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Another explored the reason for “using Confucianism” in the late Ming and early Qing dynasties
Author: Ma Jianchun
Source: “Southern Academics” Issue 2, 2022
Abstract: In the late Ming and early Qing dynasties, the Hui intellectual world took Jiangnan as the middle, and a scientific thought that later generations called “using Confucianism” was ignited. These Hui scholars developed Islamic religion with Confucianism, and Han literature works were alive, which had a wide influence both inside and outside the teachings. Regarding the rise of the “Confucianism” trend, the academic community has focused on two aspects: one is to reflect the Hui people’s propaganda scriptures that were already used in Han language and were not well-versed at that time, hoping to change the situation in which “the teachings are not clear and the teachings are not explained” in the teachings; the other is to understand the teachings of scholars and officials who do not understand the teachings outside the teachings, so as to prove that they are in parallel with Confucianism, “they are in the same way” and “the teachings are not separated from the teachings.” However, if we carefully examine the development trend of Chinese social thought at that time, we will find that it should be the confucian missionary works of the Chinese Jesus scholars and their vigorous teachings on the level of scholars, which directly touched the rise of the “confucianism” thought. During this period, Jesus’ disciples had frequent educational activities in Nanjing, Suzhou, Hangzhou and other places, and their works in Han were widely spread, which affected them greatly. Hui scholars Zhang Zhong, Wang Dailu, Wu Zunqi, Liu Zhi and others were comforted and touched. They developed the previous rules of “unrepresented classics” and “uninterpreted teachings”, and thus developed the cuteness of the “using Confucianism” trend. The Jesus’ followers entered the Ming and Qing dynasties and participated in the practice of the Qing Dynasty, which also attracted widespread attention from the Hui scholars, so that they could know and understand the activities of Jesus’ followers and their works. Wang Daiyi and Wu Zunqi were not only born in the Ming Dynasty, the family of officials in Huizhou, but also the first scholar to describe Islamic religion by “using Confucianism”. The court passed the Western Conference on the measures of “The Great Sect” and the examples of the Jesus Christ spreading the teachings, which were the main reasons for inspiring two students to break the “untranslation of learning”. In addition, the emergence of “Sading Books” in “The True Origin of the Confused True Origin” and “The Silent Interpretation of the Certification” is also an important reason why Wang Dailu started writing “The True Lecture of the Orthodox Church”. It is not difficult to find out from the time and the publication and title of the works of Hui scholars in the late Ming and early Qing dynasties. They have a certain connection with the works of the Han Dynasty of Jesus. In other words, the time when the works of “Speaking Confucianism” were recorded after the works of the Jesus Christ’s Hanwen were published, and his titles were mostly similar. This reaction shows that, like Liu Zhi, a group of Hui scholars were inspired after clearly or read the works of God’s Han Dynasty, and then followed Jesus’ approach to the way that Confucianism was attached to the missionary, and opened up the path of Islamic Han Dynasty. In particular, the Hui scholars who lived in Jiangnan, Han, had a deep learning experience. They discussed the approach and ways of doing things in many ways, which were mostly similar to the ideological and expression methods of citing and attaching Confucianism in the works of Jesus. This is difficult to explain with “couple”.
Keywords: The International between the Ming and Qing Dynasties Jesus Hanwen Works The Influence of the Confucianism
[Author Introduction] Ma JianchunIn 1983, he obtained a bachelor’s degree in history from the Southeast Master Fan University. In 2001, he obtained a doctorate in law in Lanzhou. He is now a professor and a doctoral supervisor at the Jinan Institute of Sino-Foreign Relations. He is an important researcher in the history of Sino-Foreign Relations and ethnic history. His representative works include “Research on the Eastern and Western Regions and His Civilizations of the Yuan Dynasty”, “Food·Western Regions and Modern China”, “Hehuang in Diversified Views: Ethnic Interaction, Civilization Agreement and Earth Relationship”, etc.
