Handcuffed Than Shwe, the Genocide Criminal

Handcuffed Than Shwe, the Genocide Criminal

 than-shwe-2009-3-9-1-50 copy

Than Shwe,

                   Why did you arrest the Burmese Muslim leaders?

This is the CRIME AGAINST HUMANITY amounting to a GENOCIDE.

Do you understand the meaning of  Genocide?

Just licking the BOOT of Obama could not erase your sins or AGAINST HUMANITY and GENOCIDE

 If you fail to release the Muslim leaders, we would start a campaign to handcuff you.

If the world Muslims declare Jihad on SPDC, you could not find a safe haven but grilled in hell soon.

The world Muslim Ummah

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Colour Blind but Islamopobic USA and Obama’s empty rhetoric

Colour Blind but

Islamopobic USA

COMMENT: BLACK OBAMA WILL CRY FOR THE BLACK PROFESSOR. Let us wait and see whether he try to say sorry or invite Bollywood star Shahrukh Khan to dance with his family.

Mr Obama, walk your empty talk!

Try to practically mend ties with Muslims.

NEW DELHI, Aug 15 – An India government minister Saturday criticised detention of a top Bollywood star Shahrukh Khan at a United States aiport allegedly over suspicion of his surname “Khan”, China’s Xinhua news agency reported.

“I don’t think that this manner of detaining the name of religion is justified. But in the US, several examples have surfaced where frisking takes place more than required, according to us. I have always felt – even when I was frisked there – that the way they frisk us we should do the same for them here,” Indian Information and Broadcasting Minister Ambika Soni told the media.

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Tun Dr M should advise the new PM YAB Najib to abandon the shameful Islam Had Hari

Tun Dr M should advise the new PM YAB Najib

to abandon the shameful Islam Had Hari

Just read the following interview published in the Mizzama on line magazine with the exiled umbrella orgnization ‘National Council of Union of Burma’ (NCUB) Joint General Secretary (1) Myint Thein. Surprisingly these two Buddhists organizations and persons’ views on Rohingyas are much better than the inhumane and un-Islamic  Islam Had Hari leader. Tun Dr M should advise the new PM YAB Najib to abandon the shameful Islam Had Hari from Malaysia as we should not continue to practice that kind of Islam in Malaysia.

“Humanism is more important than the term ‘Rohingya’: NCUB”, Interview for Mizzima by Ko Wild on Wednesday, 11 February 2009 with exiled umbrella orgnization ‘National Council of Union of Burma’ (NCUB) Joint General Secretary (1) Myint Thein.

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ASEAN LEADERS ARE BARKING AT THE WRONG TREE WITH THE WRONG CAUSE AND WRONG OBJECTIVE

ASEAN LEADERS ARE BARKING AT THE WRONG TREE 

WITH THE WRONG CAUSE AND WRONG OBJECTIVE

 

ASEAN leaders are complaining about the convenient way to solve the Rohingya problem.

But for the Rohingyas or Burmese Muslims or Christian Chins/Karens/Kachins and Buddhist Mons/Shans/Burmese etc AND the NLDS  and political opponents and armed rebel groups_

Whether the SPDC would accept them back is not their main concern. What is the consequences after repatriation is their only problem.

Jailed? Tortured? Is the main concern for all but ‘Village arrest’ (for Rohingyas only) is the problem.

No democracy, no Human Rights, no political life, no respect for the Rights of religious minorities and Ethnic minorities is their main concern.

But the lack of development, economic problems back home are the most important fact for all of them.

There is no clear cut line to DEFINE OR CATEGORIZE THEM INTO POLITICAL OR ECONOMIC MIGRANTS. 

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M’sia offers to help minority Malays in other countries BUT IGNORED THE MUSLIMS OF OTHER RACES EVEN INSIDE THEIR COUNTRY

M’sia offers to help minority Malays in other countries

BUT IGNORED THE MUSLIMS OF OTHER RACES

EVEN INSIDE THEIR COUNTRY

COMMENT: Malaysian government used to ignore the Myanmar/Burmese Muslim migrants in their country.

Red tape and toll gates managed by ‘Little Napoleons’ everywhere

This is against the Islamic teaching and the UNIVERSAL DECLARATION OF HUMAN RIGHTS CONCEPT.

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STOP HATRED, STOP TRYING TO DIVIDE; FOR A LONG LASTING PEACE, PROGRESS, AND PROSPERITY

 

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Deafening silence from Malaysia regarding Myanmar Cyclone?

Deafening silence from Malaysia regarding Myanmar Cyclone?

 

First of all I wish to apologize if I am wrong.

 

If Malaysian Government had already sent the condolence note to Myanmar, I am sorry for writing this.

 

If Malaysian Government, GLCs (government Linked companies), NST, TV3, NTV7, RTM and NGOs (esp. government affiliated) had already started a campaign to help Myanmar, please accept my  apology for wrongly writing this posting.

 

If you all haven’t done anything, it is shame on you.

 

We don’t want a cent from you Kaisu Malaysia!

 

 

We know that we are not Orang Puteh (Whiteman) , no Arab blood and have no Malay-Indonesian blood. We are ALWAYS discriminated in your country.

 

Never mind if you do not wish to recognize the undocumented workers/migrants and asylum seekers.

 

During the great disaster in Myanmar, I hope if Malaysian government could do the followings to help us without spending a cent.

 

Please announce amnesty on all the Myanmar/Burmese undocumented workers/migrants and asylum seekers including those already in the detention camp. (At least if they could work and earn, they could help their families, relatives and friends.)

 

You could put a time limit for example six months to one year.

It is shameful that you are heartless to continue arresting and some of your agents are harassing them daily.

 

Dr San Oo Aung

 

17 Myanmar Illegal Immigrants Held In Kelantan

BERNAMA, RANTAU PANJANG, May 6 (Bernama) — The Anti- Smuggling Unit (UPP) Tuesday arrested 17 Myanmar nationals without valid travel documents in Kampung Kempas, Machang, as they were being smuggled into the country by a syndicate.

Kelantan UPP commander Mazlan Che Hamid said the Myanmar nationals, aged between 16 and 30 years, had been turned over to the Immigration authorities.

He said the van driver, a Malaysian, stopped the vehicle by the roadside and fled after realising that it was being tailed by UPP personnel at 4.30 am.

The UPP personnel had followed the van from Kampung Kedap here, some 40 km from Machang, he said.

— BERNAMA

Selfishness leads to search and hit the softspots

 Selfishness leads to search and hit the softspots

“Think of national interests”, Suaram told by

unjust leader from the Justice Party

On the protest voiced by Suara Rakyat Malaysia (Suaram) on the Selangor-levy plan, he said local non-governmental organisations (NGOs) like Suaram must place priority on national interests and not champion universal human rights and attack the state government for looking after its residents in their own homeland.

Yes, do not champion universal human rights but just look at your party’s name.

Do you stupidly still think that  your party is established for justice to DSAI alone? BUT not for the UNIVERSAL JUSTICE?

Dear DSAI and Datin Seri Dr Wan Aziza, please give an intensive course on Democracy, Human Rights, Justice, Rule of Law, UN Human Right Decleration on this shortsighted person.

If not this MB is morbidly suffering from Myopic astigmatism, a condition in which his eye is affected with myopia (Shortsightedness) in one meridian only: that is on foreigners.

He will later start an anti-Foreigner campaigns_

Now he said foreigners took the work of locals and buy the houses.

Soon he will propose to shut down the Kelang Port to stop exporting goods and petroleum so that Malaysian citizens could enjoy the surplus, unsold, exports. Sure, commodity prices would go down because of unsold, un-exported goods.

Soon he would stop all foreign tourists from entering Selangor to reduce traffic congestion and to give more hotel rooms available to local tourists. Hotel room rates would go down up to the level affordable to all the Malaysian citizens.

Soon he would stop all foreign direct investment to give more opportunity to the locals.

Selfish politicians like him would never think globally.

Selfish politicians usually use national interests as a smokeshield to disguise their cruel deeds.

Selfish and weak politicians always try to exploit or hit the soft spots. Khalid dare not exploit on Malaysian old pendatangs so he is looking the blood of fresh pendatangs.

(Sorry Malaysian Chinese and Malaysian Indians for using this insulting words. I myself was labled like that in my own country and here we all are treated unfairly and unjustly as 10th. Grade foreigners amongst fresh pendatangs)

Selfish politicians always use the (Ultra) Nationalistic sentiments to incite or exploit against Foreigners.

Selangor Mentri Besar Tan Sri Khalid Ibrahim should be controlled by DSAI and Datin Seri Dr Wan Aziza.

Justice Party (I hope Justice for all and not for selected races and citizens only) leader, new Chief Minister Tan Sri Khalid Ibrahim said foreign workers living and working in Selangor enjoyed all the state’s infrastructure, like good schools, health facilities and roads and the state was just calling for them contribute something in return.

I sensed a déjà vu phenomena while reading Tan Sri Khalid Ibrahim’s words_

Former PM Tun Mahathier had also reported to utter these words as a lame excuse when he imposed increased medical fees for the foreigners.

  • Tan Sri Khalid Ibrahim  is ignorant that legal foreign workers’ children are not allowed at all in any government schools!
  • Tan Sri Khalid Ibrahim  is ignorant that the government had built 3000 schools only for the illegal immigrants from Indonesia. (According to NST front page news and photograph of a school)

Even PR holders are denied the good faculties in Public or Government Universities nowadays.

  • Local students are subsidized using part of our levies and income-taxes.
  • Even in the expensive private universities, locals are supported using the foreigners’ levies and income-taxes.
  • Adding salt to that do you know that we need to pay  more then locals? And one idiot is asking to charge more on foreigners in the local universities. Is this the Justice?

Tan Sri Khalid Ibrahim should open his eyes and fight for that injustices and then I am sure the foreign workers would be willing to pay even hundred times more than he proposed.

He is ignorant that Government health facilities always charge THREE TIMES first clast fees to the foreigners while keeping them in the Third Class.

  • He should fight to charge same rate as locals at hospitals if he wish to charge again in his state.
  • He came from Justice party: after charging those levies (when the locals earning the same salary are usually exempted from paying income-tax because of low earning.)
  • Afterall those foreign workers are working for your country, your countrymen’s companies that your citizens owned at least 30% and for your citizens. Where is “Justice” if the workers your citizens employed are forced to pay extra charges or sometimes denied medical treatment?

Tan Sri Khalid Ibrahim  should be banned from claiming that he is from Justice Party if he continue to deny justice for all.

Using state Roads?

  • Foreigners also pay income-tax or levies.

  • Even if they use the taxis or busses, they paid the fees that is inclusive of all the Road Tax, Import Duty, Sales Tax, AP Fees, Tool fees etc.
  • If the Foreigners buy cars are they exempted from above?

So don’t give lame excuses Tun and Tan Seri, this is your country and State. If you want to discriminate on poor foreign workers, just do whatever you like. But don’t give those lame silly excuses. Just Hit the Soft Spots!” It is safer than exploiting the same citizens.

By the way, your “zero tolerance on squatters” is also targetting the poor. 

Please read the following news_

Selangor Mentri Besar Tan Sri Khalid Ibrahim in the Star Online news 

BANTING: Suara Rakyat Malaysia (Suaram) should take a more national approach to foreign worker issues and not attack the state government, says Selangor Mentri Besar Tan Sri Khalid Ibrahim.

Khalid said the state government’s proposal to collect RM9 monthly from all migrant workers in the state was aimed at setting up a fund to help provide re-training for local unemployed youths so they could land better jobs.

He said foreign workers living and working in Selangor enjoyed all the state’s infrastructure, like good schools, health facilities and roads and the state was just calling for them contribute something in return.

Well done: Khalid, you have darken your party and opposition.

“Suaram feels that bringing in foreign workers is one of the solutions to human rights problems but they should understand we have to help our own people, too.

“This is a democracy, so we can open up and discuss the matter,” he told reporters after officiating at the closing ceremony of the training for local authorities’ enforcement officers at the Selangor Enforcement Training Centre (Pulapes) in Jugra here yesterday.

On Monday, Suaram executive director Yap Swee Seng hit out at the state government’s proposal, calling it unjust as foreign workers received low wages and were often exploited by employers or recruitment agencies with non-payment, unjust deduction of salary, long working hours and unfair dismissals.

He added that migrant workers were barely surviving and probably in debt after paying exorbitant fees to come to work in Malaysia.

Khalid meanwhile said the RM4,000 in levy and agency charges migrant workers paid was too large a sum, and the state planned to call on the Federal Government to reduce the amount.

He also proposed that a centralised information system be set up to keep an accurate record of foreign workers in the state.

“I was among the people involved in the corporatisation of the system for foreign workers and I can show ways to keep tabs on even the illegal workers,” he said.

Khalid also said the Federal Government should not cast aside suggestions just because they came from opposition parties and should accept the good

“We want to show the federal government how to keep records on illegal workers (Have you use illegals in your old palmoil company?) by having the state levy. I will set up a centralised information system to keep correct records on those who come and work in the state,” he said.

Abdul Khalid said the RM3,000 to RM4,000 charged by migrant worker agencies was high and that for the Selangor government this was not reasonable.

(Then you have heart to extort extra RM 9.00, that will definitely pass onto the poor workers.)

(Have your old company pay the levies for your workers.  Afterall Tun said that levies were meant to made the employers expensive to hire foreigners but Tun and all of you close your eyes and look other way round when the poor foreign workers have to pay those money.)

If you are man enough demand part of the levies to be paid to state governments from the immigration or MOF.

He said millions of ringgit were paid by foreign workers to recruiting agencies that brought them to the country and the Malaysian government collected a levy but eventually the agents concerned did not know where the workers were and this “flood of foreign workers” created problems for society.

Although migrant workers, especially the illegal ones, were eventually repatriated by the government, the problem did not seem to end as they returned to the country and the ones who benefited were the travel agents and migrant workers recruitment agencies, Abdul Khalid said.
 

See this great Malaysiakini news,

  1. Permas: New MB’s statements ‘chilling’ by Soon Li Tsin 

The community residents’ association of Selangor and Federal Territory (Permas) is disappointed with Selangor Menteri Besar Khalid Ibrahim’s decision to continue with the ‘zero squatters’ policy.   

Opposition leader Wan Azizah unveils bold agenda

The nation’s first female parliamentary opposition leader, Dr Wan Azizah Wan Ismail, today unveiled an ambitious agenda to boost economic growth and fight corruption.

Access to equal opportunities

Strengthening race relations

Withdraw Monthly Fee

on Migrant Workers

Wednesday, 26 March 2008 
Suaram is deeply disturbed with the plan of the Selangor state government to collect RM10 monthly fee from all migrant workers in the state of Selangor. The new policy was announced by the Chief Minister of the newly formed Selangor state government, Khalid Ibrahim recently during a press interview with Chinese press.

According to the Chief Minister, the money collected will be used for the purpose of setting up a re-training fund for unemployed youths. It aims to equip them with more skills and in a long run reduce the reliance on migrant workers. 

The migrant workers community is

  • one of the most exploited
  • and most marginalized groups in the society.
  • They work in conditions described as 3-Ds – dirty, demeaning and dangerous,
  • and theirs are jobs which the locals shun off.
  • They receive low wages
  • and are often exploited by employers
  • or recruitment agencies for non-payment,
  • unjust deduction of salary,
  • long working hours,
  • unfair dismissal etc.

By taxing the migrant workers

  • who are barely surviving
  • and probably in debt in order to pay the exorbitant fees to come to work in Malaysia ,
  • an extra heavy burden is added on the migrant workers and their families.

And to use the money collected from the migrant workers to re-train local unemployed youth and eventually replace the migrant workers, is scandalous, to say the least.

Even if the monthly fee is to be paid by the employer and not the migrant workers, we are concerned that eventually this fee will be deducted from the migrant worker’s wages one way or another.

The new policy reflects how unsensitized Malaysian political parties,

  • be they in the opposition

  • or the government,

are to the plight of migrant workers.

The Parti Rakyat Keadilan (PKR) has espoused the principle of justice and won a huge victory with the pledge to the people to fight against the widening income gap between the “have” and the “have-nots”.

Certainly, taxing the poor migrant workers to assist local unemployed youth, do not measure up to the principle and spirit of justice.

Suaram calls on Chief Minister Khalid Ibrahim to immediately withdraw this unjust policy. We also urge the Chief Minister to consult civil society organizations who are working on migrant workers issues before making any policy decisions in the future.

Yap Swee Seng
Executive Director

 

 

Don’t cry for me grandpa, Minister Mentor

Don’t cry for me grandpa, Minister Mentor

  

There is a Burmese saying_

Kyaw poo dar_khan naing thee

Naar poo dar_ma khan naing”.

  • Most of the peaple could bear the heat on the back of the body (prefer to work hard even under the sun)
  • but could not stand the (heat/ pressure) in the ears (read: brain / stress / undue pressure from the boss).

Some of us could prefer to work hard but could not stand the mental torture, pressure, or stress.

Yes! Even our Prophet (PBUH) had taught us_

If you do not want to donate to a beggar, use polite words to apologize.

But never insult the beggar even after you donated a large some of money.

Getting / money or not is far less important than getting an insult.

Money goes into the pocket only but the insult goes deep into our hearts.

So feeding the human’s mental ego is sometimes more important than just feeding the mouths.

Successive Burmese Governments used to discriminate us as foreigners, migrants, mixed blooded persons, Kalas (Migrant Indians/Indians), Kala Dein (Indian descendent)  and “Mi Ma Sit_Pha Ma Sit”. (The words meaning Bastards used by the the Burmese Chinese General Ne Win on Burmese Muslims. I think he never look at his own BASTARD FACE in the mirror!)

Most of us emigrated (migrated out) and left Myanmar not because of economic reason. As the professionals we could earn enough to stay in upper-middle strata in Myanmar and could earn some respect not only from the non-Muslims but from the Monks and even from the Military authorities. We just hate the unfair general discrimination on our race and religion. (As all the Military leaders are corrupt, we could even do anything in Myanmar after paying bribes. If the payment is good enough we could even get their daughter’s hands.)

Once the governments could fulfill (actually all the government leaders wrongly thought like that! They think they had done favours on their on citizens but actually the people are the masters of the governments. Although the governments’ policy and guidance  are important, it is the people who really works hard to achieve every thing for the country. And the give the salaries, of cause from their tax money, to those political leaders.) the physical and psycological needs of its citizens_

Food, shelter, clothing, employment is important but should understand that they also should take care of their social, mental and psycological needs.

SINGAPORE GOVERNMENT FAILS BECAUSE OF THAT FAILURE>

Just read the following article.

Don’t cry for me grandpa Lee,

Goodbye and thank you

Excerpts from article by SEAH CHIANG NEE.  Singapore’s emigration rate, one of the highest in the world on a per capita basis, is a blow to the government.

YEARS of strong economic growth have failed to stem Singapore’s skilled youths from leaving for a better life abroad, with the number topping 1,000 a year. 

This works out to 4%-5%, or three in 10, of the highly educated population, a severe brain drain for a small, young nation, according to Minister Mentor Lee Kuan Yew. 

Such high-end emigration is usually associated with less better-off countries where living conditions are poor. Here the opposite is the case. 

The future doesn’t look better, either, despite Lee holding out promises of “a golden period” in the next five to 10 years. 

The emigration rate, one of the highest in the world on a per capita basis, is a blow to the government, particularly to Lee, who takes pride in building up this once poor squatter colony into a glittering global city. 

They are people who abandoned their citizenship for a foreign one, mostly in Australia, the United States and Canada. 

The emigrants, mostly professionals, don’t leave Singapore out of poverty but to seek a better, less pressurised life.  

Lee recently said the brain drain is touching close to this family. 

Lee’s grandson, the elder son of Prime Minister Hsien Loong, who is studying in the United States, has indicated that he may not return.  

