His earliest ancestor in the early Ming period came to China in the retinue of a Tributary Emissary from the West (the Arabian peninsula). Because he was adept at the art of astronomy and calculating calendars, he held the office of Master Supervisor of the Imperial Observatory, and was granted a residence in Lu Fei Lane (present day South Hong Wu Street) in Nanjing.[4]
Philosophyedit
His descendants followed in this field. As a child, Wang Daiyu learned from his father. Later, he studied under Ma Junshi from Nanjing. At the age of 20, he began studying Chinese and an intensive investigation of the writings of Confucianism, Buddhism, Daoism, as well as other miscellaneous teachings. In the fifteenth year of the reign of the Chongzhen Emperor, he made a translation of Zhengjiao Zhenquan (正教真詮, "A True Explanation of the Right Religion"),[5] in twenty "juan", and began the enterprise of translating the Islamic scriptures into Chinese. Later, he also wrote Qingzhen Da Xue (清真大學, "The Great learning of Islam") and Xizhen Zhengda (希真正答, "Rare and True Answers"). Within Chinese Islamic circles, he is known by the laudatory title, "Great Saint of the Qing Period." Wang believed in providing Islamic works in Chinese-language versions instead of depending upon Arabic ones.[6]
Worksedit
Wang was fluent in Chinese, Persian, and Arabic.[7][8] He studied Confucianism extensively and used it to explain Islam.[9][10]
Wang wrote "The Real Commentary", in which he uses Chinese Classical texts to explain Islam, since Chinese speakers couldn't read original Islamic texts in other languages. He is most critical of Buddhism and Taoism, while citing Confucian ideas which agreed with Islam in order to explain it.[11]
Wang wrote about Islam in the Chinese language and in a Confucian context, not to convert non Muslim Chinese to Islam, but to help Muslims in China understand Islam, since the majority of them spoke Chinese at his time.[12]
Wang also used the Chinese language and Confucianism to explain Islam to non Muslim Han Chinese in addition to Muslims.[13]
Wang Daiyu's works eventually became part of the Chinese Islamic text the Han Kitab, along with other Muslim scholars from eastern China like Liu Zhi, and Ma Zhu.[14]
^Michael Dillon (1999). China's Muslim Hui community: migration, settlement and sects. Richmond: Curzon Press. p. 38. ISBN0-7007-1026-4. Retrieved 2010-06-28.
^Tan Ta Sen; Dasheng Chen (2000). Cheng Ho and Islam in Southeast Asia. Institute of Southeast Asian Studies. p. 118. ISBN981-230-837-7. Retrieved 2010-06-28.
^Murata, Sachiko (2017-03-27). The First Islamic Classic in Chinese: Wang Daiyu's Real Commentary on the True Teaching. SUNY Press. ISBN978-1-4384-6507-4.
^Gek Nai Cheng (1997). Osman Bakar (ed.). Islam and Confucianism: a civilizational dialogue. Published and distributed for the Centre for Civilizational Dialogue of University of Malaya by University of Malaya Press. p. 75. ISBN983-100-038-2. Retrieved 2010-06-28.
^Aliya Ma Lynn (2007). Muslims in China. University Press. p. 27. ISBN978-0-88093-861-7. Retrieved 2010-06-28.
^Sachiko Murata, William C. Chittick, Jāmī, Daiyu Wang, Tai-yü Wang, Chih Liu (2000). Chinese gleams of sufi light: Wang Tai-yü's great learning of the pure and real and Liu Chih's Displaying the concealment of the real realm ; with a new translation of Jāmī's Lawāʼiḥ from the Persian by William C. Chittick. SUNY Press. p. 22. ISBN0-7914-4637-9. Retrieved 2011-05-21.{{cite book}}: CS1 maint: multiple names: authors list (link)
^Sachiko Murata, William C. Chittick, Jāmī, Daiyu Wang, Tai-yü Wang, Chih Liu (2000). Chinese gleams of sufi light: Wang Tai-yü's great learning of the pure and real and Liu Chih's Displaying the concealment of the real realm ; with a new translation of Jāmī's Lawāʼiḥ from the Persian by William C. Chittick. SUNY Press. p. 4. ISBN0-7914-4637-9. Retrieved 2011-05-21.{{cite book}}: CS1 maint: multiple names: authors list (link)
^Lindsay Jones (2005). Lindsay Jones (ed.). Encyclopedia of religion, Volume 7 (2, illustrated ed.). Macmillan Reference USA. p. 4632. ISBN0-02-865740-3. Retrieved 2011-05-21.
^Gail Hershatter (1996). Remapping China: fissures in historical terrain. Stanford California: Stanford University Press. p. 103. ISBN0-8047-2509-8. Retrieved 2010-06-28.
