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			<title><![CDATA[多元文化的交融 色目诗人丁鹤年的文化底蕴新探]]></title>
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			<category><![CDATA[阿里沙氏]]></category>
			<pubDate>Sun,09 Oct 2022 21:49:01 +0800</pubDate>
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<p><strong style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; color: rgb(142, 201, 101); font-family: system-ui, -apple-system, BlinkMacSystemFont, &quot;Helvetica Neue&quot;, &quot;PingFang SC&quot;, &quot;Hiragino Sans GB&quot;, &quot;Microsoft YaHei UI&quot;, &quot;Microsoft YaHei&quot;, Arial, sans-serif; font-size: 16px; text-align: justify; text-indent: 32px; caret-color: rgb(0, 0, 0); visibility: visible; overflow-wrap: break-word !important;">刘嘉伟（1982&mdash;），哈尔滨人。江苏师范大学文学院教授、博士生导师。教育部青年长江学者，江苏省&ldquo;333人才工程&rdquo;培养对象，江苏省&ldquo;青蓝工程&rdquo;中青年带头人。先后主持国家社科基金项目3项，已完成教育部项目1项。在人民出版社出版专著1部，在《文学评论》《文学遗产》《民族文学研究》等刊物发表学术论文90余篇。</strong></p>
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<p><span style="text-align: justify; font-family: system-ui, -apple-system, BlinkMacSystemFont, &quot;Helvetica Neue&quot;, &quot;PingFang SC&quot;, &quot;Hiragino Sans GB&quot;, &quot;Microsoft YaHei UI&quot;, &quot;Microsoft YaHei&quot;, Arial, sans-serif; font-size: 16px; caret-color: rgb(0, 0, 0);">【摘　要】 丁鹤年是元末明初的著名色目诗人。丁鹤年曾祖阿老丁在杭州兴教兴寺，被尊为&ldquo;回回大师&rdquo;，他自然会受到家族宗教深刻影响，伊斯兰文化才是他融入中华文化的&ldquo;前理解&rdquo;。细读鹤年诗歌文本，可以解读出穆斯林&ldquo;信真主&rdquo;&ldquo;信前定&rdquo;的信仰观。佛禅、道教文化与其本有宗教及阿拉伯文化能够融通，这应当是丁氏可以接受佛道文化的深层原因。丁鹤年并非经师，却将自己本有的宗教文化底蕴呈现在汉语诗歌创作之中，与明清&ldquo;以儒诠经&rdquo;的穆斯林学者在表述上多有相类之处。这在伊斯兰教中国化进程中，留下了自己的痕迹。对于相关问题的探讨，也为今天铸牢中华民族共同体意识，&ldquo;一带一路&rdquo;重大战略的实施提供了历史的借鉴。</span><section powered-by="xiumi.us" style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; font-family: system-ui, -apple-system, BlinkMacSystemFont, &quot;Helvetica Neue&quot;, &quot;PingFang SC&quot;, &quot;Hiragino Sans GB&quot;, &quot;Microsoft YaHei UI&quot;, &quot;Microsoft YaHei&quot;, Arial, sans-serif; text-align: justify; caret-color: rgb(0, 0, 0); font-size: 16px; text-size-adjust: inherit; visibility: visible; overflow-wrap: break-word !important;"><section style="margin: 40px 0px 10px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; text-align: left; justify-content: flex-start; display: flex; flex-flow: row nowrap; visibility: visible;"><section style="margin: 0px; padding: 0px 28px 28px; outline: 0px; max-width: 100%; box-sizing: border-box; display: inline-block; width: 784px; vertical-align: top; align-self: flex-start; flex: 0 0 auto; visibility: visible; overflow-wrap: break-word !important;"><section powered-by="xiumi.us" style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; text-align: justify;">
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; overflow-wrap: break-word !important;">【关键词】 丁鹤年；色目诗人；元代诗歌；文化底蕴；文化交融；伊斯兰文化</p>
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<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">公元7世纪初，伊斯兰教兴起于阿拉伯半岛。据《旧唐书》卷四《高宗本纪》所载：唐永徽二年（651），&ldquo;大食国始遣使朝献&rdquo;。一般认为，这是伊斯兰教传入中国的起点。殆及元代，大批穆斯林&nbsp;来华，被称为&ldquo;回回人&rdquo;，是族群等级制中&ldquo;色目人&rdquo;的一支。不少色目人服膺汉文化，以汉语写作，取得了较高的文学成就，丁鹤年堪称个中翘楚。</p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">丁鹤年（1335-1424），以字行，本名不详，一字永庚，号友鹤山人。他出生在武昌一个由商入宦的穆斯林家庭，自幼深受汉文化濡染。元至正二十八年（明洪武元年，1368），元朝灭亡，鹤年开始了遗民生涯，转徙于武昌、杭州。卒于永乐年间，葬于杭州穆斯林墓地学士港南园。明初刊刻有《丁鹤年集》，多种版本，卷帙不一。1987年，天津古籍出版社出版了丁生俊辑注的《丁鹤年诗辑注》，收诗三百五十余首，本文即以此为文献依据，展开研究。</p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">鹤年在当时便称名诗坛，元明之际的著名诗人戴良谓：&ldquo;但一篇之作，一语之出，皆所以寓夫忧国爱君之心，悯乱思治之意，读之使人感愤激烈不知涕泗之横流也。盖其措辞命意，多出杜子美，而音节格调，则又兼得我朝诸阁老之所长。&rdquo;&nbsp;当代史学大师陈垣先生称：&ldquo;萨都剌之后，回回教诗人首推丁鹤年。&hellip;&hellip;其诗则实为元季诗人后劲。&rdquo;&nbsp;这些评价不可谓不高。陈垣先生以降，关于丁鹤年的研究颇夥，但多从&ldquo;华化&rdquo;，即鹤年如何受汉文化濡染的角度论说。本文拟从其家世及本有家族信仰的视角考察，结合其诗集细读文本，争取能在&ldquo;尚友古人&rdquo;的研究思路下发现一些新的问题。</p>
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</section><section powered-by="xiumi.us" style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; font-family: system-ui, -apple-system, BlinkMacSystemFont, &quot;Helvetica Neue&quot;, &quot;PingFang SC&quot;, &quot;Hiragino Sans GB&quot;, &quot;Microsoft YaHei UI&quot;, &quot;Microsoft YaHei&quot;, Arial, sans-serif; text-align: justify; caret-color: rgb(0, 0, 0); font-size: 16px; overflow-wrap: break-word !important;"><section style="margin: 10px 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; text-align: left; justify-content: flex-start; display: flex; flex-flow: row nowrap;"><section style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; display: inline-block; vertical-align: bottom; width: auto; min-width: 10%; flex: 0 0 auto; height: auto; align-self: flex-end;"><section powered-by="xiumi.us" style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; font-size: 19px; text-align: center; justify-content: center;"><section style="margin: 0px auto; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; display: inline-block; border: 1px solid rgb(142, 201, 101); background-color: rgb(142, 201, 101); width: 1.8em; height: 1.8em; line-height: 1.8em; border-radius: 100%; font-size: 23px; color: rgb(255, 255, 255);">
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; clear: both; min-height: 1em;"><strong style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important;">1</strong></p>
</section></section></section><section style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; display: inline-block; vertical-align: bottom; width: 243.031px; align-self: flex-end; flex: 0 0 auto; height: auto;"><section powered-by="xiumi.us" style="margin: 0.5em 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important;"><section style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; background-color: rgba(142, 201, 101, 0.34); height: 1px;"><section style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box !important; overflow-wrap: break-word !important;"><svg viewbox="" style="float:left;line-height:0;width:0;vertical-align:top;"></svg></section></section></section><section powered-by="xiumi.us" style="margin: 0.5em 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important;"><section style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; background-color: rgba(142, 201, 101, 0.34); height: 1px;"><section style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box !important; overflow-wrap: break-word !important;"><svg viewbox="" style="float:left;line-height:0;width:0;vertical-align:top;"></svg></section></section></section><section