수페이에르

Su fei-erh

수페에르(水 feer)는 무슬림인 북하란 에미르로 송나라 황제의 초청을 받아 중국 황제에 의해 왕자라는 칭호를 받았다.그는 중국에서 무슬림 후이족을 형성하고 이슬람 종교에 현재 중국어로 이름을 붙이는 데 결정적인 역할을 했다.

이름

수페이어는 중국어로 그의 이름이었고, 소페이어는 철자의 또 다른 변형이다.본래의 언어로 된 그의 이름은 사파르,[1] 수페어 또는 주베어라고 추측되어 왔다.

인생

송나라는 거란 유목민들과 싸우기 위해 부하라에서 온 무슬림 전사들을 고용했다.부하라에서 온 5,300명의 무슬림 남성들은 1070년 송황제 선종으로부터 격려와 초대를 받아 동북부의 요오 제국과 전투를 벌이고 싸움으로 황폐해진 지역을 다시 채집하도록 도왔다.[2]황제는 요나라 제국에 대항하여 이 사람들을 용병으로 고용했다.후에 이 사람들은 성 수도 카이펑과 옌칭(현대 베이징) 사이에 정착되었다.중국 북부와 동북부는 1080년 무슬림들이 정착하면서 1만 명의 무슬림들이 추가로 중국에 초청됐다.[3][2]이들은 부하라의 아미르족인 세이이드 '소피에르'가 중국어로 이끌었다.그는 중국 이슬람교의 '아버지'로 불린다.이슬람교는 당과 송 중국인에 의해 "아랍의 법칙"으로 명명되었다(Dashi f法 大食; 페르시아 사람들이 아랍인들을 위해 사용했던 이름인 타지의 중국식 표현에서 유래되었다).[4]수페에르는 이슬람에 "후이후이 종교"(Huhui-jiao 回教教)라는 새로운 이름을 붙였다.[5]

후손

수페이얼의 후손들 중 상당수는 12세기부터 19세기까지 정치력과 위신을 휘둘렀다.수페이얼의 아들 중 한 명이 산동 총독으로 임명되었고, 샴샤라는 손자에게는 "타타르족의 수호자"라는 칭호가 주어졌다.증손자인 카말 알딘은 가오종 황제 휘하의 군 통수권자가 되었다.차례로 카말의 아들 마흐무드는 윈난과 산시의 총독을 지냈다.더 많은 후손들도 송나라 내 고위직에 임명되었다.[1]

수페이얼은 파샹에 의해 세이이드 아잘 샴스 알 딘 오마르(예언자 무함마드의 후손)의 조상으로 주장되고 있지만, 일부에서는 이러한 주장에 회의적인 반응을 보였으며, 사이이드 아잘이 몽골인들과 함께 중국에 입국한 것을 감추기 위한 위작이라고 생각하기도 했다.[6]

참고 항목

참조

  1. ^ a b Frankel, James (2021). Islam in China. Bloomsbury Academic. pp. 42–43. ISBN 978-1-78453-980-1.
  2. ^ a b H., Hagras (2019-06-01). "Xi'an Daxuexi Alley Mosque: Historical and Architectural Study". Egyptian Journal of Archaeological and Restoration Studies. 9 (1): 97–113. doi:10.21608/ejars.2019.38462. ISSN 2090-4940.
  3. ^ Raphael Israeli (2002). Islam in China: religion, ethnicity, culture, and politics. Lexington Books. p. 283. ISBN 0-7391-0375-X. Retrieved December 20, 2011. During the Sung (Song) period (Northern Sung, 960-1127, Southern Sung, 1127-1279) we again hear in the Chinese annals of Muslim mercenaries. In 1070, the Song emperor, Shen-tsung (Shenzong), invited a group of 5,300 young Arabs, under the leadership of Amir Sayyid So-fei-er (this name being mentioned in the Chinese source) of Bukhara, to settle in China. This group had helped the emperor in his war with the newly established Liao Empire (Khitan) in northeastern China. Shen-zong gave the prince an honorary title, and his men were encouraged to settle in the war-devastated (sic) areas in northeastern China between Kaifeng, the capital of the Sung, and Yenching (Yanjing) (today's Peking or Beijing) in order to create a buffer zone between the weaker Chinese and the aggressive Liao. In 1080, another group of more than 10,000 Arab men and women on horseback are said to have arrived in China to join So-fei-er. These people settled in all the provinces of the north and northeast, mainly in Shan-tung (Shandong), Ho-nan (Hunan), An-hui (Anhui), Hu-pei (Hubei), Shan-hsi (Shanxi), and Shen-hsi (Shaanxi). . .So-fei-er was not only the leader of the Muslims in his province, but he acquired the reputation also of being the founder and "father" of the Muslim community in China. Sayyid So-fei-er discovered that Arabia and Islam were
  4. ^ 이스라엘 2002, 페이지 283 CITREFIs
  5. ^ Raphael Israeli (2002). Islam in China: religion, ethnicity, culture, and politics. Lexington Books. p. 284. ISBN 0-7391-0375-X. Retrieved December 20, 2011. misnamed by the Tang and Song Chinese as Ta-shi kuo (Dashi guo) ("the land of the Arabs") or as Ta-shi fa (Dashi fa) ("the religion, or law, of Islam"). This was derived from the ancient Chinese name for Arabia, Ta-shi (Dashi), which remained unchanged even after the great developments in Islamic history since that time. He then introduced Hui Hui Jiao (the Religion of Double Return, which meant to submit and return to Allah), to substitute for Dashi fa, and then replaced Dashi Guo with Hui Hui Guo (the Islamic state). This in Chinese Hui Hui Jiao was universally accepted and adopted for Islam by the Chinese, Khiran, Mongols, and Turks of the Chinese border lands before the end of the eleventh century.
  6. ^ M. Th Houtsma (1993). First encyclopaedia of Islam: 1913-1936. BRILL. p. 847. ISBN 90-04-09796-1. Retrieved December 20, 2011. Cingiz Khan took as one of his officers a man who was said to come from Bukhara and claimed to be a descendant of the Prophet, namely Shams al-Din 'Omar, known as Saiyid-i Adjall. . . with notices of his sons Nasir al-Din, the Nescradin of Marco Polo, and Husain. . . According to Fa-Hsiang, Saiyid-i Adjall was the fifth descendant of a certain Su fei-erh (Sufair?) and 26th in line from the Prophet. . . appointed him governor of Yunnan to restore order there. He was afterwards also given the honorary title "Prince of Hsien Yang". He left five sons and nineteen grandsons. Lepage rightly doubts the authenticity of the genealogical table in Fa-Hsiang. . . According to the usual statements Saiyid-i Adjall came originally from Bukhara and governed Yunnan from 1273 till his death in 1279; he was buried in Wo-erh-to near his capital. His tomb here with its inscriptions was first discovered by the d'Ollone expedition and aroused great interest particularly as there was a second tomb, also with inscription, in Singan-fu. It has now been ascertained that the second grave in Shensi is a cenotaph which only contained the court-dress of the dead governor. . . Among the further descendants may be mentioned Ma Chu (c. 1630-1710) (in the fourteenth generation) who was a learned scholar and published his famous work "The Magnetic Needle of Islam" in 1685; he supervised the renovation of the tomb and temple of his ancestor Saiyid-i Adjall; one of the inscriptions on the tomb is by him. The present head of the family is Na Wa-Ch'ing, Imam of a mosque in the province (d'Ollone, p. 182)