INTERNATIONAL ISLAMIC UNIVERSITY ISLAMABAD FACULTY OF USULUDIN A Comparative Study of the Practice of Integrating Chinese Traditions Bewteen Hui Hui Muslim Scholars and Jesuits Missionaries during 1600A.D.- 1730A.D. Supervised By: Prof Dr Anis Ahamd Submitted By: Wu Juan (AISHA) Reg. No.98-FU/PHD/S08 In partial gulfillment of the award of Ph.D degree in Comparative Religion Department of Comparative Religion Ramadan 1440A.H./ June,2017 2 COMMITTEE OF EXAMINERS 1. External Examiner: ...................................... .......................... Name Signature 2. Internal Examiner: ...................................... .......................... Name Signature 3. Supervisor: ...................................... .......................... Name Signature The Viva-voce of this thesis took place on ........... Day.............................. Month.............Year A. H. which is the same as ........... Day .............................. Month .............Year A. D. Contexts AKNOWLEDGEMENT………………………………….............................. 5 3 PREFACE……………………………………………..................................7 INTRODUCTION………………………………….....................................8 Chapter 1: Jesuits Missionaries in China …………...........................15 Chapter2: Main Books of Jesuits in Han Chinese……...................... 20 Chapter3: Islam and Hui Hui Muslims in China……......................... 24 Chapter4: Hui Hui Scholars’ Han Kitab Literature…......................... 34 PART ONE:EVIDENCING RELIGIOUS FAITH………........................ 50 Chapter1: The Chinese Concept of the World………....................... 53 Chapter2: Existence of the Creator…………………......................... 57 Chapter3: The Life After Death… …………………......................... 90 PART TWO: INTEGRATION OF CONFUCIAN CODE OF LIFE…...95 Chapter1: The Status of Confucious….............................................96 Chapter2: The Position of Chinese Civilization…….......................103 Chapter3: Jesuits’ Integration of Confucian Life….......................108 Chapter4: Islamic Shariah in Confucian Society….........................129 CONCLUSION………………………....................................................154 REFERENCES…………………………...................................156 Acknowledgement All the praise belongs to Allah (S.W.T), the Lord of all worlds. May Allah bestow His blessings and peace on our Holy Prophet Mohammed (S.A.W.), his companions and his family. 4 Thanks to Allah that He guided me to Islam and enabled me to love true knowledge of Islam. By the grace of Allah, I came to the land of Pakistan in the end of 1992 and had been deeply linked to International Islamic University, Islamabad since then. The first person I met in IIUI was the former president of IIUI, Dr. Mahmood Gazi in the early of December, 1992. At that time, he was the director of Dawah Acedemy. He gave me valuable advice that I should learn Arabic language and study Islam from its original sources. And I never forgot Dr. Ahmed Assal, the former president of IIUI, who devoted all his life to the noble work of educating the new generation. He took care of all of student like a father. May Allah accept their great efforts for the benefit of humanity and bestow them the best rewards. Indeed, my studies in Usuluddin department, were a great blessing in my life. After about four months of my conversion, I came to IIUI. With the passage of time, the beautiful knowledge of Islam absorbed my soul and gave me the greatest satisfaction in my heart. Islam changed not only my worldview towards the world, human life, but also to my lifestyle. May Allah give the best rewards to all our dearest teachers, professors, administrators of IIUI. I would also take this opportunity to express my heartfelt thanks to the authority of IIUI, that they gave me another extension of submitting thesis as a special case. My special thanks should go to my supervisor, the most respected Professor Dr. Anis Ahmad. It was Allah’s mercy for me that I met Dr. Anis in 1994 in a Chinese female students’ meeting. At that time, he had just returned from IIU, Malaysia and was the Director General of Dawah Academy, IIUI. Since then, he and his family have taken care of me as a family member. In the end of 1997, my brother Abdullah declared Shahadah at his hand and entered the fold of Islam. During so many years, he never hesitated to offer any help and guidance whenever we needed. It is imaginable that I could complete this research work only with his help and encouragement. May Allah bless him and his family for his sincere devotion to Islam and Muslims. My thanks and duas go to mama Bilqis Sophie and her family, who treated me as a family member during the past more than twenty years. My dua goes to Justice Cheema, the former Chairperson of Rabita Alalamil 5 Islami, Islamabad, who made my trip to Makkah and Umul-Qura University possible. May Allah accept their efforts and grant them higher ranks in Jannah. My special thanks go to my dearest classmate sister