Ma Zhu

Ma Zhu
馬注
Personal life
BornMa Zhu (馬注)
c. 1640
Jinchi (金齒), Yongchang Fu, Yunnan, Ming China (present-day Baoshan, Yunnan, China)
Diedafter 1710
EraMing dynasty, Qing dynasty
Notable work(s)Qingzhen Zhinan (清真指南), Jingquan erji (經權二集), Chuqiao lu (樗樵錄, lost)
Known forAuthor of Qingzhen Zhinan, a major work of the Han Kitab tradition
Other namesYūsuf (鬱速馥), Wenbing (文炳), Zhongxiu (仲修), Zhǐnán Lǎorén (指南老人)
Religious life
ReligionIslam
DenominationSunni Islam
JurisprudenceHanafi
CreedMaturidi
MovementHan Kitab
Muslim leader
Main workQingzhen Zhinan (清真指南)

Ma Zhu (馬注) (1640 – after 1710) was a Chinese Hanafi-Maturidi scholar. Ma was noted for his combining of Confucian and Islamic values in his philosophy.

Biography

Ma was born in Yongchang Fu in Yunnan Province during the reign of the Qing dynasty. His father died when Ma was young. He is claimed to be a descendant of Ajall Shams al-Din Omar, a Muslim Mongol general, and of Muhammad.

Philosophy

Ma Zhu's philosophy focused heavily on social relations and interactions between the sexes. He theorized that, per Confucian and Islamic values, an ideal society would be one in which men dominated public affairs while women would serve in a subservient role as domestic helpmates. The philosopher opposed women performing roles outside of the home, stating "even a talented woman should not take care of non-domestic affairs". Ma took inspiration for his ideal role for women from the story of Adam and Eve, in which Allah created Eve from the flesh of Adam. This indicated to Ma that men and women were not intended to be of equal standing in society. Ma wrote:

"Husband and wife are one entity. However, created out of her husband, the wife should naturally obey him. Their love is locally described as dear as that between brothers and sisters."

— Qingzhen Zhinan (清真指南)

Ma's philosophy also denoted the distinctions between the traditional Chinese paired forces of ming (命) and xing (性), and yin and yang. According to Ma, ming represented what was preordained by Allah, while xing represented by what was acquirable though social conditioning and exposure to earthly human existence. Similarly, in Ma's view yin represented the earthly acquired and yang represented the divinely innate. Parts from both were required to form any human. Ma also believed that women should strive to be similar to famous women in Islam, he mentioned Moleyan (Maryam), Khadiyah, and Fatima as examples to follow.

Ma also advocated for both men and women to pursue an Islamic education.

See also

References

  1. 1 2 3 4 5 Lin, Chang-Kuan (Nabil) (2003). "Ma Zhu". TDV İslâm Ansiklopedisi (in Turkish).
  2. 1 2 3 Wain, Alexander (2016). "Islam in China: The Hān Kitāb Tradition in the Writings of Wang Daiyu, Ma Zhu and Liu Zhi, with a Note on Their Relevance for Contemporary Islam". Islam and Civilisational Renewal. 7 (1).
  3. ↑ "马注". 云南省民族宗教事务委员会 (in Chinese). 1 January 2002.
  4. ↑ Liu, Yuzhao (2006). 马注生平及思想研究 [Study of Ma Zhu's Life and Thought] (PhD dissertation) (in Chinese). Minzu University of China. pp. 13–14, 28.
  5. ↑ "الماتريدية وآثارها في الفكر الإنساني بدول طريق الحرير.. الصين نموذجًا". Alfaisal Magazine.
  6. ↑ "الحنفية الماتريدية في بلاد الصين". midad.com.
  7. 1 2 3 4 5 6 Jaschok, Maria; Shui, Shui Jingjun (11 October 2013). The History of Women's Mosques in Chinese Islam. Routledge. ISBN 9781136838804.
  8. ↑ Brill Academic Publishers. (11 October 2013). The encyclopaedia of Islam. Routledge. ISBN 9781136838736. OCLC 232958476.
  9. ↑ Lin, Chang-Kuan (1 January 1990). "Three eminent Chinese 'Ulama' of Yunnan". Institute of Muslim Minority Affairs Journal. 11 (1): 100–117. doi:10.1080/02666959008716154. ISSN 0266-6952.