wang, daiyu, wáng, dàiyú, simplified, chinese, 王岱舆, traditional, chinese, 王岱輿, pinyin, wáng, dàiyú, wade, giles, wang, xiao, erjing, 1570, 1660, chinese, hanafi, maturidi, scholar, arab, descent, given, name, style, name, daiyu, called, himself, zhenhui, laore. Wang Daiyu simplified Chinese 王岱舆 traditional Chinese 王岱輿 pinyin Wang Daiyu Wade Giles Wang Tai yu Xiao erjing و ا د ﻰ ﻳ ﻮ ca 1570 ca 1660 was a Chinese Hanafi Maturidi 1 2 Hui scholar of Arab descent 3 His given name was Ya style name Daiyu He called himself Zhenhui Laoren 真回老人 The True Old Man of Islam and went by his style name Contents 1 Life 2 Philosophy 3 Works 4 See also 5 References 6 External linksLife editHis earliest ancestor in the early Ming period came to China in the retinue of a Tributary Emissary from the West the Arabian peninsula Because he was adept at the art of astronomy and calculating calendars he held the office of Master Supervisor of the Imperial Observatory and was granted a residence in Lu Fei Lane present day South Hong Wu Street in Nanjing 4 Philosophy editHis descendants followed in this field As a child Wang Daiyu learned from his father Later he studied under Ma Junshi from Nanjing At the age of 20 he began studying Chinese and an intensive investigation of the writings of Confucianism Buddhism Daoism as well as other miscellaneous teachings In the fifteenth year of the reign of the Chongzhen Emperor he made a translation of Zhengjiao Zhenquan 正教真詮 A True Explanation of the Right Religion 5 in twenty juan and began the enterprise of translating the Islamic scriptures into Chinese Later he also wrote Qingzhen Da Xue 清真大學 The Great learning of Islam and Xizhen Zhengda 希真正答 Rare and True Answers Within Chinese Islamic circles he is known by the laudatory title Great Saint of the Qing Period Wang believed in providing Islamic works in Chinese language versions instead of depending upon Arabic ones 6 Works editWang was fluent in Chinese Persian and Arabic 7 8 He studied Confucianism extensively and used it to explain Islam 9 10 Wang wrote The Real Commentary in which he uses Chinese Classical texts to explain Islam since Chinese speakers couldn t read original Islamic texts in other languages He is most critical of Buddhism and Taoism while citing Confucian ideas which agreed with Islam in order to explain it 11 Wang wrote about Islam in the Chinese language and in a Confucian context not to convert non Muslim Chinese to Islam but to help Muslims in China understand Islam since the majority of them spoke Chinese at his time 12 Wang also used the Chinese language and Confucianism to explain Islam to non Muslim Han Chinese in addition to Muslims 13 Wang Daiyu s works eventually became part of the Chinese Islamic text the Han Kitab along with other Muslim scholars from eastern China like Liu Zhi and Ma Zhu 14 See also editMa Zhu Yusuf Ma Dexin Liu Zhi scholar List of Hanafis List of Ash aris and Maturidis List of Muslim theologiansReferences edit الماتريدية وآثارها في الفكر الإنساني بدول طريق الحرير الصين نموذج ا Alfaisal Magazine الحنفية الماتريدية في بلاد الصين midad com 4 January 2020 Yip Ho Wai Wang Daiyu a href Template Cite web html title Template Cite web cite web a CS1 maint multiple names authors list link Michael Dillon 1999 China s Muslim Hui community migration settlement and sects Richmond Curzon Press p 36 ISBN 0 7007 1026 4 Retrieved 2010 06 28 http www sino platonic org complete spp110 wuzong emperor pdf p 8 Michael Dillon 1999 China s Muslim Hui community migration settlement and sects Richmond Curzon Press p 38 ISBN 0 7007 1026 4 Retrieved 2010 06 28 Tan Ta Sen Dasheng Chen 2000 Cheng Ho and Islam in Southeast Asia Institute of Southeast Asian Studies p 118 ISBN 981 230 837 7 Retrieved 2010 06 28 Murata Sachiko 2017 03 27 The First Islamic Classic in Chinese Wang Daiyu s Real Commentary on the True Teaching SUNY Press ISBN 978 1 4384 6507 4 Gek Nai Cheng 1997 Osman Bakar ed Islam and Confucianism a civilizational dialogue Published and distributed for the Centre for Civilizational Dialogue of University of Malaya by University of Malaya Press p 75 ISBN 983 100 038 2 Retrieved 2010 06 28 Aliya Ma Lynn 2007 Muslims in China University Press p 27 ISBN 978 0 88093 861 7 Retrieved 2010 06 28 Sachiko Murata William C Chittick Jami Daiyu Wang Tai yu Wang Chih Liu 2000 Chinese gleams of sufi light Wang Tai yu s great learning of the pure and real and Liu Chih s Displaying the concealment of the real realm with a new translation of Jami s Lawaʼiḥ from the Persian by William C Chittick SUNY Press p 22 ISBN 0 7914 4637 9 Retrieved 2011 05 21 a href Template Cite book html title Template Cite book cite book a CS1 maint multiple names authors list link Sachiko Murata William C Chittick Jami Daiyu Wang Tai yu Wang Chih Liu 2000 Chinese gleams of sufi light Wang Tai yu s great learning of the pure and real and Liu Chih s Displaying the concealment of the real realm with a new translation of Jami s Lawaʼiḥ from the Persian by William C Chittick SUNY Press p 4 ISBN 0 7914 4637 9 Retrieved 2011 05 21 a href Template Cite book html title Template Cite book cite book a CS1 maint multiple names authors list link Lindsay Jones 2005 Lindsay Jones ed Encyclopedia of religion Volume 7 2 illustrated ed Macmillan Reference USA p 4632 ISBN 0 02 865740 3 Retrieved 2011 05 21 Gail Hershatter 1996 Remapping China fissures in historical terrain Stanford California Stanford University Press p 103 ISBN 0 8047 2509 8 Retrieved 2010 06 28 External links edit王岱輿 CDSIAPortals nbsp Biography nbsp Islam nbsp Philosophy nbsp China Retrieved from https en wikipedia org w index php title Wang Daiyu amp oldid 1187629177, wikipedia, wiki, book, books, library,
