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Religion in China BKGA 85 Religion Inchina and Bernhard Scheid Edited by Max Deeg Major Concepts and Minority Positions MAX DEEG, BERNHARD SCHEID (EDS.)
Religions of foreign origin have shaped Chinese cultural history much stronger than generally assumed and continue to have impact on Chinese society in varying regional degrees. The essays collected in the present volume put a special emphasis on these “foreign” and less familiar aspects of Chinese religion. Apart from an introductory article on Daoism (the BKGA 85 BKGA Religion in China prototypical autochthonous religion of China), the volume reflects China’s encounter with religions of the so-called Western Regions, starting from the adoption of Indian Buddhism to early settlements of religious minorities from the Near East (Islam, Christianity, and Judaism) and the early modern debates between Confucians and Christian missionaries. Contemporary Major Concepts and religious minorities, their specific social problems, and their regional diversities are discussed in the cases of Abrahamitic traditions in China. The volume therefore contributes to our understanding of most recent and Minority Positions potentially violent religio-political phenomena such as, for instance, Islamist movements in the People’s Republic of China. Religion in China Religion ∙ Max DEEG is Professor of Buddhist Studies at the University of Cardiff. His research interests include in particular Buddhist narratives and their roles for the construction of identity in premodern Buddhist communities. Bernhard SCHEID is a senior research fellow at the Austrian Academy of Sciences. His research focuses on the history of Japanese religions and the interaction of Buddhism with local religions, in particular with Japanese Shintō. Max Deeg, Bernhard Scheid (eds.) Deeg, Max Bernhard ISBN 978-3-7001-7759-3 Edited by Max Deeg and Bernhard Scheid Printed and bound in the EU SBph 862 MAX DEEG, BERNHARD SCHEID (EDS.) RELIGION IN CHINA: MAJOR CONCEPTS AND MINORITY POSITIONS ÖSTERREICHISCHE AKADEMIE DER WISSENSCHAFTEN PHILOSOPHISCH-HISTORISCHE KLASSE SITZUNGSBERICHTE, 862. -
Liu Zhi: a Leading Chinese Muslim Scholar and Saint
Liu Zhi: A Leading Chinese Muslim Scholar and Saint Alexander Wain What is recorded in the books of Islam (tianfang) is no different from what is in the Confucian canon. Observing and practicing the proprieties of Islam is like observing and practicing the teachings of the ancient sages and kings. Liu Zhi, Tianfang dianli Liu Zhi (ca.1670-1739), also known as Liu Jia Lian, was born in the former Chinese imperial capital of Nanjing.1 Little is known about his background and personal life – only that his relatives considered him too studious and, therefore, quite dull! He was, however, a member of China’s Hui community. With roots stretching back to the seventh century, the Hui were (and continue to be) a sizable community of Sinicised Muslims. 2 Originally descended from a transient population of Persian and Arab merchants, by the seventeenth century the Hui were fully acculturated Chinese Muslims: they spoke Chinese, wore Chinese clothing and observed Chinese customs. Because of (in some cases centuries of) intermarriage, they also appeared physically identical to the Han (China’s dominant ethnic group). 3 Despite this level of acculturation, however, the Hui maintained their Islamic heritage: a Ḥanafī-based form of Islam coloured by traditional Chinese culture. Often termed gedimu (from the Arabic qadīm, meaning ‘old’),4 from the seventeenth century onwards this type of Islam was further supplemented by various Sufi ṭarīqa – in particular, the Qādarī, 1 Encyclopedia of Islam, 2nd ed., s.v. ‘Liu Chih.’ 2 According Hui legend, their community was first established by “Sa Ha Bo Sa Ha Di Wo Ge Si” – that is, by the ṣaḥāba Sa‘d ibn Abī Waqqās, the Prophet Muḥammad’s maternal uncle. -
Islam in China : the HÄ N Kitä B Tradition in the Writings