Over the years, the children of several Cabinet ministers have also made Britain or the US their home.  

Lee, aged 84, has often spoken on the issue with emotions, once tearing when referring to the losses.  

However, he has offered no reasons for the exodus beyond economic opportunities, although the government more or less knows what they are.  

Singaporeans who have or are planning to emigrate are given a host of 10 questions and asked to tick the three most important ones. They include the following: –  

> High costs of living 

> Singapore is too regulated and stifling 

> Better career and prospects overseas 

> Prefer a more relaxed lifestyle 

> Uncertain future of Singapore. 

Some liberal Singaporeans believe Lee himself, with his authoritarian leadership and unpopular policies, is largely to blame.  

Singapore’s best-known writer Catherine Lim calls it a climate of fear that stops citizens from speaking out against the government.

Globalisation, which offers opportunities in many countries like never before, is a big reason for the outflow.  

Many countries, including populous China, are making a special effort to attract foreign talent. 

Others who leave were worried about the future of their children living in a small island, and look for security and comfort of a larger country. 

The exodus is more than made up – at least in numbers – by a larger intake of professionals from China and India. 

“The trouble is many of the Chinese then use us as a stepping stone to go to America, where the grass is greener, Lee said. 

Some feel the large presence of foreigners, and the perks they enjoy over locals in military exemption as well as in scholarships, are themselves strong push factors.  

They see the foreigners as a threat to jobs and space, undermining salaries and loosening the nation’s cohesion. 

“I just feel very sad to see the Singapore of today with so many talented, passionate Singaporeans moving out and being replaced by many foreigners,” said one blogger. “I feel sorry for the future.” (Me too, for Myanmar.)

Lee recently made a passionate appeal to youths to think hard about their country. He said they had received education and opportunities provided by Singaporeans who had worked hard for it. 

“Can you in good conscience say, ‘Goodbye! Thank you very much?’ Can you leave with a clear conscience? I cannot,” he said.  

But many Burmese just need to say this even although they could not get the same kind of welcome from their host countries. Some need to work illegally, some as refugees and many professionals have to do the manual works. So you Singaporeans are luckier than us. Just leave the old grandpa enjoy his own great authority on new comers, or new immigrants.

 

 

A challenge to the PM of the UAE and Ruler of Dubai

A challenge to the PM

of the UAE and Ruler of Dubai

What a shame _ OIC, Dubai and UAE

for ignoring the majority

downtrodden world Muslims  

 

His Highness Shaikh Mohammed bin Rashid Al Maktoum, Vice-President and Prime Minister of the UAE and Ruler of Dubai : “I like a challenge. When there is no challenge I feel sad,”

Shaikh Mohammad meets a German intellectual. He said interacting with literary personalities was more important to him than meeting politicians. He hoped cross-cultural cooperation would eliminate geographical demarcations.

Note: His Highness PM of the UAE and Ruler of Dubai, Shaikh Mohammed bin Rashid Al Maktoummay have done_

  • a lot for his people,
  • many for the Arabs (Palestinians and Iraq),
  • quite a lot for the western allies
  • but I think he had done very little for the majority downtrodden world Muslims who are living in non OIC countries
  • and almost nothing for the Muslims in Burma/Myanmar.
  • What a shame!

Please read the propaganda from Gulf News 9 February 2008 Many leaders promise, we deliver

His Highness Shaikh Mohammed bin Rashid Al Maktoum, Vice-President and Prime Minister of the UAE and Ruler of Dubai, won over a distinguished German audience on Thursday when he said: “Many leaders promise, we deliver.”

Delivering a speech during a felicitation at the Free University of Berlin where he was honoured with a gold medal for his support and promotion of cultural exchanges between peoples of the two countries, Shaikh Mohammed received several rounds of applause from the gathering as he provided an insight into the UAE’s work culture and ethics.
The audience listened in rapt attention as Shaikh Mohammed, speaking in English, explained his philosophy of economics and how the UAE is today one of the world’s fastest developing nations. Shaikh Mohammed, on the second day of his two-day state visit to Germany, was received at the Free Berlin University by former German Chancellor and Chairman of the Arab-German Friendship Association Gerhard Schroeder, Chancellor of the University and staff.

“I like a challenge. When there is no challenge I feel sad,” he said explaining how the UAE managed to overcome hurdles and build up the infrastructure that is now the focus of world attention. Many people, he said, were sceptical when initial plans of what the UAE wanted to build and do were known. But later these people realised the wise economic decisions of the country.

Regarding democratic values in Arab society, Shaikh Mohammed told the audience that the “majlis” has been a central point in decision-making since times immemorial. He said this in the context of modern democracy. All decisions that affect society, he added, were taken after due consultations. “We have democracy embodied in our Majlis [council] where the Ruler meets people face to face. We have our own democracy, a free nation and people that are free to say what they want … Just as you cannot convince me to wear your suits in the UAE, I cannot convince you to wear my dishdasha in Berlin.”

But what drew resounding praise from the gathering was when Shaikh Mohammed informed the audience about the UAE’s multicultured set-up where more nationalities live under one roof than in any other country.

He said: “In the UAE all nationalities live in peace. And if the UAE can do it then why not other countries.” “Dubai and the UAE are models of human co-existence, so why can’t the world follow suit?”

Shaikh Mohammed told the audience about the challenges which began early with his ancestors from Baniyas tribe, facing tough challenges, while looking for water to quench their thirst, and for grazing to their cattle. “It was a great challenge due to severity of the desert and lack of the natural resources,” Shaikh Mohammed said.

Elaborating on the challenges faced by the UAE after its inception and its subsequent growth and prosperity, Shaikh Mohammad said: “We built a modern and peaceful society in the middle of the desert, with giant projects of international status …

But, he said, those challenges were met. In this context he particularly mentioned Jebel Ali port, the biggest in the region, Emirates airline, development nationwide and construction of cities whether locally or worldwide with UAE talent and management. With these words – received with a standing ovation – His Highness Shaikh Mohammad Bin Rashid Al Maktoum, Vice-President and Prime Minister of the UAE and Ruler of Dubai, ended his two-day official visit to Germany.

For the Burmese Muslims, Christian and Buddhist friendships are superior to the Islamic-brotherhood

For the Burmese Muslims 

Christian and Buddhist friendships

are superior to the

 Islamic-brotherhood

Michael Jackson – They Dont Care About Us lyrics  

  • Sikinhead, deadhead
  • Everybody gone bad
  • Situation aggravation
  • Everybody allegation
  • in the suite, on the news
  • everybody dogfood
  • Bang bang shock dead
  • Everybodys gone bad
  • All I wann say is that
  • They dont really care about us
  • All I wann say is that
  • They dont really care about us
  • Beat me, hate me
  • You can never break me
  • Will me, thrill me
  • You can never kill me
  • Chew me, sue me
  • Everybody do me
  • Kick me hike me
  • Dont you black or
    white me!
  • All I wann say is that
  • They dont really care
    about us
  • All I wann say is that
  • They dont really care
    about us
  • Tell me what has
  • become of my life
  • I have a wife and two
  • childre who love me
  • I am the victim of police
  • brutality, now
  • Im tired of bein the
  • of hate, youre rapin
  • me of my pride
  • Oh for Gods sake
  • i look to heaven to ful-
  • fill its prophecy…
  • Set me free
  • Skinhead, deadhead
  • Everybody gone bad
  • Trepidation, speculation
  • Ecerybody allagation
  • In the suite on the news
  • Everyboda dogfood
  • Black man black male
  • Throw the brother
  • in jail
  • All I wann say is that
  • They dont really care about us
  • All I wann say is that
  • They dont really care about us
  • Tell me what has become
  • of my rights
  • Am I ivisible cause you
  • ignore me?
  • Your proclamation
  • promised me free liberty
  • Im tired of bein the victim
  • of shame
  • Theyre throwinme in a
  • clas with a bad name
  • I cant believe this is the
  • land from which I came
  • The government dont
  • wanna see, but if
  • Roosevelt was livin he
  • wouldt let this be, no,no
  • Skinhead, deadhead
  • Everybody gone bad
  • Situation, specultaion
  • Everybody litigarion
  • Beat me, bash me
  • You can never trash me
  • Hit me, kick me
  • You can never get me
  • All I wann say is that
  • They dont really care about us
  • All I wann say is that
  • They dont really care about us
  • Some things in life they
  • just dont wanna see
  • But if Martin Luther was
  • livin, he wouldnt let
  • this be no, no
  • Skinhead, deadhead
  • Everybodys gone bad
  • Situation Segregarion
  • Everybody allegation
  • In the suite an the news
  • Everybody dogfood
  • kick me Hike me
  • Dont you wrong or
  • right me
  • All I wann say is that
  • They dont really care about us
  • All I wann say is that
  • They dont really care about us
  • All I wann say is that
  • They dont really care about us
  • All I wann say is that
  • They dont really care about us
  • All I wann say is that
  • They dont really care about us
  • All I wann say is that
  • They dont really care about us

 Michael Jackson – They Dont Care About Us lyrics

Dear loving son,

Don’t cry for me dear son.

This is my fault that I wrongly refused to accept the sponsor of my relatives in US, UK and Australia and had decided to migrate to this Muslim country, about one quarter of the century ago. I am willing to pay for my wrong judgment.

Actually nowadays in this so called Muslim country,  discriminations on all the Burmese citizens, from the refugees up to the Muslim professionals is obviously practiced without caring for the numerous appeals and requests from NGOs, UNHCR and etc..

You should understand that we, Myanmars/Burmese are the 14th ++ Grade foreigners in this country and may be at the similar status in all the other Islamic Nations around the world. [Face of George Washington (USD) is practically more precious for these OIC Muslims than portrait-less Prophet. (pbuh)]

The rank of foreigners here_

  1. US,
  2. UK,
  3. EU,
  4. Australia
  5. Japan,
  6. Korea,
  7. Taiwan,
  8. Singapore,
  9. Saudi Arabia
  10. Indonesians (In some fields of getting citizenships, they stand far in front of all others.)
  11. Other ASEAN countries,
  12. Common Wealth countries
  13. Other rich countries
  14. Other Muslim countries
  15. +++++ may be Myanmar/Burmese

I wrote directly about this unfair, discriminations to the relevant authorities but there is no improvement in the treatment even on Myanmar Muslim professionals.

Dear son, I hope you had read my article about Islam Hadari. If not, read this_

Humble request to the Prime Minister of Malaysia

Dear son, there are a lot of BIG little Nepoleans, successfully introducing one RED TAPE after another on all the different type of Burmese Migrants.

Dear son, I hope you could remember a great towerring Muslim, Allahyarham Prof Dato’ Dr Syed Hussein Alatas (May Allah allow his soul to rest in peace). Because of my letter to him to tap the brain drain from Burma after 88 revolution, he circulated my letter to every head of department of UM and even invited me to work in UM. He decided to send a team to recruit the Burmese Specialists. It is now history! There are a lot of Myanmar doctors, MOs and Specialists working in University Malayia and UHKL.

Dear son, 

  1. Because of the newly implemented another RED TAPE requiring the police security clearance, some of the  police officers are unnecessarily delaying  the reply and some of the PR applicants need to wait for numerous months.
  2. As the saying goes, “Grass is always greener on the other side of the fence.”
  3. I wrongly believed that grass in our neighbour Muslim country would be more halal and Islamic grass would be greener than the grass from the non-Islamic countries.
  4. When looked from the far, the blurred vision of the democracy was flawless and perfect.
  5. I wrongly believed in the so called Muslim brotherhood.
  6. Ha, Ha, brothers-in-Islam?
  7. How naived I was!
  8. I erroneously believed all these bullshits.
  9. For those rich Muslims, we are non-existent entity.
  10. For them, rich Arabs are their brothers-in-Islam.
  11. Blue blooded Bosnia orang puteh Muslims are their brothers.
  12. Only Malay blooded refugees like:
  • Indonesians
  • Pashus from Burma,
  • Thailand,
  • Vietnam,
  •  are their Brother-in-Islam to take care of and earmarked for first track citizenship.

All the OIC leaders will shout emptily for Palestinians and Iraqis as their mantras.

  • They all just used to condemn the US and Israel as a popular slogan to gain votes from their Muslim citizens.
  • And later paid the US middlemen lobbyists million of USD to arrange for the audience with US Presidents to apologize their public shoutings by giving lame excuses as if to trick their local radical Islamic voters.
  • Rohingyas are also in and out of detention camps.

When I read about_

  • The Thai King granting citizenships to Myanmar Ethnic Minority villages at the border
  • The issuing of Pink Cards to the Burmese Refugee Children which gives them the to get all the rights of the Thai Children.
  • Thai Chiang Mai’s  mayor and police chief’s attendance to the Mosque opening ceremony Burmese Muslim refugee from Taungoo. (But cruel Myanmar Tatmadaw government refused to allow local Muslims to repair the damaged Taungoo Mosques)
  • The Islamic school at the border is funded by Christian missionaries.
  • American Jew, Soros is also helping the Burmese Muslims.

When even the government servant Myanmar professionals’ children were refused admission to the government schools nowadays, all the Myanmar Illegals’ Children’s education is out of question.

But the government newspapers’ front page report with the photograph about 3000 schools built by the government for Indonesian Illegals shows the extent of unfairness and the lack of level playing field.

Although we were government servants, my children were blatently denied places even in our respective universities and mercilessly advised to send our children to private universities.

Even if we use all of our monthly pay for our children’s private university fees, it may not be enough. (Doctors’ salary here is lower than nurses’ salary in the west and almost equivalent to the ambulance drivers’ salaries. No wonder no Orang Puteh doctors accept to work here and they have to rely on third world doctors, South Asia and Myanmar doctors.)

So once we got the PR, I sadly left government service and my carrier for the sake of children’s education.

But I need to take the house refinancing for three times for your private education. Even that is not yet enough for your youngest sister.

Be patient my son, don’t angry, you are going to be a doctor soon. I hope you and your younger brother could chip in for this youngest one.

Sorry son, I tried my best, working more than twelve hours every day without any rest. I worked on public holidays and rest on two Eids only. (Sometimes give lame excuses as not getting Locum replacement doctor and tried to sneak back to the clinic on those Eid days!)

I know that you are angry and sad because even that is not enough for the repayment of your education loans.

And instead of helping the migrants, some people take our hard earned money by overcharging us. ( But they were generous with the Bosnia Muslims. Each family was given apartments free of charge. Water, electricity and health were free. They were given ID cards stating that they were not subject to Immigration laws, they were allowed to stay and work anywher without limits.) Their lame excuse was, those Bosnias suffered really from war and WRONGLY accused all of us that we are the economic migrants.

Dear son, why do you want to be one month older than me, as the Burmese saying goes. I know the Esoup fable you whisper to me. The wolf would accuse that if that if it was not that sheep it may be its father, who dirtied the water, last year. Whether the sheep explain that it was down stream or it was not born yet last year would be not accepted as the truth.

Yes son, I was wavering and almost miss the point!

Blue IC holders around the world got the privileges as the citizens except for the voting rights (In Ireland PR are even granted that chance) and right to be elected as people’s representative.

All of the  PR Students up to the Universities got the same rights as citizens, including loans and scholarships. Here only they even denied this humanitarian assistances and have the heart to further take our hard earned money at the PRIVATE HIGH PAYING UNIVERSITIES.

Burmese Muslims were still given places in International Islamic Universities but nowadays they are denied to be accepted in_

  1. Medical,
  2. Engineering and
  3. it is even quite difficult to get the Law

One Rohingya named, Altaff is a handicapped person. He suffered from ?Motor Neurone disease while staying here. For his daughter’s school admission, one Samaritan with the good connection sent him up to the MOE, director. Director told him that only if he has a Passport his daughter could get the special permission to go to government school.

That was the last straw that breaks the camel’s neck. Altaff retorted that even that cruel Myanmar Military Generals had allowed him to go to the government school and that the Director’s country Muslims are worse than the Kafir Generals!

Anti-Muslim, notorious Military Dictator Ne Win had allowed your father, me, to study in the Medical College

And the another Rohingya Medical doctor who had earned a MSc Computer  Science from the National Government University and worked here in two universities for 14 years was denied PR here. What a shame when this government could easily grant citizenship to Indonesian taxi-drivers, sweepers, toilet cleaners etc.

He was holding Bangladeshi Passport, and the another SO CALLED MUSLIM brother country, Bangladesh refused to renew his PP. So he has no choice but to join the tour group to Australia. He was granted refugee with PR status in less than three months. Next week, he got the letters from his children’s school his wife’s college and his University,  congratulating him for the PR and advising to collect back the refunds he had paid.

Here, although they CAN give numerous scholarships with different naming to the SPDC chosen students (read their children and military top generals’ relatives) they are denying us all the government help.

After-all almost all of the GLC or government linked companies had refused to grant our clinic as panel. Those companies who joined the Health Care Management companies that we are serving selected out our clinic. Even when the Income tax department, which collects tax on every person irrespective of race and origin, discriminated us and appointed their own race clinics.

My son, with God’s will, you are going to earn a Medical Degree at a reputed university soon. Be patient and you should be proud of. However, it was more sadness than pride that ruled the day when you are crying for me. Don’t worry dear son, I hope Allah would be on our side.

Dear son, I was like you, very sad and angry in 60’s.

Arabs shamefully lost the six day war and Mohamed Ali also lost his heavy weight title. This adds salt to my lost at the national level student completion. From that day onwards, when I perform my regular prayers (could only fullfil/perform about three times out of five) but I refrained to lift my hands and refused to pray/ask anything from God for about a year. (May Allah forgive me for that sin) But I think, all knowing, merciful Allah had forgiven a child’s misbehaviour and rewarded me with unimaginable rewards.

I hereby thanked Tun Dr M and family for their kind change of heart on our family members and the interview granted to us.

I hereby salute DSAI and friends for the helps extended to us when they were in office and for the brilliant lecture give in Hong Kong last week. We also thank Datin Seri for the kind interview and continuous support for our cause.

But dear children, I understand that although we are here for about a quarter of a century but still denied the right to even apply for the citizenship here.

The Rohingya doctor who had migrated to Australia one and a half year ago, telephoned me that his family is going to get the citizenship within six months.

So if you get a chance,

  • go son,
  • migrate to the non Muslim country
  • as Muslim Governments around the world are hopeless.
  • I had made a mistake not to accept my relatives’ invitation from UK, US and Australia.
  • For me it is too late as I am at the end of my carrier.

My youngest daughter was born here and never been to Burma, could not even read a Burmese word. But she is same as all of us, discriminated because of the creed.

In today’s increasingly common parlance, I wish to remind all of my children that even your children would be treated as a third generation ‘pendatang’. Although we all are Muslims, your children’s father’s name (that is you) has no bin and he could be denied his rights. You and I, i.e. all of the Myanmar migrants are not like the certain Chief Minister, whose father was an Indonesian migrant lorry driver.

As the DPM declared that illegal immigrant children would be rewarded with instant citizenship rewards. I wrote to the present PM to grant direct citizenships to our family because one of his deputies’ wife told me to stop complaining and ask what I want, when I wrote to Tun Dr M. She could not understand and even refused to accept the truth that I complaint only when our requests are denied. I wrote to the YAB PM whether we should tear off our Myanmar PPs to become illegals in order to qualify for that offer. We were replied to follow the procedure, that is waiting for another few years to be eligible to APPLY for that. It is a gross unfair practice as some of the people are giving short cut.

And Dr Kamal, Rohingya Myanmar Muslim they denied PR after 14 years was granted the same status within three months in a Christian Australia.

 He is sure going to get the Australian citizenship in six months but we need to wait more than that to be eligible to apply for the citizenship here. I would definitely die before getting it.

