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2023/04/14

[Let's Talk Religion] Ibn 'Arabi & The Unity of Being [72 min]

Ibn 'Arabi & The Unity of Being

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[Let's Talk Religion]

542K subscribers

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766,962 views Premiered Apr 28, 2020 #Mysticism #Sufism #IbnArabi

In this very long video, I give an introduction to one of the most significant, yet often misunderstood thinkers and mystics in history - Ibn 'Arabi.

The video will be released in parts soon as well, but I wanted to put this up first as an epic, full introduction to his life and ideas.

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Souces:

Chittick, William (2005). "Ibn Arabi: Heir to the Prophets". OneWorld Publications.

Chittick, William (1998). "The Self-Disclosure of God: Principles of Ibn al-'Arabi's Cosmology". State University of New York Press.

Chittick, William (2005). "The Sufi Doctrine of Rumi". World Wisdom, inc.

Chodkiewicz, Michel (1982). "The Spiritual writings of Amir 'Abd al-Kader". State University of New York Press.

Chodkiewicz, Michel (1993). "Seal of the Saints: Prophethood and sainthood in the doctrine of Ibn 'Arabi". Translated by Liadain Sherrard. The Islamic Texts Society.

Addas, Claude (1993). "Quest for the Red Sulphur". The Islamic Texts Society.

Ibn 'Arabi - "The Ringstones of Wisdom (Fusus al-hikam)". Translated by Caner Dagli. Kazi Publications.

Ibn Arabi - "The Interpreter of Desires (Tarjuman al-ashwaq)". Translated by Reynold A. Nicholson. London: Royal Asiatic Society.

Ibn Arabi - "The Universal Tree and the Four Birds (al-ittihad al-kawni). Translated by Angela Jaffray. Oxford: Anqa Publishing.

Mahmud Shabistari - "Garden of Mystery: The Gulshan-i raz of Mahmud Shabistari". Translated by Robert Abdul Hayy Darr. Archetype.

Fakhruddin 'Iraqi - "Divine Flashes (Lama'at)". Translated by William C. Chittick & Peter Lamborn Wilson. The Classics of Western Spirituality Series. Paulist Press.

#IbnArabi #Sufism #Mysticism

Key moments

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3,103 Comments

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Hasan

2 years ago

As a born Muslim I am ashamed by my lack of knowledge about these figures of Islamic Golden Age. Thank you for such a nice and non bias discussion.

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Holden McRoin

11 months ago

I listened to this video twice and the time absolutely flew by, we are so blessed to be alive during a time when information is so readily available and we have people like yourself willing to dedicate their own time to making quality content

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Richard Engelhardt

4 months ago

You are undooubtedly one of the best teachers I have ever had the privilege of learning from, in all my 50 years at Yale, Harvard, and Cambridge. Thank you!

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Denisa Nastase

1 year ago

One of the most profound pieces of information I have ever experienced. This felt to shook my core. I applaud you for being able to put this presentation forth. It felt like a masterpiece in terms of clarity and essence.

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Quran Mine

2 months ago

I'm an Arab Muslim from Morocco.

I watched your video, and I was astonished to the extent of your analysis especially in the 2nd part. Congratulations from my heart!

Super Girl

1 year ago

I have goosebumps and my heart aches with love understanding (somewhat) this concept. It is so beautiful

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Peter Rosso

2 years ago

I would love to see a part 2 that goes more in depth into ibn Arabi's metaphysics/cosmology, regarding insan al kamil etc

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shahul hameed

1 year ago (edited)

Almighty has blessed you with incredible knowledge, beautiful voice and the beauty of articulation ...I am amazed and totally flattered after going through each of your videos - The depth of knowledge in each of video is unimaginable ......Ohh my how much i learnt from you is still a wonder for me. Thank you for this great service brother - May god bless you - Thanks again

user1

10 months ago

I've been bingewatching your videos and i'm impressed of your knowledge, love and respect for the subject matter. Keep up the great work

Ibrahim Khalil

1 year ago (edited)

As a Sufi Sheikh from the Tijanya Order and West African (Senegal), I've been reading Ibn Arabi's work and many other Sufis like Ghazali, Ruzbahani and Abu Yazid al- Bastami for 16 years now

And i don't really find Ibn Arabi doctrine hard to understand at all. Well at least not when you are initiated into fanā and Baqā. And He was wrong about being The Khatim-il Awliya something he later rectified himself

9 replies

Abdur Rashid Farooq

2 years ago

Ma Sha Allah, brilliant content. The breadth of coverage along with the consistency of research is truly praiseworthy.