Maryam Sulaiman (Ma Yue Xiang). It would have been impossible for me to complete all the formalities of the university i.e extension and submi this thesis. I have been in China since I left Pakistan in September 2010 with the synopsis of this thesis. May Allah rewards her and her family the best. My thanks also go to all my family members and my children for their love and company in the last so many years. All my kids were born in Islamabad during the period of my studies in IIUI. They left their footprints in the gardens, libraries, hostels, offices and even classrooms of IIUI. May Allah guide them to the right path. Preface The main reason of selecting this subject resulted from my interest in the issues of converted Muslims, the history of Islam in China, interfaith religious dialogues among all the religious sects in modern China and introducing Islamic faith to the the Chinese. A case study, the Han Kitab 6 Literature of Hui Hui Muslim scholars was first of all. During my studies of those books of Hui Hui Muslim scholars, the history of Christianity in China also aroused my interest. I used to read those books on both Muslims and Christians in China, and wondered how great is the divine power who guided the people whom He wished. During my reading, I noticed a phenomena that before Han Kitab Literature of Hui Hui Muslim scholars around 1640 A.D., Matteo1 Ricci and others from the Society of Jesus made their great efforts for the Chinization of Catholicism in the history of Christianity even before 1600 A.D. After some comprehensive reading, a hypothesis gradually emerged that perhaps there was a relationship between the work of Hui Hui Muslim scholars and the work of Jesuits in China in that period. If the cultural accommodation of Jesuits in China had an impact on Hui Hui Muslim scholars of Han Kitab Literature, the ways of their integration with Chinese traditions would be their common points of during their process of Chinaization. A comprehensive comparative study of the work between the both came to my mind. After submitting synoposis of the thesis, I went back to China for carrying out the research. By the grace of Allah, the research went on successfully. No research was done earlier on this topic by scholars inside or outside China. The research work at hand was quite challenging due to the big time stretch, spanning over one hundred and thirty years. I had to cut short and narrow down my research. May Allah (S.W.T) accept this humble work. 1 Matteo Ricci (1552-1610), born in Macerata Marche in Italy in 1552. He joined Roman College of the Society of Jesus, in which he met the great German mathematician Clavius who was named the Euclid of 16th century. In 1578, he reached Gua, India by sea with some other Jesuits. He studied theology in the College of the Society established by St. Francis Xavier in Gua. He spent twenty- eight years in China and died in Beijing on 11th May, 1610. A piece of land in Beijing was given to him by the Emperor of Wanli and he was buried there. (See, Pfister, The Notices,p.31-46) 7 Introduction Confucius (551 B.C - 479B.C) had left several ancient classics. Ming and Qing were the dynasties of Confucianism. His thoughts and ideas were compiled by his students in the book Lun Yu（论语 Analects). His system of philosophy and teachings, known as Confucianism, was accepted as state ideology since Han dynasty. BOOKS OF CONFUCIOUS AND HAN CHINESE LANGUAGE Originally there were six books of Confucius. However, one book had gone missing and the rest known as Five Scriptures included Shi (the Book of Poetry), Shang Shu), Li (Record of Rites), Yi (the Book of Changes), Chun Qiu (Spring and Autumn Annals) and Yue (the Book of Music). Besides the Five Scriptures, other Four Books included in Confucianism were three for Confucius Da Xue (大学 the Great Learning), Zhong Yong (中庸 the Book of Mean) and, Lun Yu (论语 Analects) and one for Mencius (385B.C.-304B.C) Mengzi（孟子 the Book of Mencius). The last one was added to the list of books of Confucianism during the Song dynasty. In the early years of Ming dynasty (13th year of Yongli), the eight-part essay was officially prescribed for imperial civil service examinations. The interpretations made by Zhu Xi and Cheng’s two brothers of the classics were considered orthodox and selected as curriculum for the imperial examinations across the country. The ancient Chinese civilisation, culture and traditions were recorded in Han language, which was spoken by the majority Han tribe, who were over ninety per cent of the total population of China, Taiwan, Hong Kong and Macao2. The history of Han language can be traced back to the Qin dynasty. Qin Shihuang (秦始皇 the First Emperor of the Qin dynasty) conquered all 2 Macao is an Island in the South China Sea, in the west of Hong Kong. It remained under China’s rule since 3th Century B.C. In the end of 15th Century, its people built the “Temple of Ma Ge”, named after the goddess “Ma Ge” in order to seek her protection for fishers.