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ONE GIANT LEAP IN THE STUDY OF THE CHINESE CRESCENT: A SUPERB ANNOTATED TRANSLATION OF LIU ZHI'S NATURE AND PRINCIPLE IN ISLAM
Published online by Cambridge University Press: 19 January 2011
Extract
Islamic writings by Chinese Muslim scholars first attracted the attention of European researchers in the nineteenth century. Intermittently since then, the Islamic thought in these writings, expressed in the terminology and phrases of Chinese traditional thought, has been studied not only by European and American researchers but also Chinese and Japanese ones. The focus of such studies has generally been on elucidating the substantial influence of Chinese traditional thought on the Islamic thought of Chinese Muslim scholars, or on the relationship between Islam and Chinese traditional thought in Chinese Islamic writings, investigated either out of a historiographical concern for how Islam became established in China, or else from a philosophical concern to investigate an example of the “dialogue of civilizations”.
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References
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3 Najm al-Dīn Abū Bakr b. Muḥammad b. Shāhāwar b. Anūshirwān Rāzī maʿrūf ba-Dāya, , Mirṣād al-‘ibād, ed. Muḥammad Amīn Riyāhī, (Tehrān: Bungāh-i Tarjuma wa Nashr-i Kitāb, 1352 A.H.S./ 1973)Google Scholar, pp. 57ff.
4 For the identification of titles in Liu Zhi's Bibliography, see Leslie, D. D. and Wassel, Mohamed, “Arabic and Persian Sources Used by Liu Chih,” Central Asiatic Journal 26:1/2 (1982), pp. 78–104Google Scholar.
5 However, according to Bakhtyar, Mozafar, “China,” World Survey of Islamic Manuscripts, ed. Roper, Geoffrey, vol. 4 (Supplement) (London: Al-Furqān Islamic Heritage Foundation, 1994), p. 92Google Scholar, a manuscript of Jāmī's Naqd al-Nuṣūṣ was found in Guyuan 固原 in Northwestern China.
6 The reference format “Xingli 4.5” means Xingli, Diagrams and Explanations, vol. 4, fifth diagram and explanation. The same format is followed below in all references to the Diagrams and Explanations in Xingli.
7 The Sage Learning, p. 445, n. 7.
8 The Sage Learning, pp. 51–59. Murata and Chittick suppose that Liu most likely had ʿaql in mind rather than nafs.
9 Mirṣād, pp. 37–40, 46–47, 56.
10 Azīz Nasafī, Maqṣad-i Aqṣā, in Ashiʿʿ a al-Lamaʿāt-i Jāmī ba-inḍimām-i Sawāniḥ-i Ghazzālī wa chand kitāb-i ʿirfānī-i dīgar, ed. Ḥāmid Rabbānī (Tehrān: Kitābkhāna-yi ʿIlmīya-yi Ḥāmidī, n.d.), pp. 241–43.
11 Mirṣād, pp. 345–48. I referred also to the English translation in Algar, Hamid, The Path of God's Bondsmen from Origin to Return (Delmar and New York: Caravan Books, 1982), pp. 335–39Google Scholar.
12 However, Wang Yangming 王陽明 held that each person has a proper perfection according to his own degree. See Shimada Kenji 島田虔次, , Chūgoku ni okeru kindai shiyui no zasetsu 中国における近代思惟の挫折 (Tokyo: Chikuma Shobō 筑摩書房, 1970), pp. 45–46Google Scholar.
13 Mirṣād, pp. 37–38.
14 Maqṣad, pp. 268–69. The Sage Learning, pp. 224–25, n. 1.
15 The Root Suchness, or the “originally being so”, designates that which is what each of all beings is originally. It occasionally means the nature of each being, however, it ultimately and frequently designates God Himself or His Substance, because all beings are the manifestations of God. This is the case here. See also The Sage Learning, p. 184, n. 3.
16 Maqṣad, p. 270.
17 Xingli, Root Classic, chap. 2.
18 Actually, Maqṣad also appears to admit the possibility for everyone to reach the First Intellect, that is, the Muhammadan spirit. See Maqṣad, p. 258 and The Sage Learning, p. 410, n. 2. However, Nasafī does not treat the reason why humans of diverse ranks can reach one and the same spirit. So we may say that Liu understood Mirṣād and Maqṣad consistently through the medium of Neo-Confucian thought.
19 The Sage Learning, pp. 75–76.
20 The Sage Learning, p. 347, n. 4.
21 Maqṣad, pp. 255–56.
22 Liu Yiming 劉一明, , Xiuzhen biannan 修真辨難, j. 2, in Daoshu Shi'erzhong 道書十二種, ed. Yuzhe 羽者, et al. (Beijing: Beijing Tushuguan Chubanshe 北京图书馆出版社, 1995), pp. 393–94Google Scholar.