Socio-historical Study on the Western Protestant Missionaries' Missions to Muslims in Modern China

本研究探讨了以下问题。第一，基督教传教士在华回族活动的动机和现实情况是什么？第二，面对这样一场运动，中国的回族穆斯林在社会和宗教改革方面是如何反应的？中国内地使命会等在华原教旨主义教派以基督教世界的形成为目标，从中国伊斯兰教的基础研究入手，开展了对中国穆斯林的工作。在世界传教运动的浪潮中，对中国穆斯林的使命被认为是世界上最可行的。这种趋势从世纪末一直持续到中华人民共和国的诞生，回族穆斯林的领导人将此视为一种挑战。基督教传教士和穆斯林之间发生了许多小冲突。但是，由于宗教领袖的谦逊和理性，他们赞赏不同宗教共存的价值观，因此没有发生严重的暴力事件。 ...更多信息 不仅驳斥了基督教批评伊斯兰教的言论，而且开始组织穆斯林协会，以保持他们的共同利益。他们开始了伊斯兰改革运动。同时，他们还试图模仿基督教的神学、组织、教育制度、课程、传播方式和现代化。此外，在当时建立强大民族国家和驱逐外国势力的社会活动中，中东的新伊斯兰知识开始被认为是唯一可靠的，而在埃及爱资哈尔的几乎相同的课程在新建立的双语（中文-阿拉伯文）宗教学校中教授，如北京的成大师范学校。当这种现代主义的思维方式和改革在回族穆斯林社会中盛行时，传统的生命统一思想（wahda al-wujud）被批评为过于落后、过于复杂和不合法。伊斯兰教改革者不赞成传统的宗教学校或经堂，认为它们不适合培养宗教领袖。当代中国伊斯兰教既与民族主义政权保持着密切的联系，又受到民国时期伊斯兰教改革派的强烈影响。少

This study examined the following issues. First, what were the motivation and the reality of the Protestant missionaries' activities to Hui Muslims in China? Secondly, confronting such a movement, how did Hui Muslims in China react in terms of social and religious reform?Aiming at the formulation of Christendom, China Inland Mission and other fundamentalist denominations in China carried out the work toward Muslims in China, starting from the fundamental study of Islam in China. In the tide of the World Missionary Movement, the mission to Muslims in China was regarded as the most feasible in the world. The trend continued from the end of the nineteenth century until the birth of the People's Republic.Leaders of Hui Muslims perceived this as a challenge. Many minor conflicts took place between Christian missionaries and Muslims. But there was no serious violence because of the modest and rational religious leaders, who appreciated the values of coexistence of different religions.Muslims … More not only refuted against Christian discourses to criticize Islam but also began to form Muslim associations in order to retain their common profits. They started Islamic reformist movement. at the same time, they tried to imitate Christian theology, organizations, educational systems, curriculum, ways of propagation, and modernization for the purpose. Furthermore, in the social engagements to formulate a strong nation-state and expel foreign powers at the time, new Islamic knowledge in the Middle East began to be recognized as being only reliable a and the almost same program in al-Azhar in Egypt were taught in the newly established bilingual (Chinese-Arabic) religious schools such as the Chengda Normal School in Beijing. This reformers trend extended to a movement to acquire ethnic political rights in the state.While this modernist way of thinking and reform were prevailing in the Hui Muslim communities, the traditional thought of the unity of being (wahda al-wujud) was criticized as being too backward, too complicated, and illegitimate. Islamic reformers disapproved the traditional madrasa or jingtang of not being appropriative to foster religious leaders. Keeping the strong affinity with the nationalistic regime, the present Islam in China is also under the strong influence of the Islamic reformers in the Republican period. Less