“以儒诠经”（或曰“以儒释经”）是中国伊斯兰教发展史上一个值得注意的重大文化现象，其实质是刘智和他同时代的一些回族穆斯林学者受当时时空环境的特殊复杂因素所迫，为了宣教、护教的需要，“用儒文以待西学（伊斯兰教）”，“原儒语以明其义”的手法，以汉文为宣传工具而从事的伊斯兰教实践活动。刘智等人借以宣传伊斯兰教的思路和途径曾一度被认为是“反经异俗”、标新立异，认为这样做有悖于伊斯兰教教义，是对伊斯兰教的亵渎，但他“以儒诠经”的汉文译著问世后，却受到了教内人士和汉族士大夫的普遍赞赏和首肯，这从一个侧面说明，刘智等人的作法，适应了伊斯兰教在中国发展的客观需要。尽管刘智“以儒诠经”的汉文译著活动有其时代和阶级的局限性，但从文化交流的大前提审视，它是伊斯兰文化和中国儒家文化经过长期对立、碰撞、交流、融合后所结成的一个硕果，是中阿文化交流的一份历史遗产，其价值远远超出了宗教本身，而成为中阿人民传统友谊的一部分。 “Interpretation of Confucianism and Buddhism” (or “Confucianism and Confucianism”) is a notable major cultural phenomenon in the history of the development of Islam in China. The essence is that some Muslim Muslim scholars of Liu and his contemporaries were influenced by the special complex of time and space environment For the purpose of propaganda and education, “Former Confucianism waits for Western Studies (Islamism)” and “Former Confucianism expresses its righteousness”, Islamic practice engaged in using Chinese as a propaganda tool is forced by factors. The ideas and approaches that Liu Zhi and others used to promote Islam were once regarded as “anti-stereotypical” and unconventional. They considered it contrary to the teachings of Islam and were a desecration of Islam. However, After the advent of the Chinese translation, it was generally appreciated and endorsed by both insiders and Han scholars. This shows from one side that Liu Zhi and others have adapted to the objective needs of Islam in China’s development. Although Liu Zhi’s Chinese translation of Confucianism and Taoism has its limitations in time and class, from the precondition of cultural exchange, it is the result of a long period of confrontation, collision, exchange and integration between Islamic culture and Chinese Confucianism The result of this is a historical heritage of cultural exchange between China and Afghanistan, whose value far exceeds that of religion itself and has become part of the traditional friendship between the Chinese and Arab peoples.