Chapter 2 Section 1 Islam in the Tang and Song Dynasties

In the early seventh century, in the Arabian Peninsula, an event of historical importance took place.After a period of deliberation, Muhammad announced in Mecca in 610 AD that he had received the apocalypse, was chosen as a messenger by Allah, and was ordered to spread a new religion-Islam.People who follow this religion are called "Muslims".Early Islam suffered frequent setbacks.In 622 AD, Muhammad and his few followers had to migrate from Mecca to Medina. This is the famous "hijra" (meaning migration).Later, the year of Hijra was set as the first year of the Islamic calendar.During the time in Medina, Islam developed greatly.At the same time, Muhammad also made final regulations on some religious ceremonies.At the beginning of 630 AD, Muhammad led the Muslims to conquer Mecca, and Islam won a complete victory.The ninth year of the Islamic calendar (630 AD) is known as the "Year of the Delegation".In this year, delegations from various tribes in the Arabian Peninsula came to Medina one after another, expressing their abandonment of their idol-worshiping religion, their conversion to Islam advocated by Muhammad, and political acceptance of Muhammad's leadership.Thus, the Arabian Peninsula was unified by a new ideological and political force.Not long after, the whirlwind of Islam swept across West Asia, North Africa, and Southwest Europe, establishing the Arab Empire.Islam developed from a national religion to a world religion.

It was the early Tang Dynasty in China when Muhammad established his religion and unified the Arabian Peninsula.Chinese history books call the Arab Empire "Dashi". There are different opinions on when Islam was introduced to China.There are mainly the following theories: a. Sui Kaihuang (581-600 AD) said or Sui Kaihuang seven years (AD 587); b Sui Daye twelve years (AD 616); c Tang Wude (AD 618-626) said; d Tang Zhenguan (AD 627-649) said at the beginning; e Tang Yonghui two years (AD 651) said; f Tang Jingyun two years (AD 711) said; g Tang Zhide two years (AD 757 year) said. Most scholars believe that Islam was introduced into China in the second year of Tang Yonghui (AD 651).In recent years, some scholars have advocated "the theory of the second year of virtue".After the Anshi Rebellion, in the second year of Zhide, the Tang government borrowed a large food aid army to help suppress the rebellion.There are estimated to be more than 1,000 of these food soldiers.After the event, except for a few who returned abroad, most of them stayed in China.Marry a wife and have children in China, reproduce offspring, accumulate permanent property, and become a Chinese.This is one of the components of the Hui nationality that was formed later.The spread of Islam in the Tang Dynasty was carried out simultaneously with the residence of the big cannibals and Persians and other Central Asians who believed in Islam in the Tang Dynasty.In addition to the above-mentioned soldiers, Muslims from West Asia and Central Asia who stayed in China also included businessmen, prisoners of war, looted people and so on.

Before the Anshi Rebellion, the Tang Dynasty was politically stable and economically prosperous. The focus of international exchanges was friendship, and foreign trade gains were not so important.For foreign tribute envoys (some of whom may be pure businessmen), the Tang government's rewards often offset the value of the tribute.Foreign businessmen and foreigners residing in the Tang Dynasty were treated with courtesy and a lot of convenience was given.After the Anshi Rebellion, the Tang Dynasty's economic strength declined.The Tang government felt that it was too much to support a large number of foreign residents.In the third year of Zhenyuan (AD 787), Prime Minister Li Mi cleared the residence registration of foreign residents in Chang'an, the capital, and asked them to either return to China or "become Tang officials". More than 4,000 "Hu Ke" who did not want to return to China were awarded Military or public positions, most of which are Muslims.During the reign of Emperor Dezong (780-805 A.D.), tariffs on imported goods increased, resulting in more foreign merchant ships going to South Asian countries for market.The situation has changed since the Wenzong Dynasty (827-840 AD).There are two things worth mentioning in this regard. One is that in the eighth year of Yamato (834 A.D.), Wenzong issued the "Healing Virtue", canceling the double taxation of shipping goods, and allowing them to trade freely after paying the taxes; AD 847-859) allowed Muslims to participate in the imperial examinations, and stipulated a minimum number of admissions.It was under such circumstances that Li Yansheng, a Muslim in Dashiguo, was admitted as a Jinshi in the second year of Dazhong (848 A.D.).This open policy is very wise and promotes economic and cultural exchanges between China and foreign countries.Objectively, it is also beneficial to the spread of Islam in China.

