A person who never gets sick for the rest of his life cannot become a famous doctor.

- Arabic proverb

In the valley of the Yellow River at the foot of the Lazhi Mountains in the southeast of Qinghai Province, there are street workers who were the first to settle down of the Salur people.

A young man from Salur sits alone on a crimson hill, staring at the blue sky and white clouds and the Yellow River winding away, trying to imagine the world beyond Salur.

This boy is Han Said, a descendant of Hassan, a Salur native of the Khorezm Empire.

Han Said was about 14 or 5 years old, with large eyes, a white and red complexion, two thick, black eyebrows connected into a line, and a pale yellow hat on his black hair.

Since he was a child, Han Saeed heard from his grandparents that the Salur people came from Khorezm in the west 500 years ago, and settled here because they wanted to guard the Han-Tibet border area, and became the reclaimers of Xunhua.

However, Hansayed still did not understand why the people of Salur had left their homeland and fled to such a distant place. Why defend the border between the Han and the Tibetans for the Mongols? Besides, who will defend the frontiers of Khorezm?

He looked at the smoke of the Salur houses in Pingchuan, the golden dome of the yellow worship temple, and the camel spring surrounded by green grass and wild flowers, and couldn't help but ask himself: "Isn't it true that the streets and Xunhua are more beautiful and rich than Khorezm?" ”

Xunhua is located in the eastern part of today's Qinghai Province, the eastern section of the Lazhi Mountain (also known as Jishi Mountain) on the boundary between the Qinghai-Tibet Plateau and the Loess Plateau, surrounded by mountains and valleys.

Xunhua has been an area where ethnic minorities have lived together since ancient times. The Qin period belonged to the land outside the Saiwai. During the Western Han Dynasty, it was incorporated into the county system of the Han Dynasty and belonged to Heguan County, Jincheng County (today's Lanzhou). During the Tang Dynasty, Xunhua became the Jishi Military Land and the Zhenxi Military Land. During the Great Song Dynasty, it belonged to the jurisdiction of the Tubo regime. Dayuan set up the state of Jishi. Daming set up a thousand households in Jishi Prefecture, which was subordinate to Hezhou Wei.

In 1762, the Qing Dynasty moved Hezhou Tongzhi to Xunhuaying, which began to be called Xunhua Hall and belonged to Lanzhou Prefecture. Later, Xunhua Hall was changed to Xining Prefecture and changed to Xunhua County.

Xunhua has been the most important and concentrated settlement of the Salur people since the arrival of the Salur people in the Great Yuan Dynasty, accounting for the absolute majority of the local population.

The Salur people who remained in Yuanzhugou gradually lost their Muslim faith and merged into the surrounding Tibetan people. Legend has it that they also had an ancient Koran, because no one could recite Arabic anymore, and they only took it out and touched it with their hands during the celebration and wedding and funeral festivals. The Tubo people of Yuanzhugou have a proverb: "Dongna Yuanzhugou Suowa Jigeni, Manla Salar Gong Jigeni", which means that Yuanzhugou has 12 Zhuangzi and Salur has 12 workers. These Tibetan Salurs and their descendants have always maintained a very close relationship with the Salul people, calling them Shani (i.e., the family) rather than Xuhu (i.e., villagers) as other ethnic groups do.

In particular, the rapid development of capitalism in Europe, the continuous progress of science and technology and the extensive use of industrial machinery have improved the production efficiency of various countries, promoted the further modernization of society, economy and culture, and greatly improved the country's strength and military level.

At this time, the Qing Empire was complacent, arrogant, closed off the country, and began to decline.

The Hui people of Khorezm came to Dayuan, and after about 200 years of evolution and fusion, the colors of their respective tribes gradually faded. They took the Hui people as the main body, and integrated the surrounding Han people, Uygurs, Mongols, Tubo people and other ethnic elements, and gradually formed a national community of Muslims in the Ming Dynasty - the Hui people.

More than 200 years have passed. In the peasant uprising at the end of the Ming Dynasty, the Hui people in northern Shaanxi and eastern Gansu joined the rebel army under the leadership of Ma Shouying and became one of the main forces of the rebel army of Zhang Xianzhong and Li Zicheng.