We could not sponsor our relatives; parents, brothers and sisters etc. My parents went for Umrah (small Haj) and on the way back home came and visit us here. We never meet for ten years, so they puasa (fasting) almost the whole month of Ramdam. Their visa finished few days before Eid or Hari Raya. The Malay Muslim Immigration officer refused to extend their visa regardless of our appeal.

Dear son, I know you were sad because your grandparents could not spend the Eid with us. You were puzzled because my grand uncle (my father’s elder brother, a Burmese Muslim, who was holding UK passport was allowed to stay here. You were very young son. For him there is a special Immigration counter, no need to queue and although we requested for one week extension, the Immigration officer smiled and stamed three months’ extension. That was free of charge and she advised my uncle to just take a round trip to Singapore, just pass the Singapore Immigration, turn round into the check-in countre to come back here. He could stay forever like this by doing this every six months! ASEAN membership and ASEAN Charter is just bull shit! Useless for Myanmar citizens!

My brother came here to invest and do a business in view of migrating later. Although he needs to show RM 300,000, he showed RM 500,000 and bought a company. Our Malay friend advised and pointed out that we need a local partner, PRINCE OF THE LAND with 30% investment. So we paid that 30% share, free of charge, to one of our trusted friend, who believed to be able to pull the cables, appointed him a Chairman. Of course we need to pay him the necessary service fees and salary. As that man was over confident and avoid to pay the necessary officials, our business application was rejected and the Malaysian Immigration refused to extend his visa. THE LAME EXCUSE WAS, BECAUSE OUR BUSINESS APPLICATION INVOLVED A LOCAL, Visa for the foreign partner could be approved or the extension of the social visa, the business must be started. Catch 22? I wrote to the PM about these unfair restrictions but sadly DSAI is the only person who dares to give a speech about this in Hong Kong, last week.

Dear son, if I had decided to migrate to the more HUMAINE Christian west, I would definitely allowed by their just laws to legally  sponsor my parents, brothers, sisters and relatives not only to stay there, but to migrate and get citizenships! Sorry dear Papa and Ar Mar and brothers. I migrated to the wrong place; I cannot help you all to be free from the KILLER THAN SHWE’S MILITARY.

After seeing the latest Rambo, many of my patients, especial teenagers asked me about my parents and relatives back home. They advised me to bring them here but I have to bluff with a smiling face, although my heart is crying, that they have business and properties and refused to migrate. But I could not pretend for long if the inquisitive kids probe more. My tears flow automatically and my voice trembled. Then only they understand that I am trying to cover the truth.

So what are we griping about in the land of blue skies and ‘ais kachang’?

Our land of blue skies could and should have been a land of milk, honey and plenty. Instead, we have increasingly Burmanization every where here.

Now I sadly know my dear son_

  1. “The grass may not be greener on the other side,
  2. but the skies are more blue.
  3. And even if the grass is not greener,
  4. it is grass you can stand on with your head held high.
  5. Don’t follow the footsteps of a fool like me
  6. To believe in the illusion of Islamic-brotherhood,
  7. Chasing the mirage Islamic Paradise
  8. Try to migrate to the Christian West
  9. There may be a glass ceiling above you
  10. But your status would not be 15++ foreigner like here
  11. And at least at the same status as Indonesians,
  12. not far below them like here.”

Khoda Hafiz

Your loving father

Dr San Oo Aung

 

Post Script

Islam is about values.

One of the most important values of Islam is to_

  1. ‘propagating good and
  2. forbidding evil’.

Propagating good and forbidding evil’ _

  1. is not optional.
  2. It is compulsory.
  3. Islam makes it mandatory that we oppose evil.

We are asked to oppose evil with our hands.

Our Prophet (pbuh) has been asked by God:

  1. “I have been ordered to dispense justice between you.”
  2. “Whenever you judge between people, you should judge with (a sense of) justice” (4:58).

The Prophet has said:

  1. “If any one of you comes across an evil,
  2. he should try to stop it with his hand (using force),
  3. if he is not in a position to stop it with his hand
  4. then he should try to stop it by means of his tongue
  5. (meaning he should speak against it).
  6. If he is not even able to use his tongue
  7. then he should at least condemn it in his heart.
  8. This is the weakest degree of faith”

(Muslim).

  1. “Co-operate with one another for virtue and heedfulness

  2. and do not co-operate with one another

  3. for the purpose of vice and aggression” (5:2).

This means that_

  1. who perpetrates deeds of vice and aggression,

  2. even if he is our closest relation or neighbour,

  3. does not have the right to win our support

  4. and help in the name of race, country, language or nationality.

This is what Islam says. 

Folowing Rituals are not values.

  1. accepting Allah as the one and only God and
  2. Muhammad as the final Prophet of God,
  3. performing the five times a day ritual prayers,
  4. fasting for 30 days or so during the month of Ramadhan,  
  5. paying the zakat and fitrah tithes, and
  6. performing the Haj pilgrimage in the Holy Land of Mekah at least once in your life.

Above Rituals are merely a demonstration that you have values.

  1. It is pointless performing rituals if you lack values.
  2. Rituals are not important if you lack faith or values.
  3. Rituals are the end result of the values you hold.
  4. Your prayers are between you and God. Whether you perform them or not is between you and God. It does not concern anyone else. The same goes for all those other rituals as well.  

But if you do not stand up for justice and fight against evil, oppression, persecution, etc., then it is no longer between you and God.

  1. God can forgive you for not praying.
  2. God can forgive you for the beer you drink every night.
  3. But God will never forgive you for your sins against society.

By not opposing evil you have not sinned against God.

  1. You have sinned against  millions of fellow-Muslims and other humans.
  2. And you will have to seek forgiveness from all of them.
  3. God can’t forgive you.
  4. Muslims and other humans will have to do that.
  1. In Islam if we have no power to fight back the tyrant unjust ruler,
  2. it is compulsory for us to migrate (or Hijrat).
  3. If we stay put, suffer and die under the oppressive ruler,
  4. Allah will not give us any rewards, but will condemn us.
  5. After all, Allah had given the whole world to the victims to escape and start a new life.

Our Prophet Mohammad (PBUH) had ordered his followers to migrate from Mecca to Medina for the same reason. Prophet Musa or Moses had also led the Jews to migrate from the tyrant, cruel Pharos of Egypt.

  1. Islam lays down rights for man as a human being.
  2. In the Holy Quran, God has said:
  3. “And whoever saves a life it is as though he had saved the lives of all mankind” (5:32).
  4. There can be several forms of saving man from death.
  5.  A man may be ill or wounded, irrespective of his nationality, race or colour.
  6. If you know that he is in need of your help, then it is your duty that you should arrange for his treatment for disease or wound.
  7. If he is dying of starvation, then it is your duty to feed him so that he can ward off death.
  8. If he is drowning or his life is at stake, then it is your duty to save him.

Regarding the economic rights, the Holy Quran says:

  1. And in their wealth there is acknowledged right for the needy and destitute. (51:19)
  2. Anyone who needs help, irrespective of the race, religion or citizenship has a right in the property and wealth of the Muslims.
  3. If you are in a position to help and a needy person asks you for help or if you come to know that he is in need, then it is your duty to help him.
  4. “Indeed, the noblest among you before God are the most heedful of you” (49:13).

  

See also_

  1. Exploiting Human Beings…A Global Disease? Marina Tun Mahathir Mohamad, daughter of former Malaysia PM
  2. Common virtues of Buddhism and Islam 

  3.           

    Listen/read first, Pak Lah

    Peter Ooi‘s letter in Malaysiakini (extracts)

    Rather than trying to find ways and means to penalize them,

    Instead should find the causes of their deeds.

    On the surface, I gather that such actions would not have taken place if Pak Lah really has big ears for the rakyat.

    They have cried loud and clear, you chose not to listen.

    Should in the first place lend his big ears to those – – – .

    Discuss frankly what really needs to be done.

    Life is a mirror of your actions. If you want people to be patient and respectful to you, show them first patience and respect. 

In Sabah: What Election?

I Just Want My MyKad 

    Posted by Raja Petra, Wednesday, 27 February 2008

    (By KARIM RASLAN/ The Straits Times/ ANN)

    Active Image

    The skies are overcast and there’s a light drizzle. The Barisan Nasional ranks are well-composed and orderly – a sea of blue waiting patiently for their rivals, the Democratic Action Party (DAP) and Parti Keadilan Rakyat, to arrive.

    However, if you wander away from the nomination venue through the streets of this palm oil boom town, it’s easy to forget you’re in Malaysia. Step closer to the seafront and the language changes subtly – the vowels become shorter and more pronounced. One hears unrecognisable words and dialects – Bugis, Toraja and Banjarese – and smells the ever-present sweet scent of kretek (clove cigarettes).

    In a town of well over 350,000, no one has any idea what percentage of the population is actually Malaysian. The streams of people coming in have blurred the boundary between Malaysia and Indonesia.

    For Fizah, 26, a divorced mother of one who has lived in Tawau for the past five years, the top concern is getting her documents in order. As a Bugis from South Sulawesi, she doesn’t care who wins the elections. In fact she barely comprehends it. She just wants a MyKad, the Malaysian identity card.

    Long-term residents aren’t so sanguine. Robert Wong, a Sino- Kadazan, feels resentful at the way the Indonesian Bugis, in particular, have gone from being foreigners to bumiputeras, leapfrogging people such as himself.

    For the big corporate players, the surge in palm oil prices, coupled with cheap labour, has been a huge boon. There’s a BMW Z4 for sale in one of the town’s car showrooms.

    Given the money involved, access to land has become a major source of controversy here. DAP candidate Jimmy Wong explains: ‘Agriculture is the foundation of our economy. Give people land and they’ll be able to lift themselves out of poverty. Former chief minister Datuk Harris Salleh understood that and he gave out land grants to everyone – regardless of race.’

    But Wong’s middle-class concerns – good jobs, opportunities, investment, infrastructure development and a transparent government – have been drowned by the sea of workers who have poured through the cramped and dirty arrival jetty next to Tawau’s fish market.

    No work is too demeaning or poorly paid for the immigrants. They toil either in the oil palm estates or the vast timber processing plants in Kampung Tanjung Batu.

    Alban Lompor, a Bugis, arrived in 1970 at the age of 37. Taking a drag on his kretek, he recalls life then: “I worked at everything – clearing land for oil palm, logging, even rubber-tapping. I earned enough money to support my family – all seven kids. I went home to South Sulawesi only once. My sons can hardly speak Bugis – they’re Malaysians now. And my 37 grandchildren? None of them understands a word of Bugis!”

    Over the decades, hundreds of thousands of Filipinos and Indonesians have become Malaysians. In the past naturalisation was relatively easy but that has changed as the process has been subjected to greater scrutiny and supervision.

    Still the reality of their presence remains, realigning Sabah’s previous racial and religious balance and making life tougher for those who are beginning to feel overwhelmed.

    Here on the edge of Malaysia, with new Malaysians being ‘minted’, the elections barely register among the vast majority for whom a treasured MyKad is all that matters.

    As I watched the proceedings on Nomination Day, one of Wong’s DAP activist friends approached me and asked: “Well, do you think the democratic process works?”

    Sensing my hesitation, he quickly added: “But we have to hold onto it, we have to hold on.”

    (By KARIM RASLAN/ The Straits Times/ ANN)

    The writer is a Malaysian columnist.

     

    

The Golden days of the Great Shan Empire VII

The Golden days of the

Great Shan Empire VII

Detention of Ethnic Shan and other opposition Leaders

Read detail in Irrawaddy, “Detained Ethnic Leaders Denied Outside Medical Aid” By Shah Paung on January 8, 2008

Detained ethnic Shan leaders are being denied medical treatment from outside for serious health problems, according to the Shan National League for Democracy.

9883-khun-htun-oo.gif

SNLD chairman Hkun Htun Oo

SNLD spokesman Sai Lek told The Irrawaddy on Tuesday that prison authorities had rejected or ignored requests by the families of SNLD chairman Hkun Htun Oo and SNLD member Sai Hla Aung for medical attention from outside.

Hkun Htun Oo suffers from_

  1. prostate problems,
  2. diabetes,
  3. heart disease
  4. and high blood pressure.

Sai Hla Aung has_

  1. a hyperthyroid condition,
  2. diabetes
  3. and heart disease.

They were arrested in February 2005, together with_

  1. SNLD General-Secretary Sai Nyunt Lwin,
  2. Shan State Peace Council President Maj-Gen Sao Hso Ten
  3. and Shan politician Shwe Ohn, who was later released.

They were arrested days before a resumed session of the National Convention opposed by Shan leaders.

  • Hkun Htun Oo was sentenced to 92 years imprisonment and is detained in Putao prison, Kachin State.
  • Sai Nyunt Lwin received a 75 year sentence and is in Kalay prison, Sagaing Division.
  • Sao Hso Ten was sentenced to a total of 106 years imprisonment and is in Hkamti prison, Sagaing Division.
  • Sai Hla Aung received a sentence of 75 years and is in Kyauk Pyu prison, Arakan State.
  • Meanwhile, arrests of National League for Democracy members continue. NLD spokesman Nyan Win said five members of the NLD youth wing had been arrested between Burma Independence Day on January 4 and January 6. No reason has yet been given for the arrests.
  • According to the Assistance Association for Political Prisoners (Burma), based in neighboring Thailand, there are more than 1,400 political prisoners in Burma.

SPDC Junta and Myanmar Tatmadaw failed to understand that patriotism is not the sole property of the Myanmar Tatmadaw and its Generals alone.

Each and every citizen_

  • regardless of his race,
  • religion,
  • social status
  • or political alignment,

has the right and is duty-bound to show his sense of patriotism to the country he loves in his own way.

Tatmadaw failed to acknowledge that the opposition parties like NLD, SNLD etc are equally patriotic, if not more so than SPDC leaders.

Many opposition leaders, to name a few_

  1. U Gambari lead real Buddhist monks,
  2. Daw Aung San Suu Kyi led NLD leaders like U Tin Oo,
  3. U Hkun Htun Oo led SNLD Shan leaders,
  4. Min Ko Naing lead 88 Student leaders, like Ko Ko Gyi etc,
  5. Burmese Muslims such as, Daw Win Mya Mya (NLD Mandalay, Panthay) and Ko Mya Aye (88 Student leader)

Are unlike those in the SPDC and Tatmadaw,

  • have given up much of their comforts in life,
  • endured so much pain and humiliation
  • and even have been detained
  • and tortured
  • under the illegal, undemocratic, unjust, draconian laws of the SPDC.

SPDC Junta should answer my question even if their brain is slightly larger than a bird’s brain.

If sacrificing the major part of one’s life for the nation is not patriotism, what is it then?

It is extremely distressing that the ruling Myanmar Generals and Tatmadaw want to cling onto power instead of being an instrument for the peace, progress, prosperity, unity of Myanmar and power house to start an inertia of change to democracy.

Not only the different Races and religions have become the cause of disunity, hate, violence and turmoil but the Myanmar Generals and Tatmadaw show the world that they are even willing to assault, arrest, torture and kill their own monks to stop the momentum of people’s peaceful struggle to initiate the changes to democracy.

So what’s left now to think about the safety or guarantee of other minority races and religious groups’ fate, life and property ?

We all now witnessed that Myanmar Tatmadaw is even willing to sacrifice and annihilate any one or any obstacle on their way to the road to their permanent dominance of Myanmar. 

But the whole world looks quite cool, slow and looks like willing to patiently waiting forever for the SPDC promised, “Rice presenting on the moon-plate”

SPDC Generals should stop playing the politics of fear and intimidation on the unarmed Myanmar civilians. They should not politicise or use the national security as an excuse because it would be the most unpatriotic act, amounting to treachery.

We have journeyed together, sharing a common brotherhood for 60 years and we have attained wisdom and maturity to effect change that would create an environment where all of the Burmese/Myanmar citizens can have our voices heard, rights respected and continue to live together without fear or suspicion of each other.

We should not allow selfish Military Generals to sow the seeds of disunity, suspicion, hate and jealousy that will only be detrimental to us in this multi-racial and multi-religious nation of Burma/Myanmar.

As Barrack Obama, the US presidential candidate, said after his first defeat in the primaries:

‘Change is hard. Change is always met by resistance from the status quo. The real gamble is to have the same old folks doing the same old things over and over and over again and somehow expect a different result’.

We cannot and should not expect a better outcome from the same old Tatmadaw system over and over again. They will try to keep all the issues and dialogue in the back burner.

In order to create a just government for all of the Burmese/ Myanmars, we must strive to effect a change.

We have no much time to wait for the evolution, until or unless, UN and Mr Gambari could forced the snail paced present (almost effectively stalled) dialogue on the rocket louncher to install on to the fast track.

To bring about that change may not be that easy, it may be a monumental task, but there must be a beginning for all good things to happen.

Why shouldn’t it be now?

Is the saying, “Time and Tide wait for no man” irrelevant to the inhumane, noncivilized uniformed Tatnadaw?

Why did UN and the whole world allow the Junta to procrastinate when all of us already know that what the SPDC want was TIME only.

SPDC stupidly thought that time could heal the bleeding hearts of the people seeing their beloved revered monks beaten, arrested and killed.

It is now in our hands to make that change.

Do we have the will and courage to do so?

Except for the USA and EU leaders,

  • are ASEAN leaders,
  • OIC leaders,
  • Common Wealth leaders,
  • Non Allied movement leaders
  • and UN member countries’ leaders

all became cowards? Eunuchs with any B–ls? Greedy Crooks?

Or are they all willing to close their eyes, as the Burmese saying, “Myauk Thar_ Sar Chin Yin_Myaul Myet Nher_Ma Kyi Ne’.” meaning. “if you want to eat the flesh of the monkey, avoid looking at the face of the monkey.”

So carry on world leaders, just close your eyes to avoid seeing us beatened, tortured, arrested and killed by the Than Shwe Junta.

Please continue to enjoy the following article I republished from Irrawaddy.

Pro-Democracy Political Prisoners in Poor Health Condition
By Shah Paung
January 16, 2008

At least four detained political prisoners in Burmese prisons are in poor health and need medical attention, according to their family members.

The four political prisoners are Hla Myo Naung and Kyaw Soe of the 88 Generation Students group, who are both in Insein Prison in Rangoon; Win Maw, a pro-democracy activist, also in Insein Prison; and Myint Oo, a committee member of the Magwe Division of the National League for Democracy, who is in Mandalay Prison.

Hla Myo Naung has eye problems and is nearly blind in both eyes, according to a family member. He has had eye problems since October 2007, and was arrested while he was enroute to a Rangoon clinic to have an operation on the left side of one eye.

After he was arrested, authorities performed an operation on one of his eyes, but it was not successful and an eye nerve was damaged.

Family members of both Win Maw and Kyaw Soe said they received medical treatment in prison after they were tortured by the authorities in an interrogation center.

However, Win Maw has now contracted pneumonia. Kyaw Soe suffers from fainting spells. Both men were victims of water torture, according to sources.

A family member of Win Maw said they have not been allowed to visit him for nearly three weeks.

Myint Oo, who also suffers from pneumonia, began receiving medical treatment in a Mandalay prison hospital three days ago, according to family members.

Tate Naing, the secretary of the exiled-based Assistance Association for Political Prisoners (Burma), said that since August 2007, the military government has arrested more than 7,000 people, including pro-democracy activists.  Prisoners are not allowed to receive outside medical treatment.

88 Generation Students leaders Min Ko Naing and Ko Ko Gyi also have health problems, say their family members. They were arrested by authorities in August 2007.

According to the AAPP, there are more than 1,850 political prisoners in Burmese prisons.

 

Our Islamic roots in China

china_map.pngchina_ethnolinguistic_83.jpg  Our Islamic roots in China

We hereby want to mention the propagation of Islam in China.

Facts taken and summarized from_

1. “The Root of Islam in China”  by Haji Kahar Hoh Kok Hoong, from the article in Islamic Herald, PERKIM.