Muslims living in Chang'an included soldiers and tribute envoys in addition to merchants.Muslims living in Yangzhou, Guangzhou and other places are mainly businessmen.In the first year of Shangyuan (760 A.D.) of Emperor Suzong, Liu Zhan, the governor of Songzhou (where the government is located in the south of Shangqiu County, Henan Province), rebelled. Thousands of people died in "Shanghu" such as Shishi and Persia, which shows that there are a large number of Muslims in Yangzhou.Wei Shi, who died in the second year of Emperor Xizong Guangqi (886 AD) and was buried in Xiangefang, Jiangdu County, Yangzhou, had his second son named "Persia".It is said that there are tens of thousands of Muslims living in Guangzhou.According to Arab sources, they were managed by a Muslim official appointed by the Chinese government.He is responsible for leading worship, preaching scriptures, and handling civil cases based on the "hadith".According to Arabic sources, Huang Chao killed as many as 120,000 Muslims, Jews, Christians, and Zoroastrians when he captured Guangzhou in the sixth year of Emperor Xizong's Qianfu (879 AD).This figure is obviously exaggerated and not credible.However, after all, it can be seen from this that there are many foreigners living in Guangzhou, among whom Muslims are the most.Most of the Muslims who lived on Hainan Island in the Tang Dynasty were the plundered population.At that time, there were two great pirates in Hainan, one named Feng Ruofang and the other named Chen Wuzhen.Both of them made a living by plundering foreign merchant ships, especially Persia.As a result, they became extremely rich with millions of dollars in their families.They seized the jewels and treasures of the ship for themselves, and took the merchant crew as slaves.Feng Ruofang's "Slaves live in three days from north to south, five days from east to west, and every village is next to each other".In the spring of the seventeenth year of Tang Zhenyuan (801 A.D.), Tang and Nanzhao were on one side, and Tubo and Dashi were on the other. There was a battle known as the "Battle of Crossing Lu" in history.As a result, Tubo and Dashi were defeated.Tang captured more than 20,000 soldiers from Tubo and Dashi.Many of these prisoners of war were Muslims, and later they settled down in the Sichuan-Yunnan area.

During the Five Dynasties period, the center of gravity of Islam in mainland China had shifted from Chang'an in the west to Fujian and Guangdong in the southeast.There, Islam was strongly influenced by Chinese traditional culture at the initial stage of transmission.In the west, relatively speaking, this influence is not as great as in the southeast.As far as Islam in China is concerned today, there is also a ladder of belief that descends from west to east.This phenomenon has its historical origin. During the Five Dynasties period, a new Muslim-dominated business class emerged in the Fujian and Guangdong regions, which were called "barbarian merchants" or "sea barbarians".Among them, of course, are the descendants of the "Fan Shang Hu Jia" who lived in Han for a long time.The emergence of this class is a social phenomenon that cannot be ignored.From "Fan merchants and Hujia" to "barbarian merchants", these are two stages in the development history of Muslims in China.

During the Tang and Five Dynasties, Muslims either sought official positions or engaged in business, but there were no farmers, and there were no records of craftsmen.Li Yansheng, a great cannibal who passed the Jinshi examination and settled in China, was an outstanding figure among early Chinese Muslims. "Native Persian" Li Xun, Li Xun (xuanxuan), and Li Shunxian were three brothers and sisters who were Xianjun in Chengdu during the Five Dynasties period.Li Xun and Li Shunxian are poets with excellent works handed down from generation to generation.Li Xuan is indifferent and sells fragrant medicines for business.Wen Shi, another "native Persian" in central Shu, was an official in Shu before and after.Most of the Muslims in this period were engaged in business.Most of them are rich, much more generous than Ri Hui later.Li Shangyin, a famous poet in the late Tang Dynasty, once collected the reverse words popular in the society at that time, that is, the opposite of the truth, and one of them was "Poor Persia".In terms of business, most of them are engaged in more profitable businesses such as jewellery, spices, and medicinal materials.This is their tradition.

