著者

中西 竜也

出版者

東洋史研究會

雑誌

東洋史研究 (ISSN:03869059)

巻号頁・発行日

vol.61, no.3, pp.584-553, 2002-12

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Works of Chinese Islamic literature that frequently came to be written in the time of the late-Ming and Qing dynasties were translations of the contents of Arabic and Persian literature into Chinese, and this body of literature might lead us to suppose that the Sinification of Islam had occurred (a departure from the original meaning of the texts resulting from the authors' attempts to write to suit the Chinese environment and of the influence of the ideological permeation of the three faiths, Buddhism, Confucianism and Daoism, ). Heretofore, certain elements of Sinification in regard to the theory of Sufism have to a certain extent been made clear, but those aspects concerned with practical application of various themes have hardly been addressed. Thus l have examined those aspects and the background of this Sinification in terms of the arguments concerning the shaykh, the leader of Sufism, in Chinese Islamic literature and have come to the following conclusions. Because it was rare that anyone might be identified a shaykh in the sphere of Wang Dai-yu 王岱輿, Maqsad-i Aqsa, which was widely read in China, on the possibility of exceptions to the general principle of the need for a shaykh. Yu Hao-zhou 余浩洲 placed the attainment of knowledge as the first of the maqamat stations of spiritual training, in his arrangement of the various virtues of the Mirsad and Maqsad. In expounding its importance, Ma Zhu 馬注 also explicated the process of spiritual purification based on the Mirsad, but took the attainment of knowledge as the standard method of spiritual purification on the basis of some unspecified scripture. These attitudes that emphasized knowledge were contrary to view expressed in the Mirsad, but they agreed with requirement of the attainment of knowledge advocated by the A-hong 阿訇, who were the teachers closest to the authors and readers of Islamic literature in Chinese, and who solely taught interpretative reading of Arabic and Persian texts without instructing their students in spiritual training. It may be claimed that in Yu's device of creating one's own maqamat suitable to an individual's own environment was a sort of sinification. Although Wang, Ma, Yu, and later Liu Zhi 劉智, failed to address the rule of the Mirsad that had set the silsila, spiritual chain stretching back to Muhammad, as a precondition for a being shaykh, but, in this may be seen as their intention of opening the qualificationof shaykh to the A-hong, who lacked the silsila.