Chapter 7 Section 1 Chinese Traditional Culture and Islamic Teaching System

Scholars who have achieved China's Islamic dogmatics are qualitatively different from their predecessors.They not only do not reject, but also consciously study and delve into traditional Chinese culture, and have won the essence of Confucianism.Their sinology skills are very strong, not inferior to Confucian scholars outside the teaching.Therefore, these scholars are masters of the four religions (Confucianism, Buddhism, Taoism, and Islam).They either "from Confucianism to Confucianism", that is, first learn "human nature, history, books of various schools of thought", and then learn Islamic classics; or "from Confucianism to Confucianism", that is, first learn Islamic classics , and then study "The Book of Confucianism".Wang Daiyu was a man of "classes first and then Confucianism", and he began to learn Confucianism only when he was in his prime.Liu Zhi is a person who "first Confucianism and then classics".He began to study Sinology at the age of 15. For eight years, he read scriptures, histories, zi and anthology.Then spent six years studying Islamic classics.I read "Shi Zang" for another three years, and read "Tao Zang" for another year.Then read 137 kinds of "Western books".Ma Zhu claims to be a holy descendant and is a 45-generation descendant of Muhammad.But he is a person who "first Confucianism and then classics".Ma Zhu not only learned Confucianism, but also studied Buddhism. He didn't start studying Islamic teachings until he was 35 years old.He also has a deep research on Laozhuang.His explanation of "Tao can be Tao, very Tao. If you let it go, you will encompass the world, but if you roll it, you will not be satisfied with the heart." He explained that "the heart is endless, and the emptiness is also endless."He believes that Lao Tzu's way is "the way of the heart", and the world is regulated by the heart.This language is quite incisive, and it has never been published before.

Regarding the relationship between Islamic teachings and traditional Chinese culture, Islamic teaching scholars have the following main insights: "Theory of the Same Origin of Two Religions" Chinese Islamic theologians believe that Islam and Confucianism "have the same origin".The so-called "two religions have the same origin" here has two meanings.One is to say "teachings have the same origin", and the other is to say "orthodoxy has the same origin". First, "Teachings of the Same Origin" Chinese Islamic scholars believe that the basic purpose of Islamic teachings is completely consistent with Confucianism.This is particularly evident in sociopolitical theories and ethical concepts.Wang Daiyu believes that the root of Confucianism is the word "loyalty and filial piety".This is the crux of the teachings of Islam.Wang Daiyu admired Confucius and Mencius's set of political theories of self-cultivation, family harmony, state governance, and world peace.He said that he did not dare to discuss its right and wrong, and Islam also has the same proposition.Liu Zhi said that he spent more than ten years living in secluded mountains and forests, studying "books of hundreds of schools of thought", and finally came to a truth, that is, "the scriptures of heaven and prescription, the purpose of Confucius and Mencius".Liu Zhi believes that the "five merits" of Islam (reading, ritual, fasting, class, and court) are the reflection of the "five canons" (benevolence, righteousness, propriety, wisdom, and faith).Benevolence, righteousness, propriety, wisdom, and trust are the "five internal merits"; chanting, ritual, fasting, class, and court are the "five external merits."Liu Zhi believes that the Book of Tianfang is no different from Confucian classics.The sage established religion without distinguishing between areas, because people have the same heart and the same reason. "The teaching of the sages is the same in the east and west, and the same in the past and present."According to this principle, Muslims obeying the "rituals of heaven" is equivalent to following the "teachings of the first sages and kings (namely, Yao, Shun, Yu, Tang, Wen, Wu, Duke of Zhou, Confucius, and Mencius)".The thought of Ma Zhu is exactly the same as that of Wang Daiyu and Liu Zhi.He said that if there must be a difference between Islamic teachings and Confucianism, then there is.

Returning to Confucianism, the teachings are different but the principles are the same. ("Halal Guide" Volume 3) Different saints have the same way at the same time, different places have the same meaning, different scripts have the same meaning, different scriptures have the same meaning, teaching different skills but agree with each other, obeying different systems but the same heart.The same heart and the same track are different, but the same mind cannot be traced. ("Halal Guide" Volume 5) In Ma Zhu’s view, even if the two (Confucianism and Islam) differ in form, they should not be used to separate the similarities between the two.The similarities between the two lie in "Tao", "reason", "recognition" and "heart".Both have something in common.Ma Fuchu also believes that the sages of the East China Sea (Confucius and Mencius) and the sages of the West China Sea (Muhammad) share the same mind.Even so, "but each has a full-time job and does not invade each other."Confucius and Mencius paid special attention to "humanity", while Muhammad also discussed "the way of heaven". Lan Xu, the author of "Tianfang Zhengxue", put it very bluntly:

People in the world often look at Hui and Confucianism separately, but fail to visit them. It is a good reason not to pay attention to the future, so that they see less and more strange things.Did you know that in the Confucian classics, although the words are different, the way is the same, and the language is different, but the meaning is the same.Therefore, without guessing the solidity, the Tianfang Jingyu is briefly translated in Chinese characters, and its meaning is explained.Zhengji Confucianism says, so that we can understand each other, know that Hui and Confucianism have the same origin of Taoism, and there is no two principles at the beginning. Why stick to the end of language and writing, and doubt that they have similarities and differences. ("Tianfang Zhengxue Preface")