Because of the Hui people's strong sense of self-identity and stubbornness in religious beliefs and cultural customs, the Qing court imposed more severe oppression and rule on them than other ethnic groups, making the Qing dynasty the most frequent rebellion of the Hui people against the ruler in history. Beginning with the Ganzhou Uprising in 1684, shortly after the establishment of the Qing Dynasty, when the Hui people Mi Layin and Ding Guodong rebelled against the Qing Dynasty and restored the Ming Dynasty, the Hui people's uprising against the Qing Dynasty continued until the day of its collapse.

There were many reasons why the Hui rebelled against the Qing rulers. Among them, the imperial court's implementation of laws and regulations that discriminated against the Hui was an important reason for the Hui people's rebellion. In 1762, the imperial court issued the Great Qing Statute, a draconian law that discriminated against the Hui. The legislation on Hui Hui is full of discrimination and oppression against Hui people, showing the unequal treatment they receive before the law.

On the one hand, the imperial court said that the Hui people have been under our management for a long time, that is, the people of the Qing Dynasty, and that the laws against the ordinary people are applicable to the Hui people, and on the other hand, it falsely accused the Hui people of being fierce and habitual, forming a party and becoming bandits, and that according to the normal discipline methods, it will not play any role, and more severe legal control must be formulated.

The Hui people of the Qing Dynasty suffered very deeply. In actual life, it is not uncommon for the government to oppress the Hui people, and even some Han doctors have said with emotion: "The local officials have always favored the Han people, and all Hui and Han quarrels and fights, regardless of who is right or wrong, will suppress the Hui people", "The officials arbitrarily apply the law, and the Hui people kill the Han people to pay for their lives, and the Han people only need to pay 24 taels of silver for killing the Hui people."

The emperor of the Qing Dynasty also had to admit: "The Hui people have been subordinate to China for a long time, and they have enjoyed the blessings of the state together, and there are many people who have been officials for more than 200 years, how can they not have morality and conscience?" Why risk death and rebellion? Presumably, the root cause of this was the mishandling of the dispute between the Hui and Han by local officials, which led to the deepening of hatred between the two ethnic groups. ”

Harsh laws and unfair justice made the living space of the Hui people worse, so they frequently launched uprisings against the Qing court.

At that time, the Manchurians and Han Chinese collectively referred to those who believed in Islam as the Hui people. In fact, the development of the Hui group has a clear boundary: the vast majority of Hui people who speak Chinese are today's Hui; The Salta-speaking Hui were today's Dongxiang people, then known as the Mongolian Hui; The Salur-speaking Hui were the Salar of today, then known as the Salur Hui; The Hui people who speak the language of security are today's security clan, which was called Fanhui at that time. It's just that at that time, the government and the common people did not have an in-depth understanding, so they were not subdivided as they are today.

As a branch of the Hui people in a broad sense, the Salur people maintained a close relationship with the imperial court of successive dynasties, and were canonized by the imperial court, basically in a semi-autonomous position. They lived side by side with the Hui, the Baoan, and the Sartars, who were of the same religion and other races.

The Qing Dynasty inherited the old system of Ming administration of the Salur people, appointing their leaders as local officials, called foreign Tusi. The Erzi (hereditary religious chief) system and the har (elders, chiefs), and Tusi constituted the rulers within the Salul society.

At that time, the Salur people had already formed a relatively solid social grass-roots organization, namely Agnai, Kongmusan, and Agle.

When the Salur people first settled in Xunhua, the population was relatively small and the area they lived in was very large. As the population grew, they formed a custom that was different from the Han people's first-born son inheriting the ancestral business, but like the Mongols, the younger son was in charge of the family business, and the rest of the sons had to live separately after they got married, thus forming a close family based on patrilineal blood - Agnai.

Agnai is composed of the closest blood relationship, which is a compound of the Turkic words Agai (elder brother) and Naini (younger brother), which is equivalent to the Chinese word for dangjia.

