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Citation |
Matsumoto A. Sapientia 2006; 40: 141-160. |
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Copyright |
(Copyright © 2006, Eichi University) |
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DOI |
unavailable |
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PMID |
unavailable |
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Abstract |
Ma Fuchu (Ma Dexin, 1794-1874) is incontestably one of the most eminent philosophers in the history of Sino-Muslim philosophy. He was a reviver of the Yunnan school of Islamic sciences. He has left us at least 37 works which are written in Chinese as well as in Arabic, the topics of which range over almost all the so-called Islamic sciences, including Islamic monism ('ilm al-tawhid), metaphysics, Islamic creed, Arabic grammar, history, chronology, literature, travel and so on. Sino-Muslim intellectuals like Ma Fuchu interpret Islamic thought in connection with Chinese philosophical tradition. This method of interpretation of Islamic philosophy was established by Sino-Muslim intellectuals since the early 16^ | century. Ma Fuchu also adopted this method of interpretation of the works of Islamic thought imported from West Asia as well as the Middle East when he introduced them to chinese readers. However, in process of interpreting the original text, he developed his own thought into something very original. It is possible to say that he was inspired by the original text and subsequently built up his own philosophy which is a developed version of the original text. A typical example of Ma Fuchu's own interpretation is found in his "Hanyi Daoxing Jiujing", which is basically an abridged translation of Nasafi's "Maqsad-e aqsa". By comparing his translation with the original, it becomes clear that he has broken new philosophical ground developing the original. Through making comparison between these two texts, Ma Fuchu's way of reading the Persian text appears to be rather original and peculiar. As regards the first sign of the "People of the Reality," Ma Fuchu translates almost exactly the Persian text into classic Chinese. However, regarding the second sign of the "People of the Reality," his interpretation includes a more developed philosophy for non-injury, non-violence and love, which reminds us of Buddhist teachings of non-violence, non-injury and humanitarianism. Direct instruction about non-injury and non-violence is not found in Aziz Nasafi's text, although it is clear from his text that he was a peace-loving and non-violent sufi. Probably, Ma Fuchu has derived a hidden inclination to non-injury and non-violence from Aziz Nasafi's text and developed it to the ideal of non-injury, non-violence and humanitarianism in his translation. Throughout the whole text of Ma Fuchu's Hanyi Daoxing Jiujing, it is possible to recognize his humanitarian construction of Aziz Nasafi's words. Ma Fuchu's inclination to humanitarianism may originate in his character, his culture and his personal experience. However, his Confucian culture may have exerted a considerable influence on his construction of Aziz Nasafi's words because Confucianism detests extremely violence and recommends people to be gentle, polite and elegant. We can see in Ma Fuchu's thought a possibility of philosophy of non-violence in Islam. It is possible to say that Ma Fuchu has opened the door to a new dimension for Islamic philosophy through his dialogues with Confucianism. |
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