powered-by="xiumi.us" style="margin: 0.5em 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important;"><section style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; background-color: rgba(142, 201, 101, 0.34); height: 1px;"><section style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box !important; overflow-wrap: break-word !important;"><svg viewbox="" style="float:left;line-height:0;width:0;vertical-align:top;"></svg></section></section></section><section powered-by="xiumi.us" style="margin: 0.5em 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important;"><section style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; background-color: rgba(142, 201, 101, 0.34); height: 1px;"><section style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box !important; overflow-wrap: break-word !important;"><svg viewbox="" style="float:left;line-height:0;width:0;vertical-align:top;"></svg></section></section></section></section></section></section><section powered-by="xiumi.us" style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; font-family: system-ui, -apple-system, BlinkMacSystemFont, &quot;Helvetica Neue&quot;, &quot;PingFang SC&quot;, &quot;Hiragino Sans GB&quot;, &quot;Microsoft YaHei UI&quot;, &quot;Microsoft YaHei&quot;, Arial, sans-serif; text-align: justify; caret-color: rgb(0, 0, 0); font-size: 16px; text-size-adjust: inherit; overflow-wrap: break-word !important;"><section style="margin: 10px 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; text-align: center; justify-content: center; display: flex; flex-flow: row nowrap;"><section style="margin: 0px; padding: 4px 27px 27px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; display: inline-block; width: 721.266px; vertical-align: top; align-self: flex-start; flex: 0 0 auto; border-left: 1px solid rgb(142, 201, 101); border-bottom-left-radius: 0px; height: auto;"><section powered-by="xiumi.us" style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; text-align: justify;">
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-align: center; overflow-wrap: break-word !important;"><strong style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important;">一、丁鹤年的家世与家族信仰</strong></p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-align: center; overflow-wrap: break-word !important;"><strong style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important;"><br style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important;" />
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<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">德国大哲学家卡西尔认为：&ldquo;人是文化的动物。&rdquo;&nbsp;每个人都是文化的产物，作家先天的民族文化遗传和自幼的家族文化濡染，对其创作内容、审美心理会产生巨大的影响。具体到丁鹤年，其父祖家世，时人戴良《高士传》的记载最为清晰：</p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">鹤年，西域人也。曾祖阿老丁与弟乌马儿，皆元初巨商。当世祖皇帝徇地西土，军饷不继，遂杖策军门，尽以其资归焉。仍数从征讨，下西北诸国如拉朽，廷论以功授官。阿老丁年老不愿仕，特赐田宅，留京奉朝请。乌马儿擢某道宣慰使，其后招降吐蕃有大功，遂自宣慰拜甘肃行中书省左丞。祖苫思丁，由北晋王从官起家，累官至临江路达鲁花赤，政尚宽仁，民怀其德。父职马禄丁，重义轻财，尽取祖父遗资，帐诸亲故之不足及他士之贫者。</p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">戴良是丁鹤年的至交好友。丁氏投赠给他的诗中，曾提到&ldquo;先生尝为予作传&rdquo;（《奉寄九灵先生四首》其一），戴良所作的传记，传主应该是看过的，可信度很高。这段文字，强调了丁鹤年西域人的身份，他的曾祖阿老丁不仅是有敏锐政治眼光，捐资世祖兴兵的富商，而且是十分虔诚的伊斯兰教徒。明人田汝成《西湖游览志》卷一八载：&ldquo;真教寺，在文锦坊南。元延祐间，回回大师阿老丁所建。&rdquo;清人丁彭作于康熙九年（1670）的《真教寺碑记》亦载：&ldquo;元辛巳年（1281）有大师阿老丁者，来自西域，息足于杭，眺遗址而慨然，捐金为鼎新之举。&rdquo;这两则记载的出入之处，在于阿老丁是真教寺的建寺者，还是修缮扩建者。从文献来源上看，田汝成生活的年代据元更近，应该更加可靠。&ldquo;回回大师&rdquo;，又称&ldquo;大师&rdquo;，是元人对伊斯兰教掌教的尊称，相当于后来清真寺的教长或开学阿訇。这两则记载中，都以&ldquo;大师&rdquo;称呼阿老丁，可见其信仰的虔诚及其在伊斯兰教众心目中的地位。</p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">还有一个问题需要辨明，就是这位回回大师阿老丁是否为丁鹤年的曾祖。清人阮元据《杭州府志》考证说阿老丁是元代首任上海县达鲁花赤舍剌甫丁的长孙。该说有误，前辈学者即已考明。历史学家方豪先生称：&ldquo;盖《西湖游览志》卷十八谓真教寺乃延祐间回回大师阿老丁建。舍剌甫丁卒于至治三年，则真教寺之建，至少在其卒前七八年；阿老丁为舍剌甫丁长孙，其时当未满三十岁，未必可称为回回大师；况祖与父并存，即有建寺之举，亦未必自居其名，故建真教寺者，当为另一阿老丁也。&rdquo;&nbsp;那么，这位捐资兴寺的阿老丁是谁呢？窃以为就是丁鹤年的曾祖，理由有二。其一，和戴良《高士传》中所描述的相一致，这位回回大师阿老丁也是巨商。除了能捐巨资的举动可以证明他家资殷厚外，笔者还找到另外一条证据。摩洛哥的穆斯林学者、大旅行家伊本&middot;白图泰在他的游记中记载自己在杭州的见闻时，提到过穆斯林礼拜寺。回族史学家白寿彝先生综合中西文献分析：&ldquo;从伊本白图泰和《西湖游览志》所记载的内容来看，真教寺恐怕就是第三市区中奥斯玛所建的大礼拜寺，阿老丁很可能就是奥斯玛的别号。&hellip;&hellip;伊本白图泰称奥斯玛是一个著名商人，他以一个著名商人的身份建修礼拜寺，而阿老丁也正是捐金建寺的人。一个著名商人，并不妨碍他同时又是一个宗教大师，这在伊斯兰世界是并不奇怪的。&rdquo;&nbsp;其二，《武林掌故丛编》载：&ldquo;（丁鹤年）晚习天方法，庐于先人之墓。卒葬其旁，遂为丁氏陇。&rdquo;据此可知，丁鹤年的先人是葬于杭州的，也侧面证明了他的曾祖阿老丁就是这位在杭州穆斯林中有崇高声望的回回大师。丁氏晚年传承了先祖伊斯兰掌教的精神血脉，在其墓旁研习教法教义，并归葬杭州。至于《高士传》中所云阿老丁&ldquo;留京奉朝请&rdquo;与杭州地点不符也不难解释，因为阿老丁在京师不过是闲职，而杭州风景优美，在元代有大批穆斯林聚集于此，他归隐杭州，兴教兴寺，德高望重，被尊为回回大师，不足为奇。</p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">从鹤年父祖的名字，亦可证伊斯兰教的家族信仰。其祖苫思丁，&ldquo;是穆斯林男子常用的名字，在阿拉伯语中意为&lsquo;教门的太阳&rsquo;，在元代常音译为赡思丁，或瞻思丁&rdquo;，其父名职马禄丁，&ldquo;也是穆斯林男子常用的名字，在阿拉伯语中意为&lsquo;教门之美&rsquo;，在元代常音译为札马鲁丁，或札马剌丁、哲马鲁丁等&rdquo;。鹤年曾祖阿老丁、祖父苫思丁、父亲职马禄丁，名字的译音中都带一个&ldquo;丁&rdquo;字，和丁鹤年有过交往、对其颇为钦佩的明代著名馆阁诗人杨士奇《题丁鹤年诗》称：&ldquo;西域人多名丁，既入中国，因以为姓，故鹤年亦姓丁。&rdquo;（《东里文集》卷十）有固定的姓氏，并取表字，这是丁鹤年深受汉文化濡染的结果，他所交往的汉族朋友们自然乐于以&ldquo;丁鹤年&rdquo;称之。至于他自己的名字，应该和父祖一样，是阿拉伯语的经名，汉族友人因为语言的隔膜而不常提及甚至并不知道，以至于丁氏本名不见于汉语文献记载，湮没在了历史之中。杨镰先生在《元人才调集》卷六中发现诗人小传：&ldquo;丁守中，字鹤年。其先西域人。&rdquo;遂认为&ldquo;守中&rdquo;是鹤年本名。并说：&ldquo;&lsquo;中&rsquo;，可以理解为万物归一，也可以理解为中原为本。&rdquo;&nbsp;解读出了伊斯兰文化况味。目前看，此为孤证，聊备一说。明人蒋一葵言：&ldquo;丁鹤年，字鹤年。&rdquo;（《尧山堂外纪》卷七十七）以为其名与字同，当是汉族士大夫不太了解穆斯林风俗，臆想所致。</p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">以上，我们用较大篇幅梳理丁鹤年的家世，旨在证明他本有的宗教情结。元顺帝至正八年（1348），中山府（今河北定州）《重建礼拜寺记》碑文载：&ldquo;今近而京城，远而诸路，其寺万余，俱西向以行拜天之礼。&rdquo;&nbsp;伊斯兰教注重家族传承，元代来到中土的穆斯林守教不替。丁鹤年作为回回大师之后，又以孝闻名，深受伊斯兰文化濡染，这是自然而然的事情。虽然古代没有今天这么细致的民族划分，但丁鹤年的自我民族认知，或者说地望认知很明确，即自己是西域人。这样的例子很多：如其《戆夫治药圃》《复渊》《行素轩》都以&ldquo;西域鹤年&rdquo;自称。那么，对于丁鹤年来说，他虽然以汉语写作，儒释道兼通，但他的民族认同是西域回回人，他的本有宗教是伊斯兰教，伊斯兰文化才是他的文化本位。&ldquo;前理解&rdquo;（prior understanding），又称&ldquo;前意识&rdquo;，指对某种观念、事物在新的理解之前即具有的自我解释状态。前理解是个人与历史文化的继承关系，个人是无法拒绝的。我们可以借用这个哲学概念分析丁鹤年的文化构成，其实对于他来讲，&ldquo;前理解&rdquo;是伊斯兰文化；对于中原汉文化，丁鹤年是在伊斯兰文化前理解的基础上消化、吸收的。如果承认了这一点，再去品读鹤年其人其诗，便会读出&ldquo;四教&rdquo;在他身上的融通化合，这对于深入探讨鹤年的文化底蕴、诗歌艺术，对于元代宗教文化史的研究，皆当有所裨益。</p>
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<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; clear: both; min-height: 1em;"><strong style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important;">2</strong></p>
