Exploring Ningxia Muslim Culture: History, Sufi Shrines & Historic Mosques in Northwest China
[Internet Repost]
Biography of Yinchuan's "Second Master": A Look at Hui Muslim Sages, Spiritual Transmission, and Sufi Brotherhood History
Abstract:
Chronicling the life journey and historical contributions of Ma Zhenwu, known as the "Second Master"—a revered sage of the Jahriyya Sufi order (menhuan) in Northwest China. Reviewing his years of spiritual cultivation, teaching, and reviving the daotang (Sufi spiritual hall), this provides a precious humanistic perspective for studying modern and contemporary Hui Muslim society in Northwest China.
1. Passing the faith to future generations; eight generations of wise sages have returned to Allah.
Guarding the faith can only respect one person; do not hastily insist on being a sage.
2. Heaven-born sages are destined for great use; tribulations and trials temper them for the task.
Genuinely repenting of sins to seek the Lord's forgiveness, earnestly supplicating and praying (dua) for the Lord's aid.
Along the Wei River, the light of the path shines brightly once more; crossing the Han River again, religious education and civilization are practiced.
3. Sages and heroes still require assistance; how can ordinary and foolish mortals travel alone?
When time and fortune arrive, spiritual beings and heroes gather; dragons in the clouds and tigers in the wind have been paired since ancient times.
In January 1928 (the 27th day of the 12th lunar month in 1927), in the eighth year after the passing (returning to Allah) of the Shagou Taoye (Grand Master of Shagou), the Second Master was born to his esteemed father, Guangyin Taoye, at the age of 33, at the Xijitan Daotang in Ningxia. He was given the Arabic name Shamsuddin Ma Liesun (the Sun of the Faith, the Glorious Grandson of Light), and his religious name was Sainiyi. From a young age, the Second Master was exceptionally intelligent in studying scriptures and books. By the miraculous foresight of our great Mawla, Guangyin Taoye, the Second Master was not sent to work for the religious administration, but was instead allowed to pursue his studies. Many senior imams in the community urged Guangyin Taoye to let the Second Master travel to local mosques (fang) to work for the faith, but Guangyin Taoye refused, sending him to Beijing to study instead, as he foresaw early on that if the Second Master worked in the mosques, the political movements of 1958 would inevitably implicate him.
After the founding of the People's Republic of China, following the verbal instructions (kouhuan) of Guangyin Taoye, the Second Master went to Beijing to study at the Central University for Nationalities and enrolled in university courses. After traveling to the Soviet Union for an inspection tour in 1954, he returned to China and served as the Deputy Governor of Guyuan Autonomous Prefecture. Later, he served as the Deputy Director of the Communications Department of the Ningxia Hui Autonomous Region, Deputy Director of the Ethnic Affairs Commission, member of the Standing Committee of the People's Congress, Vice Chairman of the 4th and 5th CPPCC (Chinese People's Political Consultative Conference), member of the 5th and 6th National People's Congress, member of the Ethnic Affairs Commission of the National People's Congress, member of the 7th National Committee of the CPPCC, and Standing Committee member of the 8th National Committee of the CPPCC.
The Second Master was well-versed in national history and geography, keenly aware of political current events, and knowledgeable about everything he discussed. In particular, his far-sighted vision and sharp insight compelled listeners to believe in him.
In 1981, marking the 200th anniversary of the passing of the Daozu Taoye (Grand Ancestor), Dostani (Sufi disciples/brethren) from all over the country flocked to Lanzhou, demanding the return of the lands belonging to the gongbei (Sufi shrine / mausoleum complex). Scum of the religious community reported to the government that the Jahriyya were gathering to cause a stir and even claimed they were rebelling. Over a hundred fully armed military trucks drove onto Taoshuping Mountain and set up cannons. The central government sent representatives to ask the Second Master how to resolve the situation. The Second Master replied: "Our Dostani are here for the irmali (religious gathering / remembrance ceremony), not making trouble for ulterior motives as others claim. The irmali will conclude, and people will leave in half an hour." After the irmali ended, the people naturally dispersed and went home. Only then did the government realize the true purpose of the Dostani's visit to Lanzhou.
