French
DeutschJingtang Jiaoyu
Jingtang jiaoyu (traditional Chinese: 經堂敎育; simplified Chinese: 经堂教育; pinyin: Jīng táng jiàoyù; lit. 'scripture hall education') refers to a form of Islamic education developed in China[1] or the method of teaching it, which is the practice of using Chinese characters to represent the Arabic language.[2] It is notable for utilizing Confucian concepts and scholarship to impart Islamic teachings and theology.[3]
History
[edit]The origins of jingtang jiaoyu date to the 16th century, when Hui scholar Hu Dengzhou arrived back to China after studying abroad in Central Asia and the Middle East for several years. At this phase, jingtang jiaoyu incorporated the use of authoritative Islamic texts and foreign language lessons mixed with Chinese.[4] It also encouraged translations of Persian and Arabic texts and other religious material into literary Chinese with a Neo-Confucian style, in where the Han Kitab would later emerge from.[3] By the end of the Ming period, the instructional system had spread throughout China. Jingtang jiaoyu would see further expansion during the transitional Ming to Qing period and many prominent Chinese Muslim scholars and thinkers arose.[3]
Curriculum
[edit]Jingtang jiaoyu is the form of Sunni Islamic education taught in Xi'an, Shaanxi, by Ahongs to Chinese Muslim students. The Quran and quranic texts are taught in this curriculum.[5]
Jingtang Jiaoyu was founded during the era of Hu Dengzhou 1522–1597. There were 5 Persian books and the Qur'an was among 8 Arabic books which made up the "Thirteen Classics" (سابقة)[6][7]
Arabic language
[edit]In jingtang jiaoyu Chinese characters are used to phonetically represent the Arabic language. Chinese sounds were used to pronounce Arabic, and it was widespread among Chinese Muslim students in the northwest province of Shaanxi, especially Xi'an. An example of this is salaam, being represented in Chinese characters as 赛俩目; sài liǎng mù.[8][9] This system of Chinese characters enabled students to coarsely pronounce the Arabic language, rather than using the characters to translate the meaning.[10]
Jingtang jiaoyuan contains elements from Classical Chinese grammar with Arabic and Persian vocabulary, along with some dialectal Chinese vocabulary, saying all of the words in Classical Chinese grammar regardless of the proper vernacular Chinese, Arabic, or Persian word order.[11]
Jingtang jiaoyu has been severely criticized for pronouncing Arabic incorrectly, as students base their pronunciations on Chinese. Many Hui who used it said salaam aleikun instead of salaam alaikum.
The Hanafi Sunni Gedimu cling fiercely to Chinese customs and the jingtang jiaoyu method of education, using their traditional pronunciations even when learning of the standard Arabic pronunciation. Hanafi Sunni Sunnaitis (Yihewani adherents) criticize the Gedimu for practicing Islamic customs influenced by Chinese culture, including jingtang jiaoyu. Sunnaitis pride themselves on speaking "correct" Arabic, accusing the Gedimu Muslims of practicing Han and Buddhist customs and "Chinese Arabic". One Sunnaiti Imam said that the Gedimu "blindly followed the traditions of their ancestors".[12]
Examples
[edit]| Arabic | Arabic romanization | Chinese | Pinyin | Xiao'erjing | English meaning |
|---|---|---|---|---|---|
| قبول | qabūl | 蓋布勒 | gàibùlēi | قَيْ بُ لؤِ | acceptance |
| نفي وإثبات | nafy wa-’ithbāt | 乃非 - 伊司巴提 | nǎifēi yīsībātí | نَيْ فؤِ ءِ سِ بَ تِ | denial and confirmation |
| سلام | salām | 赛俩目 | sàiliǎngmù | سَيْ لِيْا مُ | peace, salutation, concord |
See also
[edit]References
[edit]- ^ Stephane A. Dudoignon; Komatsu Hisao; Kosugi Yasushi (27 September 2006). Intellectuals in the Modern Islamic World: Transmission, Transformation and Communication. Routledge. pp. 248–. ISBN 978-1-134-20597-4.
- ^ Stéphane A. Dudoignon; Hisao Komatsu; Yasushi Kosugi (2006). Intellectuals in the modern Islamic world: transmission, transformation, communication. Taylor & Francis. p. 322. ISBN 978-0-415-36835-3. Retrieved 2010-11-28.
- ^ a b c Arif, Nasr M.; Chai, Shaojin (2024). Chinese Islam: Models of Interaction with State and Society. Routledge. pp. 44–45. ISBN 978-1-040-04787-3.
- ^ Petersen, Kristian (2021-07-27). "The Rich History of China's Islam". New Lines Magazine. Archived from the original on 2022-03-24. Retrieved 2022-03-19.
- ^ Maris Boyd Gillette (2000). Between Mecca and Beijing: modernization and consumption among urban Chinese Muslims. Stanford University Press. p. 78. ISBN 0-8047-3694-4. Retrieved 2010-11-28.
- ^ Kees Versteegh; Mushira Eid (2005). Encyclopedia of Arabic Language and Linguistics: A-Ed. Brill. pp. 380–. ISBN 978-90-04-14473-6.
- ^ ALLÈS & CHÉRIF-CHEBBI & HALFON 2003, p. 13.
- ^ Jonathan Neaman Lipman (2004). Familiar strangers: a history of Muslims in Northwest China. Seattle: University of Washington Press. p. 50. ISBN 0-295-97644-6. Retrieved 2010-11-28.
- ^ Jianping Wang (2001). 中国伊斯兰教词汇表. Psychology Press. p. 95. ISBN 0-7007-0620-8. Retrieved 2010-11-28.
- ^ Maris Boyd Gillette (2000). Between Mecca and Beijing: modernization and consumption among urban Chinese Muslims. Stanford University Press. p. 104. ISBN 0-8047-3694-4. Retrieved 2010-11-28.
- ^ Maris Boyd Gillette (2000). Between Mecca and Beijing: modernization and consumption among urban Chinese Muslims. Stanford University Press. p. 104. ISBN 0-8047-3694-4. Retrieved 2010-11-28.
- ^ Maris Boyd Gillette (2000). Between Mecca and Beijing: modernization and consumption among urban Chinese Muslims. Stanford University Press. p. 106. ISBN 0-8047-3694-4. Retrieved 2010-11-28.