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<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-align: center; overflow-wrap: break-word !important;"><strong style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important;">二、伊斯兰文化在丁鹤年诗歌中的表现</strong></p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; overflow-wrap: break-word !important;">&nbsp;</p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">安拉（Allāh），系阿拉伯语的音译。信仰安拉为独一无二的主宰，这是伊斯兰教最基本的教义。当今中国穆斯林称安拉为&ldquo;真主&rdquo;，但&ldquo;真主&rdquo;一词为明清伊斯兰教学者的意译。唐朝人杜环《经行记》中记载了伊斯兰教的教义风俗等情况，称&ldquo;其俗礼天&rdquo;。对此，白寿彝先生阐释说：&ldquo;伊斯兰教的最高信仰是Allāh，在中文中，很难找到一个适当的译名。这所谓&lsquo;天&rsquo;，《经行记》的原意，应该就是译Allāh的。Allāh无形象，无方所，绝不是&lsquo;天&rsquo;字所可表示。但在&lsquo;最高的存在&rsquo;之意义上说，至少在普通中国人眼光中，&lsquo;天&rsquo;和Allāh是比较最接近的。&rdquo;&nbsp;看来，中国人以自己的&ldquo;前理解&rdquo;比附、认识伊斯兰教义中至仁至慈的安拉时，用的是&ldquo;天&rdquo;这个概念。</p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">在元代，大批穆斯林来华，伊斯兰文化与中国固有之文化进一步碰撞，依旧以&ldquo;天&rdquo;比附安拉。元顺帝至正十年（1350）泉州《重立清净寺碑记》载：&ldquo;其教以万物本乎天，天一理无可象，故事天极虔。&rdquo;&nbsp;前文征引过的中山府《重建礼拜寺记》亦有类似的表述。有学者概括说，到了明代，&ldquo;广大的汉族士人依然延续了这种把&lsquo;真主&rsquo;和&lsquo;天&rsquo;划等号的认知&rdquo;，&ldquo;用汉文书写的清真寺碑刻中将&lsquo;真主&rsquo;与&lsquo;天&rsquo;对等的情况可谓遍布东南西北&rdquo;。对这一现象简单梳理后，再细读深思丁鹤年的诗，我们会发现一个有趣的现象：丁鹤年的357首存诗中&ldquo;天&rdquo;字共出现了118次之多（已排除3个是人名用字），为高频见字。作为穆斯林世家，在以汉语写作的时候，丁鹤年和许多儒者一样，应该是以&ldquo;天&rdquo;比附穆斯林心目中的安拉。我们可以看几个例子。鹤年《梦得先妣墓》诗序交代自己在战乱的年代里，迁葬亡母，在梦中得知了陵墓所在。丁诗云：&ldquo;孝格皇天吾岂敢，聊同乌鸟报恩私。&rdquo;如果从本有宗教的维度考虑，其应是以&ldquo;皇天&rdquo;指称安拉，感觉是自己的孝道感动了穆斯林心目中的真主。再如《守墓陈情上武昌太守傅藻》诗云：&ldquo;地转阳春苏赤子，天回霖雨济苍生。&rdquo;伊斯兰教认为，自然界的各种运动变化，如刮风下雨、四季循环、月落日升，这些都遵循着真主安拉的&ldquo;常道&rdquo;。如果从中国穆斯林的维度来解读丁鹤年的创作，既有希望发政施仁的感慨，又有赞颂真主大能，庇佑真主所创造之芸芸众生的意味。如果从代指真主的维度解读其诗中的&ldquo;天&rdquo;字，应该能更清楚地梳理中国穆斯林的心路历程。</p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">&ldquo;六大信仰&rdquo;是伊斯兰信仰的基本纲领，其中最首要的就是前文所述的&ldquo;信真主&rdquo;。此外，&ldquo;信前定&rdquo;也是穆斯林的基本信仰之一。《古兰经》载&ldquo;祸福都是真主所降的&rdquo;（4：78）；同时，《古兰经》又指出，&ldquo;谁遵循正道，谁自受其益；谁误入歧途，谁自受其害&rdquo;（10：108）。看来伊斯兰教也并非宿命论，而是在&ldquo;前定&rdquo;的基础上，主张人类对自己的行为应当自负其责。相比于基督教，伊斯兰教没有&ldquo;原罪&rdquo;说。穆斯林相信&ldquo;前定&rdquo;的存在，便会处事淡然、宠辱不惊，从而谦逊有礼，以一颗平常心去从容对待生关死劫及生活中的诸多挫折困扰。</p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">如果从伊斯兰文化&ldquo;信前定&rdquo;的视域观照，再来读鹤年诗作及友朋评价，会更好地解读这位中国穆斯林的性情襟抱。鹤年挚友戴良赠诗言其&ldquo;心已委穷通，家岂问儋石&rdquo;（《近观以大鹤年和韵诸诗因借韵呈二君子并述己志云耳》其二）。从丁鹤年的文化本位考虑的话，这应当是&ldquo;信前定&rdquo;的穆斯林相信安拉的安排，将寿夭穷通委于真主，这种信仰追求、生活态度，在汉族士大夫看来，自然形成了如许的表达。我们再来看看丁鹤年自己的诗句，其《行素轩》：&ldquo;流行坎止，一听于天。&rdquo;这是丁氏写给朋友的铭文，前文已经分析，作为穆斯林，他应该是以汉字中的&ldquo;天&rdquo;表达自己信仰中的真主。流行坎止、和光同尘、与世俯仰，在汉文化中，是老庄思想。这样的诗句，从丁鹤年的笔底流出，我们是不是应该先考虑他的&ldquo;前理解&rdquo;，就是作为一个穆斯林，他信前定，相信每个人的生死祸福、成败得失，都取决于安拉预先的规定。而这种精神信仰，又和中华文化中的道家思想有融通之处，他以汉语表达的时候，表面看来只是受到了老庄哲学影响，而进一步深层分析，可以感知到中国穆斯林信真主、信前定的精神追求。又如丁氏《暮春感怀二首》其二：&ldquo;四十无闻懒慢身，放情丘壑任天真&rdquo;；《养素斋》：&ldquo;仕学两优，得失一如。&rdquo;这些诗句，或是自况、或是投赠朋友，亦是穆斯林信前定的表现。</p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">细读丁鹤年的诗，还会发现一个有趣的现象，就是他很喜欢推究世界的本源，将今天看来属于哲学领域的思考融入诗中，他还是最早将&ldquo;清真&rdquo;二字写入诗中的中国穆斯林。我们来读读其《梅南老人读易图为四明陆都事赋》：</p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">画省归来谢缙绅，傍梅观易最清真。孤根下应先天气，太极中含大地春。傲睨乾坤双老眼，婆娑香影一吟身。岁寒莫问调羹事，且作耆英会里人。</p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">这首诗的颔联集中出现了&ldquo;先天&rdquo;&ldquo;太极&rdquo;等哲学概念。《周易&middot;系辞上》说：&ldquo;是故《易》有太极，是生两仪，两仪生四象，四象生八卦，八卦定吉凶，吉凶生大业。&rdquo;丁诗便是如《易经》般从宇宙认识论上，把&ldquo;太极&rdquo;当作万物的本原。不仅是这首诗，翻检鹤年别集，《静乐斋为宁都邓处士赋》《寄郑高士》《次向自诚韵》《奉寄九灵先生四首》等都出现了类似的哲学概念。《古兰经》讲：&ldquo;你们要观察天地之间的森罗万象。&rdquo;（10:101）又说：&ldquo;真主创造天地万物，只依真理和定期。&rdquo;（30:8）孔孟儒家思想更注重现世的道德伦理，而丁鹤年爱读《易经》，喜欢探讨道家文化中&ldquo;先天&rdquo;的范畴，应该是将伊斯兰教的前理解与后天濡染的儒、道文化相互沟通融合。再回看该诗首联，&ldquo;清真&rdquo;二字颇可玩味。现在，伊斯兰教又称&ldquo;清真教&rdquo;，关于清真的涵义，明清以来穆斯林学者多以&ldquo;清净真实&rdquo;&ldquo;清净无染&rdquo;加以解释。丁鹤年以汉语写诗，从表述上看，明显受到道家文化濡染。但进一步思索，作为穆斯林，他为什么选择&ldquo;清真&rdquo;二字，有没有伊斯兰文化底蕴的影响呢？在明清两代，王岱舆、马注、刘智等不少伊斯兰学者利用中国传统文化中的&ldquo;无极&rdquo;&ldquo;太极&rdquo;等概念来诠释伊斯兰教。如马注《清真指南》卷之七《八赞》：</p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">太极未萌，阴阳未肇，涵万象于先天，具众理于元始。无动无静，至渺至冥，色象不能喻其妙，万物不能配其尊。见非凭目，视无不察；闻非凭耳，听无不聪；言非凭舌，语无不备。绵绵而无始，悠悠而无终。非从所生，亦无所生；垂造天地，长育群灵。至清至净，无配真主。</p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">我们可以很清楚地看到，这位伊斯兰经师的表述和穆斯林诗人丁鹤年有很多一致的地方，都在以&ldquo;太极&rdquo;&ldquo;先天&rdquo;等概念表达自己的宇宙认识论，以&ldquo;清真&rdquo;或者是&ldquo;清净&rdquo;表现心理状态。不同的是，马注点明了真主至大，而鹤年的诗中没有明确的表述。前文已经分析，元代&ldquo;真主&rdquo;这一汉语词，还不指代&ldquo;安拉&rdquo;；且丁鹤年是诗人，并不是经师，他的题咏，流露出伊斯兰文化与儒家理学、道家思想相融合的倾向，而并非教理教义的纯粹阐释。至于鹤年诗作在伊斯兰教中国化进程中的意义，我们下文还会加以阐述。</p>
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<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; clear: both; min-height: 1em;"><strong style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important;">3</strong></p>
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<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-align: center; overflow-wrap: break-word !important;"><strong style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important;">三、穆斯林丁鹤年能够融通佛道的原因</strong></p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; overflow-wrap: break-word !important;">&nbsp;</p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">戴良《高士传》中谓&ldquo;鹤年天资颖悟，读书过目辄成诵，善诗歌，而尤工于唐律，为文章有气。至于算数导引方药之说，亦靡不旁习&rdquo;。在中华文化的丰厚土壤上，丁氏尽情汲取着营养。关于其受儒释道濡染的情况，学界已多有论说，此不赘言。</p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">伊斯兰教&ldquo;认主唯一&rdquo;，而丁鹤年又明显受到了释、道二教的影响，这当如何解释？陈垣先生称：&ldquo;以吾人今日研究之结果，鹤年之依佛，殆一种避祸不得已之苦衷，暂行遁迹空门而已。&rdquo;&nbsp;笔者认同陈先生的看法，从宗教信仰的角度看，丁鹤年应该是伊斯兰教徒，他对于佛道文化的接受，一来是在寺庙中避难需要；二来是心灵的慰藉；三来是元代儒释道合流，社会文化氛围及师友濡染；四来也是在践行着穆罕默德的&ldquo;圣训&rdquo;，即&ldquo;学问虽远在中国，亦当求之。&rdquo;他是把释道思想当作&ldquo;外来&rdquo;文化知识汲取的。既然我们承认丁鹤年对于释道二教是作为&ldquo;外来&rdquo;文化知识汲取的，从丁氏的文化本位来看，作为伊斯兰教徒，他为什么能融通儒道文化？可进一步加以阐发。</p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">其一，丁鹤年主要接受佛教中的禅宗思想濡染，而禅宗本身又与伊斯兰文化有融通之处。《重建怀圣寺记》中谓：&ldquo;且其不立象，教惟以心传，亦仿佛达磨。&rdquo;&nbsp;该碑文作于元顺帝至正十年（1350），说明元人看来，禅宗讲求不立文字，以心传心，这和伊斯兰教不拜偶像有相似之处。鹤年《武昌送僧净皓书童正思所作诗序后》称：&ldquo;上人学法英妙年，参遍诸方文字禅。铁鞋踏破石头路，教外方知别有传。&rdquo;看来，他对于禅宗教外别传的思想非常了解，正因为这和其家族信奉的伊斯兰教一样，不拜偶像，所以他才乐于亲近禅僧，作诗云：&ldquo;赖有诸禅侣，情亲似弟昆。&rdquo;（《逃禅室卧病柬诸禅侣》）</p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">其二，在丁鹤年看来，伊斯兰教和佛教都属于西域文明，能有融通之处。前文已述，丁鹤年以西域人自居，他的朋友也多以西域人相称。笔者发现，他以诗吟咏佛教文化时，强调佛教传自&ldquo;西域&rdquo;。丁氏《送铁佛寺益公了庵朝京游浙》言：&ldquo;世尊出西域，教化极东土。大道本无为，盛德人所慕。只今灭度二千年，受经弟子如亲传。&hellip;&hellip;公今参访必遇人，六根一扫无纤尘。钱唐潮音华顶月，独露堂堂见本真。&rdquo;这是丁鹤年投赠给和尚的一首诗，以&ldquo;盛德&rdquo;称佛教创始人释迦摩尼，可见其尊崇的程度，并称自己与佛有缘。当我们还原历史现场，想想东来西域人在元代的处境，面对各种异质文化，他恐怕会先选择和自己固有文化同质性最强，最为接近的来吸收。基于此，丁鹤年的&ldquo;苦贪佛&rdquo;，应该和他认为自己和佛陀都是西域人有关。其次，诗中强调的纤尘尽扫、独见本真，和穆斯林崇信真主，通过斋戒沐浴，达到身心清净亦有融通之处。</p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">其三，道教神仙世界中的奇幻想象与丁鹤年家族之阿拉伯文化有融通之处。作为东迁穆斯林，阿拉伯文化才是其祖上的文化源头。而谈到古阿拉伯文学的代表之作，影响力最大的当属《一千零一夜》，这部民间故事集于公元9世纪左右以阿拉伯文成书，流传甚广。谈起这部书的艺术特色，最主要的是什么？无疑是丰富奇幻的想象：能够驱使鬼神的神灯、魔法戒指，可以飞舞上下的魔毯，大如海岛的大鱼，天仙、精灵、魔鬼，丰富多彩。我们再来看丁鹤年的诗歌，尤其是涉及佛道的，常常富于奇幻的想象。如《赠刘全真》：&ldquo;餐霞衣云雾，凝神炼精魄。狞龙及猛虎，视之如虮虱。&rdquo;《慈溪报国寺度夏寄甬东椿上人》：&ldquo;雨腥龙出涧，风劲虎过林。&rdquo;《题天师竹》：&ldquo;投老相求访真诀，独骑龙杖度千岑。&rdquo;对于诗仙李白，鹤年也愿意接受其&ldquo;骑鲸上天&rdquo;的传闻。所举诗句，都因为富于想象，而显得瑰玮多彩。如果我们联系起来，鹤年笔下骑龙杖而行，骑鲸上天，和阿拉伯神话中神魔的手杖，奇异的飞毯，巨大无伦的鲸鱼大为相类。当然了，我们不能说《一千零一夜》直接影响了丁鹤年的汉语创作。但阿拉伯文化与文学的渊源影响下，使得丁鹤年愿意接受佛道世界中奇幻的神仙世界，濡染于佛道文化之中，这个推断，应该是能够成立的。</p>