2. And Wikipedia China and Islam articles.

3. My article, Panthay Muslims or Myanmar Chinese  Muslims

In China many Muslims are said to be from Huis and some are from Hans. Islam went to China through the ‘Silk Road’, a transcontinental pas­sage from Turkey in Europe across Asia right into Sin-kiang province of northwestern China, the homeland of the Huis.

The word ‘Hui’ is actually an abbreviation derived from three Chinese characters pro­nounced as ‘Hui vu er’ which means Huighur or Uighur; the name of a nomadic tribesmen.

When China became a republic, President Dr. Sun Yat­sen classified the fifty-six differ­ent races of people into five major categories i.e. the Hans, the Mans, the Mongs, the Huis and the Chuangs, with its first five-colour national flag (Red’, yellow, blue, white and black) representing them.

The Hans are the ‘Children of Yan Huang’ (Emperor Yan and Emperor Huang), living on the southern side of the Great Wall of China and right down to the coasts of the Pacific Ocean and the South China Sea.  The Mans are the Manchurians of northeast­ern China.  The Mongs are Mongolians of Inner-Mongolia Province of China.  The Chuangs are the Tibetans of Tibet Province of China. 

The Huis; the collective name for the various tribesmen such as Huighurs, Kazaks, Salars, Tajiks, Tatars etc, lived along the Chinese-Russian border and beside the ‘Silk Road’ in Sin­kiang Province of China which the westerners refer it as Eastern Turkistan.

Long before the advent of Islam in Saudi Arabia the Arabs were already brave seafarers and excellent navigators.  Arab mer­chants were trading well with China and Southeast Asia. 

Our Prophet Muhammad S.A.W. knew that China was a civilized and prosperous nation and so advised, “Seek knowledge even as far as unto China”. 

The historical records the arrival of Islam in China varies with dates ranging from 571 A.D. during the Sui Dynasty to 651 A.D. the Tang Dynasty.  According to a Muslim legend, Islam was first preached in China as early as the Sui Dynasty by a maternal uncle of our Prophet Muhammad S.A.W. for his reputed tomb at Canton is highly venerated by Muslims there until now.  Ano­ther popular legend, Islam went to China in 628 AD brought by three companions of our Prophet Muhammad S.A.W.

In the history of China, Islam first arrived at the Port of Canton (now Guangzhou) in southern China during the early Tang Dynasty in 651 AD. by the ‘Silk-voyage’.  Muslim mis­sionaries sailed through the Red Sea, across the Arabian Sea and the Indian Ocean; through the Straits of Malacca and across the South China Sea.  They traded with the countries along the shores of this sea route as well.

The third Caliph Osman of the Kingdom of Tasik, the Kingdom of Arabia then, dispatched an emissary to Chang Ann; the Capital city of the Tang Dynasty, to pay homage to the emperor and also introduced the social, cultural ethnic and religion of Islam to him. There were many Muslims residing in China at that time.

In fact the first Masjid outside the sacred land Makkah; The Prophet’s Memorial Masjid or the Kwang-ta Qi (the Bright-tower Masjid) was built in Canton. Arab maritime traders stayed mainly in Canton. Special residence areas and cemeteries were allotted for Muslims where-by tombstones with Arabic inscriptions can still be found there. They inter-married with local Hans and adopted Chinese surnames and even Chinese names. Some of the prominent ones were awarded Chinese surnames by the emperor. They preached Islam to the Hans, especially some of the intellectuals quietly embraced Islam.

The Huis were at those time still wanderers in the wild steppes of northwestern China.  But somehow the western and non-Muslim writers linked Islam, Hui and the ‘Silk Road’ together and thought the Huis were the prime and only Muslims in China.

Western historians also stressed that thousands of Muslims had already rushed into China by the ‘Silk Road’ in 751 AD, after the Tang Empire lost Central Asia to the Abbasids in the war at Taraz.  The Tang emper­or seek help from Samarkand (Samarkand was Timur’s royal city, celebrated its 2500th anniversary in 1970. It is an ancient site, located in modern-day Uzbekistan.)  and Abbasid soldiers to crush the revolt of his general Ann Lu-shan  of Turkey origin.  All these sol­diers stayed back in Sin-kiang and were later assimilated into the Hui race.  These events hap­pened during the sixth emperor of Tang, i.e. two hundred years after the Arab-Muslims settled down in Canton, Chuanahou, Hangzhou, Yangzhou, Emgzhou and other southern cities of China and developed good relation­ships with the Hans.

During the Song Dynasty 960AD-1279AD, the govern­ment then was very liberal and allowed its subjects to practice in whatever religions they be­lieved.  Islam expanded fast into the interior of China. The import and export trades of China were almost in the hands of the Muslims; they monopolized the beef and mutton; the precious stones and carpets business as well.  Islam spread fast and became another major reli­gion with more and more Hans embracing it.

In 1250 AD Islam was so popular that an Arab merchant who won the Chinese name from the Emperor as Pu’ Shou-keng, was even appointed as the Superintendent of Merchant shipping at the Port of Chuan­zhou in southerrn China.  He owned great wealth and con­ducted a mercantile fleet bet­ween China and Saudi Arabia. 

In 1270 AD Sayyid Edjill Chams ed-Din Omar a great grandson of our Prophet Muhammad S.A.W of the 31 st. generation, was made the governor of Yunan Province in southern China. 

In 1279 AD China was invaded for the first time by the Mongolians from outside the Great Wall of China and had its name changed to Yuan Dynasty.

During the Yuan Dynasty 1279 AD – 1368 AD, after Ghengis Khan conquered the whole of Asia and part of Europe; as far as the plain of Hungary, he returned with his multiracial military hordes of Turks, Persians, Babylonians Syrians and other middle-east mercenary soldiers to China. 

Besides ensuring his relations and kins in positions along the ‘Silk Road’ he stationed warriors and fighters in various cities and major towns of China to assist him to rule the Hans who out­numbered the Mongols many times.  The Mongol Empire was so powerful that the ‘Silk Road’ was completely under its control. Some Arabs migrated to Central Asia with many residing in Sin Kiang Province of China.

The Yuan dictator divided his people into three classes.  Of course the first class were the Mongols themselves.  The sec­ond class was his loyal and faithful foreign Muslims and their families and the third class were the defeated Hans of vari­ous religions.

The Huis embraced Islam in very large numbers.  Subsequently Hui-Muslims grew tremendously and Islam was eventually named after them as ‘Hui Chiaw’ the Hui-rehgion.  Till today there are less than ten per­cent of Huis who are not Muslims.  As in the Chinese language ‘Hui Chiaw’ is more easier to pro­nounce than’Yi Si Lan Chiaw’, ‘Hui Chiaw’ automatically became the official name for Islam in China.  Furthermore some Han Muslims (the descendants of the intermarriage between Hans and Arabs also called themselves Huis for the sake of not to be despised by the authority. The Yuan Government lasted for only ninety over years (the shortest dynasty in Chinese history) and was overthrown by the Hans again and named it the Ming Dynasty.

During the Ming Dynasty 1368AD-1644AD, Islam flourished; because its first em­peror Chu Hoong-vu was a Muslim himself. 

There are sever­al distinguish features to support this claim such as:

 

(i)    his empress was a well known Muslim as stated in the Chinese history;

 

(ii)      all his daily food and drinks were under strict supervision and scruti­nized by the empress her-self.  In other words he ate only halal meals;

 

(iii)     he wrote a ‘One Hundred Words Praise’ poem in Chinese to honour our Prophet Muhammad S.A.W, the first and only emperor in China to have written such an inscription while the calligraphy of the poem was carved on a wooden board carefully preserved in the Nanking Masjid until now; and

 

  • (iv) he entrusted the life of his son to a Muslim soldier Cheng Ho.

But there is nothing written about his faith in Chinese history, because he knew very well that his subjects, mostly belonged to other religions,  would not like to be ruled by a Muslim emperor.

Muslims then, no matter of whatever origins, were treated equally and lived peacefully and harmoniously with each other.  Foreign Muslim settlers were easily assimilated into the Han’s way of life, absorbed into the Chinese civilization.  In every major port and city Muslims community set up its own coun­cil headed by kadis and imams. 

According to a Muslim mer­chant, Sayyid Akbar; in the city of Kenjanfu alone, there were as many as thirty thousand Muslim families.  They were exempted from paying taxes by the emper­or, enjoyed complete toleration in exercising their religion and any­one on his own free will be per­mitted to embrace Islam.

Besides, Muslim charity-homes and welfare centers shel­tered and nestled Han orphan in time of famine and disaster.  When famine occurred in other tropical countries, peo­ple there can at least eat roots of bushes or barks of trees, but in China its lands are so barren that when disruptions in nature occurred, people can only filled their stomachs with ‘Kwanin Tu’ (the mud of the Goddess of Mercy).  One example, during a famine that devastated the province of Kwangtung left more than ten thousand homeless Han children seeking refuge in these institutions.  These youngsters were brought up and taught to be good Muslims.  Furthermore mil­itary officers reverted most of their soldiers serving under them to Islam and they took advantage of the their authorities to win new brothers.  Thus the number of conversion to Islam through this were countless.

The most remarkable thing was that the emperor even gave Islam a new name i.e. ‘Ching Cheng Chiaw’ which mean Pure and True Religion to replace ‘Hui Chiaw’. The name for Islam written in Chinese had been regularized but then changed for more than thirty times from the first one ‘Ah La Bi Chiaw’ to ‘Hui Chiaw’ (‘Chiaw’ in Chinese means religion).

He also assigned a young Muslim soldier, Muhammad Cheng Ho to protect his prince, the heir to his throne.  When this prince succeeded him to be the second Ming emperor, he pro­moted this faithful bodyguard to the rank of Admiral and sent him set to the sacred land Makkah and south east Asia to search for his long lost brother as many as seven times. 

Each time Admiral Cheng Ho led a fleet of about one hundred ocean-bond vessels carrying more than twen­ty-five thousand soldiers and sailors.  Its flagship alone was fifty feet wide, four hundred feet long weighing one thousand five hundred tons. (This fleet when estimated at that time is compa­rable with the Seventh Fleet of the United States of America).

Muhammad Cheng Ho was a Muslim from the Yunan Province of Southern China.  But the Chinese media named him as ‘Eunuch Sam Poh’ sarcastically or may be mistakenly due to he was circumcised during childhood, and others take for granted that he was castrated.  When he was young he joined the army and fought and served his way up from an ordinary soldier to the imperial guard and at last became the famous ‘Admiral Cheng Ho’.  He took charge of the greatest expedition of that era, sailed half way round the world to as far as the Cape of Good Hope in South Africa eighty years before Colombus accidentally discovered America and wrongly named its natives as Indians.

According to the ‘Malay Annals’ (Sejarah Melayu) it was also during this period that Sultan Mansur Shah of Malacca married one of the daughters of the Ming Emperor, Princess Hang Li Po.  Through this mar­riage Malacca gained Chinese protection against attacks and threats from Siam (Thailand), Sumatra, Java, India etc.

  Ming dynasty was the hey-day of Islam in China. 

The Golden Age of Islam in China lasted almost one millenium from the Sui Dynasty 571 A.D. to the Tang Dynasty, the Song Dynasty, the Yuan Dynasty right to the Ming Dynasty in 1644 A.D.

Nevertheless after surviving for nearly three centuries, it fell to the Manchurians outside the great wall for the second time. The Manchus named its kingdom as the Qing Dynasty, 1644AD – 1911 AD. They adopted the ‘Divide and Rule’ tactic in China by creating vengeance and hatred between the Hans and the Huis. 

The Manchus, however regarded Muslims as the lowest caste of people in China and exercised strict and stem control over them.  They raised sensitive religious issues and even kindled quarrels and skirmishes among the two major races

In 1912 China was freed again from outsider’s control. Dr. Sun Yat-sen pro­claimed China a Republic and one of his ‘Doctrine of Nationality’ stat­ed that as most of the Huis were actually of Han stock who only practiced the Islamic faith and were thus different only in reli­gious beliefs from the other non­-Muslim Hans.

By right they should be absorbed back into the Han race just like the other Han Christians, Han Catholics Han Buddhists etc.  Unfortunately he passed away before his wise and just decision could materialized.

The Chinese Constitution Article 135, was amended in 1946 to differentiate and isolate Han ­Muslims from the rest of the Hans.  They were then labeled as “people in China who have their own conditions of living and habits”.  Therefore, Han Muslims were driven out of their own peo­ple. The original Muslim Turkish Huis and Han Muslims casting doubts on each other could not mix thoroughly together. 

After the Communists took over China in 1949, they banned all religious activities because they considered that these were the opiate of the people.  Worst of all under the Agrarian Reform they confiscated all land belong­ing to ancestral temples, monas­teries, churches and Masjids and redistributed the land to the peas­ants.

 After Premier Zhou Eng-lai attended the first Afro-Asian Conference held in Bandung, Indonesia in 1955, the Maoist regime wanted to gain support and goodwill from the Asian­ African Muslim countries, because the Islamic World has a strong political influence between the East and the West. He then permitted Islamic practices in China again.  Apparently it seem good for Islam, but the Communists had passed a bill in 1954 enforcing that all Muslims in China must be called ‘Hui mins’ (Hui people).

With this Red ultimatum ‘Hui min’ capped on all Muslims in China the term “Han Mus­lims” was completely wiped off.  At this juncture Muslims of the Han stock had no choice, either they forget about the Holy Qur’an and read the Mao’s Quotations or abandoned their Han-ancestry and pray side by side with the Huis.  Han Muslims after having suffered cruel perse­cutions, discriminations and elimination for several centuries resulted in them not knowing their roots. Fortunately their physical appearances, living habits, the Chinese staple food that they eat, the Chinese archi­tect Masjids that their forefa­thers constructed, their Chinese surnames and Chinese names with good meanings, remain.  Most important is that their mother tongue and the words they write are the Chinese Language.  They even read the Holy Qur’an printed in Chinese.

 

In the name of ‘The Cultural Revolution’ Mao, the ‘Gang of Four’ and the Red guards made all out attack on all Muslim areas. Wall­ posters appear all over the major cities demanding – the closures of Masjids, to disperse all religious institutes, abolish Qur’an classes, permit free and mix marriage etc.  Fortunately, the  Mao Tze-tung died in 1976 .

Veteran Deng Xiao-peng allowed the revival of all religions, including Islam.  Muslims can now per­form the five Islamic rituals again, their youths were allowed even to go oversea for further studies and there are many Chinese Muslim students in the International Islamic University of Malaysia.

The actual number of Muslims in China forever remains a conundrum.  The earli­est record in 1910, the mincheng­fu (Ministry of Interior) of the Qing government conducted a census with a total of 342.6 mil­lion people and the population of Muslims was between fifteen to twenty million.  After twenty-­eight years’ the 1938 Year Book of China printed a figure of forty ­eight million Muslims.  Then in 1950 The China Handbook stated fifty million Muslims.  After the Nationalist government retreat­ed to Taiwan it quoted in the 1957 Year Book of China with fifty million Muslims.

            According to the latest Communist government’s report, the figure declined to hardly thirty

million.  With its break-up as follows:

Five mil­lion Huighurs including all those of the Turkic-stock; five Hundred thousand Kazaks; four hundred

thousand Khirgizs, Tadjiks, Uzbeks, and Tartars; all these live in Sin-kiang province of  China and speak the

Turkish Language.

 Four hundred thou­sand Dongxians, Bao’ans and Mongolian Muslims living in the Kansu, Ningsia and Inner

 Mongolia provinces of China whose language belong to the Mongolian group. 

One hundred thousand Salars live mainly in the Tsinghai province of China with about fifty thousand

 Muslims in the provinces of Tibet and Manchuria. 

The remaining sixty per cent are Hui Muslims of the Han lineage, scattered all over China and Taiwan writing

 And  speaking mainly the Chinese language and adopting the Chinese habit­ual traditions and cultures.

After five decades Muslims in China should have increased but instead it decreased.  Where have the remaining Muslims gone?  The propaganda of the past Taiwan government stres­sed that they have been massa­cred, but the truth is that; besides those who had fled the mainland of China to Laos, Cambodia, Thailand, Burma, Kashmir, Pakistan and other neighbouring countries many Muslims of the Han lineage were frightened to expose their real identity to the Communist.  Therefore the size of Muslim population in China has been a controversial subject for more than half a century.

Retired General Omar Pei Chung-Si was a Muslim born in Kwee-lin of the Kwangsi province of southern China.  After the Second World War General Pei became the first Minister of Defence of the Nationalist China and the Chief Commander of the Southern Chinese Army fighting the Communists.  The Mao’s Liberation Army charged him as the third greatest war crimi­nal after Chiang Kai-shek and Lee Chung-ren, the Vice presi­dent of China.

Another confidential affair was that when Chiang was losing all the battles to Mao’s Red Army in central and northern China, General Omar Pei was tempted by the separatists to revolt against Chiang and lead the few north­west provinces to form the, ‘Chinese Islamic Republic’.  But this faithful general gave his undivided loyalty to his presi­dent as a very truthful Muslim, rejected the offer and instead he followed Chiang with his batons of soldiers mostly Muslims to Taiwan.  Since then they formed the first Chinese Muslim Association in Taiwan as there were already few Muslims in Taiwan before.

 

 

Turkic-Huis wanted to get the Sin­kiang province out of China. Since the time of the Ottoman Empire, the 30th. ruler, Sultan Abdul-Hamid 11 (1842-1918 AD.) had been influ­encing and spiritually assisting the Turkic-Huis in Sin-kiang to form a Turkish government. In 1870 AD the British established a protec­torate in Sin-kiang.  However .seven years later the Russian intervened and after signing the Treaty of St. Petersburg the British withdrew from Sin-kiang and returned it to China but with a great portion of it annexed by the Russian.  Later in 1933-1944 AD, with the sup­port of the U.S.S.R, Sin-kiang was proclaimed as ‘The Republic of East Turkestan’, but unfortunately after the second world war it was returned to China. 

This article ‘The Root of Islam in China’ is the first of its kind presented by a Malaysian Han Muslim, Haji Kahar Hoh Kok Hoong. He wrote it, based on his nearly forty years of vast experience and crucial researches done in and out­side China.

 

 

 

 

Islam first arrived in China after the 7th century CE, only a few years after the Prophet Muhammad’s death, during the Tang Dynasty. Islam was later spread by merchants and craftsmen as trade routes improved along the Silk Road.

The Emperor of China took Islam highly, and the first mosque in China, the Huaisheng Mosque was built in Canton, Guangzhou in 630 AD.

 

In 1271, the Mongol leader and the fifth Khagan of the Mongol Empire Kublai Khan established the Yuan Dynasty, with the last remnant of the Song Dynasty falling to the Yuan in 1279. A peasant named Zhu Yuanzhang overthrew the Mongols in 1368 and founded the Ming Dynasty.

 

In the 19th century the Qing Dynasty adopted a defensive posture towards European imperialism, even though it engaged in imperialistic expansion into Central Asia itself.

 

The civil war was one of the bloodiest in human history, costing at least twenty million lives (more than the total number of fatalities in the First World War), with some estimates up to two-hundred million. In addition, more costly rebellions in terms of human lives and economics followed the Taiping Rebellion such as the Punti-Hakka Clan Wars (1855-1867), Nien Rebellion (1851-1868), Muslim Rebellion (1862-1877) and Panthay Rebellion (1856-1873).

 

The Dungan Revolt is also known as the Hui Minorities’ War and the Muslim Rebellion. The term is sometimes used to refer to the Panthay Rebellion in Yunnan as well. It was an uprising by members of the Hui and other Muslim ethnic groups in China’s Shaanxi, Gansu and Ningxia provinces, as well as in Xinjiang, between 1862 and 1877.

