$25.69
$32.11
Product Description Liu Zhi’s Exegesis uses the structure of the Five Pillars as a lens through which to view both human nature and divine principles, emphasizing the unity of divine law (Sharia) with the natural laws governing the cosmos. He likens the Islamic Five Pillars to the classical Chinese cosmological system of the Five Elements (Wood, Fire, Earth, Metal, and Water), demonstrating how human virtues are cultivated through these practices. This creative approach is unparalleled and adds a new dimension to the global discourse on religious philosophy. Liu Zhi was born into a scholarly family in Nanjing, Liu Zhi studied extensively in Confucian, Buddhist, Taoist, and Islamic traditions. He believed in the unity of Eastern and Western sages, seeing parallels between Confucius, Mencius, and the Prophet Muhammad. His most influential work, Tianfang Xingli (The Metaphysics of Islam), became a cornerstone in explaining Islamic philosophy through the lens of Chinese thought. Liu Zhi’s works not only influenced generations of Chinese Muslims but also helped bridge the gap between Islamic and Confucian traditions. His tomb remains a pilgrimage site for Chinese Muslims. Prof. Dr. Wang Genming is a Hui Muslim scholar and Professor at Xi’an International Studies University whose research focuses on Islamic studies and the intellectual history of Islam in China, particularly the Sino-Islamic intellectual tradition. Dr. Naoki Yamamoto is a Japanese Muslim assistant professor at the Graduate School of Turkic Studies at Marmara University in Istanbul, Turkey. He completed his Ph.D. at the Graduate School of Asian and African Area Studies, Kyoto University, in 2018. He specializes in Ottoman Tasawwuf and traditional Japanese culture. His publications include a Japanese translation of Sulami’s Kitāb al-Futuwwa and Introduction to Tasawwuf: The Way of Training in Islamic Mysticism (Tokyo: Shueisha, 2023). He has an active online presence, and his other interests include Japanese Islamicate art and calligraphy, swordsmanship, manga and the tea ceremony. • Social media: IG: https://www.instagram.com/japaneseislamicateart/ Substack: https://substack.com/@naokiyamamoto X: https://x.com/NaokiQYamamoto * * * Related titles: 1) 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. by William C. Chittick and Sachiko Murata (2000) 2) The Sage Learning of Liu Zhi: Islamic Thought in Confucian Terms (Harvard-Yenching Institute Monograph Series) (2009). More reading. A short introduction to the subject by the translator, Prof. Naoki: “Vernacular Voices, Universal Wisdom: Liu Zhi and the Making of a Sino-Islamic Tradition” Sample Chapters (The book is divided into sixty-three chapters, symbolically reflecting the number of years in the life of the Prophet Muhammad): Chapter 56: The Universal Principle – Describes the Pillars as encompassing Heaven and Earth, exceeding the ordinary and embracing the sacred, uniting men and women, embodying the cosmos, and reflecting all beings, even the divine. Chapter 57: The Sacred Law – States that the Pillars embody the legacies of past Prophets, serve as models for later ones, are commanded by the True Lord, conveyed by Prophets, and taught to humankind. Following them is to embody the divine and imitate the saints. Excerpt from the text (p.43-44) Chapter 8: The Rite of Remembrance Remembrance is the turning of the heart toward the Lord (Allah). It is to reflect often within one’s breast, to continually speak words of remembrance, to carve them deep into the heart, maintaining sincerity and reverence as one praises the Lord’s majesty. In all words and deeds, one must preserve the harmony of the Way, guarding even the smallest action from straying from the path of righteousness. Never forget the remembrance of the heart, and let not the utterance of remembrance cease from your lips. The scripture says: “In your rising and resting, in your slumber and in your meals, remember always.” And it is also said: “To those who remember the Lord, the Lord also remembers them.” By remembrance of the Lord, transgressions are wiped away, and by the Lord’s remembrance, all anxieties are stilled. Be mindful of your actions, and the Lord shall be your guardian. Chapter 9: The Law of Remembrance The heart is like unto a mirror. When it turns toward one thing, it must of necessity turn away from another. That which it faces is either the law of Heaven (the natural order) or the desires of man. The heart’s direction is ever shifting—when it turns toward the law of Heaven, the desires of man find no place within, but when it turns toward human desire, the law of Heaven vanishes from its sight. All judgments of good and evil, all discernment of right and wrong, arise from the heart’s orientation. This matter is both perilous and subtle, requiring reverence and the utmost care. A single righteous thought may bring a lifetime of blessing, but a single unrighteous thought may lead to a lifetime of