In the tenth year of Tang Tianbao (751 AD), a large-scale war broke out between China and Dashi.This is the famous battle of 怛〔〔〕Russ (south of Zhambyl city in southeastern Kazakhstan today).The battle ended with the defeat of the Tang army.Many soldiers from the Tang Dynasty were captured.Among them was Du Huan, an army clerk who was the nephew of Du You, the author of "Tong Dian".He lived in Dashi for ten years.After returning to China, he wrote what he heard and saw into the book "Jing Xing Ji".From it, we can find some views of the people of the Tang Dynasty on Islam.Du Huan called Islam the "Great Food Law" in "Jing Xing Ji".People in the Tang Dynasty observed and understood Islam more from a secular perspective.

Islam in the Song Dynasty had a further development.Most of the Muslims in the Song Dynasty were "native-born foreigners", and some of them had lived in China for five generations.At the same time, foreign Muslims continue to immigrate to China.For example, in Hainan Island, in the third year of Yongxi (AD 986), in the fourth year of Yongxi (AD 987), and in the first year of Duangong (AD 988), there were three groups of Muslims with 100, 150 and 300 people respectively. ".These people are all from "South Sea countries".During the Northern Song Dynasty, most Muslims were active in the Central Plains.After the Southern Song Dynasty, many Muslims moved southward with the Song dynasty, and the number of Muslims in Zhejiang and Fujian increased greatly, especially in Hangzhou.

The number of Muslims in the Song Dynasty was not only larger than that in the Tang Dynasty, but also formed a kind of influence in some areas, such as Guangzhou and Quanzhou, and began to affect social life.They are very wealthy and have close contacts with the local government.Xin Yaduoluo in Guangzhou has "tens of thousands of family assets". He once asked for help in the construction of Guangzhou City, and donated funds to government schools and donated fields.During the Xining period (1068-1077 A.D.), he was awarded the title of "General Guide".During the reign of Chunxi (1174-1189 A.D.), Lin Shi (shishi) served as the governor of Quanzhou, and raised money from local Muslims to build warships and strengthen coastal defense.Doctor Youwu (Zheng Liupin) in Guangzhou married his younger sister because he envied the richness of Pu Yali, a Muslim.A Muslim surnamed Liu in Guangzhou even married the daughter of the clan and became a minor official of the Zuoban Dianzhi.Some Muslim women in Guangzhou also married non-Muslims.In the Song Dynasty, some Han people converted to Islam.At that time, the government banned the "investment in Fanhu". The so-called "investment in Fanhu" refers to the fact that Han people join Muslim homes, convert to Islam, and change their identity and status in an attempt to evade certain social obligations.This has a different social meaning from "Han women marrying back to men".

Muslims in the Song Dynasty were mainly engaged in commercial activities, including overseas trade and sales of goods.They either directly engaged in overseas trade themselves, or lured businessmen from overseas countries to trade in China.At the end of the Southern Song Dynasty, Quanzhou returned to Folian's foreign trade with 80 ships per ship.The Song Dynasty, especially the Southern Song Dynasty, was heavily dependent on overseas imports.In the early years of the Southern Song Dynasty, the income of Shibo actually accounted for 2/5 of the total annual income.Chinese Muslims also often offer tribute and sell goods to businessmen from various countries, acting as intermediaries for foreign businessmen to trade with China.