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<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; clear: both; min-height: 1em;"><strong style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important;">4</strong></p>
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<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-align: center; overflow-wrap: break-word !important;"><strong style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important;">四、鹤年诗作在伊斯兰教</strong></p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-align: center; overflow-wrap: break-word !important;"><strong style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important;">中国化</strong><strong style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important;">进程中的意义</strong></p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-align: center; overflow-wrap: break-word !important;"><strong style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important;"><br style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important;" />
</strong></p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">鹤年&ldquo;以诗鸣湖湘间，脍炙人口久已&rdquo;（魏骥《鹤年诗集序》）。这位穆斯林诗人在元明文坛影响很大。他的诗歌创作、人格感召力在伊斯兰教中国化进程中有何意义，这是我们想进一步探讨的问题。可以先看一篇丁鹤年写给朋友郭复渊氏的《复渊》四言铭：</p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">沉沉止水，如大圆镜。一波不生，万象交映。彼美外史，知止有定。观水之渊，复我之性。湛然虚明，犹水之莹。寂然不动，犹水之静。众理具存，四端随应。操之者仙，念之者圣。至道不烦，主一持敬。</p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">这篇铭文前有小序，言其&ldquo;读书学道，研覃性命之懿&rdquo;，并以&ldquo;西域鹤年&rdquo;自称。投赠给汉族士大夫的铭文中，我们能读到理学思想、道家思想对于丁鹤年这位西域诗人的影响。他笔下朋友所学的&ldquo;道&rdquo;，应该是元廷倡导的理学，文中&ldquo;止&rdquo;&ldquo;定&rdquo;&ldquo;静&rdquo;&ldquo;性&rdquo;&ldquo;敬&rdquo;也都是理学家经常探讨的范畴。我们想深入探赜的是，作为穆斯林，丁鹤年为什么能受到理学濡染，这些思想和他家族世代服膺的伊斯兰文化是否有融通之处。《宋元学案》卷九十二《草庐学案》载：&ldquo;学者来此讲问，（吴澄）每先令其主一持敬，以尊德性，然后令其读书穷理，以道问学。&rdquo;&ldquo;主一持敬&rdquo;本来是元代大理学家吴澄教导前来问学之人的言语，是理学的心性修养。但理学有&ldquo;理&rdquo;&ldquo;气&rdquo;&ldquo;心&rdquo;&ldquo;性&rdquo;等诸多范畴，丁鹤年为什么说&ldquo;至道不烦，主一持敬&rdquo;？这应该和他本身&ldquo;认主唯一&rdquo;的伊斯兰文化底蕴有着莫大的关系。赞赏对方心境澄然，知止有定，也应该与穆斯林信前定有关，如《古兰经》即言：&ldquo;我们只遭遇到真主所注定的胜败。&rdquo;（9：51）铭文开篇&ldquo;沉沉止水，如大圆镜&rdquo;，乍一看来，是出自《庄子&middot;应帝王》：&ldquo;至人之用心若镜，不将不迎，应而不藏，故能胜物而不伤。&rdquo;但思忖丁鹤年的本有文化，便会觉得他是将穆斯林的&ldquo;信前定&rdquo;与道家文化交融在一起，呈现于文学作品之中。对于一个穆斯林作家来说，他在以汉语写作的时候，自觉不自觉地将本有宗教信仰的&ldquo;前理解&rdquo;与中华文化融合；而对于丁鹤年之后的伊斯兰学者来说，他们在中国传教，让使用汉语的中国穆斯林听懂，就要主动向中国文化靠拢。比如说，伊斯兰学者王岱舆提出了&ldquo;回回清真镜子&rdquo;的概念，中国清真寺会悬挂&ldquo;至清至净&rdquo;的汉文匾额。这些文字，和丁鹤年的表述，何其类也。</p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">一般认为，生活在明末清初的王岱舆是伊斯兰教中国化的奠基人，在中国哲学史上有着较高地位。著名学者杜维明先生评价说：&ldquo;在构建一种中国伊斯兰教的世界观之中，王岱舆的创造性对于理学思维来说是一种原创性的贡献。在一种严格的意义上，他并没有用儒家的术语去表达他的终极关怀。毋宁说，通过在一种地方知识之中体证一种超越的视野，对于伊斯兰教的真理如何能够在儒家中国得以具体地实现，王岱舆提出了一种深微精妙的描述。他所提出的不是另一种替代性的道路，而是一种互惠的共建（mutually beneficial joint venture）。&rdquo;&nbsp;丁鹤年并非伊斯兰教经师，他也不像学者王岱舆那样著书立说，将伊、儒两种文明进行&ldquo;互惠的共建&rdquo;，但丁氏的创作实践及汉儒评价，都呈现出了伊斯兰与儒家文化融合的倾向。</p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">王岱舆《正教真诠》称：&ldquo;经云&lsquo;尔等拜主，尔等孝亲。&rsquo;&rdquo;&nbsp;丁鹤年自云：&ldquo;由来忠荩士，多出孝义门。&rdquo;（《送赤士矶巡检徐白任满》）他以&ldquo;忠孝&rdquo;相标榜。虽然在元代，鹤年并未出仕为官，但入明后，却甘为遗民。清初官修《四库全书总目》谓《丁鹤年集》&ldquo;至顺帝北狩以后，兴亡之感一托于诗，悱恻缠绵眷眷然不忘故国&rdquo;。至于鹤年之&ldquo;孝&rdquo;，更是广受赞誉。戴良是丁鹤年的好友，他所作《高士传》收官之处称赞&ldquo;申屠蟠居父忧，哀毁过礼&rdquo;后，称&ldquo;鹤年执亲之丧，有过无弗及&rdquo;。清人翁方纲《石洲诗话》卷五称其&ldquo;忠孝性成&rdquo;。到了清代中晚期，黄丕烈仍以&ldquo;庐墓全亲孝，居山谢世缘&rdquo;题咏丁鹤年诗集。陈文述在笔记中整理武林旧事时，谈到丁孝子墓，以&ldquo;诗人孝子&rdquo;称之。伊斯兰教《古兰经》《圣训》中都有要求信徒尽忠全孝的言论。对于丁鹤年来说，他的道德伦理观应该是多元文化融合后的产物。但汉族士大夫臧否人物之时，他们的&ldquo;前理解&rdquo;，自然是中原汉文化。我们前文梳理了从元到清，汉族士大夫从自己的&ldquo;前理解&rdquo;出发，主要接受的是丁鹤年的&ldquo;孝&rdquo;与&ldquo;忠&rdquo;。汉族士大夫对于色目诗人丁鹤年的赞颂，也可以看到多元文化间的交融，中国穆斯林融入到中华文化之中的历程。</p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">2021年12月，习近平总书记在全国宗教工作会议上强调：&ldquo;坚持我国宗教中国化方向，&nbsp;积极引导宗教与社会主义社会相适应。&rdquo;纵观伊斯兰教的中国化历程，自唐朝以来，伊斯兰文化传入中国，就开始了其与中原固有文化之交融、对话。元代大批穆斯林来华，他们相对聚集在一起，主要以阿拉伯文传教，教理教义上的建树并不大。殆及明中叶至清中叶，方为伊斯兰教中国化的兴盛时期，伊斯兰学者与儒释道三教对接对话、融合会通，诞生了王岱舆《正教真诠》《清真大学》《希真正答》，刘智《天方性理》等一批经典论著。殆及近代，袁焕仙先生还提出了儒、释、道、基督教、伊斯兰教诸家之&ldquo;五教平等一源&rdquo;理念。虽然我们不能说丁氏对于明清之际穆斯林学者援儒入回思潮有多么直接的影响，但可以肯定的是，色目诗人丁鹤年将自己的伊斯兰文化底蕴呈现在汉语诗歌创作之中，应当在伊斯兰教中国化的进程中留下了自己的痕迹。丁鹤年的诗歌成就、人格魅力赢得广泛赞誉，称名于涵括多民族文学的中华文学史。当下，&ldquo;铸牢中华民族共同体意识&rdquo;已经成为时代主题词之意，情感认同、文化认同当为铸牢中华民族共同体意识的重要着力点。对于西域诗人丁鹤年研究的教益，也为今天铸牢中华民族共同体意识，&ldquo;一带一路&rdquo;重大战略的实施，提供了历史的借鉴。</p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">&nbsp;</p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;"><strong mp-original-font-size="16" mp-original-line-height="25" style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; color: rgb(109, 167, 149); font-family: -apple-system, BlinkMacSystemFont, &quot;Helvetica Neue&quot;, &quot;PingFang SC&quot;, &quot;Hiragino Sans GB&quot;, &quot;Microsoft YaHei UI&quot;, &quot;Microsoft YaHei&quot;, Arial, sans-serif; letter-spacing: 0.544px; text-size-adjust: inherit; line-height: 25px; overflow-wrap: break-word !important;">原文载自《中 华 文 化 论 坛》2022年第3期，注释从略，欢迎转载，转载请注明：文章转载自&ldquo;中华文化论坛&rdquo;微信公众号。转载仅限全文转载并完全保留作者署名，且不修改文章标题和内容。</strong></p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">&nbsp;</p>
<p style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">&nbsp;</p>
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			<link>http://www.niaochao2008.com/20180311/article.asp?id=81</link>
			<title><![CDATA[明中叶兴宁社会状况]]></title>
			<author>shopsha2002@126.com(admin)</author>
			<category><![CDATA[阿里沙氏]]></category>
			<pubDate>Fri,26 Apr 2019 10:04:03 +0800</pubDate>
			<guid>http://www.niaochao2008.com/20180311/default.asp?id=81</guid>
		<description><![CDATA[<p>&nbsp;<span style="text-indent: 21pt; font-family: 宋体;">从明初到明中叶，兴宁的地方统治秩序不时陷于动乱之中，而又不断地得以重建。这一复杂而艰巨的过程，可从《正德兴宁志》有关城池、官署、仓廪、学校、庙宇等公共设施和公共建筑不时受到破坏、又不断重建的记载中略见一斑。其中尤以天顺五年</span><span lang="EN-US" style="text-indent: 21pt;">( 1461) </span><span style="text-indent: 21pt; font-family: 宋体;">&ldquo;山贼&rdquo;刘宁罗攻破县城的破坏最为彻底，几乎所有的公共建筑都毁于一旦，其恢复则花了二三十年时间</span><span lang="EN-US" style="text-indent: 21pt;">:</span></p>
