Kubrawiyyah, Arabic transliteration, originated from the Kubrawi Society founded by the Persian Sufi philosopher Najimddin Kubrawi in the 13th century. In accordance with historic records that the first one who introduced Kubrawiyyah into China was a foreign missionary named Muhaaiddin. He came to China three times, firstly to Guangdong and Guangxi, secondly to Hunan and Hubei and thirdly to Gansu. Finally he settled down in Dawantou, a village in Dongxiang, Hezhou, in the transition period of the Ming and Qing dynasties. He took a Chinese name and worked on a land of 0.9 hectares presented by the villagers,and became a member of the Dongxiangs in the end. Along with him came his son Ahmad Junayd Naqshiband Baghdadi, who became the second murshid (guide) of Kubrawiyyah and converted more followers including a small number of the Hans. Kubrawiyyah is also called Zhangmen or Dawantou Menhuan. It is of Sunni and belongs to the Hanafiyyah School.
Although Menhuans differ from each other, they still have much in common.
1. Murshid worship. The followers call murshid “Lao Ren Jia” (a respectful form of address to an old man) and take him as sheikh who can guide them onto the path of righteousness, and even deem him as Wali (address to the Sufi master) who can create and manifest various Karamats (miracles)? The followers pay greatest respect to murshid and ask for his Kou Huan (permission) on almost everything, becoming the master of both their secular life and spiritual world. Murshid dominates many Jiao Fangs (communities of his followers) and designates Ra"is and Akhund (Imam) to be in charge of mosques.
2. Building mausoleums for the founder, his successors, family members and outstanding disciples. After the founder and successors of a Menhuan pass away, the followers build mausoleums for them; sometimes they also build mausoleumsfor the missionaries from Arabia or Central Asia who were related to their Menhuan. Thereby mausoleums have become a religious symbol for Menhuan.
3. Having strict and systematic Silsilah, a system of succession to murshid authority. Every Menhuan has built up its succession lineage which is called Silsilah in consideration of its development. Three types of succession are applied: by descendants, by clan members or by person of virtue. All Menhuans attach great importance to Silsilah, about which there are many mysterious legends.
4. Attaching importance to Tariqah, religious austerity. Tariqah is classified into three levels: Shari"ah, the lowest level, is of the basic conducts based on the “Six Beliefs” and “Five Pillars”; Tariqah, the mid level, is of the various austerities of Sufism; Haqiqah, the highest level, is of the highest spiritual state in which one gives up all the secular desires and reaches a state where one has been combined with the Creator. All Menhuans practice austerities in their own ways, and have absorbed elements from Confucianism, Buddhism and Taoism to some extent as well. Almost all Menhuans attach great importance to chanting Dhikr (praise to Allah), whilst different Menhuan chant differently and put on a mysterious appearance.
Menhuans are different from each other on administration. Generally speaking, they all practice a three-level administrative system: Murshid-Ra"is-Akhund. Murshid is the highest leader of all the followers both in spiritual and secular life, enjoying the supreme status and respect. Ra"is is the deputy or representative of the murshid dispatched to other places to administrate religious affairs. Only the murshid has the right to appoint Ra"is; even hereditary Ra"is must be authorized and conferred by the murshid. The basic unit of the Menhuan is Jiao Fang, and each Jiao Fang has a mosque and in each mosque there is an Akhund (Imam) who is in charge of the religiousservices and affairs of the Jiao Fang. Frankly speaking, Menhuan system is a feudal patriarchal clan system in nature born from the development of Islamic sects in China and characterized by religious worship, oppression and exploitation.