An Analysis Of The Core Concept Of "Halal University"

Wang Daiyu, the author of three important works, Real Commentary on the True teaching (Zhengjiao Zhenquan), Great Learning of the Pure and Real (Qingzhen Daxue), True Answer for Truth-goer (Xizhen Zhengda), lived in the period from the late Ming dynasty to the early Qing dynasty. By mean of these works, he was successful in introduction the thought and doctrine of Sufism on Tawhid, and played a central role in Han Kitab (Chinese Islamic Literature), and gave a fairly influence on Chinese translation of Islamic works in China, and became one of the famous translators. One of his main contributions to the Han Kitab is the Chinese translation of Islamic philosophy central concept terms.His Great Learning of the Pure and True is early one of Han Kitab books by which Islamic philosophy was introduced to China in the way of system. Many key idea and core concepts were included in the Great Learning of the Pure and True, which was written in imitation of the Book of Confucian Great Learning, and aimed to explain Kalaam Shahdaat (the testimony of Islam) and interpretative Tawhid in detail with the concept of Real One(Zhenyi), Numeral One(Shuyi) and Embodied One(Tiyi). Whereas the relationship between the Lord and the Servant was clearly presented and the theory of Three Ones was formed, the Islamic ontology, cosmology and psychology were understood well in China.The Islamic concepts and terminology presented in this book could cover all of the thought of Wang Daiyu, they were and will be the important resources into Chinese Islamic philosophy.By using the method of text comparison in this paper, the key concepts in Great Learning of the Pure and True were discussed from the aspects of their original text and source. And the same time, it was investigated that Wang Daiyu’s efforts in the course of textual language transformation from Arabic and Persian texts. On the one hand, the relationship between the Arabic, Persian texts and Great Learning of the Pure and True will be explored, on the other hand, the effect of the communication and penetration of Chinese Islamic concept will be analyzed.This dissertation contains six parts. In the part of the Introduction, we give a literature review, which holds the topic basis, the significance of the selected topic, the purpose of the research and analyses, and the related research dynamic and basic research methods adopted in this paper.In the first chapter, some issues were discussed, which includes the time background of Wang’s academic activities, the relationship of his thought with his contemporary Muslim scholars, and the personal opinion on Chinese Islamic Literature was presented.In the second chapter, Great Learning of the Pure and True was investigated from the aspects of its version, spread, textual framework and content, and a conclusion was drawn that the framework of idea in his book basically derives from Tawhid in the view of Sufism, and it is preliminarily concluded that Great Learning of the Pure and True was in initially described by Wang Daiyu and finally completed and shaped by several muslin scholar in the succession of academic development.In chapter three, Real One and Its three levels, Root Suchness (Benran, Zat), Root Divide (Benfen, Sifat), Root Act (Benwei, Fa’il) were discussed. Real One is that God is One absolute. The concept of Root Suchness means the God’s transcendence, the ontological existence which has none of everything, Root Divide the unity of Allah’s essence and his attributes, Root Act the attribute of creation and maintain of all things. At the same time, the origin and meaning of the synonyms of Root Act such as Plus Light (Yuguang, Partu), First Sea(Shouhai, Bahr Awwal)were inquired.In chapter four, the Numerical One and the connotation of its three levels were inquired. Numerical One conveys the relative One in a sequence, namely as the beginning of the universe, it originates from the idea of Spirit of Muhammad in Sufism. At the same time, in the context of the Chinese philosophy, it corresponds Non-Ultimate and Great Ultimate (Wuji er Taiji), by which the degree of Numerical One’ agency (intermediary) was presented.In chapter five, Embodied One and its three levels were discussed from the aspects of its textual resource and the epistemological and psychological meaning in the theory of life realm. And meanwhile, the relationship between Embodied One and Hui-hui(Returning or muslin) was explicated. So a conclusion was drawn, it is that, through the philosophical interpretation, Hui-hui became the objective carrier of Embodied One in that certain time, and also was the unity of the Sufism philosophical doctrine and the historical ethnic name of Hui-hui people. Consequently it inevitably became the central ingredient in Hui-hui people’s self-identity construction.Generally, through textual research, some conclusion can be drawn, they are the following,First, the ideas and concepts adopted in Great Learning of the Pure and Real is not basically initiated by Wang Daiyu but has its basis and resource from philosophical literature of Sufism, which mainly includes these books, such as the Path of Gods Bondsmen from Origin to Return (Mirsdd, Guizhen yaodao), the Furthest Goal (Maqsad-i Aqsa, Yanzhen jing), the Rays of Divine Flashes (Ashi’at al-lam’at, Zhaoyuan mijue) etc.Second, it is a long-term to translate Islamic philosophy of Sufism into Chinese terminology. The Chinese concepts on Real One, Numerical One, Embodied One and theirs meanings do not happen overnight, but is completed gradually in a long process.Third, the central Chinese terms adopted by Wang Daiyu showed virtually the strong recapitulate and penetration, and communicate effectively Islamic philosophy with Chinese traditional philosophy. The philosophical thinking for contemporary Muslim provides abundant thought resources.