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Another exploration of the reasons and landscape of the Yishui Confucian Union
Author: Wang Wei (South National Academy of Philosophy)
Source: The author authorized Confucianism network distribution, original “Chinese Muslims” No. 6, 2023
The Yishui Confucian Union is not only a work activity of the intellectuals of the “Return of Confucian Confucianism” in the late Ming and early Qing dynasties, but also represents the development process of Islamic religion taking root in China and integrating into Chinese civilization, the Chinese nation and the Chinese society. Therefore, it will not only have a single reason, but a result of multiple reasons being used together. The review of these complex historical civilization landscapes will help us to double the in-depth understanding of the integration of Chinese civilization and Islamic civilization and the process of Chineseization of Islamic religion. Regarding the causes of the Islamic writing activities of the Ming and Qing dynasties (or the narrower meaning of the Islamic Han writing activities) some scholars expressed it as the civilized self-perception of the Muslim students of the Ming and Qing dynasties [①]. Their original aspirations for writing books were religious propaganda and civilization inheritance, and also to gain understanding and sympathy from outside the teachings [②]. Some scholars believe that it was the social economic reason developed in the Jiangnan region in the Ming Dynasty, which led to the activity of the ideological field [③]. Some scholars strongly regulating the confucian missionary works of the Jesus-Entertainment and their vigorous teachings on the level of scholars, comforting the rise of the “confucianism” trend [④]. Some students set up the church teaching and Muslim Han Chinese writing activities by setting up the activities of the Ming Dynasty, and tried to explain that the Han Chinese writing activities of the Ming Dynasty, the Han Chinese writing activities of the Ming Dynasty were the direct product of the comfort of the works of the Han Chinese writings of God. They believed that the Han Chinese writing activities were excited in the area where “unreachable” [⑤] of the church teaching [⑤], which is obviously a misunderstanding of the history of the late church teaching. The Han writing activities of Muslim students are fully benefited from church teaching. In the areas where church teaching has developed more and more, Han writing activities are becoming more and more prosperous. Separating the late church teaching and Han writing activities even if they believe that the two are the points that one has gone up and the other has grown. Those who cannot be as good as the other. The ordinary position held in this article is that any kind of thinking or civilization phenomenon is closely related to a specific social landscape, and at a certain level it is inadvertently affected by various reasons such as social groups, civilization system, historical situations, and contemporary energy at that time. Thinking is not a special activity that can effectively affect the impact of group careers. The spread and development of the world’s Islamic history is even more inseparable from specific social and civilized environments. Therefore, Islamic religions in different periods and regions must be placed in their respective social civilization landscapes to understand. It is precisely based on the above perspective and standpoint that this article focuses on a more generalized communication between Islam and Confucianism. It is not only limited to the works of Confucianism in the late Ming and early Qing dynasties, but actually Islam, Confucianism, religion and Taoism have integrated into new philosophical thinking among these scholars. More importantly, this thinking process is not a part of the history and social civilization landscape of the Yuan, Ming and Qing dynasties and even the People’s Republic of China, and requires us to treat it with a comprehensive developmental gaze.
1. The concept of Confucian intellectuals in the fusion of ethnic groups
During the Tang and Song dynasties, there were fewer Muslims in China, and they stayed in some major cities as “bangu”. Therefore, the large number of reports on Islamic religion that the Tang and Song dynasties guessed were mostly from the news, and there were many comments or misunderstandings. The Issues and Religious Communication in the field of thinking really began in the Yuan Dynasty when the ethnic group was in harmony. At this time, a large number of Muslims pretended to live in the Chinese and Xia areas. These “Huihui people” scattered in China were unable to integrate into mainstream society in the coming of the main ethnic group, and gradually Chineseized by the influence of mainstream civilization. Muslims in the Yuan Dynasty basically adhered to the Islamic teachings in terms of five merits, food, burial, marriage customs, etc., and had to abide by the laws of the country in public areas such as punishment, marriage, money, and statutes. After becoming the throne, Yuan Renzong followed the Han method and further accelerated the Chinese transformation of the “Hui Hui people” in language, surnames, marriages, costumes, etc. Especially in Yanyou, the study of the “Four Books Collection” was used as the standard for reading books. Zhu Xi became an official in the Yuan Dynasty, leading the national political science and ideology, and prompting the Muslims in mainland China to learn civilized civilization and participate in the course.