ARTICLES Islam In CHIna: THe Hān Kitāb TRADITION IN THe WrITIngs of Wang DaIyu, ma ZHu anD lIu ZHI, WITH a noTe on THeIr relevanCe for ConTemporary Islam Alexander Wain* Abstract: This paper examines the unique Chinese brand of Islam known as the Hān Kitāb. Beginning with a brief historical overview of the Sinicised Muslim community which created this tradition, the paper proceeds to examine the work of three key Hān Kitāb figures: Wang Daiyu, Ma Zhu and Liu Zhi. All active between the mid-seventeenth and early eighteenth centuries, the paper argues that their utilisation of the Islamic concept of dīn al-fiÏra (or humanity’s innate inclination towards a belief in God), coupled with a willingness to engage positively with Neo-Confucian thought, resulted in a uniquely multicultural form of Islam; the Hān Kitāb, we will conclude, represents an early example of Islamic ‘ecumenical thought’. By actively seeking to appreciate and acknowledge the commonalities between Islam and Chinese tradition, the Hān Kitāb overcame exclusivism and stressed moderation. In the context of the challenges posed by contemporary Salafī-inspired Islamic extremism, this paper will argue that the Hān Kitāb has never been more relevant than it is today. 1. Introduction This paper examines the Hui (Sinicised Muslim)1 tradition known as the Hān Kitāb (from the Chinese han qitabu, lit. a Chinese Islamic book). Although a conceptually sophisticated and rich tradition, very little is known about the Hān Kitāb – or, for that matter, the Muslim community which created it – outside a handful of (almost entirely western) scholars. Given this level of unfamiliarity, our paper will begin with a brief historical survey, outlining the history of the Hui up until the mid-seventeenth century, when the firstHān Kitāb texts began to emerge. -
Perennialism in Chinese Islamic Studies Reviewed Work(S): the Sage Learning of Liu Zhi: Islamic Thought in Confucian Terms
Review: Being What We Read: Perennialism in Chinese Islamic Studies Reviewed Work(s): The Sage Learning of Liu Zhi: Islamic Thought in Confucian Terms. Harvard-Yenching Institute Monograph Series by Sachiko Murata, William C. Chittick and Tu Weiming Review by: James D. Frankel Source: China Review International, Vol. 17, No. 1 (2010), pp. 8-12 Published by: University of Hawai'i Press Stable URL: https://www.jstor.org/stable/23734345 Accessed: 10-05-2019 08:51 UTC JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at https://about.jstor.org/terms University of Hawai'i Press is collaborating with JSTOR to digitize, preserve and extend access to China Review International This content downloaded from 222.29.122.77 on Fri, 10 May 2019 08:51:05 UTC All use subject to https://about.jstor.org/terms 8 China Review International: Vol. 17, No. 1, 2010 reputation. Chiang remains an ambitious, wily man who against the odds established his leadership of the Nationalist Party and the Nanking government. Once in position, he intended to build a modern autocratic Chinese state that combined Neo-Confucian values and many qualities of European fascism. Chiangs marriage into the Soong family proved a key to winning over American support for his government. -
Sage and Prophet: the Chinese Muslim Intellectual Movement Of
Sage and Prophet: The Chinese Muslim Intellectual Movement of the Late Ming and Early Qing Dynasties A THESIS Presented to The Faculty of the Department of Asian Studies The Colorado College In Partial Fulfillment of the Requirements for the Degree Bachelor of Arts By Garrison Lovelace May 2013 Honor Code On my honor, I have not received unauthorized assistance on this thesis. I have fully upheld the Honor Code of Colorado College. _____________________________________________ Garrison Lovelace Reader Approval This thesis project, written by Garrison Lovelace, meets the required guidelines for partial completion of the degree of Bachelor of the Arts in Asian Studies. Professor Hong Jiang Signed: _______________________________________________ Date: ________________________________________________ Professor John Williams Signed: _______________________________________________ Date: ________________________________________________ Table of Contents Introduction . 1 Chapter 1: The Emergence of the Han Kitab . 8 Chapter 2: Muhammad the Sage . .23 Chapter 3: The Emperor and the Huihui . 37 Conclusion . .48 Appendix I: Figures and Maps . 51 Appendix II: Chronology of Chinese Dynasties and Important Figures . 54 Bibliography . 55 Introduction To most people it is common knowledge that Islam and China are two different things. There is the Islamic world and there is China, with rigid borders separating them geographically and culturally. Many assume that there is little connecting the two other than that they both happened to be on the map of the world. Something about the lens through which we view the world paints the Islamic world and China as giant, monolithic cultures, where everyone is fairly homogenous, with little crossing the border. Of course, upon further investigation, one finds that the borders between two such entities to be surprisingly permeable and these cultural juggernauts to not be as homogenous than initially thought. -