<p class="MsoNormal" style="text-indent:21.0pt;mso-char-indent-count:2.0"><span style="font-family:宋体;mso-ascii-font-family:Calibri;mso-ascii-theme-font:minor-latin;&#10;mso-fareast-font-family:宋体;mso-fareast-theme-font:minor-fareast;mso-hansi-font-family:&#10;Calibri;mso-hansi-theme-font:minor-latin">旧无城，围筑土垣仅二百丈，以环邑治岭东道仓廪而已。天顺辛巳，贼破县治，甲申藩臬请立城未就。成化丁亥冬知县秦宏始征民之有田者筑之，每税石筑城尺有三寸。明年戊子夏城成，高十八尺有半，围六千二百六十尺，辟四门，门为敌楼一，亘以暖铺，树以雉堞，池深七尺，阔二十尺。芮令思几加饬整。②县治前代无征。洪武己酉县丞刘渊创造。正统丁巳知县朱令孟德重修。天顺辛巳流寇烧毁。成化丁亥典史丁晟重建。③岭东道旧为岭南道，洪武辛亥县丞刘昭辅建。景泰辛未改今名，在县左今府馆地。辛巳寇毁。成化丙戌秦宏迁布政司左，庚子复改迁东街左，即旧儒学基为之。④际留仓在县西，洪武辛亥知县周仕贵造，天顺间流寇烧尽，知县秦宏重建。⑤预备仓旧有四，景泰甲戌知县舒韶造于郭外四乡，东仓在和山，南仓在梓椑，西仓在茅塘，北仓在陈坑。天顺间悉为寇毁。成化丁亥秦宏改建一仓于城内，与际留仓并，仓屋东西南北各五间。收谷亭一，</span><span lang="EN-US">( </span><span style="font-family:宋体;mso-ascii-font-family:Calibri;&#10;mso-ascii-theme-font:minor-latin;mso-fareast-font-family:宋体;mso-fareast-theme-font:&#10;minor-fareast;mso-hansi-font-family:Calibri;mso-hansi-theme-font:minor-latin">知县董会英建</span><span lang="EN-US">) </span><span style="font-family:宋体;mso-ascii-font-family:Calibri;&#10;mso-ascii-theme-font:minor-latin;mso-fareast-font-family:宋体;mso-fareast-theme-font:&#10;minor-fareast;mso-hansi-font-family:Calibri;mso-hansi-theme-font:minor-latin">。⑥洪武辛亥县丞刘昭辅始创庙学，乙卯知县张成改作，久且敝。正统间朱令孟德与典史周广青相旧基庳隘，填其后池以广之，重构堂宇，巍焕一新。天顺辛巳寇烧廪及号房之舍班，颁书、祭器，并付煨烬。其后时加葺之，弗惬士望。成化壬寅诸生言于巡按御史徐王胃，从建旧岭东道。左学右庙，严整邃穆，面城临流，遥山屏拱，气概甚胜。⑦</span><span lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent:21.0pt;mso-char-indent-count:2.0"><span style="font-family:宋体;mso-ascii-font-family:Calibri;mso-ascii-theme-font:minor-latin;&#10;mso-fareast-font-family:宋体;mso-fareast-theme-font:minor-fareast;mso-hansi-font-family:&#10;Calibri;mso-hansi-theme-font:minor-latin">关于天顺年间刘宁罗之乱对地方社会的影响，后文将详细讨论。无论如何，对付盗贼和地方动乱，恢复社会秩序的努力，一直在进行着。如前所述，就是到了正德年间，祝允明任上的政绩之一，仍然被描述为&ldquo;群盗窜处山谷，时出焚敚，为设方略，一旦捕得三十余辈，邑以无警&rdquo;。</span><span lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent:21.0pt;mso-char-indent-count:2.0"><span lang="EN-US">&nbsp;</span></p>
<p class="MsoNormal" style="text-indent:21.0pt;mso-char-indent-count:2.0"><span style="font-family:宋体;mso-ascii-font-family:Calibri;mso-ascii-theme-font:minor-latin;&#10;mso-fareast-font-family:宋体;mso-fareast-theme-font:minor-fareast;mso-hansi-font-family:&#10;Calibri;mso-hansi-theme-font:minor-latin">摘录源自：猺人、蜑人、山贼与土人</span><span lang="EN-US">*</span><span style="font-family:宋体;mso-ascii-font-family:Calibri;&#10;mso-ascii-theme-font:minor-latin;mso-fareast-font-family:宋体;mso-fareast-theme-font:&#10;minor-fareast;mso-hansi-font-family:Calibri;mso-hansi-theme-font:minor-latin">&mdash;&mdash;&mdash;《正德兴宁志》所见之明代韩江中上游族群关系陈</span> <span style="font-family:宋体;mso-ascii-font-family:Calibri;mso-ascii-theme-font:&#10;minor-latin;mso-fareast-font-family:宋体;mso-fareast-theme-font:minor-fareast;&#10;mso-hansi-font-family:Calibri;mso-hansi-theme-font:minor-latin">春</span> <span style="font-family:宋体;mso-ascii-font-family:Calibri;mso-ascii-theme-font:minor-latin;&#10;mso-fareast-font-family:宋体;mso-fareast-theme-font:minor-fareast;mso-hansi-font-family:&#10;Calibri;mso-hansi-theme-font:minor-latin">声</span><span lang="EN-US">2013 </span><span style="font-family:宋体;mso-ascii-font-family:Calibri;mso-ascii-theme-font:minor-latin;&#10;mso-fareast-font-family:宋体;mso-fareast-theme-font:minor-fareast;mso-hansi-font-family:&#10;Calibri;mso-hansi-theme-font:minor-latin">年第</span><span lang="EN-US"> 4 </span><span style="font-family:宋体;mso-ascii-font-family:Calibri;mso-ascii-theme-font:minor-latin;&#10;mso-fareast-font-family:宋体;mso-fareast-theme-font:minor-fareast;mso-hansi-font-family:&#10;Calibri;mso-hansi-theme-font:minor-latin">期</span> <span style="font-family:&#10;宋体;mso-ascii-font-family:Calibri;mso-ascii-theme-font:minor-latin;mso-fareast-font-family:&#10;宋体;mso-fareast-theme-font:minor-fareast;mso-hansi-font-family:Calibri;&#10;mso-hansi-theme-font:minor-latin">中山大学学报</span><span lang="EN-US"> ( </span><span style="font-family:宋体;mso-ascii-font-family:Calibri;mso-ascii-theme-font:minor-latin;&#10;mso-fareast-font-family:宋体;mso-fareast-theme-font:minor-fareast;mso-hansi-font-family:&#10;Calibri;mso-hansi-theme-font:minor-latin">社会科学版</span><span lang="EN-US">) No</span><span style="font-family:宋体;mso-ascii-font-family:Calibri;mso-ascii-theme-font:minor-latin;&#10;mso-fareast-font-family:宋体;mso-fareast-theme-font:minor-fareast;mso-hansi-font-family:&#10;Calibri;mso-hansi-theme-font:minor-latin">．</span><span lang="EN-US"> 4 2013</span><span style="font-family:宋体;mso-ascii-font-family:Calibri;mso-ascii-theme-font:minor-latin;&#10;mso-fareast-font-family:宋体;mso-fareast-theme-font:minor-fareast;mso-hansi-font-family:&#10;Calibri;mso-hansi-theme-font:minor-latin">第</span><span lang="EN-US"> 53 </span><span style="font-family:宋体;mso-ascii-font-family:Calibri;mso-ascii-theme-font:minor-latin;&#10;mso-fareast-font-family:宋体;mso-fareast-theme-font:minor-fareast;mso-hansi-font-family:&#10;Calibri;mso-hansi-theme-font:minor-latin">卷</span><span lang="EN-US"> JOU</span><span style="font-family:宋体;mso-ascii-font-family:Calibri;mso-ascii-theme-font:minor-latin;&#10;mso-fareast-font-family:宋体;mso-fareast-theme-font:minor-fareast;mso-hansi-font-family:&#10;Calibri;mso-hansi-theme-font:minor-latin">Ｒ</span><span lang="EN-US">NAL OF SUN YAT-SEN UNIVE</span><span style="font-family:宋体;mso-ascii-font-family:Calibri;&#10;mso-ascii-theme-font:minor-latin;mso-fareast-font-family:宋体;mso-fareast-theme-font:&#10;minor-fareast;mso-hansi-font-family:Calibri;mso-hansi-theme-font:minor-latin">Ｒ</span><span lang="EN-US">SITY Vol</span><span style="font-family:宋体;mso-ascii-font-family:&#10;Calibri;mso-ascii-theme-font:minor-latin;mso-fareast-font-family:宋体;mso-fareast-theme-font:&#10;minor-fareast;mso-hansi-font-family:Calibri;mso-hansi-theme-font:minor-latin">．</span><span lang="EN-US"> 53( </span><span style="font-family:宋体;mso-ascii-font-family:Calibri;&#10;mso-ascii-theme-font:minor-latin;mso-fareast-font-family:宋体;mso-fareast-theme-font:&#10;minor-fareast;mso-hansi-font-family:Calibri;mso-hansi-theme-font:minor-latin">总</span><span lang="EN-US"> 244 </span><span style="font-family:宋体;mso-ascii-font-family:Calibri;&#10;mso-ascii-theme-font:minor-latin;mso-fareast-font-family:宋体;mso-fareast-theme-font:&#10;minor-fareast;mso-hansi-font-family:Calibri;mso-hansi-theme-font:minor-latin">期</span><span lang="EN-US">) ( SOCIAL SCIENCE EDITION) General No</span><span style="font-family:&#10;宋体;mso-ascii-font-family:Calibri;mso-ascii-theme-font:minor-latin;mso-fareast-font-family:&#10;宋体;mso-fareast-theme-font:minor-fareast;mso-hansi-font-family:Calibri;&#10;mso-hansi-theme-font:minor-latin">．</span><span lang="EN-US"> 244<o:p></o:p></span></p>]]></description>
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			<link>http://www.niaochao2008.com/20180311/article.asp?id=80</link>
			<title><![CDATA[暮碑刻讳字什么意思]]></title>
			<author>shopsha2002@126.com(admin)</author>
			<category><![CDATA[阿里沙氏]]></category>
			<pubDate>Thu,18 Apr 2019 15:14:48 +0800</pubDate>