Introduction
In the late Ming and early Qing dynasties, a trend of “using Confucianism” emerged in the intellectual circle of Hui people. The trend of thought originated from Muslim scholars in the south of the Yangtze River. Later, the Islamic intellectual circles in Yunnan, Shandong, Hubei and other places also participated in this. The Islamic Chinese and Han literature works have been continuously printed, and nearly a hundred works have been sold by dozens of scholars, including content and teachings, history, religious philosophy, rules and regulations, customs, language and characters. Their thinking direction is clear, breaking the view that since Islamic Buddhism entered into China, it has limited its internal inheritance, and has given Chinese society a certain understanding and clarity about it, thus laying the foundation for Chinese Islamic thinking and theory.
Regarding the rise and development of this trend of thought, there are two previous knowledges in the academic community: First, the Hui people in Jiangnan were located in the area of Han civilization development, and they mostly received teaching from Han. They already have the foundation for reading Islamic works in Hanwen, but they only know the reason for their own worship, but they do not know why. Lan Buddhism has lost its place here. People with knowledge have been enlightened through Han literature and have developed religious ideas to solve the problem of “not being well-known in religion” in the local area. Secondly, people outside the church are not very clear about the worship of the Hui people, which often leads to some misunderstandings and confusions. “Using Confucianism” can make it clear to the surface of the religion that Hui Confucianism “difficult in the religion and not in the affairs of the religion.” Therefore, the conclusion drawn by the academic community is that the “confucianism” thought is not only a self-developed ideological and propaganda movement to maintain the worship of Islamic religions, but also an inspirational movement in the field of thinking civilization in the history of Islamic religion in China.” However, if you return to the historical scene, you will find that this conclusion is unlikely to be generalized by partiality.
During the Tang and Song dynasties, Islamic religion was spread to China from Muslim business travelers to trade from the mainland and the sea dynasties. The Huaxia Dynasty established a foreign yard at the port commercial port for its dependence on its business, allowing it to have a normal religious career besides trade. During the Yuan Dynasty, a large number of Returning Muslims followed Mongolia’s western expedition to the east, becoming the main force of the rulers to take advantage of the rulers and gained a position in the politics, economy and civilization of the Yuan Dynasty. In addition, the Yuan Dynasty implemented a policy of religious diversity, and their religion was able to settle in China. In the early Ming Dynasty, Zhu Yuanzhang established the whole country by “driven the country and restored China”. In some specific affairs, he suppressed and checked and balanced Mongolian and Semen people, such as “forbidden Mongolian and Semen’s marriages”, “forbidden Mongolian and Hui Hui to use their own clan names”, etc., intending to promote them. In this political environment, there is no trend of self-protection among Hui people who have already become a member of the Han Dynasty. Fortunately, the Ming court’s policies were adjusted soon, and theThe Islamic religion, which is publicly pampered, gives tenderness and tolerance.
In the 25th year of Hongwu (1392), Zhu Yuanzhang gave up and ordered the priest, Shihazhi, who was a priest, to enter the inner palace to receive the order, to pay the tiles and cotton cloth, to build a temple in Chang’an and Nanjing, and said, “If there is a temple built and rebuilt, it will not be possible to stop the tiles from living with him. The county governor bought and sold it, and if it encountered a Guanjin ferry, it would not be blocked.” On the 11th day of Puyue in the fifth year of Yongle (1407), Zhu Di ordered the return priest Mirihazi to say:
Lmirihazi to have long been from the teachings of Mahazi, to be kind, to guide good deeds, to respect heaven, and to be loyal and honest. Good deeds are good, and good deeds are commendable. Now I have specially granted the Imperial Authority to protect the location, the officials and military personnel are approached, and the likes of others should not be arrogant and bullied. Those who dare to commit crimes against my orders and insult them will be punished for their crimes, so they will be punished.
It is obvious that after the Hui people in the
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