Common Ground Between Islam and Buddhism
Common Ground Between Islam and Buddhism Common Ground Between Islam and Buddhism By Reza Shah-Kazemi With an essay by Shaykh Hamza Yusuf Introduced by H. H. the Fourteenth Dalai Lama H. R. H. Prince Ghazi bin Muhammad Professor Mohammad Hashim Kamali First published in 2010 by Fons Vitae 49 Mockingbird Valley Drive Louisville, KY 40207 http://www.fonsvitae.com Email: [email protected] © Copyright The Royal Aal-Bayt Institute for Islamic Thought, Jordan 2010 Library of Congress Control Number: 2010925171 ISBN 978–1891785627 No part of this book may be reproduced in any form without prior permission of the publishers. All rights reserved. With gratitude to the Thesaurus Islamicus Foundation for the use of the fourteenth century Qur’ānic shamsiyya lotus image found in Splendours of Qur’ān Calligraphy and Illumination by Martin Lings. We also thank Justin Majzub for his artistic rendition of this beautiful motif. Printed in Canada iv Contents Foreword by H. H. the Fourteenth Dalai Lama vii Introduction by H. R. H. Prince Ghazi bin Muhammad ix Preface by Professor Mohammad Hashim Kamali xvii Acknowledgements xxii Common Ground Between Islam and Buddhism Part One — Setting the Scene 1 Beyond the Letter to the Spirit 1 A Glance at History 7 Qur’ānic Premises of Dialogue 12 The Buddha as Messenger 14 Revelation from on High or Within? 19 The Dalai Lama and the Dynamics of Dialogue 24 Part Two — Oneness: The Highest Common Denominator 29 Conceiving of the One 29 The Unborn 30 Buddhist Dialectics 33 Shūnya and Shahāda 40 Light of Transcendence -
International Mevlana Symposiuın Papers
International Mevlana Symposiuın Papers ,. Birleşmiş Minetler 2007 Eğitim, Bilim ve Kültür MevlAnA CelAleddin ROmi Kurumu 800. ~um Yıl Oönümü United Nations Educaöonal, Scientific and aoo:ı Anniversary of Cu/tura! Organlzatlon the Birth of Rumi Symposium organization commitlee Prof. Dr. Mahmut Erol Kılıç (President) Celil Güngör Volume 3 Ekrem Işın Nuri Şimşekler Motto Project Publication Tugrul İnançer Istanbul, June 20 ı O ISBN 978-605-61104-0-5 Editors Mahmut Erol Kılıç Celil Güngör Mustafa Çiçekler Katkıda bulunanlar Bülent Katkak Muttalip Görgülü Berrin Öztürk Nazan Özer Ayla İlker Mustafa İsmet Saraç Asude Alkaylı Turgut Nadir Aksu Gülay Öztürk Kipmen YusufKat Furkan Katkak Berat Yıldız Yücel Daglı Book design Ersu Pekin Graphic application Kemal Kara Publishing Motto Project, 2007 Mtt İletişim ve Reklam Hizmetleri Şehit Muhtar Cad. Tan Apt. No: 13 1 13 Taksim 1 İstanbul Tel: (212) 250 12 02 Fax: (212) 250 12 64 www.mottoproject.com 8-12 Mayıs 2007 Bu kitap, tarihinde Kültür ve yayirı[email protected] Turizm Bakanlıgı himayesinde ve Başbakanlık Tamtma Fonu'nun katkılanyla İstanbul ve Konya'da Printing Mas Matbaacılık A.Ş. düzerılenen Uluslararası Mevhiııfı Sempozyumu bildirilerini içermektedir. Hamidiye Mahallesi, Soguksu Caddesi, No. 3 Kagıtlıane - İstanbul The autlıors are responsible for tlıe content of tlıe essays .. Tei. 0212 294 10 00 Form and meaning in Chinese-language Islam Sachiko Murata 1 USA MUSUMS went to China in the first century of Islam, and by the tenth century of the Common Era, communities of Chinese-speaking Muslims had been established. For many centuries Islamic learning was transmitted by means of Persian and Arabic, and at the same time there was plenty of inter change with the central Islamic lands, especially Persia. -
“Apoliticization”: One Facet of Chinese Islam