			<guid>http://www.niaochao2008.com/20180311/default.asp?id=80</guid>
		<description><![CDATA[<p>&nbsp;<span style="color: rgb(51, 51, 51); font-family: &quot;PingFang SC&quot;, &quot;Lantinghei SC&quot;, &quot;Microsoft YaHei&quot;, arial, 宋体, sans-serif, tahoma; font-size: 16px;">生名死讳，-&mdash;&mdash;活着的人的名字叫&ldquo;名&rdquo;；死去的人的名字叫&ldquo;讳&rdquo;。特别是涉及上辈已逝的亲属的名字的称呼时，更应如此，常见于墓碑，或有必要介绍长辈的正式文件中。讳，就是忌讳的意思。</span></p>
<p>&nbsp;</p>
<p><span style="color: rgb(51, 51, 51); font-family: &quot;PingFang SC&quot;, &quot;Lantinghei SC&quot;, &quot;Microsoft YaHei&quot;, arial, 宋体, sans-serif, tahoma; font-size: 16px;">墓碑刻&ldquo;讳&rdquo;字，表示避讳，但又不得不说（写）出来。封建时代不能直接称呼帝王或尊长的名字，如果不得不说（写）出来，就要在名字前加一个&ldquo;讳&rdquo;字。</span><br style="content: &quot;&quot;; display: block; width: 705px; height: 0px; margin: 20px 0px; color: rgb(51, 51, 51); font-family: &quot;PingFang SC&quot;, &quot;Lantinghei SC&quot;, &quot;Microsoft YaHei&quot;, arial, 宋体, sans-serif, tahoma; font-size: 16px;" />
<span style="color: rgb(51, 51, 51); font-family: &quot;PingFang SC&quot;, &quot;Lantinghei SC&quot;, &quot;Microsoft YaHei&quot;, arial, 宋体, sans-serif, tahoma; font-size: 16px;">　　讳（hu&igrave;）：</span><br style="content: &quot;&quot;; display: block; width: 705px; height: 0px; margin: 20px 0px; color: rgb(51, 51, 51); font-family: &quot;PingFang SC&quot;, &quot;Lantinghei SC&quot;, &quot;Microsoft YaHei&quot;, arial, 宋体, sans-serif, tahoma; font-size: 16px;" />
<span style="color: rgb(51, 51, 51); font-family: &quot;PingFang SC&quot;, &quot;Lantinghei SC&quot;, &quot;Microsoft YaHei&quot;, arial, 宋体, sans-serif, tahoma; font-size: 16px;">　　①因有顾忌不敢说或不愿说。如讳言、忌讳</span><br style="content: &quot;&quot;; display: block; width: 705px; height: 0px; margin: 20px 0px; color: rgb(51, 51, 51); font-family: &quot;PingFang SC&quot;, &quot;Lantinghei SC&quot;, &quot;Microsoft YaHei&quot;, arial, 宋体, sans-serif, tahoma; font-size: 16px;" />
<span style="color: rgb(51, 51, 51); font-family: &quot;PingFang SC&quot;, &quot;Lantinghei SC&quot;, &quot;Microsoft YaHei&quot;, arial, 宋体, sans-serif, tahoma; font-size: 16px;">　　②封建时代不敢直接称呼帝王或尊长的名字。如避讳。</span><br style="content: &quot;&quot;; display: block; width: 705px; height: 0px; margin: 20px 0px; color: rgb(51, 51, 51); font-family: &quot;PingFang SC&quot;, &quot;Lantinghei SC&quot;, &quot;Microsoft YaHei&quot;, arial, 宋体, sans-serif, tahoma; font-size: 16px;" />
<span style="color: rgb(51, 51, 51); font-family: &quot;PingFang SC&quot;, &quot;Lantinghei SC&quot;, &quot;Microsoft YaHei&quot;, arial, 宋体, sans-serif, tahoma; font-size: 16px;">　　墓碑的写法：墓碑通常有抬头、正文、落款三部分组成。</span><br style="content: &quot;&quot;; display: block; width: 705px; height: 0px; margin: 20px 0px; color: rgb(51, 51, 51); font-family: &quot;PingFang SC&quot;, &quot;Lantinghei SC&quot;, &quot;Microsoft YaHei&quot;, arial, 宋体, sans-serif, tahoma; font-size: 16px;" />
<span style="color: rgb(51, 51, 51); font-family: &quot;PingFang SC&quot;, &quot;Lantinghei SC&quot;, &quot;Microsoft YaHei&quot;, arial, 宋体, sans-serif, tahoma; font-size: 16px;">　　抬头：抬头主要写死者的生前职务、职业等，有的也可以省去不写。</span><br style="content: &quot;&quot;; display: block; width: 705px; height: 0px; margin: 20px 0px; color: rgb(51, 51, 51); font-family: &quot;PingFang SC&quot;, &quot;Lantinghei SC&quot;, &quot;Microsoft YaHei&quot;, arial, 宋体, sans-serif, tahoma; font-size: 16px;" />
<span style="color: rgb(51, 51, 51); font-family: &quot;PingFang SC&quot;, &quot;Lantinghei SC&quot;, &quot;Microsoft YaHei&quot;, arial, 宋体, sans-serif, tahoma; font-size: 16px;">　　正文：正文主要写明立碑者对死者的称谓及死者的姓名。如&ldquo;先考x(姓)公讳&times;&times;（名字）之墓&rdquo;。</span><br style="content: &quot;&quot;; display: block; width: 705px; height: 0px; margin: 20px 0px; color: rgb(51, 51, 51); font-family: &quot;PingFang SC&quot;, &quot;Lantinghei SC&quot;, &quot;Microsoft YaHei&quot;, arial, 宋体, sans-serif, tahoma; font-size: 16px;" />
<span style="color: rgb(51, 51, 51); font-family: &quot;PingFang SC&quot;, &quot;Lantinghei SC&quot;, &quot;Microsoft YaHei&quot;, arial, 宋体, sans-serif, tahoma; font-size: 16px;">　　落款：落款写明立碑人的身份、姓名。</span><br style="content: &quot;&quot;; display: block; width: 705px; height: 0px; margin: 20px 0px; color: rgb(51, 51, 51); font-family: &quot;PingFang SC&quot;, &quot;Lantinghei SC&quot;, &quot;Microsoft YaHei&quot;, arial, 宋体, sans-serif, tahoma; font-size: 16px;" />
<span style="color: rgb(51, 51, 51); font-family: &quot;PingFang SC&quot;, &quot;Lantinghei SC&quot;, &quot;Microsoft YaHei&quot;, arial, 宋体, sans-serif, tahoma; font-size: 16px;">　　立碑时间可写可不写。</span></p>]]></description>
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			<link>http://www.niaochao2008.com/20180311/article.asp?id=79</link>
			<title><![CDATA[明代官员的退休待遇]]></title>
			<author>shopsha2002@126.com(admin)</author>
			<category><![CDATA[阿里沙氏]]></category>
			<pubDate>Thu,18 Apr 2019 15:06:01 +0800</pubDate>
			<guid>http://www.niaochao2008.com/20180311/default.asp?id=79</guid>
		<description><![CDATA[<p>&nbsp;<span style="font-family: &quot;Microsoft YaHei&quot;, 微软雅黑, 黑体; font-size: 16px; text-indent: 2em; margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">官员的退休年龄，中国很早即有明确规定。《礼记&middot;曲礼（上）》　载：&ldquo;大夫七十而致事&rdquo;。</span><span style="font-family: &quot;Microsoft YaHei&quot;, 微软雅黑, 黑体; font-size: 16px; text-indent: 2em; margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">70</span><span style="font-family: &quot;Microsoft YaHei&quot;, 微软雅黑, 黑体; font-size: 16px; text-indent: 2em; margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">岁退休，&ldquo;法定&rdquo;时间从周代开始。</span></p>
<p style="margin: 0px 0px 1.5em; padding: 0px; box-sizing: content-box; font-size: 16px; line-height: 1.5; font-family: &quot;Microsoft YaHei&quot;, 微软雅黑, 黑体; text-indent: 2em;"><span style="margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">退休年龄发生重大调整，始于明朝。洪武十三年（</span><span style="margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">1380</span><span style="margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">年）二月，明太祖朱元璋&ldquo;命文武官员六十以上者，皆听致仕&rdquo;。</span><span style="margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">60</span><span style="margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">岁退休，首现中国历史。</span></p>
