馬來遲

馬來遲（1681年—1766年^[1]），經名阿卜杜勒·哈里姆，是一個中國伊斯蘭教蘇菲主義大師。他創立了虎夫耶教派（華寺門宦），是納克什班迪教團傳入中國後最早形成的門宦。^[2]^[3]

生平[編輯]

伊達雅圖勒拉的祝福[編輯]

馬來遲來自一個有軍方背景的回民家庭。其祖父馬從善是明朝的將軍；其父馬家梭為清朝武舉人，但他沒有在朝廷工作，反而經營商店，發了大財。他是河州人（今甘肅臨夏)，甘肅伊斯蘭教重地之一。^[3]

馬家駿是個虔誠的穆斯林，年過四十，尚無子女。於是他前往青海西寧，希望伊達雅圖勒拉（明清之際葉爾羌汗國喀什噶爾地區白山派和卓家族的首領）為他祈禱，求真主賜給兒女。祈禱後，伊達雅圖勒拉叫馬家駿回河州，娶某一個非伊斯蘭教的女子。她曾與數人訂婚，但男方都在婚前去世。馬家軍娶了這個26歲的女人，她給他生了一個兒子。但是，就在生子之時，馬十萬的商店意外失火，貨物全數焚毀，於是馬家駿就把該子取名「馬來遲」。^[4]

變得一貧如洗的馬家駿成為了茶行商，於青海西寧和賀州往來。這個時候，馬來遲正在伊達雅圖勒拉的弟子阿訇太巴巴（1632–1709) 在附近米拉溝的伊斯蘭學校唸書。^[3] （今民和回族土族自治縣）.

作為阿訇太巴巴的得意弟子，馬來遲在十八歲時已經完成伊斯蘭學校提供的所有課程。阿訇太巴巴任命他為一個阿訇，並讓他進入蘇菲主義教派，把阿訇太巴巴從伊達雅圖勒拉得到的Barakah稱號傳給他。^[3]

麥加朝聖[編輯]

經過30多年的在河州地區的宗教工作，馬來遲離開中國，並於1728年朝覲伊斯蘭教在中東的聖地。在1728年至1733年，他師從一些中東蘇菲大師（主要是在麥加和也門，某些版本的他的傳記中也提到開羅和大馬士革）。由於資料不足和中國與阿拉伯語來源不準確，研究者們對馬來遲的麥加朝聖日期有不同的版本：中國版本為馬來遲從廣州航行到阿拉伯半島（並在那兒向一個著名的毛拉學習3個月），並以海路回國；其他版本為他旅行通過陸路到達西域，經過中亞，並在布哈拉研究一段時間。在麥加，他的老師是 Khafiya zawiya（伊斯蘭學校）的負責人，Muhammad Jibuni Ahmad Agelai（或Ajilai）。

另一位對他影響極大的老師是Mawlana Makhdum，他給了馬來遲教名阿卜杜勒·哈里姆。沒有多少人知道Makhdum，但約瑟夫·弗萊徹推測，他可能是一個印度人。^[2]^[3]

虎夫耶[編輯]

回到中國後，馬來遲於清乾隆三十一年(1766) 創立了華寺（華寺拱北清真寺）－中國伊斯蘭教虎夫耶的中心。^[5]虎夫耶，阿拉伯語意為暗藏、隱藏、低念。該派主張尋道者低聲默念贊聖詞、贊主詞從而更接近真主，因而得名。^[2]

馬來遲花了32年在甘肅，青海的回民和撒拉族人中傳道。他還令眾多的藏人，^[6]蒙古人，^[7]蒙古爾（土族）社區皈依了伊斯蘭教，甚至在贏得與當地活佛的宗教辯論後令人皈依。一些社區仍屬於虎夫耶教派，他們仍然視馬來遲為聖人，因為他把他們的祖先帶進伊斯蘭教。^[2]^[3]

逝世[編輯]

馬來遲去世後，他虎夫耶領袖的位置被他的兒子繼承，但此舉被哲合忍耶教派的建立者馬明心批評並反對。^[8] 其後馬來遲的孫子繼承此位。^[9]

馬來遲在臨夏市的墳墓於1986年修復。這座寺廟包括一座清真寺，被稱為華寺拱北，修復後，它繼續作為中國伊斯蘭教虎夫耶的中心。^[2]

文學[編輯]

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. （原始內容存檔於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. （原始內容存檔於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.

參考資料[編輯]

^ 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 (中國大百科全書, vol. 14 宗教 (Religion), p. 255 （頁面存檔備份，存於網際網路檔案館）) 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] （英語）. ^{[永久失效連結]}
^ 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 (中國大百科全書, vol. 14 宗教 (Religion), p. 255 （頁面存檔備份，存於網際網路檔案館）) 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] （英語）. ^{[永久失效連結]}

[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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