Chapter 9 Chapter 06-10

Chapter 06 Dong Zhiyuan The Great Northwest during the Tongzhi period was a truly troubled time.Some people rebelled and attacked some villages and forts.The self-defensive, by taking up arms, has in fact joined the rebellion.Riots come and go, wars are maintained in a state of great confusion and stagnation, and wars are not always fought.People are holding knives and guns, squatting on the bunker. In this way, including the Han people, the entire Northwest has entered this chaotic situation where self-defense and attack depend on each other.Hesitant people lose the environment to continue their image of obedient people; thinking people can no longer look forward and backward in the chaos; all powerful people have become a kind of militia leader.It is difficult to distinguish whether this kind of militia is a rebel army or a militia looking for the government.

Government forces grapple with the smoldering situation, fighting at many hotspots.The strategy is to suppress the Muslims in Shaanxi without pardon.After several years of conflict with the Shaanxi Hui army, their vigor is fading, and the crisis follows them closely.The government of the Qing Dynasty propagated leniency towards the Hui people in Gansu, and attempted to defeat the two groups of Hui troops in Shaanxi and Jinji one by one. Jinjibao Daotang and the fifth generation Muleshid Ma Hualong are now facing the final choice.Hesitation and analysis have come to an end.The cannon of the rebellion has been fired, and the head of the begging has been lowered.The prospect cannot but make people pessimistic and vigilant, but now Jinji Fort has become the marshal account of all Muslims in the Northwest—the iron relationship between Zheheren Ye Daotang and the people has been used by the Northwest Muslims to maintain themselves It is impossible for Zhehe Renye to escape his blood feud with the Qing Dynasty, and Ma Hualong is destined to be selected as the marshal—like a lamb sacrificed on the Eid al-Adha.

Of course, unless he chose another path; until the beginning of the eighth year of Tongzhi, he could always choose the path of "rebellion", just like Ma Zhanao in Hezhou and Ma Xian in Yunnan.Moreover, eight years before Tongzhi, Dong Zhiyuan, who was trapped by Shaanxi Hui, was implying all possibilities of this kind of opportunity. Dong Zhiyuan, as the saying goes, "Qinchuan, which is eight hundred miles away, is not as good as Dong Zhiyuan's border", and there is no danger to defend.After several years of fighting, the Shaanxi Muslim Army retreated to Dong Zhiyuan, bringing their families and plows, and the old and weak were crowded with luggage.A decisive move, profoundly reflects the bleak prospects of Shaanxi and Hui.

If the upper echelons of Zheherenye in Jinjibao were determined to pursue survival and prosperity, and sent Dong Zhiyuan under the army——they would not be as prosperous as the Ma Zhanao and Ma Anliang families in the future.However, Zhehe Renye turned a blind eye to this historical opportunity, and they have no tradition of rebellion. The Shaanxi Muslims trapped in Dong Zhiyuan have hundreds of thousands of families and families. Volume 2 of "Ping Hui Zhi" states: "Dong Zhiyuan has hundreds of miles of land, and many people are short of food." "Dong Zhiyuan's hundreds of thousands of thieves chose to trap Qingyang, Ningzhou, Zhenyuan, and Pingliang, trying to flee to Shaanxi to plunder."— — On the surface, the Hui people in Shaanxi used Dong Zhiyuan as their base, and went out to fight in all directions, occupying several cities;

Jinjibao’s choice was to aid Shaanxi—this allowed Zheherenye to maintain its purity and reputation for another century.Zheherenye's descendants do not have the dirty history of Mazhanbie in Hezhou and Maxian in Yunnan. Zheherenye's history can only be a history of martyrdom. The aid to Shaanxi made Zhehe Renye the leader of the Hui people in the northwest. In the winter of the seventh year of Tongzhi, "the grain in Dong Zhiyuan's nest was about to run out, and Ma Huayi (Dragon) used more than 1,500 camels to carry grain to the relief in early February."Moreover, "the Niyang spears, foreign medicines, and war horses of each return were all sold by Ma Huayu from Guihuacheng area."

On the eighth day of February in the eighth year of Tongzhi, after Dong Zhiyuan's Shaanxi Muslims were defeated by the Qing army, they decided to move closer to Jinji Fort. When Zhehe Renye opened the gate of Jinjibao to the men, women, old and children in Dong Zhiyuan's camp in Shaanxi Province, he opened the curtain of another tragedy of martyrdom at the same time. The Hui people in Shaanxi merged the 18th battalion into four major battalions. On the 23rd, the Qing army made a general attack and completely wiped out Dong Zhiyuan.Just rushed out of the old camp, "the old and the weak with heavy luggage, because of the large number of people and horses, couldn't run away quickly", they were chased and suppressed by the Qing army. In the battle of Dong Zhiyuan, the Muslims in Shaanxi suffered heavy casualties. There are as many as 20,000 to 30,000 people in Yanluojian."