In the early years of Xining (AD 1068-1077), Guangzhou Fuxue began to enroll students of all ethnic groups, and Muslim children "are willing to enroll."In the years of Daguan and Zhenghe (AD 1107-1118), "Fan Xue" appeared in Guangzhou and Quanzhou.The so-called "Fan Xue" refers to schools that mainly recruit Muslim children.It is estimated that the curriculum setting will not be much different from the same school.It is definitely not the same thing as the "Jingtang education" that emerged in the Ming Dynasty. There are two main sources of students for "Fan Xue": one is the overseas students sent by the country, and the other is the children of "Native Fan Ke", with the latter being the main source.Of course, the children of "native Fanke" can also enter other local schools instead of "Fanxue". In Guangzhou, mainly Muslim settlements are called "Fanfang".It is not known whether Fanfang existed in other regions.The functional organization of Fanfang is called "Fan Changsi".There is a "Fan Chang" (or "Du Fan Chang") in the Fan Chang Division to manage the official affairs of Fan Fang.Religious affairs and civil disputes are handled by the Banchang Division.As for criminal cases, it is handled by the local government.The chief is appointed by the local authority and is responsible to the local authority.Another main task of Fan Changsi is to attract foreign businessmen and provide foreign businessmen with information on China's domestic politics and economy.According to foreign historical records, Guangzhou Fanfang also has a "judge" who handles Muslim-related affairs in accordance with, "hadith" and Islamic customs. In the Song Dynasty, the trade between Islamic countries and China and the residence of foreign Muslims in China provided a favorable opportunity and a solid material foundation for the nationalization of Chinese Muslims.This situation has brought new factors to traditional Chinese society and had a profound impact.The spices, jewelry and medicinal materials imported by businessmen from countries that believe in Islam have enriched and improved the daily life of the Chinese people. "During the Song Dynasty, the consumption of spices was the most significant influence of food products on Chinese customs." Burning joss sticks and burning spices was the most costly for the court: During the heyday of Xuanzheng (1111-1125 A.D.), the palace hated Heyang flower candles for their lack of fragrance, so they filled the candles with ambergris and brain shavings, and there were hundreds of candles in two rows. The flames were bright and fragrant (weng) , Juntian has nothing.Jianyan and Shaoxing (1127-1162 A.D.) could not enter here for a long time.But the Empress Dowager returned to the Luan Desert to claim her longevity, and reported it to the world for support, so she used the story of Xuanzheng.However, there are only a dozen torches listed, and the Queen Mother is so dark that she doesn't hear it.Up to the Empress Dowager Bai, using candles is quite satisfying, isn't it?The Empress Dowager said: "Your father keeps hundreds of branches every night, and the same goes for all the people's pavilions."Because the queen mother started to change clothes, Wei Xiansheng said: How can you be richer than your father? ("Four Dynasties Wenjianlu" Collection B) Follow the example above and below, this custom is still popular among the rich and powerful.Cai Jing, Qin Hui and others all honored burning ambergris.In addition, "It has become a custom for emperors and nobles in the Song Dynasty to make fragrant foods or display expensive fragrant medicines at banquets." "The habit of burning incense and incense is very common." With Bianjing as the center, it was implemented in general society in various places." The import of Dashixiang medicine has also had a certain impact on the manufacture of Chinese medicines.Among the traditional Chinese medicine prescriptions in the Song Dynasty, many of them were mainly "Fan medicine". The "Zhufeng" section of "Economic General Records" contains eight kinds of frankincense pills, three kinds of frankincense powder, one kind of frankincense pill, five kinds of muxiang pills, two kinds of myrrh powder, and benzoin. There are two kinds of pills and one kind of nutmeg pills, totaling 28 kinds.According to the records of "Taiping Huimin Heji Bureau Prescription", there were 10 kinds of medicines with "Fan medicine" and their names before Shaoxing (AD 1127), and Shaoxing (AD 1127-1162) added three kinds , Baoqing (AD 1225-1227) added four new types, and Chunyou (AD 1241-1252) added 18 types later, reaching a total of 35 types.These medicines have very good medical effects.People are "extremely divine" about its medicines and prescriptions, and collect secret treasures. These medicines "have benefited the society a lot, which was called by the Fang family at that time." When medicinal materials (drug raw materials) from countries that believe in Islam are imported into China, it is bound to be accompanied by the introduction of knowledge about making and taking medicines.Otherwise, it is impossible to make a prescription and spread it on the market. "The first entry of exotic spices into China was of course by merchants who advertised their usage and their excellent quality. Some of their ability to be incorporated into prescriptions may have been discovered by the Chinese accidentally, but in general, their knowledge may still come from spices. merchant." The introduction of cotton planting technology to China was also related to Muslim businessmen.In the Song Dynasty, cotton cloth (jibei) was presented to the court by Muslim merchants as a tribute.At that time, the import of