Nanmen Mosque in Dali

The South Gate Mosque (南门清真寺) in Dali (大理), one of China’s hundred ancient mosques, is located in Dali Bai Autonomous Prefecture (大理白族自治州), covering an area of 120 mu.

Before the failure of the Du Wenxiu (杜文秀) Uprising, the mosque stood on Cangping Street (苍屏街), as recorded in Xu Xiake’s Travel Notes (《徐霞客游记》). After Du Wenxiu’s defeat, the mosque and its 120 mu of land were confiscated by the Qing government’s “Aftermath Committee” as rebel property. The mosque was converted into a Chenghuang Temple (城隍庙) and, in 1944, became a local court, never returned to the Hui (回族) people.

During renovations for the court, two imperial edict steles from the Yuan Dynasty were unearthed. Judges confirmed their origin, but the steles later disappeared. This indirectly proves that the South Gate Mosque dates back to the Yuan Dynasty.

Renovation and Reconstruction

Story of the Land Loss

There’s a story related to the mosque and its lands. A Hui man surnamed Ma from South Gate served as a military chief (军门) in Sichuan. Locals respectfully called him "Brother Ma." After joining the Xiang Army (湘军), he once rescued Zeng Guofan (曾国藩) from defeat by carrying him to safety. Zeng promoted him step by step to military commander.

Due to this connection, the mosque land remained untouched for a while. But after three years of no news, the Aftermath Committee sent two emissaries to find Ma in Sichuan. They told him the mosque and lands were still intact and could be returned if he approved. Unexpectedly, Ma, having neither religious faith nor hometown attachment, replied, “I don’t care. Do as you please. I won’t return anyway.”

Upon their return, the Committee’s chairman Yang (杨) and vice chairman Tu Jilin (涂吉林, also known as Gong Ye) divided the 120 mu between themselves—60 mu each. The mosque was again converted into a Chenghuang Temple.

At that time, the Committee also erected a stone pavilion on the west side of the South Gate. The central stele bore the inscription “No Hui Rebels Allowed into the City” (不准回逆进城), with the character “回” altered by adding a “犭” radical. In 1916, under Commander Sun Yong'an (孙永安) from the Hui community in Kunming (昆明), the stele was removed by the local government. The pavilion was demolished later during renovations led by County Head Zhang Tingxun (张廷勋).

Acquisition of New Mosque Land

During the Guangxu period of the Qing Dynasty, Hui residents began to return. With no mosque, they temporarily rented residential houses. But this was unsustainable, so the community started planning to build a new mosque. After many failed attempts to secure a location, an opportunity arose during a feast at a relative’s house near West Gate (西门).

On the way, several community leaders from South Gate—Ding Yutang (丁煜堂), Sha Yi (沙义), and others—noticed land near the Leizu Temple (雷祖殿) being surveyed. It turned out to be the abandoned site of the Ma Wang Temple (马王庙), now for sale by the county government. The price had dropped from 400 to 120 yuan.

They discussed during the feast and decided to buy the land. Twelve families each contributed 10 yuan, and by noon, they paid the county office and completed the transaction.

However, local gentry opposed the sale. Claiming the site faced the Wuhua Tower (五华楼) and could benefit the Hui too much, 48 prominent figures from Shangguan (上关) to Xiaguan (下关) jointly petitioned the county to stop the sale.

At a formal hearing at Leizu Temple, a gentryman surnamed Yang insulted the Hui delegation by shouting, “You Hui people secretly buy and sell land!” Sha Yi calmly responded, “We admit the ‘secret buying.’ May I ask who did the ‘illegal selling’?” The county magistrate, angered by the exchange, stormed off.

The gentry leader Yang Jing'an (杨静安), furious, turned to the Hui and asked their purpose. They said, “To build a school.” Yang then offered to add 1.6 zhang of land to solve the space issue, resolving the conflict. The community thanked Allah for this unexpected blessing.

Building the Mosque

Soon after, construction plans began. Coincidentally, someone was selling a garden of catalpa trees—ideal for beams—so the community bought them. One tree, growing between two houses, was donated with a condition: if damage occurred, compensation was due.

As the tree was being cut, a strong wind snapped the pulling rope, startling everyone. Miraculously, another gust blew the tree safely onto the open ground, which the community praised as a sign of Allah’s grace. One missing center pillar was filled with a tree from the Gao family at East Gate (东门高家). All materials for the prayer hall were catalpa wood.

Responsibilities were clearly assigned: Ding Yutang was in charge and led fundraising; others like Liu Chonggao (刘崇高), Na Zhongxiang (纳忠祥), Wang Heyi (王和义), Ma Xiu (马秀), Wang Yingshan (王应山), and Ma Mingyi (马明义) had their own duties.

They followed the teachings of their elders: “Bringing cattle into the mosque pleases Allah; bringing weeds home invites disaster.” Even when thirsty, they would not use construction wood to boil water—if time allowed, they went home to drink; otherwise, they drank cold water. They worked harmoniously, never complained, and always volunteered.

Top-tier craftsmen were hired: Master Yang Fuhua (杨富华) for masonry and a well-known Master Zhang (张) for carpentry. Construction proceeded safely and with high quality.

On the day of the beam-laying ceremony, Commander Sun Yong’an (孙永安) personally placed the main beam, and local dignitaries attended to celebrate.

Later Expansions

After the prayer hall, the lack of space for teaching and the imam prompted construction of the middle hall. Materials were sourced from dismantled military buildings. Later, the purchased houses were moved to build the north and south side rooms.

The Hui community was enthusiastic and volunteered in transportation. New materials were also purchased, and the work completed swiftly. Thus, the mosque complex as seen today was formed.

Social and Cultural Functions

Once completed, the South Gate Mosque became the headquarters of the Hui Advancement Association (回族俱进会), used for religious affairs and mediating community disputes—including real estate, finances, marriages, and personal conflicts.

In 1939, the organization was renamed the Islamic National Salvation Association (回教救国协会), but its purpose and operations remained unchanged. Presidents typically served 3–5 years. Before 1920, presidents included Zhao Hanqing (赵汉清), Zhao Huishan (赵辉山), Yang Yunting (杨云廷), and Ma Xianglong (马向龙). Later leaders included Ding Yutang, Sha Yi, Liu Chonggao, and Ma Yulin (马毓麟).

In 1938, Ma Yuan (马元), Ma Shouxian (马守先), and others founded the Dali Hui Youth Association (大理回族青年会), also based in the mosque. Its members were mainly students from Dali’s four secondary schools: Dali Provincial High School (大理省中), National Dali Normal School (国立大理师范学校), Provincial Girls’ School (大理省立女子中学), and Dali County High School (大理县中).

The association aimed to study Islamic teachings and build camaraderie. Meetings were held three times each term. Renowned scholars such as Xie Zhenfu (偰珍富师台), Du Haishan (杜海山师台), and Sha Ruchen (沙儒臣), Minister for Overseas Students in Egypt, often gave lectures. The association remained active until just before the founding of the People’s Republic of China.