From Dong Zhiyuan's east of Shanxi to the Yellow River irrigated area in Ningxia Chuan, there should have been a spectacular scene: teams of bullock carts rolled up the yellow dust, and the old and young wailed and waded up higher smoke columns. Thousands of people rushed in all directions, gradually disappearing in the yellow dust that blinds people's eyes.A bunch of camels returned in a caravan, and the Zhehe Renye Muslims of Jinji Fort drove the caravan, stunned by the sight in front of them.The flow of people rolled towards the northwest, and the flow of people rushed past. The sick and weak children who died amidst the trampling and crowding were quietly half-buried on the road where the loess had loosened like powder.

The war began, and the sound of guns and artillery in the Jinji Fort area has never been interrupted since then. I can't forget Guizhou Jin Wanzhao who just died.This way of thinking is very strange.Why did they all give up their vitality? In fact, their temperament has long been worn out by history.Jin Wanzhao of Guizhou simply traveled thousands of miles to go to rebellion and death penalty. In fact, Jin Wanzhao could have been destroyed, first defeating the Hui army in Guizhou and then ruling the Hui people in Guizhou.When Dong Zhiyuan was on the verge of extinction, Ma Hualong, who held Zheherenye who only obeyed his words, could have turned Zheherenye from the opposition into the ruling dynasty, and became the leader of the Greater Ningxia that at least included Dong Zhiyuan in the Shaanxi-Gansu border region. Orthodox official sect - but Ma Hualong obviously never thought of it that way.

Zheherenye wanted to find an old way.This is Shu Haidayi, who has not been heard of by many people in China, but is extremely charming in the church - the road of martyrdom. The Shaanxi Muslims who rushed out of Dong Zhiyuan, led by the later famous hero Bai Yanhu and his comrades-in-arms, entered the Zhehe Renye Parish around Jinji Fort. Ren Ye thought on the wall of the fort: Hey, here comes the helper, and this time I will beat up Gou Ri's family. Zhehe Renye still has this illusion of the historical protagonist.Perhaps, the history of excessive persecution in the past hundred years and the excessive spiritual wealth they have possessed since Ma Mingxin's Taoist ancestor made Zhe Herenye have a trace of almost pathological rigidity in both thinking and character.Among the three heroes of the Hui people in the Tongzhi year, Bai Yanhu fought all over the five provinces in the Northwest. He was the most resolute and hated the Qing Dynasty. In the end, he went out of the country and made the Soviet Union breed a group of Hui people.But Zheherenye didn't think Bai Yanhu was the main character.Du Wenxiu revived the ancient Dali tradition by relying on the natural dangers in the north and south of Dali. Like the Taiping Heavenly Kingdom, Du Wenxiu created the "Darul Islamu" - an Islamic area. The cause is much larger than that of Jinjibao. Renye still believes that he is the protagonist of the Tongzhi War.

If this kind of awareness is just a view of the Tongzhi Year, then it is nothing but arrogance.The key is that Zhehe Renye always sees himself in this way and is ready to take responsibility.Then, this kind of awareness is not only the key to understanding the battle of Jinji Fort, but also the key to understanding Jehrenya. The decisive battle is approaching, in other words, the light of the martyrdom Shuhaidayi's road is approaching.Tens of thousands of people in Ningxia Chuan have been waiting for too long.Ever since Grandpa Pingliang entrusted his hope to this white and caustic silver river, the people in Sichuan have proved themselves to be worthy of the exams taken by the Salar Xunhua people led by Imam Su Forty-Three and the people of Longdong Shifengbao led by Imam Zhang Wenqing and Tian Wu. It's already started.The gate of heaven is near, and the light of heaven is shining in the yellow dust.Sacrifice is the most beautiful thing, and the way of sacrifice is the only way to heaven.The predecessors have already explained it clearly and simply: this kind of right way is not easy to come by, this is what Daozu Grandpa specially asked for Zhe Herenye, he is called "She Xide" personally, and "Shuhai Dayi" by the sect.This road is the privilege of our Zhehe Renye, and other sects, sects, ethnic groups and ethnic groups do not have the fate to take this road.The people in Sichuan have been waiting for too long, the Shaanxi people have been defeated, the main show is about to start, and the moment of Jinji Fort's immortality is coming.