"Halal Interpretation of Doubts" and "Halal Interpretation of Doubts Supplement", in a sense, it can even be said that they were written to prove that Islam and Confucianism "have the same teaching principles". Jin Tianzhu (Beigao), the author of "Muscle Interpretation", was born in the early years of Qianlong in the Qing Dynasty (1736-1795 A.D.), and once served as a teacher in the Huihui Hall of the Fourth Translation Hall of the Imperial Academy. "Supplement" was written in the Tongzhi period of the Qing Dynasty (1862-1874 A.D.), and it was written by Tang Jinhui and Dong Qishi. More than 30 Muslim Juren and Jinshi participated in the supplement.Among them, Ma Anli contributed more, and his comments (in the name of "Frank Zhenzi") are quite accurate. The supplementary principle of "Supplementary Edition" is that "gentlemen of the same religion refer to each other for detailed translations, and those who coincide with Confucianism are recorded and supplemented in the book "Shiyi" at any time."These two books are written to clarify doubts, and the intended readers at the time of writing are not limited to Islam.Or rather, it was written primarily for a non-teaching audience.Ma Anli said in the "Supplement" that Islamic teachings and Confucianism can "invent each other and run side by side."Both Confucianism and Islam are "righteous ways".They just want to make the "righteous way" known to the world, so that the world can admire and believe in it together.Its ultimate goal is to make "Muslims" become "Confucianists" and "Confucianists" become "Halalists", which is to "become Halal Confucians together".

Second, "Orthodoxy is of the same origin" Ancient China attached great importance to the inheritance of theories.This series of inheritance is orthodox.This may be related to the patriarchal system.After Buddhism was introduced into China, its sectary ancestor theory strengthened the concept of orthodoxy.Confucius implied that he inherited Yao and Shun, and Mencius pretended to be the orthodox of Confucius.Han Yu said in "Original Dao" that he formally proposed a lineage of Taoism inheritance: Yao, Shun, Yu, Tang, Wen, Wu, Duke Zhou, Confucius, and Mencius.Under Mencius is Han Yu himself.Zhu Xi believed that Zhou (Dun Yi) and Cheng (Hao, Yi) should be the successors of Confucius and Mencius, and Zhu Xi himself should be the successor of Zhou and Cheng.This orthodoxy is for distinguishing and judging the Tao, and those who do not belong to it are heresies.Han Yu's "Original Dao" is to ward off Buddhism and denounce the old.On the other hand, if a certain theory has a relationship with this system, it has the legal appearance of becoming an orthodox theory.In this way, it can gain a firm foothold and will not be expelled from the world of thought as heresy.

Chinese Islam in the Qing Dynasty also tried to establish a relationship with the above-mentioned orthodoxy. Chinese Islamic doctrine scholars in the Qing Dynasty believed that the Haotian God in "Shangshu" and "Shangshu" was Allah and Allah.It is a big mistake for later generations (including Confucius) to confuse Heaven and Emperor.The emperor is the master, and the sky is the movement of the emperor.Adan (Adam) is the Pangu clan, and Yavosi (Japheth, the legendary figure in the Bible, the son of Noah) is the Fuxi clan.The spirit of true broadcasting is responsive. "I feel the light of God in A Dan, and I worship Danqing in the Lord of Tang Dynasty. I am all touched by the small details" ("Tian Fang Ceremony").There is a legend in Chinese Islam that Tang Xuanzong once worshiped the image of Muhammad, and the image disappeared.Tang Xuanzong was influenced by this, so Islam spread to the east.According to the views of Islamic schools, although Muhammad himself was after Adam, his god was before Adam.The Chinese Islamic theologian "Tuogu reformed the system" and used a passage that is said to be Confucius to serve his own purposes.Someone once asked Confucius: "Are you a saint?" Confucius said: "I am not." Then asked: "Are the 'Three Emperors' and 'Five Emperors' saints?" Confucius said: "No." Then asked: "Then , who is the saint?"

Confucius was moved, and said: Qiu heard that there are sages in the west, who can't rule but don't mess up, don't talk but are self-confident, don't change, but act on their own, so turbulent that people can't name them.Qiu heard that he was a saint. ("True Interpretation of the Orthodox Teaching: A Collection of Books") They think that the "Western sage" mentioned by Confucius refers to Muhammad.They said that Allah's "Holy Birth", besides Muhammad (sealed Holy), also include "Confucius (Zi), Jesus (Jesus), Buddha (Sakyamuni), Lao (Zi)" and others. (see "Returning to the Truth").Thus, they came to a conclusion: "West China is one."