(Photo from the Xuanyuanang Annals)
Dostani, in that era, who would dare withstand immense pressure to hold a large-scale irmali at such a moment? Only the Second Master dared to do it; no one else who ate from the rice bowl of the Daozu Taoye had the courage. Through the Second Master's tireless efforts and strong support, the Dostani gathered in the bitter, freezing, harsh environment of ice, snow, wind, and sand. With two months of sheer perseverance, the Dongchuan Great Gongbei was finally restored.
The restoration of the Dongchuan Gongbei was like launching the first signal flare across the land of China. Indeed, the Jahriyya order is the backbone and pillar of strength for Chinese Muslims. If the green flag of the Jahriyya were knocked down by the kafir (disbelievers), the faith of Muslims nationwide would fall with it. The raising of the Jahriyya's green flag signaled the revival of the banner of Chinese Muslims nationwide.
Gongbei, daotang, and mosques everywhere were gradually restored. To rebuild these various gongbei and cultivate talent, the Second Master sold everything in his home that could be sold, including all of his second wife's dowry. He even entrusted people in Tongxin to take out a bank loan to fund charitable schools (yixue), eventually cultivating thousands of outstanding imams for the faith.
During the construction of the Siqiliangzi Gongbei, the government provided no funding. The Second Master took the initiative to consult with Shiban's Shiye (Master of Banqiao) regarding the matter. The Shiye proposed that both sides split the construction funds equally. Later, the Shiye only contributed 50,000 yuan. Even under these circumstances, the Second Master had no hesitation; he used every possible means to secure a bank loan. Master Ma Huan took the lead, other imams began fundraising, and local believers actively responded. In the end, they successfully built an elegant, solemn pagoda resembling a pearl in the city of Saishang.
After the pavilion of the Honglefu Gongbei was established, the Malian Canal and a highway still cut straight through the pavilion grounds. His elder remarked: "Within the Honglefu cemetery grounds lie the sacred bodies of several generations of elders and generations of ra'is (leaders), as well as the remains of Dostani from all over. They can no longer remain submerged in water; we must reclaim the original cemetery to give an account to our ancestors." With the Second Master's support and the relentless efforts of the Dostani, two years of running about finally brought a resolution. The arrogant highway was rerouted around it, and the straight-flowing canal waters were curved to protect the site. During this period, however, the government repeatedly pressured the Second Master. The central government sent representatives to speak with the Second Master, saying: "Chairman Ma, you must consider your future and your outcome." The Second Master replied resolutely and decisively: "For generations, our ancestors have faced blades, scraping, imprisonment, and persecution—what worse outcome could I possibly have?" With this single sentence of righteous truth and unyielding stance, he rebuffed the government's countermeasures; with this single philosophical statement, he successfully reclaimed the original site of Honglefu.
The Second Master's actions and deeds consistently upheld the poverty-alleviation path of his ancestors. Since the reform and opening up, motivated by his pious devotion to the faith, whenever the mountainous regions faced hardship, he took the white rice and flour from his own home to relieve poor believers in the mountain areas. Just imagine, at the time, the Second Master's monthly salary was only 208 yuan. Aside from supporting his children's schooling, he also had to provide food and drink for the visiting Dostani. He would rather go hungry himself than fail to give his Dostani bags of rice and flour to take home when they visited. His care and affection for the Dostani surpassed that of parents. The Second Master's noble character of living in poverty for the sake of the faith is, I believe, witnessed by all the Dostani. He acted as a poverty-alleviation role model, following the teachings of his ancestors and sages. Those who go against the teachings and rules of the ancestral sages will inevitably lose the respect and observance of the faith.
The Second Master always admonished the community: The country must prioritize stability and unity, farmers must prioritize grain, and the faith must prioritize the observance of knowledge as its standard. The questions raised by his elder sounded ordinary and simple, yet no one could answer them, which shows how profound his knowledge truly was. He frequently reminded imams and mullahs that no matter what religious knowledge was discussed, one must have sufficient evidence.
One day in 1992, I went with several senior imams to the Second Master's home. Speaking about the custom of dressing new mullahs (mulla chuanyi), his elder stated: "Dressing the mullahs is a joyous occasion for the faith. If they can be dressed now, let's do it! I'm afraid there won't be time later." At the time, none of us understood the meaning of those words. When the disaster struck, I finally realized the truth.
As scriptures record: Calamities are sent down to the righteous and pure people of the saints and shaykhs. Indeed, Allah is Most Merciful, just as Pharaoh slandered the Prophet Musa (Moses).