 

The uprising was directed against the Qing Dynasty and actively encouraged by the leaders of the Taiping Rebellion. When it failed, it instigated immigration of some of the Dungan people into Imperial Russia. In Shaanxi province, once-flourishing Hui Muslim communities fell from 700,000 or 800,000 to between 20,000 and 30,000 in ten years.

Between 1648 and 1878, more than twelve million Hui and Uyghur Muslims were killed in ten unsuccessful uprisings against the Qing Dynasty.

 

Rebellion in Gansu and Shaanxi

 

Background

 

Chinese Muslims had been traveling to West Asia for many years prior to the Hui Minorities’ War. In the 18th century, several prominent Muslim clerics from Gansu studied in Mecca and Yemen under the Naqshbandi Sufi teachers.

 

Two different forms of Sufism were brought back to Northwest China by two charismatic Hui sheikhs: Khafiya (also spelt Khafiyya or Khufiyah; Chinese: 虎夫耶, Hǔfūyē), associated with the name of Ma Laichi (马来迟, 1681-1766), and a more radical Jahriyya (also spelt Jahriya, Jahariyya, Jahariyah, etc.; Chinese: 哲赫林耶, Zhéhèlínyē, or 哲合忍耶, Zhéhérěnyē), founded by Ma Mingxin (马明新 or 马明心, 1719(?)-1781). The coexisted with the more traditional, non-Sufi Sunni practices, centered around local mosques and known as gedimu (格底目 or 格迪目). The Khafiya school, as well as non-Sufi gedimu tradition, both tolerated by the Qing authorities, were referred to by them as the “Old Teaching” (老教), while Jahriya, viewed as suspect, became known as the “New Teaching” (新教).

 

Disagreements between the adherents of Khafiya and Jahriya, as well as perceived mismanagement, corruption, and anti-Muslim attitudes of the Qing officials resulted in attempted risings by Hui and Salar followers of the New Teaching in 1781 and 1783, but they were promptly suppressed.

 

 

The course of the rebellion

As the Taiping troops approached south-eastern Shaanxi in the spring of 1862, the local Han Chinese, encouraged by the Qing government, formed tuanlian (trad. 團練, simplified 团练) militias to defend the region against the Taipings. Afraid of the armed Han, the Muslims formed their own tuanlian units.

 

According to modern researchers (Lipman (1998), p. 120-121), the Muslim rebellion started in 1862 not as a centralized planned uprising, but as coalescing of many local brawls and riots triggered by seemingly trivial causes. The prestige of the Qing dynasty being low and their armies being busy elsewhere, the rebellion that started in the spring of 1862 in the Wei River valley was able to spreadly rapidly throughout the southeastern Shaanxi. By late June 1862, the organized Muslim fighter bands were able to besiege Xi’an, which was not relieved by the Qing general Dolongga (Chinese: 多隆阿, Duo Long-a) until the fall of 1863.

 

A vast number of Muslim refugees from Shaanxi fled to Gansu. Some of them formed the “Eighteen Great Battalions” in eastern Gansu, intending to fight back to their homes in Shaanxi.

 

While the Hui rebels took over Gansu and Shaanxi, Yaqub Beg, who had fled from Kokand Khanate in 1865 or 1866 after losing Tashkent to the Russians, set himself up as the ruler in Kashgar, soon taking over the entire Xinjiang.

 

In 1867 the Qing government sent one of their best officials, Zuo Zongtang, a hero of the suppression of the Taiping Rebellion, to Shaanxi. His forces were ordered to help put down the Nian Rebellion and he was not able to deal with the Muslim rebels until December 1868. Zuo’s approach was to rehabilitate the region by promoting agriculture, especially cotton and grain as well as supporting orthodox Confucian education. Due to the poverty of the region Zuo had to rely on financial support from outside the North-West.

 

After suppressing the rebellion in Shaanxi and building up enough grain reserves to feed his army, Zuo attacked the most important Muslim leader, Ma Hualong (马化龙). Zuo’s troops reached Ma’s stronghold, Jinjibao (Chinese: 金积堡, Jinji Bao, i.e. Jinji Fortress) in what was then north-eastern Gansu[1][2][3] in September of 1870, bringing Krupp siege guns with him. After a sixteen months’ siege, Ma Hualong was forced to surrender in January of 1871. Zuo sentenced Ma and over eighty of his officials to death by slicing. Thousands of Muslims were exiled to different parts of China.

 

Zuo’s next target was Hezhou (now known as Linxia), the main Hui people center west of Lanzhou and a key point on the trade route between Gansu and Tibet. Hezhou was defended by the Muslim forces of Ma Zhan’ao (马占鳌). Not a Jahriya (New Teaching) adherent, he was a pragmatic member of the Khafiya (Old Teaching) movement, ready to explore avenues for peaceful coexistence with the Qing state. After successfully repulsing Zuo’s offensive against Hezhou in 1872, he offered to surrender his stronghold to the empire, and offered his assistance to the Qing for the duration of the war. His diplomatic skills are evidenced by the success he managed achieved in preserving his community: while Zuo Zongtang pacified other areas by moving the Muslims elsewhere (in the spirit of the 洗回 (xi Hui), “washing off the Muslims” approach that had been long advocated by some officials), in Hezhou it were the non-Muslims whom Zuo relocated out of the area. The Hezhou (Linxia) area remains heavily Muslim to this day, achieving the status of Linxia Hui Autonomous Prefecture under the PRC.

 

Zuo’s troops being reinforced by some of the Hezhou Muslims that have changed sides, he now planned to proceed westward, along the Hexi Corridor toward Xinjiang. However, he felt it necessary to first secure his left flank by taking Xining, which not only had a large Muslim community of its own, but also sheltered many of the refugees from Shaanxi. After three months’ resistance, Xining fell to Zuo’s commander Liu Jintang in the late fall of 1872. The defenders’ commander Ma Guiyuan was captured, and thousands of armed defenders was killed. The Muslim population of Xining was spared, however; the Shaanxi refugees sheltered there were resettled or arable lands in eastern and southern Gansu, isolated from other Muslim areas.

 

Despite repeated offers of amnesty, many Muslims continued to resist at their last Gansu stronghold in Suzhou (now known as Jiuquan), which sits astride the Hexi Corridor in the western part of the province. The defence of the city was commanded by Ma Wenlu, originally from Xining; many Hui that had retreated from Shaanxi were there as well. After securing his supply lines, Zuo besieged Suzhou the city in September 1873 with 15,000 troops under his personal command. The Huis’ rifles were no match to Zuo’s siege guns, and the fortress fell on October 24. Zuo had 7,000 Muslims executed, and resettled the survivors in southern Gansu, to ensure that the entire Gansu Corridor from Lanzhou to Dunhuang would remain Muslim-free, preventing a possibility of future collusion between the Muslims of Gansu and Shaanxi and those of Xinjiang.

 

 

Rebellion in Xinjiang

 

Shooting exercises of Yakub Beg’s Dungan and Chinese taifurchi (gunners)

 

Pre-rebellion situation in Xinjiang

By the 1860s, Xinjiang had been under Qing rule for a century. The entire Xinjiang was administratively divided into three parts (“circuits”; Chinese: 路, lu):

 

The North-of-Tianshan Cirucit (天山北路, Tianshan Beilu), including the Ili basin and Dzungaria. (This region roughly corresponds to the modern Ili Kazakh Autonomous Prefecture, including prefectures it controls and a few smaller adjacent prefectures).

The South-of-Tianshan Circuit (天山南路, Tianshan Nanlu). Ir included the “Eight cities”, i.e. the “Four Western Cities” (Khotan, Yarkand, Yangihissar, Kashgar) and the “Four Eastern Cities” (Ush, Aqsu, Kucha, Karashahr).

The Eastern Circuit (东路, Donglu), in eastern Xinjiang, centered around Urumqi.

The General of Ili, stationed in Huiyuan Cheng (Ili), had the overall military command in all three circuits. He also was in charge of the civilian administration (directly in the North-of-Tianshan Circuit, and via local Muslim (Uyghur) begs in the South Circuit). However, the Eastern Circuit was subordinated in the matters of civilian administration to the Gansu province.

 

Trying (not always successfully) to prevent repetition of incursions of Afaqi khojas from Kokand into Kashgaria, such as those of Jahangir Khoja in the 1820s or Wali Khan in 1857, Qing government had increased the troops level in Xinjiang to some 50,000. There were both Manchu and Chinese units in the province; the latter, having been recruited mostly in Shaanxi and Gansu, had a heavily Hui (Dungan) component. A large part of the Qing army in Xinjiang was based in the Nine Forts of the Ili Region, but there were also forts with Qing garrisons in most other cities of Xinjiang as well.

 

The cost of maintaining this army was much higher than the taxation of the local economy could sustainably provide, and required subsidies from the central government – which, however, became infeasible by the 1850-60s due to the costs of fighting Taiping and other rebellions in the Chinese heartland. The Qing authorities in Xinjiang responded by raising taxes and introducing new ones, and selling official posts to the highest bidders (e.g. that of governor of Yarkand to Rustam Beg of Khotan for 2,000 yambus, and that of Kucha to Sa’id Beg for 1,500 yambus). The new officeholders would then proceed to recoup their investment by fleecing their subject population.

 

Increasing tax burden and corruption only added to the discontent of the Xinjiang people, who had long suffered both from the maladministration of Qing officials and the local begs subordinated to them and from the destructive invasions of the khojas. The Qing soldiers in Xinjiang, however, still were not paid on time or properly equipped.

 

With the start of the rebellion in Gansu and Shaanxi in 1862, rumors started spreading among the Hui (Dungans) of Xinjiang that the Qing authorities are preparing a wholesale preemptive slaughter of the Huis in Xinjiang, or in a particular community. The opinions on the veracities of these rumors differ: while Tongzhi Emperor described them as “absurd” in his edict of September 25, 1864, Muslim historian generally believe that massacres were indeed planned, if not by the imperial government, then by various local authorities. Thus it was the Dungans that usually were to revolt in most Xinjiang towns, although the local Turkic people – Uyghurs, Kyrgyz, or Kazakhs – would usually quickly join the fray.

 

 

Multi-centric rebellion

The first spark of the rebellion in Xinjiang was small enough for the Qing authorities to extinguish easily. On March 17, 1863, some 200 Dungans from the village of Sandaohe (a few miles west of Suiding), supposedly provoked by a rumor of a preemptive Dungan massacre, attacked Tarchi (塔勒奇城, Taleqi Cheng), one of the Nine Forts of the Ili. The rebels seized the weapons from the fort’s armory and killed soldiers of its garrison, but were soon defeated by government troops from other forts and killed themselves.

 

It was not until the next year that the rebellion broke out again – this time, almost simultaneously in all three Circuits of Xinjiang, and on a scale that made suppressing it beyond the ability of the authorities.

 

On the night of June 3-4, 1864, the Dungans of Kucha, one of the cities South of Tianshan, rose, soon joined by the local Turkic people. The Chinese fort, which, unlike many other Xinjiang locations, was located inside of the town, rather than outside of it, fell within a few days. Government buildings were burnt and some 1000 Chinese and 150 Mongols were killed. Neither of the Dungan or Turkic leaders of the rebellion having enough authority in the entire community to become commonly recognized as a leader, the rebels instead choose a person who had not participated in the rebellion, but was known for his spiritual role: Rashidin (Rashīdīn) Khoja, a dervish and the custodian of the grave of his ancestor of saintly fame, Arshad-al-Din (? – 1364 or 65). Over the next three years, he was to send military expedition east and west, attempting to bring the entire Tarim Basin under his control; however, his expansion plans were to be frustrated by Yaqub Beg.

 

Just three weeks after Kucha, the rebellion started in the Eastern Circuit. The Dungan soldiers of the Urumqi garrison rebelled on June 26, 1864, soon after learning about the Kucha rebellion. The two Dungan leaders were Tuo Ming (a.k.a Tuo Delin), a New Teaching ahong from Gansu, and Suo Huanzhang, an officer with close ties to Hui religious leaders as well. Large parts of the city were destroyed, the tea warehouses burned, and the Manchu fortress besieged. Then the Urumqi rebels started advancing westward through what is today Changji Hui Autonomous Prefecture, taking the cities of Manas (also known then as Suilai) on July 17 (the Manchu fort there fell on September 16) and Wusu (Qur Qarausu) on September 29.

 

On October 3, 1864, the Manchu fortress of Urumqi also fell to the joint forces of Urumqi and Kuchean rebels. In a pattern that was to repeat in other Chinese forts throughout the region, the Manchu commander, Pingžui, preferred to explode his gunpowder, killing himself and his family, rather than surrender.

 

The Dungan soldiers in Yarkand in Kashgaria learned of the Manchu authorities plan to disarm or kill them, and rose in the wee hours of July 26, 1864. Their first attack on the Manchu fort (which was outside of the walled Muslim city) failed, but it still cost 2,000 Qing soldiers and their families their lives. In the morning, the Dungan soldiers entered the Muslim city, where some 7,000 Chinese were massacred. The Dungans being numerically few compared to the local Turkic Muslims, they picked a somewhat neutral party – one Ghulam Husayn, a religious man from a Kabul noble family – as the puppet padishah.

 

By the early fall of 1864, the Dungans of the Ili Basin in the “Northern Circuit” rose too, encouraged by the success of Urumqi rebels at Wusu and Manas, and worried by the prospects of preemptive repressions by the local Manchu authorities. The Ili General (the Ili Jiangjun, 伊犁将军) Cangcing, hated by the local population as a corrupt oppressor, was sacked by the Qing government after his troops had been defeated by the rebels at Wusu, and Mingsioi was appointed to replace them. His attempts to negotiate with the Dungans were in vain though; on November 10, 1864, the Dungans rose both in Ningyuan (the “Taranchi Kuldja”), the commercial center of the region, and Huiyuan (the “Manchu Kuldja”), the military and administrative center of the region. Kulja’s Taranchis (Turkic-speaking farmers who were to form later part of the Uyghur people) joined in the rebellion. When the local Muslim Kazakhs and Kyrgyz felt that the rebels are gained the upper hand, they joined it as well; on the other hand, the Buddhist Kalmyks and Xibe mostly stayed loyal to the Qing government.

 

Ningyuan fell to the Dungan and Uighur rebels at once, but the strong government force at Huiyuan made the insurgents retreat after 12 days of heavy fighting in the streets of the city. The local Hans, seeing the Manchus winning, joined forces with them. However, the Qing forces’ counter-offensive failed. The imperial troops lost their artillery and the “Ili General” Mingsioi barely escaped capture. With the fall of Wusu and Aksu, the Qing garrison, entrenched in the Huiyuan fortress, was completely cut off from the rest of empire-controlled territory; Mingxu had to send his communications to Beijing via Russia.

 

While the Qing forces in Huiyuan successfully repelled the next attack of the rebels (12 December 1864), the rebellion kept spreading through the northern part of the province (Dzungaria), where the Kazakhs were glad to take revenge on the Kalmyks that used to rule the area in the past.

 

 

“Ruins of the Theater in Chuguchak”, painting by Vereshchagin (1869-70)For the Chinese New Year of 1865, the Hui leaders of Tacheng (Chuguchak) invited the local Qing authorities and Kalmyk nobles to assemble in the Hui mosque, in order to swear a mutual oath of peace. But once the Manchus and Kalmyks were in the mosque, the Huis seized the city armory, and started killing the Manchus. After two days of fighting, the Muslims were in control of the town, while the Manchus were besieged in the fortress. However, with the Kalmyk help, the Manchus were able to retake the Tacheng area by the fall of 1865. This time, it was the Huis turn to be locked up in the mosque. The fighting resulted in the utter destruction of Tacheng and the surviving residents fleeing the town.

 

Both the Qing government in Beijing and the beleaguered Kulja officials asked the Russian for assistance against the rebellion (via Russian envoy in Beijing, G.A. Vlangali, and via the Russian commander in Semirechye, General Gerasim Kolapakovsky (Колпаковский) respectively). The Russians, however, were diplomatically non-committal: on the one hand, as Vlangali wrote to Saint Petersburg, a “complete refusal” would be bad for Russia’s relations with Beijing; on the other hand, as Russian generals in Central Asia felt, seriously helping China against Xinjiang’s Muslims would do nothing to improve Russia’s problems with its own new Muslim subjects – and in case the rebellion were to succeed and form a permanent Hui stete, having been on the Qing’s side would do nothing good for Russia’s relations with that new neighbor. The decision was thus made in Saint Petersburg in 1865 to avoid offering any serious help to the Qing, beyond agreeing to train Chinese soldiers in Siberia – should they send any – and to sell some grain to the defenders of Kuldja on credit. The main priority of Russian government was in guarding its border with China and preventing any possibility of the spread of the rebellion into Russia’s own domain.

 

Considering that offense is the best defense, Kolpakovsky suggested to his superiors in February 1865 that Russia should go beyond defending its border and move in force into Xinjiang’s border area, seizing Chuguchak, Kuldja and Kashgar areas and colonizing the area with Russian settlers – all to better protect the Romanovs’ empire’s other domains. The time was not ripe for such an adventure, however: as Foreign Minister Gorchakov noted, such a breach of neutrality would be not a good thing if China does recover its rebel provinces, after all.

 

Meanwhile the Qing forces in the Ili Valley did not fare well. In April 1865, the Huining (惠宁) fortress (today’s Bayandai (巴彦岱), located between Yining and Huiyuan), fell to the rebels after three months’ siege. Its 8,000 Manchu, Xibe, and Solon defenders were massacred, and two survivors, their ears and noses cut off, sent to Huiyuan – Qing’s last stronghold in the Valley – to tell the Governor General about the fate of Huining.

 

Most of the Huiyuan (Manchu Kulja) fell to the rebels on January 8, 1866. Most of the residents and garrison perished; some 700 rebels died as well. Mingsioi, still holding out in the Huiyuan fortress with the remainder of his troops, but having run out of food, sent a delegation to the rebels, bearing a gift of 40 sycees of silver[4] and four boxes of green tea, and offering to surrender, provided the rebels guarantee their lives and allow them to keep their allegiance to the Qing government. Twelve Manchu officials with their families left the citadell along with the delegation. The Huis and Uyghurs received the delegation and allowed the refugees from Huiyuan to settle in Yining (“the Old Kuldja”). However, the rebels would not accept Mingsioi’s condition, and required instead that he surrender immediately and recognize the authority of the rebels. As Mingsioi rejected the rebels’ proposal, the rebels proceeded to storm the citadel at once. On March 3, the rebels having broken into the citadel, Mingsioi assembled his family and staff in his mansion, and blew it up, dying under its ruins. This was the end, for the time being, of the Qing rule in the Ili Valley.

 

 

Yaqub Beg in Kashgaria

 

Yakub Beg’s “Andijani” taifurchi (gunners)As reported by Muslim sources, the Qing authorities in Kashgar did not just intend to eliminate local Dungans, but in fact managed to carry out such a preemptive massacre in the summer of 1864. Perhaps this weakening of the local Dungan contingent resulted in the rebellion been initially not as successful in this area as in the rest of the province. Although the Dungan rebels were able to seize Yangihissar, neither they not the Kyrgyz of Siddiq Beg could break into either into the Manchu forts outside of Yangihissar and Kashgar, nor into the walled Muslim city of Kashgar itself, held by Qutluq Beg, a local Muslim appointee of the Qing.

 

Unable to take conrol of the region on the own, the Dungan and Kyrgyz turn for help to Kokand’s ruler Alim Quli. The help arrived in the early 1865, in the form both spiritual and material. The spiritual part consisted of Buzurg Khoja (also known as Buzurg Khan), member of the influential Afaqis family of khojas, whose religious authority could be expected to raise the rebellious spirit of the populace. He was a fine heir of the long family tradition of starting mischief in Kashgaria, being a son of Jahangir Khoja and brother of Wali Khan Khoja. The material part – as well as the expected conduit of Kokandian influence in Kashgaria – consisted of Yaqub Beg, a young but already well known Kokandian military commander, with an entourage of a few dozen Kokandian soldiers, who became known in Kashgaria as Andijanis.