The father occupies an important position in the entire clan and has the right to command his descendants, but there is also a residual matriarchy to varying degrees. The uncle has special rights to the nephew, and all major family matters, such as the nephew's birth, marriage, funeral, sale of property, family separation, going out to earn a living, returning from the trip, etc., must be presided over by the uncle or with his consent.

Agnai have an obligation to help each other, and have priority over outsiders in selling houses, pawns, or a range of other things.

In early societies, the status of the Agnatou was passed down internally. His functions are like the head of the family, the head of the family, etc., he has the power to use part of the public property, has the power to mediate in the event of internal conflicts within the Agnai, and also acts as a liaison with the outside world.

A few close Agnai make up a Kongmusan.

Kongmusa is a compound of Kongmu and Sanni, and the Turkic word means whole, all. In a sociological sense, Kong Mu San means all people, including all members, and people of the same clan who are related by blood. In the Sarul people, Kongmusa means a distant brother, a person with a surname, or a root, and is an organization that is differentiated from the blood relationship of Agnai, and is linked by patrilineal blood.

In general, a Kongmusan is a surname with a communal cemetery. They were bred from the same ancestor and were relatives of each other, so men and women of the same Kongmusan were forbidden to marry.

In production and life, the members of the same Kongmusan have a tradition of helping each other. At the time of marriage, the woman's Kong Mu San member is responsible for sending off the relatives, and the Kong Mu San member of the man is responsible for welcoming the family and arranging food and accommodation; At the time of the funeral, the same member of Kong Musan was in charge of the funeral.

Each Kongmusan had a Hal who was responsible for organizing the construction of ditches and dredging, the reclamation of wasteland, the management of religious affairs, and the interaction with other Kongmusan. Hal also has to mediate disputes between households, and if they can't be resolved, they will be transferred to the higher level for resolution.

Each Kongmusan is also a unit of religious activities, and a school director is required to participate in the management of the village worship monastery, that is, to manage the property of the temple and collect school food and religious fees from the parishioners.

Hal is both an administrative and religious grassroots administrator.

Agle is a settlement formed by the union of several Kongmusan, with communal mountain forests and pastures.

The earliest meaning of Agre was home and yurt, and it is still used by nomadic peoples such as Kazakhs, and it was only after the ancestors of the Salur people moved east that it developed into a regional concept and became the meaning of village or village. They formed many Aglers of various sizes in a special environment. For example, in Xunhua, there are 18 Agles in Jiezi and 9 Agles in Qingshui.

Agnai, Kongmusan and Agler made the cohesion and centripetal force of the Salur people particularly strong, and it was very easy to command and deploy them as a whole when encountering major events.

In order to strengthen the management of the Salur people, the Qing court built an earthen city at Caotanba. Emperor Yongzheng gave the name Xunhua, that is, to follow the meaning of Wanghua.

The imperial court centered on Xunhua City and divided the Salur settlement into 12 jobs. 工 is a dry diacritic. Gan means town in Turkic language. The west of the city is the upper six works, namely Jiezi, Caotanba, Chaga, Belie, Chahan Temple, and Su. The eastern part is the lower six workers, namely Qingshui, Dasugu, Mengda, Zhangga, Xichang, and Naiman. Tusi Han Bing was stationed in the street and managed the six workers, called the six works of the toast. Tusi Han Dayong was stationed in Naiman and managed the six workers, called the six works of the toast.

One day in 1761, Han Saied followed his grandmother to visit relatives in Chacha Gujie Liezhuang. He had heard that there was a well-known missionary in Zhuang Kuo, Su Forty-three.

It is said that Su Forty-three was born to his father when he was 43 years old, so he was given this name. Their hometown was originally a street worker, but because their father bought a field in Cha Cai Gu Jie Liezhuang, they moved here.

Han Said went to visit Su Forty-three.