sorrow. To revere and to act without restraining the heart is like holding back a torrent or taming a wild steed. This must always be kept in mind, and one must often reflect upon oneself. As the holy prophet has said, “When the heart is clouded, it is as a mirror sullied with dirt. But by remembrance, it may be polished until it shines once more.” Chapter 10: The Meaning of Remembrance Remembrance signifies that which is never forgotten, the unceasing memory of one’s true source. It is the remembrance of the origin from which the body was born, the root of one’s very nature, which lies in the essence of creation. This essence is the highest good, and in remembering it, evil is dispelled. It is supremely pure, and in remembering it, all impurity is cleansed. It is utterly true, and in remembering it, falsehood is banished. When remembrance reaches its fullness, evil fades away, impurity is no more, and falsehood vanishes. In that moment, one returns to the original source. As the Holy Prophet has said: “Through remembrance, one transcends. By transcending the material and the self, one returns to a state of primal purity. This is the meaning of returning to the origin, of finding the end in the beginning.” The Huaisheng Mosque, considered to be the oldest mosque in China, built in the 7th century ————————- According to Liu Zhi, humanity is bestowed with an innate nature (性) by Heaven, one that is inherently pure and virtuous. However, living within the material world of Earth, humans are prone to desires and emotions that obscure their true nature. Consequently, self-cultivation is necessary to refine this nature and restore its original purity. Central to this process of refinement are the Five Pillars of Islam (五功), which serve as the foundational practices for human self-cultivation. For example, dhikr, or remembrance of God, involves quieting the mind and focusing on the divine. This practice resonates with the Confucian concept of jing (敬, reverence) and the Buddhist notion of meditation (zenjo), as all emphasize inner stillness and attentiveness. Similarly, prayer integrates physical action with spiritual alignment, harmonizing the body and mind while expressing humanity’s connection to Heaven. These practices represent disciplined paths through which humans can govern themselves and maintain inner balance. p.xxxi, introduction “This [anguish of loneliness] might be recognized as the solitude of Islam in China, and indeed of religion itself in the Chinese context. Confronted with the harsh realities of life, the overwhelming power of the state, and the vast ocean of Chinese culture, any religion that seeks to remain faithful to its principles will find itself confined to loneliness, with its very survival at risk. In the blood-soaked history of Hui Muslims during the Qing Dynasty, Liu Jielian’s writings become all the more astonishing with each reading.” (Zhang Chengzhi, China as Seen through Islam: Ethnicity, Religion, and the State, Chuko Shinso, 1993, 58 p) p.xxv, introduction Drawing upon the vernacular lexicon of East Asia, Liu Zhi sought to present the Islamic tradition as “the universal learning” accessible to both Muslims and non-Muslims within the Chinese intellectual and cultural milieu. To achieve this ambition, Liu Zhi redefined the Five Pillars of Islam as a profound wisdom that completes the harmony among the “Three Axes” of Heaven, Earth, and Humanity. p.xxvi, introduction The harmony of Heaven and Earth is realized through the practice of the Five Pillars, which embody the universal principles of divine order and manifest them within the material world. These observances align the spiritual and physical realms, thereby fostering a balance that transcends the dichotomy of the temporal and the eternal. Humanity is situated as the unifying axis that bridges Heaven and Earth. Through the Five Pillars, individuals cultivate themselves, drawing closer to the divine essence of Heaven while simultaneously contributing to the moral and social order of Earth. Humanity becomes the living testament of this unity, embodying divine will and earthly responsibility in harmonious concert. When the balance of the Three Axes is achieved, the entirety of existence functions as a seamless cycle of interconnectedness. Heaven, Earth, and Humanity operate as one unified whole, enabling individuals to actively participate in the cosmic order. Such harmony, Liu Zhi asserts, is not merely an abstract ideal but a lived reality that can be realized through the disciplined application of the Five Pillars. This study of the Three Axes in Liu Zhi’s thought reveals a vision of humanity’s place within the cosmos, wherein the divine, the natural, and the human converge. His work thus offers a profound synthesis of Islamic spirituality and East Asian intellectual traditions, portraying the Five Pillars as the means by which this tripartite unity is brought to fulfillment. p.xxvii, Introduction
Islamic Spirituality/Sufism