<p style="margin: 0px 0px 1.5em; padding: 0px; box-sizing: content-box; font-size: 16px; line-height: 1.5; font-family: &quot;Microsoft YaHei&quot;, 微软雅黑, 黑体; text-indent: 2em;"><span style="margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">较之于文官，武职官员工作性质特殊，</span><span style="margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">60</span><span style="margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">岁很难有相应的体力。洪武十八年（</span><span style="margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">1385</span><span style="margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">年）八月，明太祖又&ldquo;命内外指挥、千、百户、镇抚，凡年五十以上者许以子孙代职。&rdquo;</span>&nbsp;<span style="margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">武职官员的退休年龄，提前至</span><span style="margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">50</span><span style="margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">岁。</span></p>
<p style="margin: 0px 0px 1.5em; padding: 0px; box-sizing: content-box; font-size: 16px; line-height: 1.5; font-family: &quot;Microsoft YaHei&quot;, 微软雅黑, 黑体; text-indent: 2em;"><span style="margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">明孝宗时，又出现了</span>&nbsp;<span style="margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">&ldquo;内退&rdquo;规定。如果官员主动提出退休，</span><span style="margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">40</span><span style="margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">岁也会被批准。</span></p>
<div class="a_adv1" style="margin: 0px; padding: 0px 20px 10px 0px; box-sizing: content-box; font-size: 16px; font-family: &quot;Microsoft YaHei&quot;, 微软雅黑, 黑体; float: left;">&nbsp;</div>
<p style="margin: 0px 0px 1.5em; padding: 0px; box-sizing: content-box; font-size: 16px; line-height: 1.5; font-family: &quot;Microsoft YaHei&quot;, 微软雅黑, 黑体; text-indent: 2em;"><span style="margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">与这种&ldquo;提前退休&rdquo;相对应的，则是&ldquo;延迟退休&rdquo;。早明成祖登基时，即一度恢复&ldquo;</span><span style="margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">70</span><span style="margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">岁退休&rdquo;古制。明成祖朱棣发动&ldquo;靖难之役&rdquo;，造成大批官员被杀。实行&ldquo;延迟退休&rdquo;，与当时的人才短缺有关。所以，明代官员的退休年龄，基本上都维持在</span><span style="margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">60</span><span style="margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">&mdash;</span><span style="margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">70</span><span style="margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">岁之间。</span></p>
<p style="margin: 0px 0px 1.5em; padding: 0px; box-sizing: content-box; font-size: 16px; line-height: 1.5; font-family: &quot;Microsoft YaHei&quot;, 微软雅黑, 黑体; text-indent: 2em;"><span style="margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">退休的明代官员，还能享受一定的优惠待遇。明初规定，三品以上官以本品致仕；四品以下并现职任满三年而无大过者，可升一等致仕；若有过而不称职者，以原级致仕。退休的明代官员，享受相应的政治待遇，可以参加官方的宴会、祭祀活动等。</span></p>
<p style="margin: 0px 0px 1.5em; padding: 0px; box-sizing: content-box; font-size: 16px; line-height: 1.5; font-family: &quot;Microsoft YaHei&quot;, 微软雅黑, 黑体; text-indent: 2em;"><span style="margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">经济待遇则变化很大。明初，执行&ldquo;仕官食原俸&rdquo;的规定，即工资照拿。但好景不长，这种规定不久就被取消。取而代之的是不领取俸禄、但享受本品豁免赋役的权利。生活特殊困难的，享受&ldquo;低保&rdquo;：</span>&nbsp;<span style="margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">&ldquo;有司月给米二石，修（终）其身&rdquo;。</span></p>
<p style="margin: 0px 0px 1.5em; padding: 0px; box-sizing: content-box; font-size: 16px; line-height: 1.5; font-family: &quot;Microsoft YaHei&quot;, 微软雅黑, 黑体; text-indent: 2em;"><span style="margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">这种&ldquo;终身低保&rdquo;，毕竟太少，对官员并无多少吸引力，所以同样存在到龄不愿退休的官员。这种官员，通常会受到弹劾。而对主动退休的官员，朝廷则给予鼓励。明弘治年间，明孝宗专门下诏：&ldquo;自愿告退官员，不分年岁，俱令致仕。&rdquo;</span></p>
<p style="margin: 0px 0px 1.5em; padding: 0px; box-sizing: content-box; font-size: 16px; line-height: 1.5; font-family: &quot;Microsoft YaHei&quot;, 微软雅黑, 黑体; text-indent: 2em;"><span style="margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">有些官员主动退休，通常还有政治安全的考虑。明朝开国功臣刘基，刚满</span><span style="margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">60</span><span style="margin: 0px; padding: 0px; box-sizing: content-box; font-weight: 700;">岁就主动请辞。朱元璋很高兴，派人把他风光地送回老家，还重重地赏了刘基许多财物。</span></p>
<p style="margin: 0px 0px 1.5em; padding: 0px; box-sizing: content-box; font-size: 16px; line-height: 1.5; font-family: &quot;Microsoft YaHei&quot;, 微软雅黑, 黑体; text-indent: 2em;">&nbsp;</p>]]></description>
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			<link>http://www.niaochao2008.com/20180311/article.asp?id=78</link>
			<title><![CDATA[明朝年号干支纪年对照表]]></title>
			<author>shopsha2002@126.com(admin)</author>
			<category><![CDATA[阿里沙氏]]></category>
			<pubDate>Wed,17 Apr 2019 15:09:46 +0800</pubDate>
			<guid>http://www.niaochao2008.com/20180311/default.asp?id=78</guid>
		<description><![CDATA[<p>&nbsp;</p>
<p><a href="http://www.360doc.com/content/15/0610/22/8378385_477251261.shtml" target="_blank">明朝年号干支纪年对照表</a></p>
<p><a href="http://www.360doc.com/content/15/0610/22/8378385_477251261.shtml" target="_blank">&nbsp;http://www.360doc.com/content/15/0610/22/8378385_477251261.shtml</a></p>]]></description>
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			<link>http://www.niaochao2008.com/20180311/article.asp?id=77</link>
			<title><![CDATA[丁鹤年年谱]]></title>
			<author>shopsha2002@126.com(admin)</author>
			<category><![CDATA[阿里沙氏]]></category>
			<pubDate>Tue,16 Apr 2019 15:16:32 +0800</pubDate>
			<guid>http://www.niaochao2008.com/20180311/default.asp?id=77</guid>
		<description><![CDATA[<p>&nbsp;</p>
<p><a href="http://www.wanfangdata.com.cn/details/detail.do?_type=degree&amp;id=Y1982258#" target="_blank">丁鹤年年谱</a></p>
<p>&nbsp;<a href="http://www.wanfangdata.com.cn/details/detail.do?_type=degree&amp;id=Y1982258#" target="_blank">http://www.wanfangdata.com.cn/details/detail.do?_type=degree&amp;id=Y1982258#</a></p>]]></description>
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			<link>http://www.niaochao2008.com/20180311/article.asp?id=76</link>
			<title><![CDATA[向正树元代中国沿海地区伊斯兰教网络的研究]]></title>
			<author>shopsha2002@126.com(admin)</author>
			<category><![CDATA[阿里沙氏]]></category>
			<pubDate>Sun,14 Apr 2019 10:57:01 +0800</pubDate>
			<guid>http://www.niaochao2008.com/20180311/default.asp?id=76</guid>
		<description><![CDATA[<p><a href="https://www.qichacha.com/postnews_ff8ed48ea5f1d0e43ff3773e4eb98465.html" target="_blank">&nbsp;向正树:《元代中国沿海地区伊斯兰教网络的研究》</a></p>
<p>&nbsp;</p>
<p><a href="https://www.qichacha.com/postnews_ff8ed48ea5f1d0e43ff3773e4eb98465.html" target="_blank">https://www.qichacha.com/postnews_ff8ed48ea5f1d0e43ff3773e4eb98465.html</a></p>]]></description>