Due to the Second Master's immense prestige and the community's profound respect for him, he incurred the jealousy and dissatisfaction of petty individuals. Some dabbani (troublemakers/heretics) emerged, claiming to be sages, and incited young, ignorant individuals who lacked a clear understanding of religious history. Leveraging superficial power, they tricked people into following them, resulting in a severe bloodshed disaster.
(Some content has been redacted as it is not suitable for publication)
To learn more, please consult the Jahriyya Biographies.
When Guangyin Taoye was 66 years old, he handed over the affairs of the faith to the 33-year-old Second Master of Yinchuan. When the Second Master was 66 years old, he handed over the affairs of the faith to the 33-year-old Third Uncle (Guangyin Taoye was 33 when he fathered the Second Master, and the Second Master was 33 when he fathered the Third Uncle. Is this a coincidence, or is it the preordainment of Allah?). Before going to prison, under the will and choice of Allah, the Second Master entrusted the faith to his young third son, affectionately known as Sanhu Ba (the Third Tiger Master) taking charge. This also fulfilled the dying prophecy of the Shagou Taoye: "Dragons in the clouds and tigers in the wind have been paired since ancient times." Allah's choice and the insight of saints always transcend ordinary human speculation and empirical judgment. At that time, having just passed thirty, the Third Uncle used calm, wit, and wisdom far exceeding ordinary people to manage religious affairs flawlessly. Right out of internal and external predicaments, he forged a broad path, shattering the illusions of those petty individuals and executors who wanted to split the faith and control religion. While in prison, the Second Master penned these verses:
A backbone of unyielding pride dedicated to Sufism, sleeves washed clean of worldly greed for the sake of the faith;
Enduring humiliation and heavy burdens through dozens of generations, majestic authority remains amidst the mortal world.
Shattered to pieces for the faith, following the call into this world;
Smilingly facing the sacrifice for the deen, three celestial beings fly off separately.
Hard to leave, hard to return, longing to head back, a flock of white cranes trusts the cloudy sky;
Hard to part, bound by a single thread of the dragon, a single high chant of the *Qurrat al-Ain*.
Reflections on returning to Allah: Over fifty years old, youth has flown by in the snap of a finger, white geese pass by the temples, sounds rise from the great plate deep within the soul, a hundred-foot sheet of ice is a smooth path in life, the waters of the Yellow River at the age of knowing destiny, returning home with nothing accomplished, full of shame to face our Lord. May 2, 1997, the 27th day of the 3rd lunar month.
In 2003, after Erye (Second Master) was released from prison, *dustani* (Sufi followers/friends) from all over the country came to Yinchuan to visit the revered elder. High Imam and Xuejun from the Guanchuan Daotang (Sufi community hall) went to see Erye, and in conversation, they heard that the main hall of the daotang had not yet been built. Erye immediately handed the ten thousand yuan that the dustani had given him during their visit over to the Imam and Xuejun to build the main hall as soon as possible. Erye said, 'My body is very valuable; if only it could turn into a lump of black gold, then we wouldn't lack money for anything we do.'
That is just how Erye was: everywhere putting the dustani first, constantly working hard for the faith by building gongbei (Sufi shrine / mausoleum complex) and mosques, supporting charity schools, and dedicating his entire life to the deen. Yet some descendants of the righteous only think of their own children, putting on robes to lead *dhikr*, performing *du'a* ceremonies for others, and even slaughtering cattle and sheep. They use the banners of the Ancestral Master Taoye and the Thirteenth Taoye to enjoy the privileges of the faith and exploit the deen. Eating off the faith without working for the faith—can they earn people's respect? Can they develop the faith? Erye, through all his magnificent, shifting storms, bridging the past and future, bore humiliation and hardship to make extraordinary contributions to the deen.
On May 30, 2012, at 12:45 PM (the 10th day of the leap 4th lunar month), the focal point of contemporary Chinese Islam, the leader of the Hui Muslims, the peaceful elder devoted to peace throughout his life, and the spiritual guide of the dustani returned to Allah in Yinchuan. Sanba (Third Master) and the funeral committee decided to bury the deceased at Honglefu Gongbei at 7:00 PM. In just six hours, dustani swarmed in like bees without a hive, arriving by airplane, train, bus, truck, agricultural vehicle, motorcycle, bicycle, and on foot. As long as they could move, the dustani came spontaneously. By the afternoon, nearly 300,000 people had gathered in the Yinchuan-Honglefu area, white prayer caps merging into an ocean of rolling waves, with over 10,000 police officers directing traffic and dispersing the crowds. The sheer scale made it the largest religious gathering in Chinese history.