Su Forty-three warmly received this young man from his own tribe and told him excitedly: "A few days ago, Nao heard that Ma Mingxin Aji, who had studied in Mecca for 16 years and was very knowledgeable, had returned from Heaven and was going to pass through the Xunhua realm of Nao, so he went to the post station with several priests to visit Aji. Maagi's preaching was very new and unique, and it touched everyone present. Therefore, the Naws worshipped him as a teacher and asked him to stay in the Nawmen to spread the teachings. ”

When Islam was first born, there was no distinction between sects. Later, because of differences in understanding, three major sects emerged: Shia, Sunni and Sufi.

At the end of the 7th century and the beginning of the 8th century, some Muslims in Kufa and Basra in Arabia opposed the corruption and extravagance of the Umayyad and Abbasid dynasties, and advocated piety, frugality, poverty, asceticism, and asceticism. They imitated the simple life of the prophets, paid attention to inner cultivation, did not care about dress, and often wore woolen clothes, so they were called Sufis (people who wore woolen clothes) pie.

Sufism is the product of Muslim devotion and religious fervor, which gradually developed from asceticism to mysticism.

After the 17th and 18th centuries, the Sufi schools of Zhehe Ninya, Gade Ninye and Hufeiye were successively introduced from Arabia, Iran and Central Asia to Gansu, Ningxia and Qinghai by sea and land, and gradually formed a complex branch system by combining with traditional Chinese cultural ideas and privilege systems.

For the sake of distinction, people called the original Islam the old religion of Gedim, and the Sufi branch Zhehe Ninya and other sects called Protestantism.

The meaning of Zhehe Ninja is open and loud, and it advocates the recitation of the praise word Dickel aloud, so it is also called the high praise school or the high voice school. Originally an offshoot of the Nashbandiyah order of Sufi sects in Central Asia, it later became popular in Central, West Asia, South Asia, and North Africa, and its main ideas were consistent with those of other sects, but differed in some details.

The new type of doctrine that Ma Mingxin told Su Forty-three was Zhehe Renye.

Ma Mingxin, a Hui person, is known as Ibrahim, and his Taoist name is Vigaya Tunlahai (the one who defends the Lord's way), and after impermanence, he is revered by the people as Shuhai Dayi (the one who sacrificed for the Lord's way). He was a well-known Muslim scholar in the northwest, originally from Jiezhou, Gansu Province (present-day Longnan, Gansu Province), and moved to Longxi because of a famine.

Ma Mingxin studied the scriptures from an early age and went to Mecca for the Hajj pilgrimage when he grew up. Before returning to his homeland, he received the basic tenets of the Shazilin Yah Monastery taught by his master Muhammad Burul Xeni, and was also given the History of the Shazilin Yah Monastery, the Uluti, the Taishhabi (rosary), as well as the felt, the cane, the backrest, the bowl and the sword. At the behest of his master, he made an exception to chant the Lord's praise, accompanied by certain movements. Hence the name Zhehe Ninya.

Han Said asked, "Did Ma Mingxin Aji stay?" ”

Su Forty-three's eyes flashed brightly, and he nodded happily.

Ma Mingxin was moved by the enthusiasm of the Salur Su 43, so he stayed and taught the Sufi Zhehe Renye among the Salur and Hui people in Hezhou, Xunhua, Baihuagong, and Qingshuigong.

Han Said heard that Ma Mingxin explained the doctrine in a way that the common people liked to see, and also made an appropriate simplification of religious rituals. In view of the drawbacks of the old religion of charging fees for chanting scriptures, he particularly emphasized that priests should not spend money on alms (alms) privately, but should use it to help the poor, and also put forward the proposition that "the transmission of religious power should be passed on to the virtuous and not to the sons" on the matter of the Hufeiye sect Daozu Ma Lai's late transfer of religious power to his son Ma Guobao.

These ideas of his were loved and supported by many poor people, attracting the attachment of some Hufei Yapa Salurs and Hui people, threatening the interests of the old sect and arousing the strong dissatisfaction of the sect leader Ma Guobao.

Han Said was surprised to find that Xunhua, which had always been peaceful and tranquil, was in danger. Because of the arrival of Ma Mingxin, because of the spread of Zhehe Ninya, the Salur people, who had been closely united in the past, were divided. The Salur people, with a small population, formed two opposing camps according to Protestantism and Old Christianity.