This is the way Jahrenya thinks. In fact, Dong Zhiyuan was a major battlefield for the Muslim uprising in the Northwest during the Tongzhi period, and it was also the last barrier on the periphery of Zheherenye.Dong Zhiyuan has defended the Zheherenye area for quite a long time, and now it is Zheherenye's turn to go into battle. Prior to this, Jinji Fort was on the front line of war and war, and the war never really stopped.From the first year to the fourth year of Tongzhi, Jinjibao formed an advantage over the Qing army; the stalemate in the fourth to eighth year ended with the fall of Dong Zhiyuan.In the eighth year of Tongzhi, under the command of Zuo Zongtang, the Qing army encircled Jinjibao in three ways. In the following, I don't want to ask for trouble by copying Chinese documents to describe the details of the battle of fort and fort—in short, Jinji Fort is defending. Chapter 07 For Sacrifice The Jinjibao area is a famous ancient irrigation area of ​​the Yellow River. The so-called "the Yellow River is rich in Ningxia" refers to this place.Between the rice fields, there are dense fortresses all over the plains - Zheherenye and the decisive battle between the Muslim rebels and the government forces from all walks of life are mainly to attack and defend these villages with strong fortress walls.Occasionally there are field battles, mostly on the iron-colored and barren Niushou Mountain. The bloody massacre in the Tongzhi year has long since disappeared, although a pile of bones is still eye-catching beside the Malian Canal not far from the north gate of Jinji.I have been to the Honglefu Mosque during Ramadan for two consecutive years, but the simple peasants are not good at describing and recalling. There are some well-known legends, and some vague legends. After listening to them for a long time, you can only get an impression, but not the process of the incident. According to the memoirs of Yang Huaizhen, the great imam near Jinji, the battle was fought in three steps: the first stage, the Qing army came from the south line, attacked Jinji Fort through Gunquan, and was intercepted by Zheherenye in Shawo, Qiangjia. For three years, the Muslims had the upper hand.In the second step, the government of the Qing Dynasty marched from the southwest of Jinji, occupied the east bank of the Yellow River, and set up a battlefield in the Hongliugou area, with the legendary Wei Hualian as the general.Wei Hualian may be Wei Guangtao in the documents of the Qing Dynasty. The common people say that he was beaten to death on the mountain of Hongliugou by the Hui army.On the ridge of Hongliugou, the ruins of Weiying's earthen walls meander along the mountain, which is still clearly recognizable.The third time, the Qing army attacked from the New Territories Fort in the northeast of Jinji Fort. The people said that the Qing army used "machine shells", which were probably one of the new European arms purchased by Zuo Zongtang with 4 million taels of foreign debt. Imam Yang Huaizhen recalled: "The machine shells flew like crows, and then fell slowly, hitting the ground for a while before they exploded. My grandfather held a bucket in one hand, and when he saw the shells flying, he ran forward and poured water on the hot On the cannonball. The cannonball couldn’t explode. Later, when Grandpa was brewing the cannonball, one of the cannonballs was extinguished and the other exploded, hurting his right leg. So he built a grass shed and raised the wounded to resist. Later, the entire New Territories Fort The bark of the tree was stripped off, and the wild vegetables could no longer be dug. When I couldn’t stand the hunger, I would eat some wormwood seeds with my hands. In this way, in a hand-to-hand battle, my grandfather was stabbed by a public soldier. The point of the gun stuck in his throat. Before the sacrifice, he was chewing wormwood seeds, and blood and green water flowed from his mouth." There are also some old people who believe that the tombs of the main saints in Zheherenye in the Jinji area - Grandpa Baba and Grandpa Gongbei of April Eighth, are the key points on the way forward for the Qing army.The old man Su Yingfu recalled: "The government's policy is: to occupy Qinglongkou, demolish Hongle Mansion, and open Jinji Fort. Therefore, Qingtongxia and Hongliugou are military camps; and once the Gongbei of Lord Baba is demolished, our Dosdani There is no help." "Manna Gebu" also said: "During the war, the grandpa ordered me (the imam of Hua'ergou) to bring some people and build twelve forts around Gongbei to protect Gongbei." Misfortune—in the tomb of the most central saint in the Lingzhou system, there are two Gongbei of Lingzhou Qibaba and April Eighth Master Ma Yide—according to the description in "Zhehanye Taoist History" , the tutor Ma Hualong said: "If Pingliang's tomb is lost, our tomb will also be lost." In the fierce battle for the fortress, Hongle Mansion Gongbei was first occupied by the government army.At that time: there was only one devout grasshopper imam, who was still reciting the Koran in the honorable Gongbei.Kafele rushed into Gongbei, took his Koran, stripped him of his clothes, and hung him with ropes... Everyone knows that at that time, the noble Gongbei had been destroyed. It is said that