Liu Zhi (scholar)


Liu Zhi, or Liu Chih, was a Chinese Sunni Hanafi-Maturidi scholar of the Qing dynasty, belonging to the Huiru school of Neoconfucian thought. He was the most prominent of the Han Kitab writers who attempted to explain Muslim thought in the Chinese intellectual climate for a Hui Chinese audience, by frequently borrowing terminologies from Buddhism, Taoism and most prominently Neoconfucianism and aligning them with Islamic concepts. He was from the city of Nanjing. His magnum opus, T'ien-fang hsing-li or 'Nature and Principle in the Direction of Heaven', was considered the authoritative exposition of Islamic beliefs and has been republished twenty-five times between 1760 and 1939, and is constantly referred to by Muslims writing in Chinese.

Biography

In his childhood, he received instruction from his father, Liu Sanjie. At the age of 12, he studied scriptures with Yuan Ruqi at the Garden of Military Studies Mosque in Nanjing,. At the age of 15, he began a career of study in his home: for fifteen years, he read up on Confucianism, Buddhism, Daoism and "Western Studies." He considered Confucius and Mencius to be "Sages of the East" and Muhammad to be a "Sage of the West," and that "the teachings of the Sages of East and West, today as in ancient times, are one." He further believed that the scriptures of Islam are also "generally similar to the intentions of Confucius and Mencius." From around the age of 30, he took up residence at the foot of Qingliangshan in Nanjing, where he began to interpret and expound on the Islamic scriptures, using Confucian studies, for a period of about twenty years. During this time, he twice brought his manuscript with him to visit and solicit advice and the opinions of both Muslims and non-Muslims, leaving his tracks throughout Jiangsu, Shandong, Hebei, Henan, Anhui, Zhejiang, Guangdong, and other places. In his later years, he resided at his studio, Saoyelou, at Qingliangshan in Nanjing.
He learned Arabic and studied both Buddhism and Daoism. He also wrote several works on Islam in 1674, 1710, and 1721.
His writings became part of the Han Kitab, a collection of literature which synthesized Islam and Confucianism.
He said that Muslims were allowed to believe in the Mandate of Heaven and serve the Emperor, because Allah allowed the Mandate of Heaven to exist.

Works