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Islam in China 1 6 7it that religious services be held on such days. These include “Grandmother’sD a y,” “Wife’s Day,” “Aunt’s Day,” and others, sixty-five of such “A-mai-lis” in ay e a r. On the average, one such “A-mai-li” is held every six or seven days, amongwhich are seven occasions of big festival. . . . All the A-hungs of the Islamicmosques have been appointed by Ma Chen-wu. Through the appointment of A-hungs he has squeezed a big sum of money. . . . Ma has regularly, in the name ofrepairing the “kung-peis” [i.e., tombs], squeezed the Hui people for money.(Quoted in MacInnis 1972, 171–172)Tendencies toward Acculturation and PurificationThe tensions arising from the conflict between Chinese cultural practices andIslamic ideals have led to the rise and powerful appeal of Islamic movementsamong Hui Muslims. I explored one way of looking at this tension betweencultural practice and Islamic ideals in an earlier work (Gladney 1996, 75). 3 I nChina, there were many attempts to reconcile Chinese culture with Islam,leading to a range of levels of integration. At one extreme are those who rejectany integration of Islam with Chinese culture, advocating instead a return toan Arabized “pure” Islam. Conversely, at the other extreme, there are thosetraditionalist Chinese Muslim leaders who accept greater degrees of integrationwith traditional Chinese society. Ma Qixi, for example, stressed the completecompatibility of Chinese and Islamic culture, the importance of ChineseIslamic Confucian texts, the harmony of the two systems, and the reading ofthe Qur’an in Chinese.In between, one finds various attempts at changing Chinese society to “fit” aMuslim world, through transformationist or militant Islam, as illustrated bythe largely Naqshbandiyya-led nineteenth-century Hui uprisings. The Jahriyyaorder sought to implement an alternative vision of the world in their society,and this posed a threat to the Qing as well as to other Hui Muslims, earningthem the label of “heterodox” (xie jiao) and leading to their persecution by theChinese state. By contrast, other Hui reformers have attempted throughouth i s t o ry to make Islam “fit” Chinese society, such as Liu Zhi’s monumental effortto demonstrate the Confucian morality of Islam. The alternative advocatedby the Qadiriyya order in China represents an attempt to resolve thistension through ascetic withdrawal from the world. A s h a y k h of this order, QiJingyi, advocated an inner mystical journey in which the dualism of Islam andthe Chinese world is resolved by grasping the oneness of Allah found insidee v e ry believer. These various approaches in Chinese Islam represent sociohistoricalattempts to relate the world religion of Islam to local Chinese culture.The hierarchical organization of the Sufi networks helped in the mobiliza-
A pagoda-shaped minaret atop a mosque in Linxia, a predominantly Muslim city in GansuProvince, People’s Republic of China. (Bohemian Nomad Picturemakers/Corbis)
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Islam inWorld Cultures
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Copyright 2004 by R. Michael Feener
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ContentsC o n t r i bu to r s,ixIsl
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ContributorsDavid Buchman is a cult
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Chapter OneIslamHistorical Introduc
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H i s to r i cal Introduction and O
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1 2Islam i n World Cult u r e ss u
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1 4Islam i n World Cult u r e stici
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1 6Islam i n World Cult u r e sMusl
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1 8Islam i n World Cult u r e stert
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2 0Islam i n World Cult u r e sconf
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A modern permutation of the public
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2 4Islam i n World Cult u r e sMove
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2 6Islam i n World Cult u r e sThes
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2 8Islam i n World Cult u r e sand
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3 0Islam i n World Cult u r e stinu
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3 2Islam i n World Cult u r e st e
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3 4Islam i n World Cult u r e smati
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3 6Islam i n World Cult u r e sSinc
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3 8Islam i n World Cult u r e sAl-J
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Chapter TwoIslam after EmpireTurkey
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4 4Islam i n World Cult u r e sGod,
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4 6Islam i n World Cult u r e sthe
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4 8Islam i n World Cult u r e sdent
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5 0Islam i n World Cult u r e sof c
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5 2Islam i n World Cult u r e stion
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5 4Islam i n World Cult u r e sAcco
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5 6Islam i n World Cult u r e sWhen
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5 8Islam i n World Cult u r e spara
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6 0Islam i n World Cult u r e swhic
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6 2Islam i n World Cult u r e sGree
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6 4Islam i n World Cult u r e sampl
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6 6Islam i n World Cult u r e sThe
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6 8Islam i n World Cult u r e sgiou
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7 0Islam i n World Cult u r e sof j
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7 2Islam i n World Cult u r e sbelo
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7 4Islam i n World Cult u r e sU.S.
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Shi’ite Islam in Contemporary Ira
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D e bati ng Ort h o d ox y, Contest
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Page 128 and 129: D e bati ng Ort h o d ox y, Contest
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Page 146 and 147: Islam in Contemporary Central Asia
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Page 182 and 183: Islam in China 1 7 1Muslim national
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Page 186 and 187: Islam in China 1 7 5A Muslim Uyghur
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Page 190 and 191: Islam in China 1 7 9pressure and wi
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Page 196 and 197: Muslim Thought and Practice in Cont
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Page 226: Muslim Thought and Practice in Cont
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Religion, Language, and Nat i o n a
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Chapter NineRace, Ideology, and Isl
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A mosque in Bo-Kaap, the traditiona
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2 7 8Islam i n World Cult u r e sA
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2 8 0Islam i n World Cult u r e sab
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2 8 2Islam i n World Cult u r e s
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2 9 6Islam i n World Cult u r e smo
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3 0 0Islam i n World Cult u r e swh
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3 0 6Islam i n World Cult u r e sec
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Chapter ElevenSuggestions for Furth
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Suggestions for Further Reading and
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Chapter TwelveKey TermsThe heading
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Key Te r m s 3 3 9rule in South Afr
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Key Te r m s 3 4 1Constitution of M
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Key Te r m s 3 4 3Gey Sinan (8)The
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Key Te r m s 3 4 5Brothers), an org
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Key Te r m s 3 4 7the constitution.
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Key Te r m s 3 4 9Kulub (8)A politi
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Key Te r m s 3 5 1and historically
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Key Te r m s 3 5 3PAGAD (9)The popu
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Key Te r m s 3 5 5Semitic (8)A lang
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Key Te r m s 3 5 7Tablighi Jama’a
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Key Te r m s 3 5 9speak a Turkic la
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IndexAa’sir, Imam al-Ghazi Ahmad
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I n d e x 3 6 3Assimilation, 166, 1
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I n d e x 3 6 5nation-building by,
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I n d e x 3 6 7Evangelical Christia
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I n d e x 3 6 9Government, 238, 241
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I n d e x 3 7 1Intellectualism, 17,
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I n d e x 3 7 3Kandhlawi, Maulana M
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I n d e x 3 7 5Marxism, 90, 113, 15
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I n d e x 3 7 7Mutiny of 1857, 106M
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I n d e x 3 7 9cultural, 240-241Eth
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I n d e x 3 8 1Chishti Sabiri, 127I
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I n d e x 3 8 3Solomonic dynasty, 2
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I n d e x 3 8 5Sufi, 26, 190Turkmen
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I n d e x 3 8 7Yacub, 292Yakub Beg
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