after many failures at the beginning, the Qing government invited a lama to watch Fengshui.At that time, the Muslims on the front line of Jinji had the upper hand, and the officers and soldiers used carts to pull back the braids of the dead soldiers in carts to Lanzhou City.The lama climbed the mountain to look at the ground, and concluded that "it is Lingzhou Qibaba and April Eighth Master Ma Yide's Gongbei that blocks the soldiers and horses from advancing." This Gongbei is called Honglefu Gongbei Temple today.Although the vicissitudes of the next hundred years have been repeated, time always proves the key significance of Honglefu Gongbei to Zheherenye in Sichuan Irrigation District.In the past of the Tongzhi period, only such a little legend is left, which seems to have downplayed the spiritual sustenance of Ningxia in the north to this Gongbei.Later—in the month of Ramadan in 1990, when I was stunned and watched the arrogant road divert for it, and the straight canal water curved and surrounded it, I realized the meaning of this Gongbei. Lingzhou, or Zheherenye of Ningxiachuan, is almost finishing their journey.Approaching their mission to hand over the Jekhinya Center, the time has come for them to head towards their pre-determined bleakness.For a long time, they have been unable to express their emotions, and they have been unable to explain their beliefs. Zheherenye's distant Guanchuan, Talang, Shifengbao, Lanzhou, Yili, and the shipyard seem more like blood and origin to them.Only Hongle Mansion vividly illustrates and entrusts themselves, and the Gongbei of Hongle Mansion is the ancient Ningxia Chuan.Now, Gongbei has been destroyed, and Jinji Fortress is under heavy siege—like the sky suddenly cleared up, everything in this world is clear. Religious sentiments arose first among Muleshid Ma Hualong, and secondly among some of his assistants.The religious sentiments and zeal of Jehrenya are often a special requirement in an attempt to repeat history.Let the world come to slaughter, I intend to shed blood. Let the objectivity quickly become a knife and axe, and help me to let my head fall-this kind of emotion, once strengthened by the character of Daxibei, becomes a terrible and beautiful spirit.To know everything about Ma Hualong, who will be honored as the thirteenth great master in the future, one must first understand this spirit, or at least get close to it.It is impossible to analyze Jinji Fort with a researcher's mentality of secular and non-religious.The criticisms that the Thirteenth Grandfather Ma Hualong suffered in the future were just like a few empty guns and stray bullets after the noisy slaughter. Tradition is the only weapon in life and death.The history of the era of Taoist Ma Mingxin, and Shuhaidayi, the road of martyrdom that had been loudly advocated at that time, came back in an instant, and everyone reviewed it excitedly.The prayers that are repeated every day, especially Jehrenye's mysterious Jiker recitation, suddenly reveal a fresh and lively original meaning.The soldiers of the Zheheren Yeyi Army in the eighth, ninth, and tenth years of Tongzhi were intoxicated with the desire for sacrifice, their indisputable qualifications when they walked towards the gate of heaven in later generations, and the flames of war that seemed real and dreamy before their eyes—the essence of the war itself. Winning or losing is no longer important, even the war itself has become a tool for them, the Dail of their gigantic week! According to Mansur Ma Xuezhi's "Historical Biography of Zhehan Ye Taoism": Lord Tan, Muleshid Ma Hualong's assistant (maybe a Reys) did not die in the war - he died in Lanzhou before the war, The body was put in a mule cart and transported back to Ningxia.Before the burial, it is said that tears suddenly welled up in his eyes. The mentor Ma Hualong stroked his face and said: Don't cry, Allah said: Anyone who has life must drink the bitter soup of death once.You go first, we will follow. The historians all know that the Jinji Muslim Army once planned to attack the empty Beijing with light cavalry.This matter may or may not exist, but what is certain is that breaking out and dying in battle is also a solution. The brave Jiu Ye prepared a full force of soldiers and wanted to break through.Lord Jiu said: Our whole family intends to die for Islamm and the Muslims; we want to follow the path of the mullah Taoist grandfather and sacrifice for the Lord... Later, the mullah (referring to Ma Hualong) gave a call, and they all fought for The teacher dedicated his life and got his wish. The solemn atmosphere permeated the whole church.My hometown Shandong also produced a hero in this great era, Jinan Imam, who is honored as Lord Jin in the church. At the time of the Tongzhi War, Jin Ye was running two Zheherenye mosques in Beijing—Qihuamen (Chaoyangmen) Shangpo Temple and Changping Town Temple. In order to take care of Shandong Jinye, the thirteenth grandpa wanted to pull him into Shexide's ranks.In the seventh year of Tongzhi, the mullah sent people to Changping Prefecture, calling for Lord Jin to come to Jinjibao to lead Shexid... Lord Jin came.By ten years, Mullah, Jin Ye and other relatives and disciples had all received Shexid. Perhaps, now we can understand the famous prophecy of