Just imagine: when you are like a single drop of water cast into this white ocean, what kind of feeling surges in your heart? Truly, when you are there in person, weaving through that massive army of mourners, that excitement and emotion are simply beyond words. The mountains and rivers are moved by it, the vault of heaven weeps for it, and the stray lambs and fawns speak their soul's isolation to you in a pure white ocean of hearts. As dusk fell, the lingering, soaring, mournful chants echoed up to the heavens.
What is religion? When we return to our primal state to inquire and explore, we might bitterly discover that, purely from surface reality, believing in religion is not as sweet as milk and honey. Religious belief is heavy and solemn like pitch black; religious belief is synonymous with sacrifice and giving; religious belief is also a process of human sublimation in following and being followed.
Though Erye has returned to Allah, the hearts of the dustani—thanks to Sanba's far-sighted vision, broad-mindedness, and unpretentious humility—did not drift away; instead, they are even more filled with confidence in the revival of the faith.
Couplet of condolences by Lin Song: In deep mourning for the return of Mr. Liesun to his Lord.
Horizontal scroll: A high seat in paradise
First line: Iron bones and unyielding spine, bearing humiliation to endure hardship, passing on the principles of the righteous faith.
Second line: Majestic and awe-inspiring spirit, cultivating the self to pacify the soul, displaying the legacy of ancient sages.
I also wrote two poems: In deep mourning for the return of Yinchuan's Erye to his Lord
A lifetime dedicated to the faith, never stopping, enduring humiliation and heavy burdens for decades;
Now the star has fallen and the world grows cold, upon whom shall our living souls depend?
Today our sage is taken from us, a great star suddenly falls and hearts are shattered;
How many sages are left in this world? Where shall a million souls cast their reliance?
Erye's Hundred-Day Memorial:
White caps scattered like the ocean,
Incense smoke drifting like clouds,
Praising Allah and the Prophet up to the skies,
Tens of thousands mourning to make the faith flourish.
September 7, 2012 (the 21st day of the 7th lunar month)
Note: Content sourced from *Biographies of Jahriyya Figures*
Biography of Yinchuan's "Second Master": A Look at Hui Muslim Sages, Spiritual Transmission, and Sufi Brotherhood History
Abstract:
Chronicling the life journey and historical contributions of Ma Zhenwu, known as the "Second Master"—a revered sage of the Jahriyya Sufi order (menhuan) in Northwest China. Reviewing his years of spiritual cultivation, teaching, and reviving the daotang (Sufi spiritual hall), this provides a precious humanistic perspective for studying modern and contemporary Hui Muslim society in Northwest China.
1. Passing the faith to future generations; eight generations of wise sages have returned to Allah.
Guarding the faith can only respect one person; do not hastily insist on being a sage.
2. Heaven-born sages are destined for great use; tribulations and trials temper them for the task.
Genuinely repenting of sins to seek the Lord's forgiveness, earnestly supplicating and praying (dua) for the Lord's aid.
Along the Wei River, the light of the path shines brightly once more; crossing the Han River again, religious education and civilization are practiced.
3. Sages and heroes still require assistance; how can ordinary and foolish mortals travel alone?
When time and fortune arrive, spiritual beings and heroes gather; dragons in the clouds and tigers in the wind have been paired since ancient times.
In January 1928 (the 27th day of the 12th lunar month in 1927), in the eighth year after the passing (returning to Allah) of the Shagou Taoye (Grand Master of Shagou), the Second Master was born to his esteemed father, Guangyin Taoye, at the age of 33, at the Xijitan Daotang in Ningxia. He was given the Arabic name Shamsuddin Ma Liesun (the Sun of the Faith, the Glorious Grandson of Light), and his religious name was Sainiyi. From a young age, the Second Master was exceptionally intelligent in studying scriptures and books. By the miraculous foresight of our great Mawla, Guangyin Taoye, the Second Master was not sent to work for the religious administration, but was instead allowed to pursue his studies. Many senior imams in the community urged Guangyin Taoye to let the Second Master travel to local mosques (fang) to work for the faith, but Guangyin Taoye refused, sending him to Beijing to study instead, as he foresaw early on that if the Second Master worked in the mosques, the political movements of 1958 would inevitably implicate him.
