马来迟

马来迟（1681年—1766年^[1]），经名阿卜杜勒·哈里姆，是一个中国伊斯兰教苏菲主义大师。他创立了虎夫耶教派（华寺门宦），是纳克什班迪教团传入中国后最早形成的门宦。^[2]^[3]

生平[编辑]

伊达雅图勒拉的祝福[编辑]

马来迟来自一个有军方背景的回民家庭。其祖父马从善是明朝的将军；其父马家梭为清朝武举人，但他没有在朝廷工作，反而经营商店，发了大财。他是河州人（今甘肃临夏)，甘肃伊斯兰教重地之一。^[3]

马家骏是个虔诚的穆斯林，年过四十，尚无子女。于是他前往青海西宁，希望伊达雅图勒拉（明清之际叶尔羌汗国喀什噶尔地区白山派和卓家族的首领）为他祈祷，求真主赐给儿女。祈祷后，伊达雅图勒拉叫马家骏回河州，娶某一个非伊斯兰教的女子。她曾与数人订婚，但男方都在婚前去世。马家军娶了这个26岁的女人，她给他生了一个儿子。但是，就在生子之时，马十万的商店意外失火，货物全数焚毁，于是马家骏就把该子取名“马来迟”。^[4]

变得一贫如洗的马家骏成为了茶行商，于青海西宁和贺州往来。这个时候，马来迟正在伊达雅图勒拉的弟子阿訇太巴巴（1632–1709) 在附近米拉沟的伊斯兰学校念书。^[3] （今民和回族土族自治县）.

作为阿訇太巴巴的得意弟子，马来迟在十八岁时已经完成伊斯兰学校提供的所有课程。阿訇太巴巴任命他为一个阿訇，并让他进入苏菲主义教派，把阿訇太巴巴从伊达雅图勒拉得到的Barakah称号传给他。^[3]

麦加朝圣[编辑]

经过30多年的在河州地区的宗教工作，马来迟离开中国，并于1728年朝觐伊斯兰教在中东的圣地。在1728年至1733年，他师从一些中东苏菲大师（主要是在麦加和也门，某些版本的他的传记中也提到开罗和大马士革）。由于资料不足和中国与阿拉伯语来源不准确，研究者们对马来迟的麦加朝圣日期有不同的版本：中国版本为马来迟从广州航行到阿拉伯半岛（并在那儿向一个著名的毛拉学习3个月），并以海路回国；其他版本为他旅行通过陆路到达西域，经过中亚，并在布哈拉研究一段时间。在麦加，他的老师是 Khafiya zawiya（伊斯兰学校）的负责人，Muhammad Jibuni Ahmad Agelai（或Ajilai）。

另一位对他影响极大的老师是Mawlana Makhdum，他给了马来迟教名阿卜杜勒·哈里姆。没有多少人知道Makhdum，但约瑟夫·弗莱彻推测，他可能是一个印度人。^[2]^[3]

虎夫耶[编辑]

回到中国后，马来迟于清乾隆三十一年(1766) 创立了华寺（华寺拱北清真寺）－中国伊斯兰教虎夫耶的中心。^[5]虎夫耶，阿拉伯语意为暗藏、隐藏、低念。该派主张寻道者低声默念赞圣词、赞主词从而更接近真主，因而得名。^[2]

马来迟花了32年在甘肃，青海的回民和撒拉族人中传道。他还令众多的藏人，^[6]蒙古人，^[7]蒙古尔（土族）社区皈依了伊斯兰教，甚至在赢得与当地活佛的宗教辩论后令人皈依。一些社区仍属于虎夫耶教派，他们仍然视马来迟为圣人，因为他把他们的祖先带进伊斯兰教。^[2]^[3]

逝世[编辑]

马来迟去世后，他虎夫耶领袖的位置被他的儿子继承，但此举被哲合忍耶教派的建立者马明心批评并反对。^[8] 其后马来迟的孙子继承此位。^[9]

马来迟在临夏市的坟墓于1986年修复。这座寺庙包括一座清真寺，被称为华寺拱北，修复后，它继续作为中国伊斯兰教虎夫耶的中心。^[2]

文学[编辑]

Gladney, Dru C. Muslim Chinese: ethnic nationalism in the People's Republic. Volume 149 of Harvard East Asian monographs 2. Harvard Univ Asia Center. 1996 [2015-03-25]. ISBN 0-674-59497-5. （原始内容存档于2015-04-02）. (First edition appeared in 1991).
Lipman, Jonathan Neaman. Familiar strangers: a history of Muslims in Northwest China. Hong Kong University Press. 1998 [2015-03-25]. ISBN 962-209-468-6. （原始内容存档于2020-09-25）.
Weismann, Itzchak. The Naqshbandiyya: orthodoxy and activism in a worldwide Sufi tradition. Volume 8 of Routledge Sufi series. Routledge. 2007. ISBN 0-415-32243-X.