the thirteenth Grand Master Ma Hualong - Kafele will make a comeback, and our road is still the road of Vigaye Tunla. Master Felt's "Mannagebu" records many verses that are said to be prophesied by the thirteenth great master Ma Hualong.The most important and prophetic speeches of the thirteenth great master Ma Hualong are all permeated with Zhehe Renye's Shuhaidayism.His remarks are actually not as many, complicated and strange as the legend says.A heavy heart and pessimistic judgment about the future oppressed him, and only the intention of sacrifice could balance this mood.During his lifetime, Ma Hualong did not stick to the details of the teaching methods, he was a man of style, and behaved in the world-so that later generations often ignored the religious nature of his heart.One hundred years after the incident, when I recall the story of Jinjibao carefully, the nature of the thirteenth grandfather Ma Hualong's heart gradually became clear, like a piece of iron that sinks to the bottom, dark and heavy.During the Tongzhi period, countless unsung heroes emerged in Jinjibao, and they all passed away under the tide of history.But no one can compare with Ma Hualong, the thirteenth grandfather, and no one has endured such a spiritual burden. The original idea of ​​salvation, the original idea of ​​scapegoating, a kind of understanding that became the pillar of monotheism's outlook on life and worldview, finally appeared at the end of the ninth year of Tongzhi.The thirteenth Grand Master Ma Hualong was on the eve of his death on the eve of his death.I felt the cruel test in the history of human belief.Abdul Ahad Zhanye's "Mannaqib" records his thoughts and emotions: The mullah asked: What is the most expensive thing to do in Gurban?Answer: Camel.Followed by cattle, sheep.Mullah said: Your Gurban are just animals.Even an imam like you doesn't know the most precious Gurban.The most expensive is: Ibrahim made his son Ismail Gurban.In order to save everyone, I intentionally turned my body into an al-Qurban. In ancient times, Abraham, the monotheistic sage, also known as Ibrahim by the Hui people in China, was determined to kill his son according to the instructions of Allah.When he did stab his son with the knife, the Lord allowed him to slaughter a lamb instead.This is an old religious story known to all who believe. Today, Zheheren Ye Quanjiao firmly remembers: "The thirteenth grandfather Ma Hualong used his family as the sheep of Gurban in order to exchange for Dosdani." This is a small event in Chinese history. But this is a rare event in the history of faith, heart, and holiness. Especially in China, where the ethics of Confucius and Mencius have replaced faith, the practice of the 13th Grand Master Ma Hualong on the ancient propositions of Abraham marks the degree of spiritual pursuit among Chinese people, and it also shows the difficulty of religious survival in Chinese society. The legend of Abraham is brutal and profound. The Thirteenth Grandfather reenacted the legend.Around New Year's Day in the tenth year of Tongzhi, the stories around Jinji Fort were cruel.They washed away the peaceful atmosphere of the old irrigation area of ​​the Yellow River where the canals and sluices are intertwined, and brought in the blood of Lanzhou and Shifengbao.In this way, Qianding was proved once again, and the sad and hard belief of Qianding and Shu Haidayi's path was deeply strengthened. What is being strengthened at the same time is the organization, that is, the sect.In an environment like China, it is inconceivable that someone can believe so desperately.But the fact is that after Tongzhi passed away, Zhehe Renye obtained incredible regeneration and growth.The historical facts about Ma Hualong and Jinjibao, the thirteen great masters, are also stubbornly spread in the form of religion, refusing to be swallowed up by time.This point was not achieved by the surviving Muslims in Dong Zhiyuan and the Shaanxi Muslims who settled in Russia, nor did Du Wenxiu’s Dali Muslims. Chapter 08 The elements of dawn in the darkness are slowly developing, but it is not yet dawn, and the fish belly is still faintly visible on the horizon and on the window lattice.I think there is no other moment that can compare with this moment.In Zhehe Renye's strict and difficult daily religious life, the charm of "Aurat" is always so strong, and it always looms in the final darkness like this. Following the trend of the mountains of nature, along the upstream and downstream of the river, and stepping on the traffic line that stretches like nature, I listened to Aurat in the morning ceremony in half of China. After the morning ritual, the Zhaherenye sect recites a long recitation, which is called Aurat. When the phrase "There is no God but Allah" is read, the characteristics of the rituals of Jahrenya as a sect appear: the people who read are lined up on the Taier, which is composed of two groups facing each other and kneeling. Following this sentence, I was slightly intoxicated.It seems to be intoxicated, it seems to be a question and answer--As mentioned earlier, La (the first syllable of "Nothing is God") means negation; the head should be shaken outward, and In (the first syllable of "Only Allah") means Be sure, shake your head toward your heart—this