After the founding of the People's Republic of China, following the verbal instructions (kouhuan) of Guangyin Taoye, the Second Master went to Beijing to study at the Central University for Nationalities and enrolled in university courses. After traveling to the Soviet Union for an inspection tour in 1954, he returned to China and served as the Deputy Governor of Guyuan Autonomous Prefecture. Later, he served as the Deputy Director of the Communications Department of the Ningxia Hui Autonomous Region, Deputy Director of the Ethnic Affairs Commission, member of the Standing Committee of the People's Congress, Vice Chairman of the 4th and 5th CPPCC (Chinese People's Political Consultative Conference), member of the 5th and 6th National People's Congress, member of the Ethnic Affairs Commission of the National People's Congress, member of the 7th National Committee of the CPPCC, and Standing Committee member of the 8th National Committee of the CPPCC.
The Second Master was well-versed in national history and geography, keenly aware of political current events, and knowledgeable about everything he discussed. In particular, his far-sighted vision and sharp insight compelled listeners to believe in him.
In 1981, marking the 200th anniversary of the passing of the Daozu Taoye (Grand Ancestor), Dostani (Sufi disciples/brethren) from all over the country flocked to Lanzhou, demanding the return of the lands belonging to the gongbei (Sufi shrine / mausoleum complex). Scum of the religious community reported to the government that the Jahriyya were gathering to cause a stir and even claimed they were rebelling. Over a hundred fully armed military trucks drove onto Taoshuping Mountain and set up cannons. The central government sent representatives to ask the Second Master how to resolve the situation. The Second Master replied: "Our Dostani are here for the irmali (religious gathering / remembrance ceremony), not making trouble for ulterior motives as others claim. The irmali will conclude, and people will leave in half an hour." After the irmali ended, the people naturally dispersed and went home. Only then did the government realize the true purpose of the Dostani's visit to Lanzhou.
(Photo from the Xuanyuanang Annals)
Dostani, in that era, who would dare withstand immense pressure to hold a large-scale irmali at such a moment? Only the Second Master dared to do it; no one else who ate from the rice bowl of the Daozu Taoye had the courage. Through the Second Master's tireless efforts and strong support, the Dostani gathered in the bitter, freezing, harsh environment of ice, snow, wind, and sand. With two months of sheer perseverance, the Dongchuan Great Gongbei was finally restored.
The restoration of the Dongchuan Gongbei was like launching the first signal flare across the land of China. Indeed, the Jahriyya order is the backbone and pillar of strength for Chinese Muslims. If the green flag of the Jahriyya were knocked down by the kafir (disbelievers), the faith of Muslims nationwide would fall with it. The raising of the Jahriyya's green flag signaled the revival of the banner of Chinese Muslims nationwide.
Gongbei, daotang, and mosques everywhere were gradually restored. To rebuild these various gongbei and cultivate talent, the Second Master sold everything in his home that could be sold, including all of his second wife's dowry. He even entrusted people in Tongxin to take out a bank loan to fund charitable schools (yixue), eventually cultivating thousands of outstanding imams for the faith.
During the construction of the Siqiliangzi Gongbei, the government provided no funding. The Second Master took the initiative to consult with Shiban's Shiye (Master of Banqiao) regarding the matter. The Shiye proposed that both sides split the construction funds equally. Later, the Shiye only contributed 50,000 yuan. Even under these circumstances, the Second Master had no hesitation; he used every possible means to secure a bank loan. Master Ma Huan took the lead, other imams began fundraising, and local believers actively responded. In the end, they successfully built an elegant, solemn pagoda resembling a pearl in the city of Saishang.
After the pavilion of the Honglefu Gongbei was established, the Malian Canal and a highway still cut straight through the pavilion grounds. His elder remarked: "Within the Honglefu cemetery grounds lie the sacred bodies of several generations of elders and generations of ra'is (leaders), as well as the remains of Dostani from all over. They can no longer remain submerged in water; we must reclaim the original cemetery to give an account to our ancestors." With the Second Master's support and the relentless efforts of the Dostani, two years of running about finally brought a resolution. The arrogant highway was rerouted around it, and the straight-flowing canal waters were curved to protect the site. During this period, however, the government repeatedly pressured the Second Master. The central government sent representatives to speak with the Second Master, saying: "Chairman Ma, you must consider your future and your outcome." The Second Master replied resolutely and decisively: "For generations, our ancestors have faced blades, scraping, imprisonment, and persecution—what worse outcome could I possibly have?" With this single sentence of righteous truth and unyielding stance, he rebuffed the government's countermeasures; with this single philosophical statement, he successfully reclaimed the original site of Honglefu.