all kinds of cotton cloth was controlled by the central government.Among imported materials, cotton cloth is a treasure.Around the end of the Southern Song Dynasty, China began to grow cotton. The sale of spices also enhanced the status of Chinese Muslims in social and political life.Because of the spices, their relationship with the court and the local government has become extraordinary, and even the inner palace avoids the local secretary and directly asks the fan merchants for spices.At the same time, Fanshang also bribed local officials.However, the direct purpose of this kind of bribery is not only for economic benefits, but mainly in politics, such as buying officials to do things, and so on.The so-called "buying an official" here is also different from the previous fan merchants. It is not for obtaining false titles such as generals, but for seeking officials. In the Song Dynasty, Fanke needed a certificate to do business in other places: The imperial edict should be given to those who are willing to go to other states or Jingdong to sell barter goods from the foreign countries and natives. (Article on May 28th of the third year of Chongning in "Song Huiyao Collection") Regarding the origin of the edict, Volume 186 of "Song History" made this explanation: Those who order Fan merchants to go to other counties will be given coupons from the Shipping Department, and there will be no forbidden things or adulterers.At the beginning of Guang Nanbo, the Secretary said that overseas foreign merchants came to Guangzhou to trade, and they were allowed to go back and forth.And the merchants of the big food countries also begged to enter other states and Jingdong to trade.Therefore, there is an imperial edict. ("Shihuo Zhi Mutual Market Shipping Law"). These two official documents of the Song Dynasty regulated the trade behavior of two types of people.One category is "Fan country and foreign customers", mainly "businessmen from various countries"; the other is "native foreign customers", that is, Muslims born in China. In the Song Dynasty, Chinese who went overseas and did not return were called "Zhufan".Foreigners who did not return when they came to China are called "living in Tang": The northerners who went overseas and did not return them when they were old were called "living in Tibet".People from various countries came to Guangzhou, and those who did not return at the age were called "living in the Tang Dynasty". ("Pingzhou Can Talk" Volume 2) The descendants of Chinese born overseas are called "Native Tang people".The descendants of foreigners born in China are called "native-born foreigners".The so-called "Native Tang people" are "foreign Chinese" in modern language: According to Wu Shidian and others of the Dashi Kingdom, the rich man of the country, Foji Xialuochi, each prepared treasures, frankincense, ivory, etc., and sailed to the Song Dynasty to worship.Go abroad to Zhancheng, temporarily stationed to wait for the wind.The head of Zhancheng and the Tibetans sent native Tang people and Tibetans to attract ships such as Foji Xialuochi to enter the country, and arrested Wushidian and other boats to seize frankincense, ivory, etc. as their own tribute. ("Song Huiyao Collection Draft" Fan Yi Qi, successive dynasties' tribute, article on November 28th in the third year of Qiandao) The "Native Tang people" here refer to the Champa foreigners who participated in the plundering of the big food merchants, and their ancestors are of course Chinese. In the Song Dynasty, there were two groups of Muslims.Although most of their ancestors were foreigners, they themselves were born in China and have lived in China for several generations. China is the only base for their life.As for the mother country of their ancestors, in the minds of them and even the previous generations, I am afraid that it has already become a foreign country.These people are known as "Native Fan Ke" or "Fifth Generation Fan Ke" in history.Regarding this group of people, the rulers of the Song Dynasty and ordinary people have completely regarded them as "naturalized" people who did not live abroad.From the point of view of implementing the law, they are the object of domestic law. The big cannibals who believed in Islam and the Central Asians such as Persians were mainly businessmen and captured soldiers, and most of them stayed in the coastal cities and the capital area of ​​our country.At first, of course, it was the nature of living abroad, that is, the so-called "living in the Tang Dynasty".Later, they lived in China for a long time, married wives and had children, and reproduced. As the age of "living in the Tang Dynasty" went on, the population increased and the property of Yongye increased. Most of them became "Tang officials". In China's long feudal society, the overall cultural atmosphere was different from that of the nomadic and commercial Arabs.Therefore, the psychological quality, philosophy and religious consciousness of the Chinese people are also different from the latter.In their religious consciousness, they are more ethical and less dependent; they hope to know God intuitively, rather than comprehend God in deep philosophical meditation.Therefore, this god must have an image, and this image must be unified with the well-being it brings to people.Their worship of ancestors (small patriarchal law), and thus of kingship (major patriarchal law), was almost equal to - if not higher than - worship of gods.Even worshiping God is mostly mixed with utilitarian purposes, not making sacrifices for God, but asking God for it; it is realistic rather than idealistic.Therefore, the spread and development of Islam in China must