-06-28.
- ^ Jonathan Neaman Lipman (2004). Familiar strangers: a history of Muslims in Northwest China. Seattle: University of Washington Press. p. 210. ISBN 0-295-97644-6. Retrieved 2010-06-28.
- ^ Zhufeng Luo (1991). Religion under socialism in China. 80 Business Park Drive, Armonk New York 10504: M.E. Sharpe. p. 50. ISBN 0-87332-609-1. Retrieved 2010-06-28.
{{cite book}}: CS1 maint: location (link) - ^ a b Papers from the Conference on Chinese Local Elites and Patterns of Dominance, Banff, August 20–24, 1987, Volume 3. 1987. p. 30. Retrieved 2010-06-28.
- ^ Stéphane A. Dudoignon, Hisao Komatsu, Yasushi Kosugi (2006). Intellectuals in the modern Islamic world: transmission, transformation, communication. Taylor & Francis. p. 261. ISBN 978-0-415-36835-3. Retrieved 2010-06-28.
{{cite book}}: CS1 maint: multiple names: authors list (link) - ^ Gail Hershatter (1996). Remapping China: fissures in historical terrain. Stanford California: Stanford University Press. p. 107. ISBN 0-8047-2509-8. Retrieved 2010-06-28.
- ^ Stéphane A. Dudoignon (2004). Devout societies vs. impious states?: transmitting Islamic learning in Russia, Central Asia and China, through the twentieth century: proceedings of an international colloquium held in the Carré des Sciences, French Ministry of Research, Paris, November 12–13, 2001. Schwarz. p. 74. ISBN 3-87997-314-8. Retrieved 2010-06-28.
- ^ Leif O. Manger (1999). Muslim diversity: local Islam in global contexts. Routledge. p. 149. ISBN 0-7007-1104-X. Retrieved 2010-06-28.
- ^ Stéphane A. Dudoignon, Hisao Komatsu, Yasushi Kosugi (2006). Intellectuals in the modern Islamic world: transmission, transformation, communication. Taylor & Francis. p. 279. ISBN 978-0-415-36835-3. Retrieved 2010-06-28.
{{cite book}}: CS1 maint: multiple names: authors list (link) - ^ the translation is stylistic and not wholly literal, the original Chinese text does not mention the word "Japanese"