is the famous Zhehe Renye shaking your head and chanting sutras. The important thing is: this recitation, a total of fifty-six times. To commemorate the fifty-six days of the thirteenth grandfather Ma Hualong being tortured in the official camp. I don't know if it is because I have studied the history department that I must have such feelings.I was on the solemn Taier, listening to my voice melt into the high-pitched Aurat chants, counting secretly from one to fifty-six times——I didn’t know if I was moved or depressed Intoxicated. After the annihilation of history, religion is declaring the truth.The simple and rough tune in the ear gradually showed an irresistible charm in the praise.Once a day, in the field of vision, two rows of white hats gradually emerged from the darkness, forming a rectangular formation. There is no record of the fifty-six days of torture.There is no history book that is also an Ermali in search of truth.No historian has really explored the hearts of the dead.However, in the darkness before dawn, people everywhere in half of China are counting the fifty-six seconds of that history.Every person wearing a white hat on Dail is negating and affirming, and they are repeatedly recognizing a basic truth. Fifty-six times repeatedly questioned and repeatedly believed in the truth, powerfully explaining the fifty-six days of injustice a hundred years ago.I read along with the crowd, unable to express the emotion overflowing in my heart—just like this, every illiterate farmer in a remote area has accurately grasped a star of history. However, Dail in Jehrenya is by no means using religion to memorize history by force, but a thorough religious place and religious life—religion should include history.The Muslims corrected me time and time again on Dayil and Gongbei so that I would not reduce religion to history when writing for them. On November 16th, the ninth year of Tongzhi, in Zhe Herenye's death date book, it was written that "The Thirteen Great Masters Entered the Official Camp". Master Felt's "Mannagibu" recorded this day in detail.The thirteenth Grand Master Ma Hualong sent Su Manla to invite his eldest son Da Ren Ye on the evening of November 15th. After his son came, the mullah said: "I have raised the intention of the old and the young in Gurban." "Lord Renin lowered his head and said," I obeyed. "The thirteenth grandpa got off the kang and exchanged eye contact with his son. He said: "Tomorrow, I will enter Kafeile's official camp just like the grandpa Daozu entered Lanzhou City. "He also ordered his son, Da Ren, not to see him off tomorrow, because he was worried that the violent Da Ren would use force. The next day, November 16th, the thirteenth Grand Master Ma Hualong tied himself out of the east gate of Jinji Fort, gave up on Huangding Camp (Huang Dingying, in the northwest of Jinji Fort), and went straight to the Liu Jintang Camp of the Hui people's blood enemy, the Hunan Army. . At that time, the situation of "more than five hundred and seventy fortresses covering hundreds of miles" outside Jinji City had passed, and "the city boiled straw, wheat roots, miscellaneous cowhide, and dead bodies for food."Ma Hualong, like Du Wenxiu, is already eating cannibals in the midst of hunger. Please use the lives of more than 300 members of his family to ransom money for the death penalty of the Muslims in the area. The Liu Jintang family of the Hunan Army was a government eagle dog that slaughtered the uprising armies of China in the 19th century.Liu Jintang's uncle, Liu Songshan, was beaten to death by Zhe Herenye during the battle of the fortress. Therefore, joining Liu Ying means accepting revenge and enduring the terrible suffering of torture. No one went on to narrate the fifty-six days of the loss.In Ningxia’s Chuan District, farmers’ eyes turned red as soon as they mentioned entering the official camp, and I couldn’t understand it carefully. The specific scenes of those fifty-six days seemed to be a taboo topic within Zhehe Renye.After the morning prayer, kneeling on the Taier and listening to the fifty-six praises pouring in like water, I clearly felt great fear and infinite emotion.Du Wenxiu once slaughtered a peacock he kept, since the poison was a dose of peacock gall, death might be a beautiful dream. But the fifty-six days after the Thirteenth Grandfather entered the official camp, it was like darkness, no one could see it clearly. Before he left, according to "Manna Gebu", the most uttered sentence was: Today, I entered the official camp, just like Weigaye Tunla entered Lanzhou City. After Jinji Fort fell into the city (the local people like to say "Kaicheng"), the government army certainly had no faith.In the area of ​​Jinji, Dosdani of Jeherenye was killed countless times.Dead bodies littered the field.In the Qingtongxia, Lingwu, and Wuzhong areas that I have been in contact with, there are dead people in every family. In 1989, the pile of bones I saw by the Malian Canal was said to have been exposed for an unknown number of years.The site is close to the former site of the west gate of Jinji Fortress, which looks like the remains of people who were slaughtered in batches. Long after the ten years of Tongzhi, when Zhehe Renye finally revived again when the Manchu dynasty was