参考资料[编辑]

^ As it is often the case with the 17th and 18th-century Hui Sufi figures, the chronology of Ma Laichi's life is not set firmly. Gladney (1996) (p. 47) gives no birth year, and 1766 as the death year; Weismann (2007) (p. 83), gives no birth year, and 1753 as the death year. Lipman (1998) does not give exact years for birth and death, and emphasizes differences between different historians' chronologies (p. 67); however, adding up lengths of time intervals in his biographical account implies that Ma would be close to 48 in 1728. The Great Chinese Encyclopedia (中国大百科全书, vol. 14 宗教 (Religion), p. 255 （页面存档备份，存于互联网档案馆）) gives 1681-1766.
^ ^2.0 ^2.1 ^2.2 ^2.3 ^2.4 Gladney (1996), pp. 47-48
^ ^3.0 ^3.1 ^3.2 ^3.3 ^3.4 ^3.5 Lipman (1998), p. 65-67
^ Lipman (1998), p. 66. Lipman's telling of the story does not mention whether Ma Jiajun had been married already by the time of his asking for Afaq Khoja's help. One would imagine that he was already married or widowed, otherwise asking for divine intervention to get an heir would make little sense. Thus, it is not clear if he had other wives before, or simultaneously with, Ma Laichi's mother.
^ 中国清真寺联盟شبكة جميع المساجد في الصين—المسجد-穆斯林、中国穆斯林、清真寺 المسلم الصيني—打造全国最大的清真寺联盟！ - 中国清真寺联盟——清真寺频道 - 临夏市华寺拱北清真寺 - 首页. [2015-03-25] （英语）. ^{[永久失效链接]}
^ These days, Tibetan-speaking Muslim communities who have been Muslim since the 18th century are officially included into the Hui ethnic group, as there is no separate official designation for them. On the other hand, should a modern Tibetan convert to Islam, he would still officially remain an ethnic Tibetan. (Lipman (1998), p. 23)
^ Probably, including the group known now as Bonan. (Lipman (1998), p. 65, citing Ma Tong).
^ Lipman (1998), p. 179
^ Lipman (1998), p. 111

[1] As it is often the case with the 17th and 18th-century Hui Sufi figures, the chronology of Ma Laichi's life is not set firmly. Gladney (1996) (p. 47) gives no birth year, and 1766 as the death year; Weismann (2007) (p. 83), gives no birth year, and 1753 as the death year. Lipman (1998) does not give exact years for birth and death, and emphasizes differences between different historians' chronologies (p. 67); however, adding up lengths of time intervals in his biographical account implies that Ma would be close to 48 in 1728. The Great Chinese Encyclopedia (中国大百科全书, vol. 14 宗教 (Religion), p. 255 （页面存档备份，存于互联网档案馆）) gives 1681-1766.

[mc-2] 2.0 ^2.1 ^2.2 ^2.3 ^2.4 Gladney (1996), pp. 47-48

[lipman65-3] 3.0 ^3.1 ^3.2 ^3.3 ^3.4 ^3.5 Lipman (1998), p. 65-67

[4] Lipman (1998), p. 66. Lipman's telling of the story does not mention whether Ma Jiajun had been married already by the time of his asking for Afaq Khoja's help. One would imagine that he was already married or widowed, otherwise asking for divine intervention to get an heir would make little sense. Thus, it is not clear if he had other wives before, or simultaneously with, Ma Laichi's mother.

[5] 中国清真寺联盟شبكة جميع المساجد في الصين—المسجد-穆斯林、中国穆斯林、清真寺 المسلم الصيني—打造全国最大的清真寺联盟！ - 中国清真寺联盟——清真寺频道 - 临夏市华寺拱北清真寺 - 首页. [2015-03-25] （英语）. ^{[永久失效链接]}

[6] These days, Tibetan-speaking Muslim communities who have been Muslim since the 18th century are officially included into the Hui ethnic group, as there is no separate official designation for them. On the other hand, should a modern Tibetan convert to Islam, he would still officially remain an ethnic Tibetan. (Lipman (1998), p. 23)

[7] Probably, including the group known now as Bonan. (Lipman (1998), p. 65, citing Ma Tong).

[8] Lipman (1998), p. 179

[9] Lipman (1998), p. 111

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