摘要：刘智，清代康熙年间，江苏南京人，中国伊斯兰教汉文译著“四大著作家”之一，精通阿拉伯语、波斯语，著有《天方性理》、《天方典礼》、《天方至圣实录》等。明朝末年的中国伊斯兰教已经完成了信众的本土化，土生土长的中国穆斯林多已丧失了识读阿拉伯文伊斯兰教典籍的能力，迫切需要汉译伊斯兰教典籍。此时教外儒家社会中上至鸿儒下到白丁对伊斯兰教更是所知甚少，充满误解和歧视。在这种情况下，刘智延续明末以来江南地区汉文译著的传统，选择了“会通伊儒”的学术道路。试图通过以儒学为主要内容的汉文化为表达方式，阐述伊斯兰教的教义，让中国人了解伊斯兰教，同时也为中国穆斯林指出在中国既能坚守信仰又能融入社会的理念和生活方式。刘智对伊儒的会通，贯穿了本体论、心性论、修养论和生活习俗各个方面。本体论上首先把真主和万物嵌套进了体用关系当中，穆斯林信仰的真主成为绝对本体，而造化万物则是真体的作用。真主与万物的关系，从存在单一论中万物都是真主的显现，转变为“体用一源显微无间”，借用体用观强调体用一源的同时也突出了伊斯兰教本体论上异于儒家之处，即用代理等方式划清造物主和被造物之间的界限。在探讨真体的属性和造物的方式时，刘智又引用了太极动静和理气动静，把存在单一论中的“显隐”转化为“动静”。真体是寂然不动的，而“动”属于造化。在“动”的具体方式中刘智融合了伊儒的众多理论，包括存在单一论中的真主显隐、神光照射、九天旋转和元气流行。引入元气流行的同时，太极元气——阴阳五行——天地万物的造化模式也一并吸收进来，他把伊斯兰教从古希腊哲学中吸收来的四元素说套入了阴阳五行，搭配成四元三子与五行在数量和元素上保持了一致，并模仿周敦颐的“太极图”构建了“后天形化次第图”。心性论上刘智把伊斯兰教中对人体机能和灵魂的认识，放到了天命之性、气质之性的语境当中，灵魂中最完备部分对应了天命之性，和身体有关的机能归于气质之性。造成人与人之间差异的原因不仅是前定，通过修养变化气质也成了一个必要因素。下学上达的功夫修养进一步被刘智理解为伊斯兰教的“自由”，前定和自由的调和通过功夫践履得以实现，这和伊斯兰教一贯把自由解释为顺从前定的自由观大为不同。至于功夫修养的内容，刘智融合了伊斯兰教的五功和儒家在五伦中对人的要求。五功从信仰的支柱变成了绝物弃欲的功夫修养，五伦中的具体要求也按照当时江南地区的习俗，在不违背信仰的前提下入乡随俗。

关键词：刘智  会通伊儒  体用  心性  人伦

Abstract: Liu Zhi (刘智) was one of the four major translators and authors of Chinese Islamic text in history. He lived most of his life during the Kangxi (康熙) years of the Qing Dynasty in Nanjing, Jiangsu, a city with a large Chinese Muslim population. Liu could use Arabic and Farsi and left a series of Islamic works, among which are Tianfang Xingli (天方性理, The Principle and Nature of the World of Allah), Tianfang Dianli (天方典礼, The Rites of the World of the World of Allah) and Tianfang Zhisheng Shilu (天方至圣实录, The Biography of Muḥammad, the Highest Sage of the world of Allah). At least at the end of the Ming Dynasty, Most of Muslims in China were born and grew in China, rather than immigrating from foreign countries. But Chinese Muslims then could not read Islamic classics in Arabic or Farsi. On the other hand, Chinese people outside of Islam who had been deeply influenced by Confucianism always misunderstood and discriminated against Muslims. Under this circumstances, Liu Zhi developed the movement of translating Islamic classics to Chinese beginning at the end of the Ming Dynasty in Jiangnan area and dedicated to create dialogue between Islamism and Confucianism. He employed the concepts and terms from Confucianism to interpret Islamic thought. With the help of Liu Zhi's work, Chinese Muslims could build their belief on more reasonable foundation while other Chinese people, irreligious or of other religions, can better understand and accept Islam, which at last could help different groups to live in a harmonious society. The dialogue between Islam and Confucianism created by Liu Zhi in his translation and composing involves such layers as ontology, psychology, methodology of spiritual and bodily training and daily rituals and morality. As for ontology, Liu Zhi used the terms Ti and Yong (Substance and Function,体用) to describe the relationship between the True God (Zhenzhu,真主) and its creatures, i.e., the True God believed in by Muslims is the absolute substance or Ti while all the things created by the God are the function or Yong of the absolute Ti. By this description, the close and dialectical relationship between the God and creatures got clarified for those Chinese familiar with the concepts of Ti and Yong. But Liu Zhi was still conscious of the difference between Islamic and Chinese ontology, so he stressed the gap between the True God and its creatures which could be bridged only by some agency in Islamism, while this gap does not exist between the Chinese Ti and Yong. When discussing the quality of the True God and its way of creating things, Liu Zhi related it with the question in Neo-Confucianism regarding whether the Principle (Li,理) or the Ultimate (Taiji,太极) is quiet or movable. In Islamic ontology (explicated by Ibn Arabi) the True God is the only existence while various creatures are the displaying of the God. Liu Zhi transformed the question of the displaying and staying-in-itself of the God to that of the quietness and moving of the Li or Taiji. For Liu Zhi, the True God is quiet while the creatures are moved by it. Liu Zhi combined theories of both Islamism and Confucianism to describe the way how the True God moves the creatures while itself staying quiet. When it comes to cosmology, part of ontology, Liu Zhi introduced the Chinese terms such as Yin and Yang (Femininity and Masculine,阴阳) and Wuxing (Five Elements,五行) and mixed them with Islamic mode of Siyuan (Four Elements,四元), creating a new cosmological schema named Siyuan Sanzi (Four Elements and Three Sons,四元三子). Liu Zhi even made a graph titled“Houtian Xinghua Cidi Tu”(The Graph of Orderly Displaying of the Ture God in This World,后天形化次第图) inspired by the Song Neo-Confucian Zhou Dunyi to illustrate his Islamic cosmology. In Liu Zhi's interpretation of the Islamic psychology, or the theory of Xin and Xing (Heart/Mind and Nature/Essence,心性论) , he put the human bodily function in Islamic thought as the Qizhizhixing (The Nature Given by the Material Gas,气质之性) while the human soul as the Tianmingzhixing (The Nature Given by the Heaven,天命之性). He argued that not all the difference between people is predetermined and we human still have some freedom to train and develop ourselves morally and spiritually, which is the very path to understand the predetermination of and go back to the True God. At last, Liu Zhi merged the Five Relationships (Wulun,五伦) of the secular Confucian society with the Five Practices (Wugong,五功) of Islam. The Five Practices require Muslims to abandon their desires for material things for the sake of religious belief. However, Liu Zhi made some accommodation on the morals and rituals of the Muslims so that the local culture tradition was respected, on the condition that it did not contradict the religious belief of Islam.

Key Words:Liu Zhi   Dialogue   Ti and Yong   Xin and Xing Relationships

导师：李中华教授