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Qingzhen Zhinan
Qingzhen Zhinan (清真指南),[a] also known as al-Murshid ilā ‘Ulūm al-Islām,[b] is a philosophical treatise on Islam written by Chinese Hanafi-Maturidi scholar Ma Zhu and first published in 1683. It later became part of the Han Kitab, a collection of Chinese Islamic texts written in the late Ming and early Qing dynasties. Contents
The preface written by Ma himself has the earliest recorded use of the term huiru (回儒) in reference to "Confucian Muslim" scholars.[6] The work also contains some two dozen "ceremonial prefaces and dedications",[7] including a poem by Liu Zhi's father.[8] The main work comprises eight volumes that cover topics as orthopraxy and orthodoxy,[9] the history of Islam, Islamic cosmology, and Sharia.[10] Ma Zhu argues that Islam is superior to Confucianism,[11] and devotes an entire volume to denouncing the "heterodox" Sufis who had gained a following in his native Yunnan: he writes that their teachings and practices both violated Sharia and Confucianism and recommends "official persecution" of them.[8] Publication historyWishing to spread the message of Islam across China and to be officially recognised as a sayyid by the Kangxi Emperor, Ma Zhu completed the earliest manuscript of Qingzhen Zhinan in 1683.[12] He went about China afterwards, meeting notable ahong and Islamic scholars to gather feedback on his book. The work underwent several revisions, with the final edition being published in 1710.[9] According to Yuan-lin Tsai, Qingzhen Zhinan is "the first comprehensive introductory work to Islam in Chinese".[11] It was later collected in the Han Kitab, a collection of Chinese Islamic texts written in the late Ming and early Qing dynasties.[9] ReceptionQingzhen Zhinan was praised by Chinese Muslims and "became probably the single most respected of the many works written by Chinese Muslim scholars",[2] but received a "less enthusiastic response" by contemporaneous Confucian thinkers who were "conservative and somewhat xenophobic".[13] According to Jonathan Lipman, writing in his 2016 book Islamic Thought in China, Qingzhen Zhinan was "unsuccessful in persuading non-Muslims of God’s cosmogenetic power" but "remains popular among Sino-Muslims, who combine Chinese and Islamic cultures in their intellectual and religious lives."[14] Yuan-lin Tsai accused Ma of bias, while stating that his work was "much less philosophical" than that of Wang Daiyu and failed to make a "substantive contribution to the comparative discourse of Islam and Confucianism".[11] According to scholar Kristian Petersen, Ma's "monumental" work was part of an effort that "set the stage for an important restyling of Islamic education and scholarship within the Chinese context."[1] Notes Chinese Wikisource has original text related to this article:
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