【高占福】一包養網站“以儒詮經”與內地伊斯蘭教中國化

The Ming and Qing Dynasties were the main period in the process of Chineseization of Islamic Buddhism in our mainland. This period of “Confucianism” (also known as the Han Literature Translation Activity) activity, which has been exciting and extended for more than 200 years, broke the long-term separation between Islamic religion and Chinese traditional civilization, and opened up a new field for the development of China’s thinking history. At the same time, in terms of social meaning, the Hui Muslims formed by Islamic civilizations outside the country are integrated with the foreign country civilizations in the place of cultivation, and the separation from the traditional Chinese civilization in the field of thinking was improved, thus promoting the harmony between Muslims such as Hui and Chinese society.

The focus of “using Confucianism”: Using Confucianism to conduct a foreign transformation of Islamic religion

The “using Confucianism” activity began in the late Ming and early Qing dynasties, and ended in the Daoguang and Xianfeng periods of the Qing Dynasty, and lasted for more than 200 years. The late middle of this activity was in Nanjing, and most representative figures were the Hui people in Jiangnan; the late middle of the activity was in Yunnan, and the main representative figures were the Hui people in Yunnan. These representative figures are: Wang Dai and (about 1570-1660 yearsBaobao), from Nanjing, Jiangsu; Ma Zhu (when she entered school, he was the luggage he helped to carry. He also asked for her contacts from 1640-1711), a Yunnan Guardian; Liu Zhi (about 1660-1730), a Jiangsu Nanjing; Zhang Zhong (about 1584-1670), a Jiangsu Provincial People; Wu Zunqi (about 1598-1698), a Jiangsu Nanjing; Ma Dexin (1794-1874), a Yunnan Provincial People, etc.

The focus of “using Confucianism” thinking is to use Confucianism to exotericize Islamic religion, truly achieving “the origin of Tao is the same”, and Islamic civilization is integrated with Confucian civilization, and from the Confucianism’s homeschooling and IslamicIn the civilization, “these are often used by Confucians to prove the various traditions of heaven.” Borrowing Chinese traditional civilization thinking, Islamic civilization will be recognized and accepted by Chinese society, and integrate with Chinese traditional civilization to coexist in the Chinese land.

The contents touched by the late “Confucianism” are importantly reflected in the world view, humanitarianism, ethics, religious gifts and Muslim career customs.

Liu Zhi’s “Tianfang and Nature Reason” is a work that explores Islamic philosophy. Its theoretical basis is based on Islamic religion. It integrates the “sense theory” and “human-ministering theory” of Sufei’s philosophical thinking, the “ministrative theory” of Song and Ming philosophical thinking in China, and the social ethical thinking of traditional Confucianism. When reading his books, you can “view the picture to understand and write the text to describe it.” In his other book, TianfangBaohuangwangDicts”, the author’s account also borrows elements of Confucianism and other traditional Chinese civilization. The “Basics” in the book believes that although Zhenzai has no image, it shows that it can derive all the basics of everything. Taiyang splits into two qi and yin qi, and the separation of two qi and yin qi forms Liuhe. Only after the formation of Liuhe, all things can be bred and preserved. After all things in Liuhe were prepared, the magical use of the true master was included in this. While using Confucianism to study the world of Islamic Buddhism, the “Talk of Confucianism” activity, while using Confucianism to study and develop ideological and theoretical opinions, it also puts more attention on the question of how the social career of the Hui Muslims in that time went toward externalization. Liu Zhi’s “Tianfang Baobao.comDict Ceremony” can be representative in this regard.

The reason why this book was included in the “Four Library Complete Books·Current Catalog” is because it is “a Confucian book, aiding the righteousness, and the literary style is elegant and quiet, and it is trustworthy.” The book has 20 volumes in total. Except for the first 4 volumes that talk about the contents of the Islamic teachings, everything else is related to the daily social careers and religious activities of Hui Muslims. Liu Zhi said in the “Preface” of the book: “Start the establishment of the teachings.”The origin of the teachings, the five merits of heaven, the five ethics of human nature, the learning of nature, the training of cultivation and peace, and the daily life and daily life are all briefly described, and they are ended with marriage and burial. “The book is actually an ethical work based on Islamic religion and Confucianism. It has two major characteristics: one Sweetheart Baobaobaobao.com is “all edited from the various traditions of the heavenly world”, and the second is “to collect and examine the words of many Confucians.”

The leader of the Islamic religion Zhang has had a happy life for two generations, and Confucianism says that it is the main focus of entering the world. In “The Heavenly World Gift”, Liu Zhi wonderfully combined the two kinds of thoughts, proposing “Why is a man without a gift for a man? The gift is deeply related to people, and it is very important. In Confucian civilization, what is emphasized is the relationship between the family and the country, the relationship between the monarch and the subject, the father and son, the relationship between husband and wife, the relationship between brothers, the relationship between teachers and children, and the relationship between companions. The Confucians of the pre-Qin Dynasty called several major relationships of human ethics “five ties”, namely the relationship between the monarch and the minister, father and son, husband and wife, the relationship between the monarch and the minister, father and son, and the relationship between the monarch and the minister. Among the “five ties”, they also pay special attention to the relationship between the monarch and the minister, father and son, and the relationship between the monarch and the non-child of the Korean Confucian. The ethical principle of “a minister serves the king, son serves the father, wife serves the husband” has developed into the “three entries” of “a king serves the minister, father serves the son, and husband serves the wife”. “Three entries” and “five entries” are important contents of the traditional Chinese ethics. The father and son and husband in the “five entries” are related to family ethics, and are the conditions and conditions of all other people’s ethics.

The relationship between husband and wife is the foundation of family ethics. Liu Zhi agrees very much about this and believes that it is in line with Islamic ethics官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官There will be husband and wife and then there will be high and low. They will be father and son at home and king and minister in the country. There are high and low, then there are competings, and they are brothers, and the family of Biao is a companion. The key to human etiquette is the five merits.” Liu Zhi’s description of this content, from the expression of words to the request for behavior, is almost different from Confucianism, which makes it difficult to see the obvious difference. This is closely related to the Hui people in Jiangnan who were scattered in the Han civilization area and were influenced by Confucian civilization for a long time.

In marriage gifts, “Tianfang Dian” harmonizes the principles of Islamic marriage holdings with the Han civilization customs in the Han civilization in the wedding ceremony. On the one hand,In terms of marriage, there are many differences in customs in different places. How can we get a different place? Thousands of miles apart? In our loca