The Hui Muslim scholar Liu Zhi wrote about Sufism in Chinese and translated Sufi writings from their original languages.[39][40] The Hui Muslim scholar Wang Daiyu used Confucian, Daoist, and Buddhist terminology in his Islamic writings.[41] Liu Zhi and Wang Daiyu were both Gedimu (non-Sufi) Muslims and argued that Muslims could be loyal both to the Mandate of Heaven and Allah, justifying Muslim obedience to the Qing government, since Allah was reflected by the Mandate of Haven in this world.[42] Liu Zhi and Wang Daiyu's writings became part of the Han Kitab, a Chinese Islamic text which synthesized Islam and Confucianism, using Confucian terminology to explain Islam.[43] Liu Zhi met and talked with the Vice Minister of the Board of War regarding Islam, convincing him that Confucian principles were supported by Islam so that it should not be regarded as heretical.[44] Liu Zhi used neo-Confucianism in his Islamic work titled as "The Philosophy of Arabia", and it was written that the book "illuminates" Confucianism, while Confucianism was at odds with Buddhism and Taoism, in a preface to the book by the non-Muslim Vice-Minister of the Board of Propriety.[45]