In the Ming Dynasty, the Central Bureau followed a series of policies such as the Three Prohibitions (banning “Huyi, Hu, and Hu’s surname”, and the promotion (“Mongolians and Semei people were in my land, and I was innocent, and those with talented people were promoted in one go”[⑥]), “not allowed to marry each other in this category”[⑦], and “sea ban”, which objectively promoted the “Hui Hui people” to the process of integration of the Chinese and ethnic groups. In the early Ming Dynasty, the era when Zhu Xue ruled Cen Ling. Zhu Di, the Emperor Chengzu of Ming Dynasty, formulated three books, “Five Collections”, “Four Collections”, and “Natural Reason Collections”, which became the supreme authority of political consciousness. As an official form of consciousness, Cheng and Zhu’s cognition not only deeply influenced Muslim intellectuals who read Confucian books, but their ethical value concepts have gradually influenced Muslim people at the bottom of Chinese society through clans and towns, and their thinking methods and value concepts.
During the Yuan and Ming dynasties, Confucian intellectuals’ clear understanding of Islamism far exceeded that of the Tang and Song dynasties. Among the “Hui Hui people”, there are not a few people who are officials or businessmen. Their visits are frequent and the number of people who are Confucian intellectuals has increased. From the Yuan Dynasty to the middle leaves of the Ming Dynasty, most of the Han-lanese inscriptions in mosques were written by Confucian scholars. It is worth noting that these writers have a broad thinking orientation of “supporting Confucianism to Yi”, that is, to understand Islamic religion using Confucian thinking and values, and believe that Islamic religion is different from Buddhism and Laozi, which is consistent with the teachings of Confucius and Mencius. These inscriptions written by Confucian scholars are considered by the earliest Islamic Confucian scholars to be a concept of Confucian intellectuals. In the Yuan Dynasty, there are two most classic mosque inscriptions.
The first inscription is the “Reconstruction of the Temple of the Reconstruction of the Temple of the Rongbai Temple” written by Yin Jian, an officer of Anxi County, Zhending Road, who was victimized by the army of Anxi County, Dingzhou, and was killed. In this article, it is written:
“I only have the teachings of Confucius in the whole country. Here we call “王子 and Laozi,”If you are indifferent and silent, you will not be free from delusion. Moreover, you will go to people and escape rents and lead people from all over the country to enter the realm of no father or king. What is the point of his teaching? However, Hui and Hui are the religion. The temple has no statues and only empty halls, and the female college student Baocai Club was built by the Heavenly Kingdom of the Western Regions. …If the Creator fails to seek form and shape, if the image of the creator is a thing, it will probably be absent; only if you think of the creator without any image to express your integrity, the beauty of the creator can be seen. If one is righteous and mediocre, the rule of law and the tenets are not different from the ruler and subjects; if one is kind at the top, filial at the bottom, the relatives of father and son are not different from each other; so the difference between husband and wife, the order of the elders and young, and the faith of the coming and going, is there no difference? It is not only invisible and unsightly, but it is consistent with the meaning of “Zhou Ya” without sound and odor; it is also in harmony with the meaning of “Zhou Book” Five Classics and Five Dun, but it is different from that. Isn’t there any more old people? Moreover, the gift of worshiping heaven is the five elements a day; the matter of precepts is one at a time; if you take a bath with your husband, you will not be in the cold and cold weather, and you will not ask about your discourse, but you wi TC:
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