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			<link>http://www.niaochao2008.com/20180311/article.asp?id=75</link>
			<title><![CDATA[武汉心意六合拳名家李国宪老师谈回回十八肘 ]]></title>
			<author>shopsha2002@126.com(admin)</author>
			<category><![CDATA[阿里沙氏]]></category>
			<pubDate>Sun,14 Apr 2019 10:42:00 +0800</pubDate>
			<guid>http://www.niaochao2008.com/20180311/default.asp?id=75</guid>
		<description><![CDATA[<p>&nbsp;<span style="color: rgb(153, 153, 153); font-size: 14px; font-family: &quot;PingFang SC&quot;, Arial, 微软雅黑, 宋体, simsun, sans-serif;">2018-08-27 09:31</span></p>
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<p><article class="article" id="mp-editor" style="border: 0px; margin: 0px; padding: 5px 0px 0px; font-size: 16px; color: rgb(25, 25, 25); line-height: 1.9; overflow-x: hidden; overflow-y: auto; box-sizing: border-box; outline: 0px; tab-size: 4; word-wrap: break-word; width: 640px; font-family: &quot;PingFang SC&quot;, Arial, 微软雅黑, 宋体, simsun, sans-serif;">
<p style="border: 0px; margin: 0.63em 0px 1.8em; padding: 0px; counter-reset: list-1 0 list-2 0 list-3 0 list-4 0 list-5 0 list-6 0 list-7 0 list-8 0 list-9 0;">​</p>
<p class="ql-align-center" style="border: 0px; margin: 0.63em 0px 1.8em; padding: 0px; counter-reset: list-1 0 list-2 0 list-3 0 list-4 0 list-5 0 list-6 0 list-7 0 list-8 0 list-9 0; text-align: center;"><img src="http://5b0988e595225.cdn.sohucs.com/images/20180827/a0e05f87272f4809a1bd6add28bf8f24.jpeg" max-width="600" style="border: 0px; margin: 10px auto 0px; padding: 0px; display: block; max-width: 100%; height: auto;" alt="" /></p>
<p style="border: 0px; margin: 0.63em 0px 1.8em; padding: 0px; counter-reset: list-1 0 list-2 0 list-3 0 list-4 0 list-5 0 list-6 0 list-7 0 list-8 0 list-9 0;">据鲁山买清选，铁志豪阿訇所述：回回十八肘，又称十八快肘。相传为元末民初的西域人，号&ldquo;回回大师&rdquo;阿老丁阿訇所传。其后传子苫思丁，苫传职马绿丁、</p>
<p style="border: 0px; margin: 0.63em 0px 1.8em; padding: 0px; counter-reset: list-1 0 list-2 0 list-3 0 list-4 0 list-5 0 list-6 0 list-7 0 list-8 0 list-9 0;">职传丁鹤年等。</p>
<p style="border: 0px; margin: 0.63em 0px 1.8em; padding: 0px; counter-reset: list-1 0 list-2 0 list-3 0 list-4 0 list-5 0 list-6 0 list-7 0 list-8 0 list-9 0;">是否属实。尚无可靠证据可查。清末河南鲁山买壮图阿訇精此技艺，并传满拉（阿訇的接班图）袁风仪、袁长者、子买学礼。传阿訇安大庆、丁兆详。学礼传阿訇买清选、铁志豪。满拉李春申、吕花州、石滚、石健、李殿臣、海虎、买景色力、马保健等人。主要流行在河南一带，凡善此肘者，皆不轻易外传。一绝招在手，如握灵蛇之珠，如抱荆山之玉，相互封锁，不露端倪，传子不传女，传阿訇及满拉。故使异常精妙的回回十八肘技艺，只能分散掌握在少数人的手中，而系统的论述肘法的专著，尤为凤毛麟角，十分罕见。</p>
<p class="ql-align-center" style="border: 0px; margin: 0.63em 0px 1.8em; padding: 0px; counter-reset: list-1 0 list-2 0 list-3 0 list-4 0 list-5 0 list-6 0 list-7 0 list-8 0 list-9 0; text-align: center;"><img src="http://5b0988e595225.cdn.sohucs.com/images/20180827/0454c4f3557d40e68a5f363eed8fc323.jpeg" max-width="600" style="border: 0px; margin: 10px auto 0px; padding: 0px; display: block; max-width: 100%; height: auto;" alt="" /></p>
<p style="border: 0px; margin: 0.63em 0px 1.8em; padding: 0px; counter-reset: list-1 0 list-2 0 list-3 0 list-4 0 list-5 0 list-6 0 list-7 0 list-8 0 list-9 0;">该拳共有十八大式，一式连发三式。无套路及对练，皆以单练为主。演练起来，其势动作紧凑小巧，攻防结构严谨、合理，身法灵活自然，风格古朴粗狂，肘法变化多端，起落翻转，迅捷多变，节奏分明，三肘一气呵成，其法独特，风格别致。在技击中讲究见招就打，肘不空回、打即是防、防即是打，防打结合，侧身进步，拳肘相加，头膝并用、由擅长于近身生死搏斗之中。其撞击力歹毒勇猛，疾忙快利，被击者轻者伤筋断骨，重则心胆俱裂，其后果可怕之极。切勿传好勇斗狠之士，误人误己。肘法，是利用肘三角区的臂区，旋膊防守的方法。肘的三角区硬，劲力击出大，而势稳而疾，则时长时短。肘法在技术运用中多配以拳（掌）、头、肩、胯、膝、腿招交替使用，并要调整角度，步法协调、引招为虚，肘法为实的进攻防范技击术。并须以腰为轴、震脚、拧腰、沉肩、旋膊、劲力的束发，这样不仅攻防的爆发力大，而且圆活，轻灵。肘击术可以攻击人的面颊、胸腔、腹肋、背腰等部位。</p>
<p class="ql-align-center" style="border: 0px; margin: 0.63em 0px 1.8em; padding: 0px; counter-reset: list-1 0 list-2 0 list-3 0 list-4 0 list-5 0 list-6 0 list-7 0 list-8 0 list-9 0; text-align: center;"><img src="http://5b0988e595225.cdn.sohucs.com/images/20180827/c247976903e44b9ebc9c58eeab056864.jpeg" max-width="600" style="border: 0px; margin: 10px auto 0px; padding: 0px; display: block; max-width: 100%; height: auto;" alt="" /></p>
<p style="border: 0px; margin: 0.63em 0px 1.8em; padding: 0px; counter-reset: list-1 0 list-2 0 list-3 0 list-4 0 list-5 0 list-6 0 list-7 0 list-8 0 list-9 0;">回回十八肘主要内容是：步法有小奔腿、快急步、倒插步、寸垫步、震脚等。肘法以顶、沉、挑、劈、横、撞为主。劲法有崩、点、抖、拧。力法以螺旋、三角、斜面、刚柔、蓄力为主。肘式有：力劈华山（劈肘）、虎抱头（挑）、力坠千斤（沉）、烈马回头（后抬）、顺水推舟（扫）、霸王卸甲（卸）、霸王开锁（双崩）、野鸡旋窝（转）、野马撞槽（挫）、双龙抱珠（双夹）、拔草寻蛇（内外摆）、黑虎掏心（顶）、猛虎坐坡（反击）、张飞铡草（扫）、雨打梨花（压）、平沙落雁（翻）、飞雁抄水（点）、秦王磨旗（磨身）。</p>
<p style="border: 0px; margin: 0.63em 0px 1.8em; padding: 0px; counter-reset: list-1 0 list-2 0 list-3 0 list-4 0 list-5 0 list-6 0 list-7 0 list-8 0 list-9 0;">&nbsp;</p>
<p style="border: 0px; margin: 0.63em 0px 1.8em; padding: 0px; counter-reset: list-1 0 list-2 0 list-3 0 list-4 0 list-5 0 list-6 0 list-7 0 list-8 0 list-9 0;">来源：</p>
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			<link>http://www.niaochao2008.com/20180311/article.asp?id=74</link>
			<title><![CDATA[伊本·白图泰游记]]></title>
			<author>shopsha2002@126.com(admin)</author>
			<category><![CDATA[阿里沙氏]]></category>
			<pubDate>Fri,12 Apr 2019 14:50:07 +0800</pubDate>
			<guid>http://www.niaochao2008.com/20180311/default.asp?id=74</guid>
		<description><![CDATA[<p>&nbsp;</p>
<p><a href="https://max.book118.com/html/2017/0814/127880693.shtm" target="_blank">伊本&middot;白图泰游记</a></p>
<p><a href="https://max.book118.com/html/2017/0814/127880693.shtm" target="_blank">https://max.book118.com/html/2017/0814/127880693.shtm</a></p>
<div>版权归作者所有，任何形式转载请联系作者。</div>
<div>作者：东四牌楼王师傅（来自豆瓣）</div>
<div>来源：https://www.douban.com/note/609814075/</div>
<div>&nbsp;</div>
<div>1346年（至正六年），著名的摩洛哥旅行家伊本白&middot;图泰来到杭州，他的《伊本&middot;白图泰游记》中提到了杭州穆斯林社区： &ldquo;穆斯林们住在城内，城市美丽，市街布局如伊斯兰地区的一样。内有清真寺和宣礼员，进城时正当为晌礼时，声闻远近。在此城我们寄宿于埃及人士欧斯曼&middot;伊本&middot;安法尼之子孙的家中。他是当地一个大巨商，他十分欣赏此地，因而定居于此&hellip;&hellip;他们有一道堂，亦以欧斯曼尼亚著名，建筑美丽，慈善基金很多，内有一批苏菲修道者。欧斯曼还在该城修建一座清真大寺，捐赠该寺和道堂大量慈善基金，该城的穆斯林很多。我们在此城居住十五日，我们每日每晚都受到邀请&hellip;&hellip;&rdquo;</div>
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			<link>http://www.niaochao2008.com/20180311/article.asp?id=73</link>
			<title><![CDATA[蒙元史考论]]></title>
			<author>shopsha2002@126.com(admin)</author>
			<category><![CDATA[阿里沙氏]]></category>
			<pubDate>Fri,12 Apr 2019 14:18:33 +0800</pubDate>
			<guid>http://www.niaochao2008.com/20180311/default.asp?id=73</guid>
		<description><![CDATA[<h1 style="margin: 0px; padding: 0px; font-size: 15px; border: 0px; outline: 0px; font-family: 微软雅黑, 宋体; width: 479.5px; max-height: 38px; overflow: hidden;"><a href="https://max.book118.com/html/2017/0729/125136357.shtm" target="_blank">蒙元史考论</a></h1>
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