 

Although Siddiq Beg’s Kyrgyz had already taken the Muslim town of Kashgar by the time Buzurg Khoja and Yaqub Beg arrived, he had to allow the popular khoja to settle in the former governor’s residence (the urda). Siddiq’s attempts to assert his dominance were crushed by Yaqub Beg’s and Buzurg’s forces. The Kyrgyz then had to accept Yaqub’s authority.

 

With his small, but comparatively well disciplined and trained army, made of the local Dungans and Kashgarian Turkic people (Uighurs, in modern terms), their Kyrgyz allies, Yaqub’s own Kokandians, as well as some 200 soldiers sent by the ruler of Badakhshan, Yaqub Beg was able not only to take the Manchu fortress and the Chinese town of Kashgar during 1865 (the Manchu commander in Kashgar, as usual, blowing himself up), but to defeat much larger force sent by the Rashidin of Kucha, who was trying to dominate the Tarim Basin region himself.

 

While Yaqub Beg was asserting his authority over Kashgaria, the situation back home in Kokand changed radically. In May 1865, Alim Quli lost his life while defending Tashkent against the Russians; many of his soldiers (primarily, of Kyrgyz and Kipchak background) deemed it advisable to flee for comparative safety of Kashgaria. They appeared at the borders of Yaqub Beg’s domain in early September 1865.

Aftermath

 

Atrocities

The number of deaths in the war is estimated at several million,[5] making it one of the bloodiest wars in China and the world.

 

 

The flight of the Dungans to Russian Empire

The failure of the uprising led to some immigration of Hui people into the Imperial Russia. According to Rimsky-Korsakoff (1992), three separate groups of the Hui people fled to Russian Empire across the Tian Shan Mountains during the exceptionally severe winter of 1877/78:

 

The first group, of some 1000 people, originally from Turfan in Xinjiang, led by Ma Daren (马大人), also known as Ma Da-lao-ye (马大老爷), reached Osh in southern Kyrgyzstan.

The second group, of 1130 people, originally from Didaozhou (狄道州) in Gansu, led by ahong A Yelaoren (阿爷老人), were settled in the spring of 1878 in the village of Yardyk some 15 km from Karakol in Eastern Kyrgyzstan. They numbered 1130 on arrival.

The third group, originally from Shaanxi, led by Bai Yanhu (白彦虎; also spelt Bo Yanhu; 1829(?)-1882), one of the leaders of the rebellion, were settled in the village of Karakunuz (now Masanchi), is modern Zhambyl Province of Kazakhstan. Masanchi is located on the northern (Kazakh) side of the Chu River, 8 km north from the city Tokmak in north-western Kyrgyzstan. This group numbered 3314 on arrival.

Another wave of immigration followed in the early 1880s. In accordance with the terms of the Treaty of Saint Petersburg signed in February 1881, which required the withdrawal of the Russian troops from the Upper Ili Basin (the Kulja area), the Hui and Taranchi (Uighur) people of the region were allowed to opt for moving to the Russian side of the border. Most choose that option; according to the Russian statistics, 4,682 Hui moved to Russian Empire under the treaty. They migrated in many small groups between 1881-83, settling in the village of Sokuluk some 30 km west of Bishkek, as well as in a number of points between the Chinese border and Sokuluk, in south-eastern Kazakhstan and northern Kyrgyzstan.

 

The descendants of these rebels and refugees still live in Kyrgyzstan and neighboring parts of Kazakhstan and Uzbekistan. They still call themselves the Hui people (Huizu), but to the outsiders they are known as Dungan, which means Eastern Gansu in Chinese.

 

 

 

The war in Xinjiang, and the Russian involvement

 

V.A. Moiseev, “Muslim Rebellion in Xinjiang and Russia’s policy (1864-1871)”, in “Россия и Китай в Центральной Азии (вторая половина XIX в. – 1917 гг.)” (Russia and China in Central Asia (second half of the 19 c. thru 1917). Barnaul, Azbuka Publishers, 2003. ISBN 5-93957-025-9(Russian)

“Imperial Rivals: China, Russia, and Their Disputed Frontier”, by Sarah C. M. Paine (1996) ISBN 1563247232

The Dungan emigration

 

Svetlana Rimsky-Korsakoff Dyer. Karakunuz: An Early Settlement of the Chinese Muslims in Russia, with an English translation of V. Tsibuzgin and A.Shmakov’s work. “Asian Folklore Studies”, Vol. 51 (1992), pp. 243-279.

The “Shaanxi Village” in Kazakhstan (Chinabroadcast.cn)

 

Panthay Rebellion

 

 

The Panthay Rebellion (known in Chinese as the Du Wenxiu Qiyi 杜文秀起义, 1856 – 1873) was a separatist movement of the Hui people and Chinese Muslims, against the imperial Qing Dynasty in southwestern Yunnan Province, China, as part of a wave of Hui-led multi-ethnic unrest.

 

 

Causes

Between 1648 and 1878, more than twelve million Hui and Uyghur Muslims were killed in ten unsuccessful uprisings against the Qing Dynasty.[1] The unfavorable discrimination with which the Hui were treated by the Han and by the imperial administration was at the root of their rebellions. The Panthay Rebellion began out of a conflict between Han and Muslim tin miners in 1853, which degenerated into rebellion. In the following year, a massacre of Muslims was organized by the Qing officials responsible for suppressing the revolt. One of the leaders of the insurrection was Ma Dexin. Anxious to increase his own influence, Ma Dexin finally agreed to submit to the Qing in 1861.[2] He was succeeded by a man called Du Wenxiu (杜文秀; pinyin: Dù Wénxiù) (1823 – 1872), an ethnic Hui born in Yongcheng.

 

 

Course of the war

The rebellion successfully captured the city of Dali, which became the base for the rebels’ operations, and declared themselves a separate political entity from China. The rebels identified their nation as Pingnan Guo (平南国 The Pacified Southern Nation); their leader Sulayman ibn `Abd ar-Rahman, known as Du Wenxiu [originally Yang Xiu]) (d. 1873) was styled Qa´id Jami al-Muslimin (‘Leader of the Community of Muslims’), but is usually referred to in foreign sources as Sultan) and ruled 1856 – 26 December 1872.

 

The rebellion sieged the city of Kunming multiple times (in 1857, 1861, 1863 and 1868). Ma Rulong, a Hui rebel leader from southern Yunnan, sieged the city in 1862 but through the offers of a military post joined forces with the imperial officials. His decision was not fully accepted by his followers who took the opportunity of his absence to kill the Governor-General (Pan Duo), wrest control of the city from the Qing in 1863, and intended to hand the city over to Du Wenxiu, but before Du’s forces could arrive, Ma Rulong with the assistance of a rising Qing military officier, Cen Yuying, raced back to Kunming and regained control of the provincial capital.

 

Later, as imperial troops began to gain the upperhand versus the rebellion, the rebels sent a letter to Queen Victoria, asking the British Empire for formal recognition and for military assistance; the fledgling state was turned down by the British. The rebellion was eventually suppressed when Qing troops killed and decapitated the ‘sultan’. His body is entombed in Xiadui.

 

 

Aftermath

 

Atrocities

Though largely forgotten, the bloody rebellion caused the death of up to a million people in Yunnan.[3] Many surviving Hui refugees escaped over the border to neighboring countries, Burma, Thailand and Laos, forming the basis of a minority Chinese Hui population in those nations.

 

 

Impact on Burma

The rebellion had a significant negative impact on the Burmese Konbaung Dynasty. After losing lower Burma to the British, Burma lost access to vast tracts of rice-growing land. Not wishing to upset China, the Burmese kingdom agreed to refuse trade with the Panthay rebels in accordance with China’s demands. Without the ability to import rice from China, Burma was forced to import rice from the British. In addition, the Burmese economy had relied heavily on cotton exports to China, and suddenly lost access to the vast Chinese market.

 

 

Yusuf Ma Dexin, a prominent Muslim scholar in Yunnan at the time of the rebellions

List of wars and disasters by death toll

 

 

History of Islam in China

History

Tang Dynasty

Song Dynasty

Yuan Dynasty

Ming Dynasty

Qing Dynasty

Islam in China (1911-present)

 

 

Architecture

Chinese mosques

Niujie Mosque

 

Major figures

Yusuf Ma Dexin • Zheng He • Liu Zhi

Haji Noor

 

People Groups

Hui • Salar • Uygur

Kazakhs • Kyrgyz • Tatars • Bonan

Uzbeks • Tibetans • Dongxiang

Tajiks • Utsul

 

 

Islamic Cities/Regions

Linxia • Xinjiang

Ningxia • Kashgar

 

Culture

Islamic Association of China

Cuisine • Calligraphy • Martial arts

 

China have some of the oldest Muslim history, dating back to as early as 650, when the uncle of the Prophet Muhammad, Sa`ad ibn Abi Waqqas, was sent as an official envoy to Emperor Gaozong. Throughout the history of Islam in China, Chinese Muslims have influenced the course of Chinese history.

 

History

Main article: History of Islam in China

 

The Great Mosque of Xi’an, one of China’s oldest mosquesIslam was first brought to China by an envoy sent by Uthman, the third Caliph, in 651, less than twenty years after the death of the Prophet Muhammad. The envoy was led by Sa`d ibn Abī Waqqās, the maternal uncle of the Prophet himself. Yung Wei, the Tang emperor who received the envoy then ordered the construction of the Memorial mosque in Canton, the first mosque in the country. It was during the Tang Dynasty that China had its golden day of cosmopolitan culture which helped the introduction of Islam. The first major Muslim settlements in China consisted of Arab and Persian merchants.[1] In the region, the Hui Chi tribe accepted Islam, and the name was the beginnings of the reference to the huihui or the Hui as they are know today.

 

By the time of the Song Dynasty, Muslims had come to dominate the import/export industry.[2] The office of Director General of Shipping was consistently held by a Muslim during this period.[3]In 1070, the Song emperor Shenzong invited 5,300 Muslim men from Bukhara, to settle in China in order to create a buffer zone between the Chinese and the Liao empire in the northeast. Later on these men were settled between the Sung capital of Kaifeng and Yenching (modern day Beijing).[4] They were led by Prince Amir Sayyid “So-fei-er” (his Chinese name) who was reputed of being called the “father” of the Muslim community in China. Prior to him Islam was named by the Tang and Song Chinese as Ta-shi fa (“law of Islam”). He renamed it to Hui Hui Jiao (“the Religion of Double return”).[5] It was during the Mongol Yuan Dynasty, (1274 – 1368), that large numbers of Muslims settled in China. The Mongols, a minority in China, gave Muslim immigrants an elevated status over the native Han Chinese as part of their governing strategy, thus giving Muslims a heavy influence. Hundreds of thousands of Muslims immigrants were recruited and forcibly relocated from Western and Central Asia by the Mongols to help them administer their rapidly expanding empire.[6] The Mongols used Persian, Arab and Uyghur administrators to act as officers of taxation and finance. Muslims headed most corporations in China in the early Yuan period.[7] Muslim scholars were brought to work on calendar making and astronomy.

 

During the following Ming Dynasty, Muslims continued to be influential around government circles. Six of Ming Dynasty founder Zhu Yuanzhang’s most trusted generals were Muslim, including Lan Yu who, in 1388, led a strong imperial Ming army out of the Great Wall and won a decisive victory over the Mongols in Mongolia, effectively ending the Mongol dream to re-conquer China. Additionally, the Yongle Emperor hired Zheng He, perhaps the most famous Chinese Muslim and China’s foremost explorer, to lead seven expeditions to the Indian Ocean, from 1405 and 1433. However, during the Ming Dynasty, new immigration to China from Muslim countries was restricted in an increasingly isolationist nation. The Muslims in China who were descended from earlier immigration began to assimilate by speaking Chinese dialects and by adopting Chinese names and culture. Mosque architecture began to follow traditional Chinese architecture.

 

The rise of the Qing Dynasty (1644-1911) made relations between the Muslims and Chinese more difficult. The dynasty prohibited ritual slaughtering of animals, followed by forbidding the construction of new mosques and the pilgrimage to Mecca.[8] The Qing rulers belonged to the Manchu, a minority in China, and employed the tactics of divide and conquer to keep the Muslims, Hans, Tibetans and Mongolians in conflict with each other. These repressive policies resulted in five bloody Hui rebellions, most notably the Panthay Rebellion, which occurred in Yunnan province from 1855 to 1873, and the Dungan revolt, which occurred mostly in Xinjiang, Shensi and Gansu, from 1862 to 1877.

 

After the fall of the Qing Dynasty, Sun Yat Sen, who established the Republic of China immediately proclaimed that the country belonged equally to the Han, Hui (Muslim), Meng (Mongol), and the Tsang (Tibetan) peoples. Conditions for the Muslims worsened during the Cultural Revolution. The government began to relax its policies towards Muslims in 1978. Today, Islam is experiencing a modest revival and there are now many mosques in China. There has been an upsurge in Islamic expression and many nation-wide Islamic associations have been organized to co-ordinate inter-ethnic activities among Muslims.[9]

 

 

People

See also: Hui people, Uyghur people, Kazak, Dongxiang, Kyrgyz, Salar, Tajik, Uzbek, Bonan, Tatar, and Tibetan Muslims

 

Ethnic Groups

Muslims live in every region of China. The highest concentrations are found in the northwest provinces of Xinjiang, Gansu, and Ningxia, with significant populations also found throughout Yunnan province in southwest China and Henan Province in central China. Of China’s 55 officially recognized minority peoples, ten groups are predominately Muslim. The largest groups in descending order are Hui (9.8 million in year 2000 census, or 48% of the officially tabulated number of Muslims), Uyghur (8.4 million, 41%), Kazak (1.25 million , 6.1%), Dongxiang (514,000, 2.5%), Kyrgyz (161,000), Salar (105,000), Tajik (41,000), Uzbek , Bonan (17,000), and Tatar (5,000).[10] However, individual members of traditionally Muslim ethnic groups may profess other religions or none at all, while sizable Muslim communities exist among ethnicities whose members typically belong to other religions, as in the case of the Tibetan Muslims. Muslims live predominantly in the areas that border Central Asia, Tibet and Mongolia, i.e Xinjiang, Ningxia, Gansu and Qinghai, which is know as the “Quran Belt”. [11]

 

 

Number of Muslims in China

 The neutrality of this section is disputed.

Please see the discussion on the talk page.

This section has been tagged since December 2007.

 

China is home to a large population of adherents of Islam. According to the CIA World Factbook, about 1%-2% of the total population in China are Muslims,[12] while the offical figures show that Muslims constitute about 1.5% of the Chinese population.[13] The various censuses asserted that there may be up to 20 million Muslims in China.[14]

 

The BBC gives a range of 20 million to 100 million (7.5% of the total) Muslims in China.[15] The figure of 100 million is based on a 1938 statistical yearbook placing the number of Muslims at 50 million, as well as census data from the 1940s, which showed roughly 48 million Muslims.[16] Demographers at the University of Michigan contend in contrast that the only way the Muslim population of China could be substantially higher than the officially counted 20.3 million in the 2000 census is if there were a very large hidden or uncounted number of Muslims in China; but a large undercount of Muslims has not been documented and remains speculative.[17] However, the accuracy of the religious data in the census is questioned. While official data estimated 100 million religious believers in China, a survey taken by Shanghai University declared a dramatically different 300 million believers, three times the government’s estimate. The survey also found that Buddhism, Taoism, Islam and Christianity are the country’s five major religions. The number of followers of Buddhism, Taoism and Christianity in the survey had radically higher numbers than in the census.[18]

 

 

Religious Practice

The vast majority of China’s Muslims are Sunni Muslims. A notable feature of the some Muslim communities in China is the presence of female imams.[19]

 

 

Chinese Muslims and the Hajj

Some Chinese Muslims may have made the Hajj pilgrimage to Mecca on the Arabian peninsula between the fifteenth and eighteenth centuries, yet there is no written record of this prior to 1861.

 

Briefly during the Cultural Revolution, Chinese Muslims were not allowed to attend the Hajj,and only did so through Pakistan, but this policy was reversed in 1979. Chinese Muslims now attend the Hajj in large numbers, typically in organized groups.

 

A record 9,600 Chinese Muslim pilgrims from all over the country attended the Hajj in Mecca, Saudi Arabia in 2006[20]

 

 

Representative bodies

 

Islamic Association of China

Main article: Islamic Association of China

The Islamic Association of China claims to represent Chinese Muslims nationwide. At its inaugural meeting on May 11, 1953 in Beijing, representatives from 10 nationalities of the People’s Republic of China were in attendance.

 

 

China Islamic Association

Main article: China Islamic Association

In April 2001, the government set up the China Islamic Association, which was described as aiming to “help the spread of the Qur’an in China and oppose religious extremism”. The association is to be run by 16 Islamic religious leaders who are charged with making “a correct and authoritative interpretation” of Islamic creed and canon.

 

It will compile and spread inspirational speeches and help imams improve themselves, and vet sermons made by clerics around the country. This latter function is probably the key job as far as the central government is concerned. It is worried that some clerics are using their sermons to spread sedition.

 

Some examples of the religious concessions granted to Muslims are:

 

In areas where Muslims are a majority, the breeding of pigs is not allowed, in deference to Muslim sensitivities

Muslim communities are allowed separate cemeteries

Muslim couples may have their marriage consecrated by an Imam

Muslim workers are permitted holidays during major religious festivals

Chinese Muslims are also allowed to make the Hajj to Mecca, and more than 45,000 Muslims have done so in recent years.[21]

 

Islamic education in China

Over the last twenty years a wide range of Islamic educational opportunities have been developed to meet the needs of China’s Muslim population. In addition to mosque schools, government Islamic colleges, and independent Islamic colleges, a growing number of students have gone overseas to continue their studies at international Islamic universities in Egypt, Syria, Saudi Arabia, Pakistan, Iran, and Malaysia.[22]

 

 

Culture and heritage

The Mongol conquest of the greater part of Eurasia in the 13th century brought the extensive cultural traditions of China, central Asia and western Asia into a single empire, albeit one of separate khanates, for the first time in history. The intimate interaction that resulted is evident in the legacy of both traditions. In China, Islam influenced technology, sciences, philosophy and the arts. In terms of material culture, one finds decorative motives from central Asian Islamic architecture and calligraphy, the marked halal impact on northern Chinese cuisine and the varied influences of Islamic medical science on Chinese medicine.[citation needed]

 

Taking the Mongol Eurasian empire as a point of departure, the ethnogenesis of the Hui, or Sinophone Muslims, can also be charted through the emergence of distinctly Chinese Muslim traditions in architecture, food, epigraphy and Islamic written culture. This multifaceted cultural heritage continues to the present day.[23]

 

 

Islamic Architecture

Main article: Chinese mosques

 

The Niujie Mosque in BeijingThe first Chinese mosque was established in the 7th century during the Tang Dynasty in Xi’an. The Great Mosque of Xi’an, whose current buildings date from the Ming Dynasty, does not replicate many of the features often associated with traditional mosques. Instead, it follows traditional Chinese architecture. Mosques in western China incorporate more of the elements seen in mosques in other parts of the world. Western Chinese mosques were more likely to incorporate minarets and domes while eastern Chinese mosques were more likely to look like pagodas.[24]

 

An important feature in Chinese architecture is its emphasis on symmetry, which connotes a sense of grandeur; this applies to everything from palaces to mosques. One notable exception is in the design of gardens, which tends to be as asymmetrical as possible. Like Chinese scroll paintings, the principle underlying the garden’s composition is to create enduring flow; to let the patron wander and enjoy the garden without prescription, as in nature herself.