“Apoliticization”: One Facet of Chinese Islam __________________________________ JAMES D. FRANKEL Abstract Islam, a tradition that both spans and transcends conventional notions of “East” and “West”, has adapted itself as the religion and culture of a sizable minority in China from imperial times down to the present day. For their survival, Muslims in China have often found it necessary to downplay the political (and sometimes militant) emphasis of "normative" Islam, even as they have participated in the political life of Chinese society. However, beyond merely reacting to social, political and cultural intimidation, the tendency to “apoliticize” Islam among Muslims in China is also a reflection of Chinese Muslims simultaneity, a sense of belonging to two civilizations at the same time, without disjunction. Responding to rival pressures to assimilate and to resist assimilation to assert a distinct identity, common to many diaspora communities, Chinese Muslims have exemplified a long history of accommodation of Islam to local contexts, showing Islam to be an evolving, multifaceted tradition. Introduction Islam is conventionally grouped together with Judaism and Christianity as part of the western family of monotheistic religions, yet the history of Islam in China is one of many examples of clear evidence that Islam also undeniably has deep roots in the East. Islam’s self-conscious occupation of a unique position between the proverbial poles of East and West calls into question this traditional geographic, demographic and cultural dichotomy. The academy has tried to classify religions by geographical origin and prevailing cultural characteristics, but these boundaries have proven permeable, vulnerable to the historical movement of peoples and syncretism of civilizations, making such definitions less definitive. -
Middlesex University Research Repository an Open Access Repository Of
Middlesex University Research Repository An open access repository of Middlesex University research http://eprints.mdx.ac.uk Lee, David Yat Tong (2015) Contextualization of Sufi spirituality in 17th-18th century China: the role of Liu Zhi (c. 1662 – c. 1730). PhD thesis, Middlesex University / London School of Theology. [Thesis] Final accepted version (with author’s formatting) This version is available at: https://eprints.mdx.ac.uk/17459/ Copyright: Middlesex University Research Repository makes the University’s research available electronically. Copyright and moral rights to this work are retained by the author and/or other copyright owners unless otherwise stated. The work is supplied on the understanding that any use for commercial gain is strictly forbidden. A copy may be downloaded for personal, non-commercial, research or study without prior permission and without charge. Works, including theses and research projects, may not be reproduced in any format or medium, or extensive quotations taken from them, or their content changed in any way, without first obtaining permission in writing from the copyright holder(s). They may not be sold or exploited commercially in any format or medium without the prior written permission of the copyright holder(s). Full bibliographic details must be given when referring to, or quoting from full items including the author’s name, the title of the work, publication details where relevant (place, publisher, date), pag- ination, and for theses or dissertations the awarding institution, the degree type awarded, and the date of the award. If you believe that any material held in the repository infringes copyright law, please contact the Repository Team at Middlesex University via the following email address: [email protected] The item will be removed from the repository while any claim is being investigated. -
Islamic Modernism in China: Chinese Muslim Elites, Guomindang Nation-Building, and the Limits of the Global Umma, 1900-1960
Islamic Modernism in China: Chinese Muslim Elites, Guomindang Nation-Building, and the Limits of the Global Umma, 1900-1960 John Tseh-han Chen Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2018 © 2018 John Tseh-han Chen All rights reserved ABSTRACT Islamic Modernism in China: Chinese Muslim Elites, Guomindang Nation-Building, and the Limits of the Global Umma, 1900-1960 John Tseh-han Chen Modern Chinese Muslims’ increasing connections with the Islamic world conditioned and were conditioned by their elites’ integrationist politics in China. Chinese Muslims (the “Hui”) faced a predicament during the Qing and Ottoman empire-to-nation transitions, seeking both increased contact with Muslims outside China and greater physical and sociopolitical security within the new Chinese nation-state. On the one hand, new communication and transport technologies allowed them unprecedented opportunities for transnational dialogue after centuries of real and perceived isolation. On the other, the Qing’s violent suppression of Muslim uprisings in the late nineteenth century loomed over them, as did the inescapable Han-centrism of Chinese nationalism, the ongoing intercommunal tensions