dying (probably at the end of the Qing Dynasty and the beginning of the Republic of China), the new master of Reisi in the Jinji area once sent people to pick up the bones.The congregation picked up the rakes with their hands, and some bones collected hastily were like hills.They once built a huge tomb without a roof with bricks, commonly known as the Ten Thousand Towers, and they often visit the tomb to mourn.Later, the pagoda was destroyed by the local government around 1960, and the bones were burned. In 1976 and 1978, Malian Canal and Qingtongxia-Wuzhong Highway forcibly passed through Honglefu Gongbei successively.The turbid water and the noise of the wheels insulted Dosdani's heart, day after day, day and night.On both sides of the roadbed and on the walls of the ditches, bones were repeatedly exposed. It was hard to tell whether they were the remains of the martyrs who died in the Tongzhi War or the old graves of people in the Zheheren religion—the insult aroused frenzy. The Muslims knelt beside the roadbed and went to the grave under the ridge of the ditch, praying to the blood-soaked field. The Thirteenth Grandfather entered the official camp, but did not return the rescue of the Muslims.Shu Haidayi - this is the pre-determined place in Chuanli, Ningxia. However, entering the official camp meant a truce.The public cannot kill all the people; one year later, the survivors found a way out: "The government and army took over ten thousand people from Shaanxi. They moved Shaanxi to Huapingchuan, and Ganhui was divided into Lingzhou." "More than 3,000 people from Ganhui They were sent to the plains for relocation. More than 12,000 old and weak women from Jinji were sent to Guyuan Prefecture to allocate wasteland for relocation." This is the origin of several major Zheherenye dioceses in the future. In the pool of blood of the massacre, peace was achieved after all. Jahrenya recited Aurat after Fajr prayers day by day, year after year.Fifty-six times of "Liangyilianghan, Yin'anlahu", with melancholy beats, swaying our endless nostalgia for the thirteen great masters in our hearts.Just during the fifty-six times of chanting, the dawn was born, and the night completed its transformation into day. The Aurat of Jeherenya is Kerr, especially the fifty-six times of "Layi Lianghan, Indian Lahu", which makes the Islamic morning ritual more pure and noble.The justice and fairness upheld in this morning ritual inspire people to pursue their ideals and prove the distant and eternal truth. Everything has an end.Perhaps everything about the Thirteenth Grandpa will eventually disappear in the boundless future.However, the chanting after the Fajr prayer of Jeherenya will inspire the religious inspiration of later generations.Because it is not a pedantic fundamentalist preaching, it simultaneously explores the two poles of ideological pursuit - natural law and human nature. Chapter 09 On the thirteenth day of the first lunar month in the tenth year of Tongzhi, Zuo Zongtang, the blood-feuding enemy of Chinese Muslims, ordered that one of the three heroes of the Chinese Muslim uprising movement in the nineteenth century, Muleshid Ma Hualong, the fifth generation of Zhe Heren Ye Shengjiao, should be prosecuted. In the camp, Liang Ziling was killed in the Fourth Banner outside the North Gate of Wuzhong today. From then on, in order to keep in mind this day of loss and martyrdom, Zheherenye and a large number of old Muslims in Gedim in Shaanxi honored him as the "Thirteen Lords". Saeed Shuhaidayi (Head of the Martyrs) Tubul Tunla (Essence of the Way).He died at the age of about sixty and was in charge of teaching for twenty-one years. The legend about him has sprung up like mushrooms after rain, and spread like wildfire. According to legend: When Liu Jintang was the thirteenth prince of Lingchi, he came with a sharp knife in his hand and a grinning grin—he was avenging his personal revenge. ) was killed with an earthen gun.He asked the thirteenth grandpa: I killed you today with a family of three hundred, who will be your descendants in the future? The thirteenth grandpa replied: Everyone on the earth who reads "Liangyilianghan, Yin'anlahu" is my descendant. Liu Jintang asked again: But who will avenge you? The Thirteenth Grandpa issued his prophecy: ——Forty years later, someone will avenge me! Forty years later, the Revolution of 1911 broke out.The common people simply exaggerated this prophecy as "the Cantonese will avenge me in forty years", referring to Sun Yat-sen.Forty years, the legendary cycle of the ideal of Islamic great unity, the limit of the hope of the suffering people, the end of the rampant tyranny - just like this, it suddenly entered the hearts of the Jeherenya believers, and later became an argument for uprisings many times . According to legend: before Ling Chi executed the thirteenth grandfather, the officers and soldiers laid seven layers of felt on the ground.They believed that if a drop of the Thirteenth Lord's blood was splashed on the soil, then the land would continue to breed the seeds of rebellion.Moreover, after the torture, the head was taken away to show the public, and the bloody body, which was already horrible, was put into two large vats by the government—then the mouths of the vats were tightly