 

Mosques of ChinaChinese buildings may be built with either red or grey bricks, but wooden structures are the most common; these are more capable of withstanding earthquakes, but are vulnerable to fire. The roof of a typical Chinese building is curved; there are strict classifications of gable types, comparable with the classical orders of European columns.

 

 

Id Khar MosqueAs in all regions the Chinese Islamic architecture reflects the local architecture in its style. China is renowned for its beautiful mosques, which resemble temples. However in western China the mosques resemble those of the middle east, with tall, slender minarets, curvy arches and dome shaped roofs. In northwest China where the Chinese Hui have built their mosques, there is a combination of east and west. The mosques have flared Chinese-style roofs set in walled courtyards entered through archways with miniature domes and minarets (see Beytullah Mosque). [25] The first mosque was the Great Mosque of Xian, or the Xian Mosque, which was created in the Tang Dynasty in the 7th century.

 

 

Halal food in China

 

A package of halal-certified frozen food (steamed cabbage buns) from Jiangsu province, ChinaMain article: Chinese Islamic cuisine

Due to the large Muslim population in western China, many Chinese restaurants cater to Muslims or cater to the general public but are run by Muslims. In most major cities in China, there are small Islamic restaurants or food stalls typically run by migrants from Western China (e.g., Uyghurs), which offer inexpensive noodle soup. Lamb and mutton dishes are more commonly available than in other Chinese restaurants, due to the greater prevalence of these meats in the cuisine of western Chinese regions. Commercially prepared food can be certified Halal by approved agencies. [26]

 

 

Calligraphy

Main article: Sini (script)

Sini is a Chinese Islamic calligraphic form for the Arabic script. It can refer to any type of Chinese Islamic calligraphy, but is commonly used to refer to one with thick and tapered effects, much like Chinese calligraphy. It is used extensively in mosques in eastern China, and to a lesser extent in Gansu, Ningxia, and Shaanxi. A famous Sini calligrapher is Hajji Noor Deen Mi Guangjiang.

 

 

Martial arts

Main article: Muslim Chinese martial arts

Muslim development and participation at the highest level of Chinese wushu has a long history. Many of its roots lie in the Qing Dynasty persecution of Muslims. The Hui started and adapted many of the styles of wushu such as bajiquan, piguazhang, and liuhequan. There were specific areas that were known to be centers of Muslim wushu, such as Cang County in Hebei Province. These traditional Hui martial arts were very distinct from the Turkic styles practiced in Xinjiang.[27]

 

 

Chinese terminology for Islamic institutions

Qīngzhēn (清真) is the Chinese term for certain Islamic institutions. Its literal meaning is “pure truth.”

 

In Chinese, halal is called qīngzhēn cài (清真菜) or “pure truth food.” A mosque is called qīngzhēn sì (清真寺) or “pure truth temple.”

 

 

Famous Muslims in China

 

Explorers

Zheng He, mariner and explorer

Fei Xin, Zheng He’s translator

Ma Huan, a companion of Zheng He

 

Military

Founding generals of the Ming dynasty: Chang Yuchun, Hu Dahai,Lan Yu, Mu Ying

The leaders of the Panthay Rebellion: Du Wenxiu, Ma Hualong

The Ma clique of warlords during the Republic of China era: Ma Bufang, Ma Chung-ying, Ma Fuxiang, Ma Hongkui, Ma Hongbin, Ma Lin, Ma Qi, Ma Hun-shan

Bai Chongxi, general in the Republic of China army

 

Scholars and writers

Bai Shouyi, historian

Tohti Tunyaz, historian

Yusuf Ma Dexin, first translator of the Qur’an into Chinese

Muhammad Ma Jian, author of the most popular Chinese translation of the Qur’an

Liu Zhi, Qing Dynasty author

Wang Daiyu, Master Supervisor of the Imperial Observatory during the Ming Dynasty

Zhang Chengzhi, contemporary author

 

In politics

Hui Liangyu, vice premier in charge of agriculture in the People’s Republic of China

Huseyincan Celil, Uyghur imam imprisoned in China

Xabib Yunic, Education Minister of the Second East Turkistan Republic

Muhammad Amin Bughra, Vice-Chief of the Second East Turkistan Republic

 

Other

Noor Deen Mi Guangjiang, calligrapher

Ma Xianda, martial artist

Ma Menta, organiser of Russia’s Wushu Tongbei Federation

 

 

^ Counting up the number of people of traditionally Muslim nationalities who were enumerated in the 1990 census gives a total of 17.6 million, 96% of whom belong to just three nationalities: Hui 8.6 million, Uyghurs 7.2 million, and Kazakhs 1.1 million. Other nationalities that are traditionally Muslim include Kyrghyz, Tajiks, Uzbeks, Tatars, Salar, Bonan, and Dongxiang. See Dru C. Gladney, “Islam in China: Accommodation or Separatism?”, Paper presented at Symposium on Islam in Southeast Asia and China, Hong Kong, 2002. Available at http://www.islamsymposium.cityu.edu.hk. The 2000 census reported a total of 20.3 million members of Muslim nationalities, of which again 96% belonged to just three groups: Hui 9.8 million, Uyghurs 8.4 million, and Kazakhs 1.25 million.

 

^ There are in China 48,104,241 Mohammedan followers and 42,371 mosques, largely in Sinkiang, Chinghai, Manchuria, Kansu, Yunnan, Shensi, Hopei, and Honan. “Ferm, Vergilius (ed.). An Encyclopedia of Religion; Westport, CT: Greenwood Press (1976), pg. 145. [1st pub. in 1945 by Philosophical Library. 1976 reprint is unrevised.]

^ Based on a post-enumeration survey and related studies, the 2000 census undercounted China’s population by 1.81%. This would amount to some 23 million persons. It is unlikely that any such undercount would consist primarily of members of Muslim nationalities. Instead, the undercount is most often attributed to the floating population of rural to urban migrants (who are not officially registered) and to rural populations in central China – not to minority populations or areas. For discussion of the undercount, see Barbara A. Anderson, “Undercount in China’s 2000 Census in Comparative Perspective,” PSC Research Report Report No. 04-565 (September 2004), Population Studies Center, University of Michigan, Ann Arbor, MI, USA. Available at: http://www.psc.isr.umich.edu/pubs/abs.html?ID=1872; and Guangyu Zhang, “Very Low Fertility in China in the 1990s: Reality or An Illusion Arising from Birth Underreporting?,” Paper presented at the annual meeting of the Population Association of America, April 2004.

 

Islamic Chinese Art (Dru C. Gladney’s photo album on Flickr.com)

The Tibetan Muslims, also known as the Kachee (Kache), form a small minority in Tibet. Despite being Muslim, they are classified as Tibetans, unlike the Hui Muslims, who are also known as the Kyangsha or Gya Kachee (Chinese Muslims). The Tibetan word Kachee literally means Kashmiri and Kashmir was known as Kachee Yul (Yul = Country).

 

Owing to their small population, the Tibetan Muslims are scattered throughout Tibet, much of whom can be found in Lhasa and Shigatse. If those not living in the Tibet Autonomous Region are not excluded, ethnic groups such as the Balti and Burig, who are also of Tibetan origin and consider themselves to be ethnically Tibetan, are Muslims as well. These groups, however, are predominantly found in the Indian-controlled Ladakh and the Pakistani-controlled Baltistan.

 

Ancestry

Generally speaking, the Tibetan Muslims are unique in the fact that they are largely of Kashmiri and Persian/Arab/Turkic descent through the patrilineal lineage and also often descendants of native Tibetans through the matrilineal lineage, although the reverse is not uncommon. Thus, many of them display a mixture of Aryan and indigenous Tibetan features.

 

Owing to Tibetan influence, they have adopted Tibetan names while retaining Persian or Urdu surnames. However, this is not as common as those among the Burig and Balti. In Baltistan or Baltiyul as the natives call it, youngster Muslims have started naming themselves in local Tibetan language like Ali Tsering, Sengge Thsering, Wangchen, Namgyal, Shesrab, Mutik, Mayoor, Gyalmo, Odzer, Lobsang, Odchen, Rinchen, Anchan, and so forth. Among Khaches, although the majority uses Tibetan for daily communication, Urdu or Arabic are used for religious services.

 

After the Chinese invasion of Tibet, Muslims were granted Indian citizenship by the Indian Government, which considered the Tibetan Muslims Kashmiris, and thus Indian citizens, unlike the other Tibetan refugees, who carry Refugee Satus Certificates.

 

 

History

The appearance of the first Muslims in Tibet has been lost in the mists of time, although variants of the names of Tibet can be found in Arabic history books.

 

During the reign of the Ummayad Caliph Umar bin Abdul Aziz, a delegation from Tibet and China requested him to send Islamic missionaries to their countries, and Salah bin Abdullah Hanafi was sent to Tibet. Between the eighth and ninth centuries, the Abbasid rulers of Baghdad maintained relations with Tibet. However, there was little proselytisation among the missionaries at first, although many of them decided to settle in Tibet and marry Tibetan women. In 710-720,during the reign of Mes-ag-tshoms the Arabs, who now had more of a presence in China, started to appear in Tibet and were allied with them along with the Eastern Turks against the Chinese. During the reign of the Sadnalegs (799-815), under Tride Songtsän (Khri lde srong brtsan – generally known as Sadnalegs) there was a protracted war with Arab powers to the West. It appears that Tibetans captured a number of Arab troops and pressed them into service on the Eastern frontier in 801. Tibetans were active as far West as Samarkand and Kabul. Arab forces began to gain the upper hand, and the Tibetan governor of Kabul submitted to the Arabs and became a Muslim about 812 or 815 [1]

 

The 12th century witnessed a large scale migration of Muslim traders from Kashmir and the Persian Empire to Tibet, most notable was the community that they established in Lhasa. Like their Arab predecessors, these men settled down and married Tibetan women, who followed their husbands’ religion. Proselytisation of Islam first took place in Baltistan and the Suru Valley from the 14th to the 16th centuries, which converted the vast majority of the Tibetan Burig and Balti communities.

 

Especially under the reign of Lozang Gyatso, the Tibetan Muslims led a relatively carefree life, and were given special privileges, in the sense that they were exempted from observing certain Buddhist religious customs. In the 17th century a small community of Muslims flourished in Lhasa working there mainly as butchers.

 

However, with the influx of Kashmiri immigrants to Ladakh and forced conversions of Buddhists to Islam, isolated conflicts between the Buddhists and Muslims were frequent, especially in Leh. There were even cases when members of the Soma Gompa and Jama Masjid came out to fight, thus resulting in tensions between Buddhist and Muslim members of the same family.

 

After the invasion of Tibet in 1959 a group of Tibetan Muslims made a case for Indian nationality based on their historic roots to Kashmir and the Indian government declared all Tibetan Muslims Indian citizens later on that year. [1]

 

 

Culture

As of today, most of the Tibetan Muslims are followers of the Sunni denomination, although the majority of the Balti and Burig are followers of the Shi’a denomination. Despite the factor of their religion, the Tibetan Muslims have comfortably assimilated into the Tibetan community, while following Islamic traditions. On the other hand, the Balti and Burig have partially adopted Iranian customs.

 

Especially in music, the Tibetan Muslims have made contributions to Tibetan culture. The Nangma, also known as Naghma in Urdu which means melody, are high-pitched tilting songs that have been popular among all Tibetans. They have also adopted Tibetan customs, especially in the field of marriage, although they have strictly maintained their Islamic customs at the same time.

 

Tibetan Muslims have unique architectural styles, and this is most notable among the Ladakhi. Mosques, for instance, are built in a quaint blend of Persian and Tibetan styles. This is evidenced in its beautifully decorated walls, sloping walls designed to withstand earthquakes, and even Kada scarfs being hanged at the doorway of the mosques. Shia mosques and Imambaras can be seen with prayer flags with black, green and red colors with Quranic verses on them.

 

Another interesting feature of Tibetan Muslim architecture is that their mosques encompass the Imambara, a small artefact surmounted on the domes of metal sheets.

 

 

Special privileges before Chinese rule

The Tibetan Muslims had their own mosques in Lhasa and Shigatse, and plots of land were given to bury their ancestors. They were also exempted from taking vegetarian meals, on Buddha’s birthday, which is mandatory for all followers of Tibetan Buddhism, and this practice upon the followers of Bön was not excluded. A Ponj (from Urdu/Hindi Pancch meaning village committee or Panchayat) was elected to take care of the affairs within the Tibetan Muslim community.

 

In addition, Muslims were even exempted from removing their caps to Lamas during a period in a year, when the Iron pole Lamas held sway over the town. Muslims were also granted the Mina Dronbo, a status that invited all Tibetans, irrespective of religion, to commemorate the assumption of spiritual and temporal authority by Lozang Gyatso, the fifth Dalai Lama. However, these special privellages ended with the beginning of the Chinese occupation of Tibet in 1959. Like the Buddhists, they were forced into exile, and the Chinese government treated them worse than the Buddhists. Food was not allowed to be sold to the Tibetan Muslims, and their leaders were tried by the government. Life was hard for the Tibetan Muslims until the 1980’s.[citation needed]

 

 

Islam during the Qing Dynasty

The rise of the Qing Dynasty (1644-1911) made relations between the Muslims and Chinese more difficult. The Qing rulers were Manchu, not Han, and were themselves a minority in China. They employed the tactics of divide and conquer to keep the Muslims, Hans, Tibetans and Mongolians in conflict with each other[citation needed]. The dynasty prohibited ritual slaughtering of animals, followed by forbidding the construction of new mosques and the pilgrimage to Mecca.

 

 Muslim Rebellions in China

 

Early revolts in Xinjiang, Shaanxi and Gansu

From 1755-1757, the Qianlong Emperor was at war with the Dzungars of Dzungaria. With the conquest of the Dzungaria, there was attempt to divide the Xinjiang region into four sub-khanates under four chiefs who were subordinate to the emperor. Similarly, the Qing made members of was a member of the Ak Taghliq clan of East Turkestan Khojas, rulers in the western Tarim Basin, south of the Tianshan Mts. In 1758-59, however, rebellions against this arrangement broke out both north and south of the Tian Shan mountains. Then in the oasis of Ush to the south of Lake Balkash in 1765. In Gansu, disagreements between the adherents of Khafiya and Jahriya, two forms of sufism as well as perceived mismanagement, corruption, and anti-Muslim attitudes of the Qing officials resulted in attempted uprisings by Hui and Salar followers of the Jahriya in 1781 and 1783, but they were promptly suppressed. Kashgaria was able to be free of Qing control during an incursion by Jahangir Khoja who had invaded from Kokand, which lasted from 1820 – 1828. The oases of Kashgar and Yarkand were not recaptured until 1828, after a three year campaign. In Kashgaria, this incursion was followed by another incurision in 1829 by Mahommed Ali Khan and Yusuf Khoja, the brother of Jahangir. In 1846, a new Khoja revolt in Kashgar under Kath Tora led to his accession to rulership of Kashgar as an authoritarian ruler. His reign, however, was brief, for at the end of seventy-five days, on the approach of the Chinese, he fled back to Kokand amid the jeers of the inhabitants..[2] The last of the Khoja revolts was in 1857 under Wali-Khan, a self-indulgent debaucherer , and the murderer of the famous German explorer, Adolf Schlagintweit. Wali Khan had invaded Kashgar from his base in Kokand, capturing Kashgar. Aside from his murder of Adolf Schlagintweit, his cruelty found many other reflections in the local legends. It is said that he killed so many innocent Muslims that four or six minarets were built from the skulls of the victims ( kala minara ); or that once, when an artisan made a sabre for him, he tested the weapon by cutting off the artisan’s son head, who came with his father and was standing nearby, after that with words ” it’s a really good sabre ” he presented artisan with a gift. This reign of tyranny did not make Kashgarians miss the Khoja too much when he was defeated by Qing troops after ruling the city for four months and forced to flee back to Kokand.[3]

 

 

Panthay Rebellion

Main article: Panthay Rebellion

The Panthay Rebellion lasted from 1855 to 1873. The war took place mostly in the southwestern province of Yunnan. Disagreements between Muslim and non-Muslim tin miners was the spark that lit the tensions that led to war. The Muslims were led by, for the most part of the war, by Du Wenxiu (1823-1872). The insurgents took the city of Dali and declared the new nation of Pingnan Guo, meaning “the Pacified Southern Nation”. The eventual suppression of the revolt was bloody and half the population of Yunnan is believed to have disappeared.[4]

 

 

Dungan Revolt

Main article: Dungan revolt

The Dungan revolt by the Hui from the provinces of Shaanxi, Gansu, Ningxia and Xinjiang, lasted from 1862 to 1877. The number of lives lost in the suppression of the rebellion is reckoned to be several million.[4] The failure of the revolt led to the flight of many Dungan people into Imperial Russia.

 

 

Culture

However, even in the Qing dynasty, Muslims had many mosques in the large cities, with particularly important ones in Beijing, Xi’an, Hangzhou, Guangzhou, and other places (in addition to those in the western Muslim reigions). The architecture typically employed traditional Chinese styles, with Arabic-language inscriptions being the chief distinguishing feature. Many Muslims held government positions, including positions of importance, particularly in the army.

 

As travel between China and the Middle East became easier, Sufism spread throughout the Northwestern China in the early decades of the Qing Dynasty (mid-17th century through early 18th century).[5] The most important Sufi orders (menhuan) included:

 

The Qadiriyya, which was established in China through Qing Jingyi also known as Hilal al-Din (1656-1719), student of the famous Central Asian Sufi teachers, Khoja Afaq and Kjoja Abd Alla. He was known among the Hui Sufis as Qi Daozu (Grand Master Qi). The shrine complex around “great tomb” (da gongbei) in Linxia remains the center of the Qadiriyya in China.

The Khufiyya: a Naqshbandi order.

The Jahriyya: another Naqshbandi menhuan, founded by Ma Mingxin.

 

 

 

After the fall of the Qing Dynasty, which was hostile to Muslims, there appeared to be a reason for hope as Sun Yat Sen, who led the new republic, immediately proclaimed that the country belonged equally to the Han, Hui (Muslim), Meng (Mongol), and the Tsang (Tibetan) peoples. When the People’s Republic of China was established in 1949, Muslims were to again suffer repression, especially in the cultural revolution.

 

Republic of China

The end of the Qing dynasty marked an increase in Sino-foreign interaction. This led to increased contact between Muslim minorities in China and the Islamic states of the Middle East. A missionary, Claude Pickens was a well-known Hui who had made the hajj between 1923 and 1934. By 1939, at least 33 Hui Muslims had studied at Cairo’s Al-Azhar university. In 1912, the Chinese Muslim Federation was formed in the capital Nanjing. Similar organization formed in Beijing (1912), Shanghai (19250 and Jinan (1934).[1]

 

Academic activities within the Muslim community also flourished. Before the Sino-Japanese War of 1937, there existed more than a hundred known Muslim periodicals. Thirty journals were published between 1911 and 1937. Although Linxia remained the center for religious activities, many Muslim cultural activities had shifted to Beijing.[2]

 

In the first decade of the 20th century, it has been estimated that there were between 3 million and 50 million Muslims in China proper (that is, China excluding the regions of Mongolia and Xinjiang). [3] Of these, almost half resided in Gansu, over a third in Shaanxi (as defined at that time) and the rest in Yunnan.

 

The Manchu dynasty fell in 1911, and the Republic of China was established by Sun Yat Sen, who immediately proclaimed that the country belonged equally to the Han, Hui (Muslim), Meng (Mongol), and the Tsang (Tibetan) peoples. This led to some improvement in relations between these different peoples.

 

 

People’s Republic of China

The People’s Republic of China was founded in 1949. Through many of the early years there were tremendous upheavals which culminated in the Cultural Revolution.