The Second Master's actions and deeds consistently upheld the poverty-alleviation path of his ancestors. Since the reform and opening up, motivated by his pious devotion to the faith, whenever the mountainous regions faced hardship, he took the white rice and flour from his own home to relieve poor believers in the mountain areas. Just imagine, at the time, the Second Master's monthly salary was only 208 yuan. Aside from supporting his children's schooling, he also had to provide food and drink for the visiting Dostani. He would rather go hungry himself than fail to give his Dostani bags of rice and flour to take home when they visited. His care and affection for the Dostani surpassed that of parents. The Second Master's noble character of living in poverty for the sake of the faith is, I believe, witnessed by all the Dostani. He acted as a poverty-alleviation role model, following the teachings of his ancestors and sages. Those who go against the teachings and rules of the ancestral sages will inevitably lose the respect and observance of the faith.
The Second Master always admonished the community: The country must prioritize stability and unity, farmers must prioritize grain, and the faith must prioritize the observance of knowledge as its standard. The questions raised by his elder sounded ordinary and simple, yet no one could answer them, which shows how profound his knowledge truly was. He frequently reminded imams and mullahs that no matter what religious knowledge was discussed, one must have sufficient evidence.
One day in 1992, I went with several senior imams to the Second Master's home. Speaking about the custom of dressing new mullahs (mulla chuanyi), his elder stated: "Dressing the mullahs is a joyous occasion for the faith. If they can be dressed now, let's do it! I'm afraid there won't be time later." At the time, none of us understood the meaning of those words. When the disaster struck, I finally realized the truth.
As scriptures record: Calamities are sent down to the righteous and pure people of the saints and shaykhs. Indeed, Allah is Most Merciful, just as Pharaoh slandered the Prophet Musa (Moses).
Due to the Second Master's immense prestige and the community's profound respect for him, he incurred the jealousy and dissatisfaction of petty individuals. Some dabbani (troublemakers/heretics) emerged, claiming to be sages, and incited young, ignorant individuals who lacked a clear understanding of religious history. Leveraging superficial power, they tricked people into following them, resulting in a severe bloodshed disaster.
(Some content has been redacted as it is not suitable for publication)
To learn more, please consult the Jahriyya Biographies.
When Guangyin Taoye was 66 years old, he handed over the affairs of the faith to the 33-year-old Second Master of Yinchuan. When the Second Master was 66 years old, he handed over the affairs of the faith to the 33-year-old Third Uncle (Guangyin Taoye was 33 when he fathered the Second Master, and the Second Master was 33 when he fathered the Third Uncle. Is this a coincidence, or is it the preordainment of Allah?). Before going to prison, under the will and choice of Allah, the Second Master entrusted the faith to his young third son, affectionately known as Sanhu Ba (the Third Tiger Master) taking charge. This also fulfilled the dying prophecy of the Shagou Taoye: "Dragons in the clouds and tigers in the wind have been paired since ancient times." Allah's choice and the insight of saints always transcend ordinary human speculation and empirical judgment. At that time, having just passed thirty, the Third Uncle used calm, wit, and wisdom far exceeding ordinary people to manage religious affairs flawlessly. Right out of internal and external predicaments, he forged a broad path, shattering the illusions of those petty individuals and executors who wanted to split the faith and control religion. While in prison, the Second Master penned these verses:
A backbone of unyielding pride dedicated to Sufism, sleeves washed clean of worldly greed for the sake of the faith;
Enduring humiliation and heavy burdens through dozens of generations, majestic authority remains amidst the mortal world.
Shattered to pieces for the faith, following the call into this world;
Smilingly facing the sacrifice for the deen, three celestial beings fly off separately.
Hard to leave, hard to return, longing to head back, a flock of white cranes trusts the cloudy sky;
Hard to part, bound by a single thread of the dragon, a single high chant of the *Qurrat al-Ain*.
Reflections on returning to Allah: Over fifty years old, youth has flown by in the snap of a finger, white geese pass by the temples, sounds rise from the great plate deep within the soul, a hundred-foot sheet of ice is a smooth path in life, the waters of the Yellow River at the age of knowing destiny, returning home with nothing accomplished, full of shame to face our Lord. May 2, 1997, the 27th day of the 3rd lunar month.
