Liu Zhi

From Mw

Jump to: navigation, search
Part of a Category:Islam in China of articles on

Islam

Islam in China

Islamic Architecture in China

Chinese Mosques and Muslim Architects

Major figures

Zheng HeHaji NoorMa BufangPu Shougeng Jamal ud-Din

Muslim People in China

HuiSalarUygursKazakhsKirgiz TartarsAryan TajkisUzbeksDongxiang

Muslim Wushu Masters

Wang Zi PingMa MentaYang Wan LuChamirChang Yuchun Hu DahaiMu yingLan YuWu ZhongZhang Shao Fu

Islamic Dyansties in China

Sultanate of Xeng Hong
Yunnan SultanateFive Ma
Sultanate of KweichowXinjiang Sultanate

Islamic Cities/Regions in China

NingxiaQuanzhou
TongxinHunanLinxia

History of Islam in China

Ming DynastyYuan DynastyQing DynastyTang DynastyModern HistoryTimeline of Islam in China

Liu Zhi was a Muslim Confucian scholar born 1660 CE (1070 AH) died 1730 CE (1142 AH)

Liu Zhi was affiliated with a burgeoning network of Sinicized Muslim scholars of the late Ming-early Qing period, who wrote about Islam in classical Chinese to form a body of literature known as the Han Kitab. At a time of transition for Chinese society, the Manchu Qing dynasty (1644-1911), particularly under the aegis of the Kangxi emperor (1662-1722), attempted to establish hegemony over China and project an image of legitimate sovereignty, despite foreign origins, over an ethnically diverse empire. This situation opened a window of opportunity for various communities, including Chinese Muslims, to express their beliefs and collective identity as being not only unthreatening to Chinese culture and society, but, moreover, completely consonant with the values and doctrines of the dominant Confucian ideology. Liu Zhi, the consummate product of the Chinese Muslim educational system and scholarly network, embodied this ethic. His work represents the most systematic and sophisticated attempt within the Han Kitab corpus to harmonize Islam with Chinese thought. In particular, in his Tianfang Dianli , Liu Zhi explored the theme of Ritual, applying this quintessential Chinese concept to Islamic religious practice. He also provided a theoretical, metaphysical foundation for his discussion of orthopraxy, presenting an introduction to Islamic theology in classical Chinese. The challenge of expressing these concepts in a context devoid of any clear monotheistic principle tested the limits of his scholarship and linguistic finesse. Liu Zhi's theological discussion in the Tianfang Dianli engages not only the ancient Confucian tradition, but also Daoism, Buddhism, and even non-Chinese traditions. His methodology reveals him as an erudite and cosmopolitan scholar, who synthesized diverse influences, from Sufism to Neo-Confucianism, and possibly even Jesuit and Jewish sources, into a body of work that was both steeped in tradition and, yet, exceedingly original, epitomizing the phenomenon of Chinese Muslim simultaneity.

      • NEED TO REWRITE***

References

Personal tools