 

During the Cultural Revolution the Government attempted to dilute the Muslim population of Xinjiang by settling masses of Han Chinese there, and replacing Muslim leaders. The government constantly accused Muslims and other religious groups of holding “superstitious beliefs” and promoting “anti-socialist trends”.[3]

 

Since the advent of Deng Xiaopeng in 1979, the Chinese government liberalised its policies toward Islam and Muslims. New legislation gave all minorities the freedom to use their own spoken and written languages; develop their own culture and education; and practice their religion.[4] More Chinese Muslims than ever before are allowed to go on the Hajj.[5]

 

 

China today

Under China’s current leadership, Islam is undergoing a modest revival and there are now many mosques in China. There has been an upsurge in Islamic expression and many nation-wide Islamic associations have been organised to co-ordinate inter-ethnic activities among Muslims.

 

In most of China, Muslims have considerable religious freedom, however, in areas like Xinjiang, where there has been unrest among Uighur Muslims, activities are restricted.

 

China is fighting an increasingly protracted struggle against members of its Uighur minority, who are a Turkic people with their own language and distinct Islamic culture. Uighar separatists are intent on re-establishing the state of East Turkistan, which existed for a few years in the 1920s.

 

Following the collapse of the Soviet Union, China feared potential separatist goals of Muslim majority in Xinjiang. An April, 1996 agreement between Russia, Kazakhstan, Tajikstan and Kyrgyztan, however, assures China of avoiding a military conflict. Other Muslim states have also asserted that they have no intentions of becoming involved in China’s internal affairs.[6]

 

China fears the influence of radical Islamic thinking filtering in from central Asia, and the role of exiles in neighbouring states and in Turkey, with which Xinjiang’s majority Uighur population shares linguistic ties.[7] After, September 11, many “ethnic” Muslims were forcibly evicted from Beijing, Shanghai and Guangzhou.[8]

 

Muslim nations like Iran, Saudi Arabia and Turkey support Muslims in China. Turhan Tayan, the defense minister of Turkey, recently told China

 

“…many people living [in Xinjiang] are our relatives and that we will always be interested in those people’s welfare. Our government is and will continue to be sensitive over the plight of our Turkic and Muslim brothers throughout the world.”

 

China, however, continues to stress national unity.[9]

 

 

 

Xinjiang Province

 

Xinjiang Uygur Autonomous Region covers over 1,600,000 square kilometers (617,763 square miles), one-sixth of China’s total territory, making it China’s largest province. Xinjiang borders Tibet, Qinghai, Gansu, Mongolia, Kazakhstan, Kirghizstan, Uzbekistan, Tadzhikistan, Afghanistan, Pakistan and India. With a population of over 19 million, Xinjiang is home to 47 ethnic groups including the Uygur, the major ethnic group in Xinjiang.

 

Being one of China’s five major pastoral areas, it has advanced livestock breeding. Its main industries cover petroleum, coal, textile, foodstuff and metallurgy. Vast in area, Xinjiang has various types of geographical conditions and multitude of regional and ethnic cultures, as well as abundant historical and cultural resources. Among its scenic spots and historical sites are while popular Ravin of Jianhu in Urumqi, Heavenly Lake of the Tianshan Mountain, Flaming Mountains of Turpan, The Mosque in Kaxi, ancient city ruins of Lanlo etc. Main traditional and famous specialties comprise carpet, leather, fine-cashmere, Hami melon and seedless grapes.

 

Yunnan ProvinceDian is short for Yunnan. It lies in the southwest in China. It is more than 380 thousand square kilometers in area. The population is 37.7 million.

 

Yunnan is located in Yungui Plateau. The hilly land occupied 93 percent of the area. And the basin only occupied 6 percent. The topography her is complicated. Approximately, the northwestern part is higher than the southern part. The rivers are parts of Jinsha River, Nu River, Nan pan River, Yuan River and Yiluowadi River. It is the moist monsoon climate of tropical highland in subtropical zone. The vertical change is very striking. Yun nan abounds in mineral resources. Mainly, there is tin, zinc, titanium, copper, antimony, and phosphorous.

Non-ferrous metals, tobacco and sugar production are in the first places in China. In agriculture, mainly, there is rice, rape and tobacco. Sugar-cane, tobacco, tea and tropical crops are in the important places in our country. The main communication is railway. The highway is important too.

In Yunnan, there is a lot of natural scene. The places of interest here are Dian Spring, Cang Mountain in Dali, Xishuang banna and so on. The traditional specialties are Dali sculpture, Yun tobacco, Yun tea, Yun medicinal herbs and silver ornament.

 

 

Roots of Burmese Muslims

Roots of Burmese Muslims 

There is definitely direct spread of Islam to this part of the world and Burma/Myanmar directly from Arabia and Africa continent. But I hereby wish to stress on the one root or SEED OF ISLAM that came to Burma from India.

Islam began in Asia in the 7th century during the life of Muhammad. The greatest number of adherents of Islam has lived in Asia since the beginning of Islamic history.

Islam was started on the Arabian Peninsula by Muhammad in the 7th century. Since then it began spreading rapidly. Till his death (in 632), Muhammad managed to unite the whole of the Arabian peninsular into one country with Islam as the official religion.  

Today most Muslims live in Asia. The majority of notable Muslim religious leaders are based in Asia. Asian countries with high Muslim population include: Indonesia, Saudi Arabia, Pakistan, Afghanistan, Iraq, Iran, Kuwait, India, Turkey, Russia, Yemen, Oman, and Qatar. One of the important 20th century figures that developed Islam was Muhammad Iqbal – a philosopher. Another important Asian Muslim was Abdullah Yusuf Ali, an Indian Muslim from Mumbai who translated the Qur’an to English. 

It is necessary for academic purpose because most of the Muslims in Myanmar are Sunni Muslims from the Hannafi sect. From the Bosnia, Kosovo, Albania, Turkey, Central Asia (break away countries from Russia), Afghanistan, China, Pakistan, India and Bangladesh most of the Muslims are from this same sect.  

Muslims from Thailand, Malaysia, Indonesia, Singapore and Brunei are from the Shafi sect of Sunni. Shafi sect is known to be spread by the sea route.  

In contrast to this, Hannafi sect is known to be spread by the land route. Arabs propagate Islam directly to the Central Asia and Turky.

The Mongols, e.g. Gin Ghist Khan, although they are Buddhists employed the Muslim Turks and Central Asians and cause the spread of Islam to this part of the world. In this case, the saying, ‘conquerors are conquered’ need to be explained thoroughly.

The conqueror U Tar Tars took over Turkey, Iran and Iraq, and they killed the millions of men and children and married those Muslim women left behind. Their new wives strangely converted them into Islam and they accepted the Islamic cultures. So this is the living proof of the saying, ‘conquerors are conquered’.

And those Tar Tar/Turk descendents’ armies invaded Afghanistan, India subcontinent (future India, Pakistan, Bangladesh and Sri Lanka.) and established the Moghol Islamic Empire. So the Central Asia Muslims, Chinese Muslims, Yunan Chinese Muslims and Burma’s Chinese Muslims or Panthays and many of the Burmese Muslims are also their descendents. Even the Muslims in Thailand, Malaysia and Indonesia got Islam from those Chinese Muslims.

islam-by-country-smooth.png  Distribution of Islam per country.

Green represents a Sunni majority

and blue represents a Shia majority.  

 Today, Islam in Mongolia is mainly practiced by the Kazakhs of Bayan-Ölgii aimag in western Mongolia. The U.S. Department of State estimates that Muslims form 6% of the population, or roughly 150,000 people. 

When the Mongol Empire broke up into four khanates, three of the four khanates became Muslim. These were the Golden Horde, Hulagu’s Ulus and Chagatai’s Ulus. The Yuan Empire also embraced Muslim peoples such as the Uyghurs. Although the court of the Yuan Empire adopted Tibetan Buddhism as the official religion, the majority of the ordinary Mongols, especially those who continued living in Mongolia proper, remained Shamanists.  

In 1257, Hulagu Khan amassed an unusually large army, a significant portion of the Mongol Empire’s forces, for the purpose of conquering Baghdad. When they arrived at the Islamic capital, Hulagu demanded surrender but the caliph refused. This angered Hulagu, and, consistent with Mongol strategy of discouraging resistance, Baghdad was decimated. Estimates of the number of dead range from 200,000 to a million. 

The Mongols destroyed the Abbasid Caliphate and The Grand Library of Baghdad, which contained countless, precious, historical documents. The city would never regain its status as major center of culture and influence. 

In 1401, warlord of Turco-Mongol descent Tamerlane (Timur Lenk) invaded Iraq. After the capture of Bagdad, 20,000 of its citizens were massacred. Timur ordered that every soldier should return with at least two severed human heads to show him (many warriors were so scared they killed prisoners captured earlier in the campaign just to ensure they had heads to present to Timur. 

Timeline of Mongol invasions            

  1. 1205–1209 invasion of Western China            
  2. 1211–1234 invasion of Northern China            
  3. 1218–1220 invasion of Central Asia (North eastern of Persia)            
  4. 1220-1223, 1235-1330 invasions of Georgia and the Caucasus (North and north western of Persia)            
  5. 1220–1224 of the Cumans            
  6. 1223–1236 invasion of Volga Bulgaria            
  7. 1231–1259 invasion of Korea  
  8. Mongol invasion of Europe            
  9. 1237–1242 invasion of Rus            
  10. 1241 invasion of Poland, Lithuania and Bohemia            
  11. 1241 invasion of Hungary            
  12. 1241 invasion of Austria and Northeast Italy            
  13. 1242 invasion of Serbia and Bulgaria            
  14. 1241-1244 invasion of Anatolia            
  15. 1251-1259 invasion of Persia, Syria and Mesopotamia            
  16. 1252-1472 Mongol military campaigns in Russia            
  17. 1257, 1284, 1287 invasions of Vietnam            
  18. 1258 invasion of Baghdad            
  19. 1258-1259 invasion of Galych-Volhynia            
  20. 1259 raid against Lithuania and Poland            
  21. 1264-1265 raid against Bulgaria and Thrace            
  22. 1274, 1281 invasions of Japan            
  23. 1274 raid against Bulgaria            
  24. 1275, 1277 raids against Lithuania            
  25. 1277 invasion of Myanmar            
  26. 1279 invasions of Southern China            
  27. 1281 invasion of Syria            
  28. 1285 invasion of Hungary            
  29. 1285 raid against Bulgaria            
  30. 1287 invasion of Myanmar            
  31. 1287 raid against Poland            
  32. 1293 invasion of Java            
  33. 1297, 1299 invasions of India            
  34. 1299 invasion of Syria            
  35. Mongol invasions of India(1222, 1241, 1257, 1292, 1298, 1306 and 1327)            
  36. Mongol invasion of Myanmar (1300)            
  37. 1303 Mongol invasion of Syria            
  38. 312 Mongol invasion of Syria  

Mongols were highly tolerant of most religions, and typically sponsored several at the same time. At the time of Genghis Khan, virtually every religion had found converts, from Buddhism to Christianity and Manichaeanism to Islam.

To avoid strife, Genghis Khan set up an institution that ensured complete religious freedom, though he himself was a shamanist. Under his administration, all religious leaders were exempt from taxation, and from public service. Initially there were few formal places of worship, because of the nomadic lifestyle. However, under Ögedei, several building projects were undertaken in Karakorum. Along with palaces, Ogodei built houses of worship for the Buddhist, Muslim, Christian, and Taoist followers. The dominant religion at that time was Shamanism and Buddhism, although Ogodei’s wife was a Christian. 

Turkic-Mongol military bands in Iran, after some years of chaos were united under the Saffavid tribe, under whom the modern Iranian nation took shape under the Shiite faith.

Meanwhile Mongol princes in Central Asia were content with Sunni orthodoxy with decentralized princedoms of the Chagatay, Timurid and Uzbek houses. 

In addition to the Khanates and other descendants, the Mughal royal family of South Asia are also descended from Genghis Khan: Babur’s mother was a descendant — whereas his father was directly descended from Timur (Tamerlane).

At the time of Genghis Khan’s death in 1227, the empire was divided among his four sons, with his third son as the supreme Khan, and by the 1350s, the khanates were in a state of fracture and had lost the order brought to them by Genghis Khan.

Eventually the separate khanates drifted away from each other, becoming the Il-Khans Dynasty based in Iran, the Chagatai Khanate in Central Asia, the Yuan Dynasty in China, and what would become the Golden Horde in present day Russia. 

The Mughal Empire was an important imperial power in the Indian subcontinent from the early 16th to the mid-19th centuries.

At the height of its power, around 1700, it controlled most of the subcontinent and parts of what is now Afghanistan. Its population at that time has been estimated as between 110 and 130 million, over a territory of over a billion acres (4 million km2) 

The classic period of the Empire starts with the accession of Akbar the Great in 1556 and ends with the death of Aurangzeb in 1707, although the Empire continued for another 150 years. During this period, the Empire was marked by a highly centralized administration connecting the different regions of India. All the significant monuments of the Mughals, their most visible legacy, date to this period. 

Mughal is the Persian word for Mongol and was generally used to refer to the Central Asians who claimed descent from the Mongol warriors of Genghis Khan. The foundation for Mughal empire was established around 1504 by the Timurid prince Babur, a descendant of Genghis Khan and Timur, when he took control of Kabul and eastern regions of Khorasan controlling the fertile Sindh region and the lower valley of the Indus River. 

Babur’s son Humayun succeeded him in 1530 but suffered major reversals at the hands of the Pashtun Sher Shah Suri and effectively lost most of the fledgling empire. When the Afghans fell into disarray with the death of Sher Shah Suri, Humayun returned with a mixed army, raised more troops and managed to reconquer Delhi in 1555. Humayun conquered the central plateau around Delhi, he was killed in an accident and succeded by the son Akbar.

Akbar (1556 to 1605) succeeded his father on 14 February 1556, while in the midst of a war against Sikandar Shah Suri for the reclamation of the Mughal throne. Thus, he was thrust onto the throne and soon recorded his first victory at the age of 13 or 14. Jahangir, the son of Mughal Emperor Akbar and Rajput princess Mariam-uz-Zamani, ruled the empire from 1605–1627.

In October 1627, Shah Jahan, the son of Mughal Emperor Jahangir and Rajput princess Manmati, succeeded to the throne, where he inherited a vast and rich empire in India; and at mid-century this was perhaps the greatest empire in the world. Shah Jahan commissioned the famous Taj Mahal (1630–1653) in Agra as a tomb for his wife Mumtaz Mahal, who died giving birth to their 14th child. By 1700 the empire reached its peak with major parts of present day India, 

After the invasion of Persia by the Mongol Empire, a regional Turko-Persio-Mongol dynasty formed. Just as eastern Mongol dynasties inter-married with locals and adopted the local religion of Buddhism and the Chinese culture, this group adopted the local religion of Islam and the Persian culture.

The first Mughal King, Babur, established the Mughal dynasty in regions spanning parts of present-day Pakistan and India. Upon invading this region, the Mughals inter-married with local royalty once again, creating a dynasty of combined Turko-Persian, and Mongol background. King Babur did this to create peace among the different religions in the region.

Despite preaching Islamic values himself, Babur focused on setting a good example for the Mughal Dynasty by emphasizing religious tolerance. The language of the court was Persian. The language spoken was Urdūn, which today has advanced into Urdu. Urdūn originated from Persio-Arabic formation, and took on various characteristics of Persian, Chagatai, and Arabic. Today, Urdu is the National Language of Pakistan and is spoken by most Indian Muslims. Religious orthodoxy would only play an important role during the reign of Aurangzeb Ālamgīr, a devout Muslim.

This last of the Great Mughals retracted some of the tolerant policies of his forbears. Under his reign the empire reached its greatest extent in terms of territorial gain and economic strength. I

slam first came into India in the province of Kerala during the lifetime of Prophet Mohammed himself. Prophet Mohammed is said to have sent messengers to the Roman (Byzantine) Emperor Heraclius, the Sassanian (Persian) Emperors Chosroes (Khushrau Parvez) and Yazdgard, and to the Kings of China and Kerala (in South India).

The Kings of China and Kerala are said to have received the messengers with great courtesy. King Cheraman of Chera dynasty of Kerala Voluntarily Converts to Islam in the 7th Century.  Tamerlane, a corruption of the name in Persian, Timur-i-Leng, meaning “Timur the Lame.”

The word Timur is Turkic for “iron”. He became the ruler of an empire that stretched from Delhi to Anatolia.  Timur was born in Kesh, fifty miles south of Samarkand) in 1336. His capture of Delhi in 1398 and became the Emperor of Hindustan. Samarkand, Timur’s royal city, celebrated its 2500th anniversary in 1970. It is an ancient site, located on the Zarafshan River, in modern-day Uzbekistan. 

BABUR, THE FIRST OF THE GREAT MOGHULS,was born on February 14, 1483 in Ferghana east of Samarkand. The name “Moghul” is a Persian variant of “Mongol”.  Emperor Babur (1483-1530), the founder of the great Mughal dynasty, was descended from both Genghis Khan and Timur. In 1504, Babur captured the Kabul, Afghan and India in 1524. Two years later, he defeated the Sultan of Delhi . Akbar (1542-1605) was the third and most famous Mughal emperor.  Babar established the Mughal dynasty which ruled from Delhi (and later from Agra) Between 1527 C.E. and 1690 C.E., the Mughals gradually expanded their hold over almost the whole of India. They ruled from 1527 up to 1857. The Mughal (and Muslim) rule was formally abolished by the British.  

The last Muslim Moghul Emperor of India, Abu Za’far Saraj al-Din Bahadur Shah and his family members and some followers were exiled to Yangon, Myanmar (Burma). The Mongols themselves were assimilated into local populations after the fall of the empire, and many of these descendants adopted local religions — for example, the eastern Khanates largely adopted Buddhism, and the western Khanates adopted Islam, largely under Sufi influence. The last Khan who was the ruler of South Asia, Bahadur Shah Zafar was deposed by the British after the collapse of the 1857 uprising and exiled to Rangoon where he lies buried. His sons were killed by the British in Humayun’s tomb, the burial place of their ancestor in Delhi. He died there and was buried in Yangon (Rangoon) on 7.11.1862. Now his burial site became a minor diplomatic clash between India and Pakistan. Both of them want to control the site now famous as a shrine and even some of the Burmese Buddhists used to go and pray there because Za’far Shar, as they known, was regarded as a saint.  

The first Mughal emperor Babur wrote in the Bāburnāma:            

“Hindustan is a place of little charm. There is no beauty in its people, no graceful social intercourse, no poetic talent or understanding, no etiquette, nobility or manliness. The arts and crafts have no harmony or symmetry. There are no good horses, meat, grapes, melons or other fruit. There is no ice, cold water, good food or bread in the markets. There are no baths and no madrasas. There are no candles, torches or candlesticks”. 

The Mughal period would see a more fruitful blending of Indian, Iranian and Central Asian artistic, intellectual and literary traditions than any other in Indian history. The Mughals had a taste for the fine things in life — for beautifully designed artifacts and the enjoyment and appreciation of cultural activities. The Mughals borrowed as much as they gave; both the Hindu and Muslim traditions of India were huge influences on their interpretation of culture and court style.  Nevertheless, they introduced many notable changes to Indian society and culture, including:

  1. Centralised government which brought together many smaller kingdoms
  2. Persian art and culture amalgamated with native Indian art and culture
  3. Started new trade routes to Arab and Turk lands, Islam was at its very high
  4. Mughlai cuisine
  5. Urdu and spoken Hindi languages were formed for common Muslims and Hindus respectively
  6. A new style of architecture
  7. Landscape gardening

300px-tajmahalbyamalmongia.jpg

A major Mughal contribution to south Asia was their unique architecture. Many monuments were built during the Mughal era including the Taj Mahal.

Acknowledgement 

Some data and photos from Wikipedia.