go through a difficult process and form its own characteristics.The spread and development of Islam in the world took place in two completely different situations.One is that Muslims spread and develop after gaining local or central power.One is to spread and develop without gaining local and central power.In the latter case, the dissemination and development of Islam had a bumpy and even painful experience, and it had more local characteristics and national characteristics.Especially in countries with relatively developed traditional culture, this feature is even more remarkable.It can even be said that the process of the spread and development of this religion is also the process of its nationalization.The spread and development of Islam in China belongs to the latter situation. By establishing Fanxue, participating in imperial examinations, etc., Muslims in the Song Dynasty actively began to accept traditional ideas such as Confucianism.Through marriages between Fans and Hans, investing in Fan households, raising slaves, etc., the Han population mainly joined the ranks of Muslim believers.In this way, two seemingly contradictory direct consequences have been produced: on the one hand, the coverage of Islam and its social influence have been expanded; at the same time, on the other hand, the nature of religious carriers has been changed.In the Tang Dynasty, it was "Fan merchants and Hu Jia", in the Five Dynasties it was "Fan Yi in the sea" (or "Barbarian businessmen"), and in the Song Dynasty it was "Native Foreigners" (or "Five Generations Foreigners").This change in appellation indicates a change in the social attributes of the religious carrier of Islam. First, Chinese society recognizes and accepts Muslims residing in China as Chinese.What is mentioned here is not just a kind of folk intention, but also has been correspondingly guaranteed in terms of legal status.The government of the Song Dynasty punished Muslims living in China according to the "Household Judgment Law" instead of "Francophone Customs", which is proof. Secondly, the Muslims living in China do not regard their own group as "outsiders", but outside the Chinese society.In addition to religious characteristics, this group does not see other aspects of special character. Studying the development history of Chinese Muslims is a key to studying Chinese Islam.The carrier of Islam in China is the people who believe in this religion. As mentioned above, in the Tang Dynasty they were "Fan merchants and Hujia", in the Five Dynasties they were "barbarian merchants", and in the Song Dynasty they were "native-born barbarians".After the "Semuren" class in the Yuan Dynasty, in the Ming Dynasty, the "Huihui nation" was finally formed in terms of the mainland.As a result, a Muslim society with its own special interests (including ideological and cultural aspects) requirements and value orientation was formed.After the Ming Dynasty, "seeking greater common ground while reserving minor differences" was a serious political issue no matter for the small Muslim society or the large Chinese society.But in the Song Dynasty, the problem of "seeking common ground while reserving differences" did not exist. "Fan merchants and Hujia"-"barbarian merchants"-"native-born barbarians", these are several links in the development and changes of Chinese Muslims.If "Fan merchants and Hu Jia" is still a bit of an expatriate, then in the Chinese classics, "barbarian merchants" ("barbarian descendants in the sea") to "native barbarians" ("five generations of barbarians") can be said to be out-and-out. of the Chinese.So far, the nature of the religious carrier of Islam in China has changed.We can finally come to the conclusion that in the Tang Dynasty, Islam was more or less the religion of the diaspora, while in the Song Dynasty, Islam was the religion of the Chinese. The Muslims in the interior during the Tang and Song Dynasties were one of the origins of the Hui nationality that was formed later. The development of Islam in the Song Dynasty was also reflected in the construction of mosques.A large number of Chinese mosques were built in the Song Dynasty.Guangzhou Huaisheng Temple (commonly known as "Lion Temple") and its light pagoda are said to have been built in the Tang Dynasty.According to research, it was actually built in the Song Dynasty, no later than the Xining period (AD 1068-1077).The founder is a Muslim named Pu, and it is a private building.Quanzhou Qingjing Temple (commonly known as "Kirin Temple") was built in the second year of Dazhong Xiangfu in the Northern Song Dynasty (AD 1009); it was built in the first year of Shaoxing in the Southern Song Dynasty (AD 1131). The founder was from Silav on the Persian Gulf Najib Muzishiruddin.The Mosque is a religious building with Arabic style.Quanzhou Lingshan Holy Tomb, also known as the "Tomb of Three Sages and Four Sages", according to Islamic legend, during the reign of Tang Wude (618-626 A.D.), four Arab sages came to China to preach, one sage preached to Guangzhou, two sages preached to Yangzhou, and three sages preached to Yangzhou. Xian and Sixian preached in Quanzhou.The three sages and the four sages were buried in Lingshan in the eastern suburbs after their death.According to research, the "Sacred Tomb of Lingshan" was also built in the early Southern Song Dynasty, and the founder was also Najib Muzishiruddin.It is said that during the Deyou period at the end of the Southern Song Dynasty (AD 1275-1276), Puhading built the Yangzhou Mosque.Soon, Puhading also died and was buried in Yangzhou.The Niujie Mosque in Beijing is said to have been established in the early years of the Northern Song Dynasty.