between Muslims and Han, and the general territorial instability of China’s Republican era (1911-49). As a result, Islamic modernism—a set of positions emphasizing both reason and orthodoxy, and arguing that true or original Islam is compatible with science, education, democracy, women’s rights, and other “modern” norms— took on new meanings in the context of Chinese nation-making. In an emerging dynamic, ethos, and discourse of “transnationalist integrationism,” leading Chinese Muslims transformed Islamic modernism, a supposedly foreign body of thought meant to promote unity and renewal, into a reservoir of concepts and arguments to explain and justify the place of Islam and Muslims in China, and in so doing made it an integral component of Chinese state- and nation-building. -
Liu Zhi's Confucian Translation of Monotheism and Islamic Law
316 Book Reviews / Islamic Law and Society 19 (2012) 312-326 Rectifying God’s Name: Liu Zhi’s Confucian Translation of Monotheism and Islamic Law. By James D. Frankel. Honolulu, HI: University of Hawai’i Press, 2011. Pp xxi + 248. ISBN 978-0-8248-3474-6. $48.00. Long peripheral to the field of Islamic studies, Islam in China has recently received more attention, much of it driven by translations of the corpus of works known as the Han Kitāb, a Chinese-Arabic syncretic term combining “Chinese” with “(Muslim) book.” In fact, the Han Kitāb is a number of works, written by Chinese Muslim literati between the 1630s and 1730s, covering Islamic theology, history, philosophy, and law. Established scholars, recent Ph.D.s, and current graduate students in China, Europe, and the United States are in the midst of translating this quasi-canon, the most sus- tained intellectual effort by Chinese Muslims to make Islam cognizable in Chinese thought. Chief among these works is James Frankel’s Rectifying God’s Name: Liu Zhi’s Confucian Translation of Monotheism and Islamic Law. Frankel examines the translation of Islam in China through the life and works of Liu Zhi (ca. CE 1660–ca. 1730), one of the chief architects of this effort. e book provides a nuanced analysis of one part of Liu Zhi’s “Tianfang trilogy” (p. xix), the Tianfang dianli (Ceremonies and Rituals in Islam), the only Han Kitāb text that deals with ritual law matters and that has received official recognition by Neo-Confucian orthodoxy. “Neo-Confucianism” actually refers to a host of different and sometimes contradictory reinventions of Confucian thought, beginning in the Song Dynasty (CE 960 to 1279). -
Religious Classification of the Thought of Liu Zhi Russell Guilbault, State
Finding the Root Substance: Religious Classification of the Thought of Liu Zhi Russell Guilbault, State University of New York at Buffalo, USA The Asian Undergraduate Research Symposium 2016 Official Conference Proceedings Abstract During the Qing dynasty in China, starting particularly in the 17th century, Hui Muslim scholars began to develop a distinctive Chinese reinterpretation of Islam based on the preceding Neo-Confucian tradition. In the early 18th century, the work of several such scholars was collected in the Han Kitab, a volume compiled by and primarily authored by Liu Zhi. Liu Zhi’s approach to Islam is almost exclusively metaphysical, emphasizing the unity of all being, and replaces the formal signifiers of Islam with native Chinese terms. Scholars such as Sachiko Murata and David Lee claim that this is part of a process of “contextualization”, by which “dynamic equivalence” with the Arabic and Persian source texts is established. I argue, however, that the substitution of terms with established and rich meaning in the traditions of Chinese thought constitutes “sinicization” - in other words, that this substitution results in such a radical departure from the meaning of the source text that it results in an absorption of some Islamic concepts by the system of Neo- Confucianism, rather than a simple adaptation of Islam into Chinese. I defend this thesis by referring to Liu Zhi’s works, particularly Nature and Principle in Islam. iafor The International Academic Forum www.iafor.org I. Introduction My paper will contrast the Neo-Confucian Islam developed in the 17th and 18th centuries in China, particularly by the scholar Liu Zhi, with the general picture of Islam, and assess the extent to which this reinterpretation forces a broadening of Islam well beyond the fundamental framework laid down by Muhammad.