sealed, also because they were afraid that his blood would combine with the earth, trying to bury him. Strict his Luhan. Legend: There was a man named Ma San Imam of Shenjiahu, who quietly stood for the Thirteen Grandfather on the night of Ling Chi's execution or on the spot (funeral).He also said: Because it was the middle of winter and the sky was freezing, the officers and soldiers did not bury it immediately.Imam Ma San of Shenjiahu pushed down a piece of the canal and buried the body of the thirteen great masters. The descendants of Su Manla, who once served the thirteenth grandpa into the official camp, and was summoned by the thirteenth grandpa to go home alive, said that the one standing there was the Imam Masan of Shenjiahu, who dug the soil from the dry river bed and tied up felt. (The body was rolled up with the big felt spread by Ling Chishi), but it was Su Manla who buried the Thirteenth Lord. In the days to come, the whole family, old and young, took advantage of the danger to take the "October 1st" National Day public holiday. One day, the whole family built the Hui people's hall of the Thirteen Grandfather Gongbei. The land was originally owned by a Han family named Dong.However, as soon as the cattle came to that place, they would not listen to the yelling, and turned around in circles, as if they were suffering from a plague—the farmer was afraid, and later he did not dare to plant.After Zhehe Renye learned about it, he secretly bought the land. Legends and folk tales cannot determine which inch of soil the two jars or the seven layers of felted body were buried in.After so many times of rushing to the Four Flags Liangzi, I finally gradually gave up the paranoia of this archaeological team. Thirteen Grand Masters and Four Banners Liangzi Gongbei was first built in the period of the Republic of China, but was destroyed in 1958 and restored in 1981. There are countless people who pay their respects, even the descendants of Shaanxi Muslims who settled in the Soviet Union came here Duwaer is connected to this grave. The historical details cannot be verified.The means to obtain the real details of history can only be induction, intuition and oracle.Zheheren Christians don't like to inquire whether the remains of the thirteen princes who lost their heads are sleeping peacefully in the soil under the Gongbei, but they absolutely firmly believe that there is nothing wrong with the Luhan (soul) of the thirteen princes , indeed it belongs here. However, this noble Lukhan was not at peace, just like the hearts of hundreds of thousands of Jehrenyas have not been at peace. He still has an unyielding head far away, and the story of that head has not yet unfolded. Sorrowful and heavy emotions have since forever become the character of Jehren; it has made Jehren lonely, it has made Jehren proud, it has made Jehren seek disaster, adversity, doom, and sacrifice.Zheheren Ye Quanjiao is connected by this kind of emotion. They are silent and do not communicate with each other, but they are united and honest.Zhehe Renye is further away from fundamentalism; it increasingly symbolizes something completely new—Chinese beliefs and their forms. Chinese culture, this is a topic that makes Chinese people feel complicated.It is brilliant and irreplaceable, but it depresses humanity.It is profound and profound and directs the right way, but it prevents and corrupts religious belief. In such a vast ocean of Chinese culture, Zheherenye's newborn calf came down without fear of tigers—with such an alluring, rough and straightforward, heresy and upright heroic spirit.哪怕它被禁绝、被镇压、被屠杀，这股英雄气久久不散，向临近的人们施展着难以言说的魅力。 这种力量，这种魅力使人发痴——使人切肤地觉得自己站在宗教的边缘，站在神秘主义宗教的深渊边缘。人们会为自己的陶醉吃惊：因为他们完全忘记了英雄死去的形式。 他们只觉得——牺牲的美丽。 第10章女人 十三太爷马化龙为众舍身，金积堡和洪乐府拱北均被毁坏——哲合忍耶一时遭到了全灭。或者说，哲合忍耶的全部古代史至此结束了；若是还有下一个光阴，若是还有人能出世再举起哲合忍耶的旗帜，那一定意味着一切都改变了，那将是由新的力量、新的血统、新的奇迹推动创造的近代。 近代的天已经大亮，连同新时代的一切矛盾都已经成熟。对于哲合忍耶来说，四月八太爷马以德的第一次复教是一种新世纪，那个世纪在神秘的前定约束之下，以轰轰烈烈的大殉难结束了。一个陌生的世纪已经悄然开始，它更巨大得多，复杂得多，难以理喻而且缺乏圣性。它不是雨天的云而是雨季本身，它要救扶的不仅仅是哲合忍耶这样一个异端教派而是古老的中国。 无论哲合忍耶是否愿意承认，它自身已经滑入了时代大潮，并沾染了这近代的一切特征。教史的单纯性和烈性就要淡弱了——人能够想象和不能想象的事情不久就要发生。而哲合忍耶是不死的——这一真理已经有乾隆四十六、四十九年两次古代遭遇证明过。为着存活，首先为着复活，哲合忍耶一定要联系上这个新的时代。 哲合忍耶教派与中国近代史的联系，是由一个女人实现的。 而且，是一个汉族女人。 她的拱北，在今张家川县城南川拱北内。 据一些教内老人回忆：“——西府太太是广武人，长得天下绝伦。早在毛拉破了广武城后，蛮子们死的死逃的逃，一片混乱。谭爷（十二太爷的热依斯）走着。不想和一女子碰了个满怀。最后十三太爷娶了这女子，唤作西府太太。 后来，十三太爷一家三百多口死于非命，只有西府太太免遭杀害。因为人人皆知她是汉民。这件事情，如今被哲合忍耶教众认为是先知的奇迹：“十三太爷对西府太太说：你把所有传教的凭证都带上。金积破了，你就说，当初是我依仗势力霸占了你。后来，西府太太要回娘家，被释放了。她带走八个箱子，其中有四个箱子都是传教的'衣扎孜'——这是因为，十三太爷早就知道会有这一天，才娶她为妻的。” 尚有传说，刽子手刘锦棠迷上了西府太太美貌，要强娶为妻。而西府太太——有一说是她与某湘军人物结了婚并生育一子；有一说是她以刘锦棠热孝在身（为刘松山死）强娶民女是大罪相威胁，后来逃出了金积或西安。她藏着传说中的传教凭证，逃到了一个扎鸡毛掸子的要饭女人的窑洞，成了西安城墙上的贫民。两个月后，她与张家川李得仓取得了联系。张家川派人来了，驮着油，与她假扮油商，潜入了张家川董家坡。后来又潜伏在北京昌平，直至同治事熄。五年后又回到了张家川。 关于她的细节，无论紧要重大的细节，还是纯在男女的细节，都不可考证。 她成功地带出了哲合忍耶的传教凭证——有人说，是一件道祖马明心从也门穿回的绿色羊毛衫；有人说，一共有四箱子衣物；有人说，这些凭证交给了后日板桥马进西；有人说，是交给了云南马元章……无法深究。 可以肯定的只有一点：她竭尽全力地为哲合忍耶在下一个时代里复活而奔波过。她在哲合忍耶全灭后居然死而再生之际，是唯一一个为全教信任的人。 西府太太娘家宁夏广武，人称“白家的姑娘，姜家的寡妇”，是一个罕见的美少妇。十三太爷马化龙娶她入堡后，为她修建了新屋，是为名噪一时的“西府”，以和旧屋东府相对应。大忍爷为生母恨新妇，居然与十三太爷马化龙闹翻，搬出金积堡单住——后日他遇难的洪乐府渠，正是他分家后的住处。 女人，当她或她们遭逢大时代的时候；当她或她们不仅身处大时代，而且委身于伟男子的时候；她或她们的人生，就不论本人意愿如何，一定要闪现出夺目的异彩。这种道理在中国史上比比皆是，但在中国回族史上，却只有在哲合忍耶中才能找到例证。 继道祖马明心夫人张氏之后，西府太太是又一名不可思议的女性。她身上更多地折射着征服她的男子的光芒。这种光芒里藏着深刻的人性、情和义；它决非是抽象的信仰和空洞而干瘪的说教。西府太太是一种顺从英雄的女人，是一种只追求与英雄共命的真正的女人。