真主与帝(上帝):多元一体语境下的中国伊斯兰教与中国传统文化关系探析——以《清真大学》与《祝天大赞》为例  

Allah and God:On Relationship between Chinese Traditional Culture and Islam of China under the Background of Pluralistic Unity Context——Take Recondite Knowledge of Halal and Zhutiandazan

作　　者：沙宗平[1] SHA Zong-ping

机构地区：[1]北京大学哲学系,北京100871

出　　处：《青海民族研究》2022年第1期215-222,共8页Qinghai Journal of Ethnology

基　　金：中央社会主义学院“伊斯兰教经学院文化类课程教学改革研究”课题(批准号:ZK20160302)阶段性成果。

摘　　要：中国殷商时期以帝(上帝)为至上神,西周以降对于“天”(天命)的信仰日益普遍。阿拉伯“蒙昧时代”的至上神安拉(■)被伊斯兰教奉为独一神和造物主,中国穆斯林称为真主。伊斯兰教于唐永徽二年(公元651年)传入中国,明清之际发生“以儒诠经”运动,涌现出一批汉文伊斯兰教著作。其中,王岱舆《清真大学》以“伊玛尼”会通《大学》之明德,马复初《祝天大赞》提出“天,即吾教所谓万有之真宰也”明确表达出“多元一体”文化语境下中国伊斯兰教坚持中国传统文化方向的坚定文化立场。该立场对于新时代中国伊斯兰教的经学建设与解经工作,仍具有重要的启发意义。God was regarded as the supreme during Yin-shang period of China, and Bejesus was gradually believed in West Zhou Dynasty. The supreme Allah of Arabian was considered as the sole god and the Maker, and Chinese Muslim call him as Zhenzhu. Islam was introduced into China in the 2nd year of Yonghui of Tang Dynasty, the movement of interpreting lection by confucianism in Ming and Qing Dynasties, a great deal of Islamic writings emerged with that. Among that, Wang Daiyu’s Recondite Knowledge of Halal took Yemani as the Mingde of Daxue, Ma Fuchu proposed Bejesus as the supreme god in his Zhutiandazan, which definitely expressed Chinese Islam’s firmed cultural standpoint on Chinese traditional culture under the background of pluralistic unity context. The standpoint still has the enlightening meaning for lection construction and interpreting lection for Chinese Islam in new times.

关 键 词：真主 上帝 天 独一神 神道设教 

分 类 号：C95[社会学—民族学]