Textual Research On Madrasa Education Of HuiHui In China During 1570’s-1720’s

Huiui jingxue jiaoyu[回回经学教育]refers to the Islamic Madrasa education of HuiHui[回回]the Chinese speaking Muslim in China.The main purpose of the thesis is to study,by focusing on the textual research on Jingxue xichuan pu[经学系传谱](1697)and Gagzhi[冈志](ca,1724),with the help of the Islamic Literature in Chinese in the Ming and Qing dynasties,Muslim inscript-ions in Persian,Arabic and Chinese and Muslim genealogy,the Madrasa education of HuiHui from the reign of the Emperor WanLi of the Ming dynasty to the reign of the Emperor KangXi of the Qing dynasty(i.e.1570’s-1720’s).The thesis intends also to explore the significance of the formation of Chinese Islamic culture in China proper.Four chapters are included following introduction chapter in the Thesis.Chapter one is an overall discussion of the Madrasa education of HuiHui[回回经学教育].It was wildly believed that Grand master Hu Dengzhou[胡登洲](1522-1597)was its establisher.Then the logical arguments for the possibilities of its existence from both the home and abroad documents on Fanfang[蕃坊]and Fanxue[番学]of the Tang and Song dynasties;the records of Madaris establishment were found in History of the Tarikh-i Jahan-gusha(World Conqueror)by ’Ala’al-Din ’Ata-Malik Juwain(1226-1283),the documents of four inscriptions in Persian and Arabic of Yuan dynasty showed the existence of the Madrasa education in the mainland of China during the Yuan dynasty,and the documents of three inscriptions of Ming dynasty further revealed the continuous existence of the Madrasa education in the Early Ming.Therefore,the Grand master Hu Dengzhou[胡登洲]should be realized just as the synthesizer of this education,not as its beginner.From The Memoir of Ming Dynasty[明实录),we prove that ’the turbaned elder of the Embassy and Tribute Mission from Mecca to China’[天房进真缠头叟]who taught in Peking was most probably the Arab(Mecca)envoy to China in 1576.This paper also concludes his two main contributions to the education and classifies,by discussing it between WanLi Years of Ming dynasty and KangXi years of Qing dynasty,the Madrasa education of HuiHui[回回经学教育]into four type schools as well as two teaching layers;The working system is also introduced with the following aspects:financial resources,teaching contents,classroom,accommodation and administrative system.The national geographic distribution of the Madrasa of HuiHui sites then is also statistically counted according to the records of Jingxue xichuan p[经学系傅谱],15 educational centers are in list.Chapter two discusses the main characters of teaching stuff and their followers,beginning with the respective research on their address,sources,traits and duties,and among them we found the obvious Persian style based on the scholar list drawing-up from Jingxue xichuan pu[经学系传谱],we statistically analyzed the geographical distribution of 30 biographically recorded educators of HuiHui,as well as the geographical distribution and periods of 300 outstanding graduates,which lead us to a conclusion that a constant shortage of the scholar population in China proper could fail in establishment of a scholarly academia.Meanwhile,this paper supplies three HuiHui community sections(western China,northern China and Southern China)in China proper at that time,and analyzes these Islamic scholars individually and also as a whole.Chapter three is the introduction of the teaching courses and materials.Centered by four Islamic reference lists of the time(in which the main historical documents were originally applied,two of them were firstly discovered),and assisted by one later period Islamic reference list and other ten Islamic reference lists investigations and reports both from Chinese and foreign scholars from Late Qing to the contemporary times,this paper engages to construct the Islamic curriculum and teaching material system of the Madrasa education of HuiHui[回回经学教育]of the time.Two levels for the education were universal education and professional education:three courses were set at the universal level,and its contemporary alphabet was designed according to Persian,so did the phone of the Islamic words and sentences and 2 textbooks for elementary Islamic law.For the professional level,14 courses were set with about 40 respectively selected textbooks of Arabic and Persian versions.14 teaching materials and 3 reference books were applied for subsidiary courses.Following the previous research achievements,the author carefully testes the contents,language types,book authors,the date of composition and their application evidences in the Madrasa education of HuiHui[回回经学教育]of every Islamic teaching materials,concludes that the Madrasa education of HuiHui[回回经学教育]should be subjected to the Persian system in terms of teaching system.Teaching method is the theme of the chapter four.We could assume that the teaching method applied at that time was grammatical translation method by researching on the teaching method,learning method and examination method,and it focused on the training of oral translation techniques and interpretation from the Persian and Arabic texts,which formed a kind of literal translation of these languages but not the hybrid one called "tone of the mosque",Persian was used to the literal Arabic expressions and terms translation;two fifth teaching time was spend on Persian textual teaching,and the Islamic teaching texts had its own sequence of learning,which in fact a kind of hierarchical teaching.Fluent recitation was a basic study method;first-class HuiHui education centers also had an oral test method for the students.The Madrasa education of HuiHui[回回经学教育]is a fundamental part for history of Chinese Muslim culture,which greatly influenced the formation and development of HuiHui ethnic group.It is also a significant contribution to the world Muslim culture and its inseparable part.