"Two Religions Complementary Theory" Chinese Islamic theologians not only believe that Islam and Confucianism have the same origin, but also believe that Islam can make up for the shortcomings of Confucianism.They said that Confucianism has two deficiencies, one is that it does not pay attention to "innate primitiveness", and the other is that it does not pay attention to "acquired restoration".Wang Daiyu said: The reason why the beginning comes, the reason why the end goes, the original nature of good fortune, the moment of life and death, nothing is said.There is a beginning, a middle, and a death in the principle of a husband's life. Confucians talk about it alone, but not the beginning and death. People who are deeply observant in the world can't help but doubt it. ("The True Interpretation of Orthodoxy")

It is mentioned here that Confucianism only talks about "middle" and does not talk about "beginning" and "death". It means that Confucianism does not have a theory like Islam on how Allah created man and how to enter Paradise or Hell after death.And this point, compared with Confucianism, is precisely the strength of Islam.According to the Islamic point of view, there are "three generations" of innate, present, and future generations in life.Congenital refers to the period when Allah created man from clay.Today, it refers to the real society in which human beings live.Hereafter refers to the human beings who, after the day of total reckoning, will either go to heaven to enjoy the happiness of eternal life, or go to the fire hell to suffer the painful punishment according to each person's virtue.The "Three Times" of Islam is a diachronic concept, and its end point is "hereafter", where human beings will exist forever.The "Three Worlds Theory" of Buddhism is a synchronic concept.Islam's "theory of afterlife" is not the same as Buddhism's "reincarnation theory".According to the "reincarnation theory" of Buddhism, people can reincarnate from the afterlife, whether it is a person or a dog.According to the Islamic "theory of the hereafter", the afterlife is the eternal life obtained after the total destruction of human beings.Concepts such as "hereafter" and "resurrection after death" are discussed in all the works of Chinese Islamic theologians.Ma Fuchu's "Si Dian Yao Hui", "You Ming Interpretation" and "Da Hua Zong Gui", are dedicated to explaining this concept.He said that the Chinese sages, Yao, Shun, Confucius, and Mencius, "have never heard of resurrection after death."The purpose of his writing "Dahua Zonggui" is to make up for the shortcomings of Wang Daiyu, Liu Zhi and other sages in their theory of resurrection after death.

According to Chinese Islamic theologians, if the content of "Allah created man" and "resurrection after death" were absorbed by Confucianism, Confucianism would be more complete. On the other hand, Chinese Islamic dogma also absorbs many things from Confucianism. This point has already been mentioned, so I won’t repeat it here. "The theory of change" Chinese Islamic doctrine scholars in the Qing Dynasty believed that Islam should be observed and understood in the midst of "change".In their view, Islam itself changes with the times, so the teachings and teachings should also be injected with the spirit of the times.Doctrines and doctrines cannot be used as glue sticks, but must answer the questions raised by the times.This is called the harmony of teachings.The key to doctrinal integration is the introduction of new insights.On the premise of sticking to the "old formula" of Islamic teachings, "it gets easier every year" so that it can be "colorful" and last as long as heaven and earth.When Wang Daiyu demonstrated this issue from the opposite side, he said: "If the reason is not harmonious and the machine is not active, it is empty to read the Muslim scriptures." "This self-set question and answer said: So the set is the foundation.But I'm afraid the branches and leaves are not fresh, no wonder the listeners think it's repetitive.That is to say, the Six Classics and Four Books are the foundation of Confucianism, while the masters of the hundred schools are becoming more and more refined, and they do not go beyond the old routine of Confucianism.If you go beyond the old routine, you will be heresy.Gai spring and summer are inseparable from the four seasons, colorful and changing every year, so it will last forever.Nearby scholars, there are many who listen to hearsay, many who use their ears as their eyes, few who have true knowledge and insight, many people who are obsessed with glue sticks, and frogs see obsessively, and few people who respond to their bodies with sincerity.If you don't know what you have learned, you will not see clearly; if you do not see clearly, you will not know clearly; ("Halal Guide" Volume 6) Correspondingly, Islamic theologians advocate that there should be various methods for the indoctrination of teachings.The dissemination of teachings must be combined with local customs and local cultural traditions.For Islam, what matters is the teaching of dialectics.Just like the way of Chinese medicine, if it is hot, it will be cooled, if it is cold, it will be warmed, if it is deficient, it will be replenished, and if it is excess, it will be relieved. The Halal Guide writes: The way of the nine teachings is not good at the cause.Those who follow the teaching are also the good medicine of the eastern land.Confucianism is the most important religion among Eastern lands.Confucianism has literature, and mountains have trees.Therefore, those who use writing, if they are drawn by craftsmen, can be court halls, folk houses, Buddhist temples, and Qing temples. ("Halal Guide" Volume 4) In fact, the result is far from being so simple.As we have seen, Chinese Islam has partially changed its own quality in the process of "because of its text". Another very important point of view of Chinese Islamic theologians in the Qing Dynasty was that Islam developed and evolved not only according to time but also according to place.In this regard, Ma Zhu's remarks are representative.This was already the case in the time of Muhammad, he said.At that time, the purpose of sending down the Bible repeatedly was to change the sacred teaching.This change is very natural.It is as natural as living in Japan for a long time without wearing a kimono, and living in Guangdong for a long time without being able to speak Cantonese.The spread and development of Islam in China has given it a Chinese style and style, which is an inevitable result independent of people's will.What is the reason for this result?It is China's large cultural environment and cultural atmosphere that are different from those in the Arab-Islamic world.