In 2003, after Erye (Second Master) was released from prison, *dustani* (Sufi followers/friends) from all over the country came to Yinchuan to visit the revered elder. High Imam and Xuejun from the Guanchuan Daotang (Sufi community hall) went to see Erye, and in conversation, they heard that the main hall of the daotang had not yet been built. Erye immediately handed the ten thousand yuan that the dustani had given him during their visit over to the Imam and Xuejun to build the main hall as soon as possible. Erye said, 'My body is very valuable; if only it could turn into a lump of black gold, then we wouldn't lack money for anything we do.'
That is just how Erye was: everywhere putting the dustani first, constantly working hard for the faith by building gongbei (Sufi shrine / mausoleum complex) and mosques, supporting charity schools, and dedicating his entire life to the deen. Yet some descendants of the righteous only think of their own children, putting on robes to lead *dhikr*, performing *du'a* ceremonies for others, and even slaughtering cattle and sheep. They use the banners of the Ancestral Master Taoye and the Thirteenth Taoye to enjoy the privileges of the faith and exploit the deen. Eating off the faith without working for the faith—can they earn people's respect? Can they develop the faith? Erye, through all his magnificent, shifting storms, bridging the past and future, bore humiliation and hardship to make extraordinary contributions to the deen.
On May 30, 2012, at 12:45 PM (the 10th day of the leap 4th lunar month), the focal point of contemporary Chinese Islam, the leader of the Hui Muslims, the peaceful elder devoted to peace throughout his life, and the spiritual guide of the dustani returned to Allah in Yinchuan. Sanba (Third Master) and the funeral committee decided to bury the deceased at Honglefu Gongbei at 7:00 PM. In just six hours, dustani swarmed in like bees without a hive, arriving by airplane, train, bus, truck, agricultural vehicle, motorcycle, bicycle, and on foot. As long as they could move, the dustani came spontaneously. By the afternoon, nearly 300,000 people had gathered in the Yinchuan-Honglefu area, white prayer caps merging into an ocean of rolling waves, with over 10,000 police officers directing traffic and dispersing the crowds. The sheer scale made it the largest religious gathering in Chinese history.
Just imagine: when you are like a single drop of water cast into this white ocean, what kind of feeling surges in your heart? Truly, when you are there in person, weaving through that massive army of mourners, that excitement and emotion are simply beyond words. The mountains and rivers are moved by it, the vault of heaven weeps for it, and the stray lambs and fawns speak their soul's isolation to you in a pure white ocean of hearts. As dusk fell, the lingering, soaring, mournful chants echoed up to the heavens.
What is religion? When we return to our primal state to inquire and explore, we might bitterly discover that, purely from surface reality, believing in religion is not as sweet as milk and honey. Religious belief is heavy and solemn like pitch black; religious belief is synonymous with sacrifice and giving; religious belief is also a process of human sublimation in following and being followed.
Though Erye has returned to Allah, the hearts of the dustani—thanks to Sanba's far-sighted vision, broad-mindedness, and unpretentious humility—did not drift away; instead, they are even more filled with confidence in the revival of the faith.
Couplet of condolences by Lin Song: In deep mourning for the return of Mr. Liesun to his Lord.
Horizontal scroll: A high seat in paradise
First line: Iron bones and unyielding spine, bearing humiliation to endure hardship, passing on the principles of the righteous faith.
Second line: Majestic and awe-inspiring spirit, cultivating the self to pacify the soul, displaying the legacy of ancient sages.
I also wrote two poems: In deep mourning for the return of Yinchuan's Erye to his Lord
A lifetime dedicated to the faith, never stopping, enduring humiliation and heavy burdens for decades;
Now the star has fallen and the world grows cold, upon whom shall our living souls depend?
Today our sage is taken from us, a great star suddenly falls and hearts are shattered;
How many sages are left in this world? Where shall a million souls cast their reliance?
Erye's Hundred-Day Memorial:
White caps scattered like the ocean,
Incense smoke drifting like clouds,
Praising Allah and the Prophet up to the skies,
Tens of thousands mourning to make the faith flourish.
September 7, 2012 (the 21st day of the 7th lunar month)
Note: Content sourced from *Biographies of Jahriyya Figures*