May God Bless you my friend

Mahi Abrar Amer

1 year ago

Im honestly speechless. Absolutely outstanding. Thankyou, truly from the bottom of my heart, for the amount of time and effort you spend to study, understand and then make and edit long, comprehensive videos like this!

Harry Dee

2 years ago

I can’t believe I am learning about my own culture from this channel , Great Job 👍🏻

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COOL STORY BRO

2 months ago

As a 7-year-old kid I once said: “God is everywhere and nowhere.” Glad to know I was on the right path ❤

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Sumaia Saif

1 year ago (edited)

Meister Ekchart, the Vedanta and Jalaluddine Rumi meeting in one place, your video! I can listen to you for eternity 🤍 Thank you for sharing your passion with the world. I always resonated with the prism and the white light analogy but never knew it is by Ibn Arabi. What I want to go deeper within is the centre and the circle analogy of Ibn Arabi. Sending you blessings 🙏

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will c

7 months ago

Love your videos. Coming from a place of very little knowledge of the faith however a lot of respect, I’ve gotten to know quite a few muslims and have always enjoyed our conversations and the things I’ve learned from them, I’ve always been treated well by the ones I’ve known and know. There is an immense amount of rich and beautiful history you’ve brought to life for me through these wonderfully curated and very well presented lectures. Thank you for expanding my knowledge and helping me to understand this rich culture,

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דניאלה אוראל

1 year ago

What a wonderful lecture, unbelevable, thank you so much.

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Sam Haider

1 year ago

Thank you for researching this, writing it out, and then recording it. Your work is much appreciated. Regards.

ashurbanipal44

2 years ago

This is such a great distillation of Ibn Arabi's ideas. I remember first reading Fusus Al-Hikam and feeling confounded by most of it, but amazed at what I could understand. You did a great job of presenting the most essential parts as neatly as one possibly can.

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Akram Mohamed

2 years ago

I love how engaging and thorough you are, it's rare that I'm 20 mins into a video and not bored

Minahil

1 year ago (edited)

Thankyou so much for putting this together in such an organized, comprehensive and beautiful way! Would love a part 2 on this. Also a suggestion, could you please put time stamps for different concepts and parts in the description of this video? It would be such a help!

chitranjan kumar kushwaha

1 year ago

Self knowledge is foremost the ultimate goal for Nirvana or moksha or enlightenment in Hinduism according to Advaita vedant philosophy of Hinduism i surprised and glad and love to see exactly same thing said by ibn Arabi .this proverb is very true all wise men think alike .namaste from india .love from Bihar India

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Anime Furry

1 year ago

Wow that was amazing never have my personal beliefs been described so well to me! Thank you!

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Shanti Garin

1 year ago

Absolutely love your work and I'm glad I came across your channel! Ibn Arabi as other mystics have always fascinated me

ASMR Theory

2 years ago

This video was fantastic! I've been trying to find a channel like yours that has high quality videos with scholarly perspectives on religion and was delighted to come across this. You deserve many more subscribers!

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Muna Nana

4 months ago

What a difficult topic you have picked for yourself. I am saving this video to listen to it again. It took me over a year to finish reading the (abridged) english version, the only one I could find, of the Fusus al Hikam, (the settings of the wisdom, I think it means). I kept having to go back and refer to a previous chapter, and kept putting the book down so I could take the time to absorb the amazing ideas he put forth. I have a total fascination with his works. Thank you so very much for this.

Zaka Khan

2 years ago

I can hardly say more than has already been said about the wonderful work you are doing... all I can offer is a sincere 'thank you', and I shall pray that you receive manifold the reward of your efforts.

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Mubi Karimjanovna Bob

1 year ago

MashaAllah May Allah bless you and raise you for opening up such saints life🙏🙏🙏really thank you

Ibn Arabi May Allah raise him higher and higher was ine of the mystical sufi masters and you enlived him in such a beautiful way🙏🙏🙏🙏

By seeing you i remember sheikh AbdulRahman also british origin teacher🙏

Please continue such a beautiful and meaningful work and May Allah open more and more doors and knowledge🙏

Rybot9000

1 year ago

These are some great videos. I used to study this stuff a lot and kept finding the same threads in different religions. I was also deep into science and atheism at the time. It's strange to think about how taken in by my own self I was. The part about self-worship is something I was just thinking about. It all comes together the best work of our neuroscientists and sociologists confirms a general theory like this. As of course we see in Advaita, Daoism, Buddhism, etc.. all roads lead to Damascus it seems. As one might expect with Truth. I eventually found my way into the Perennialist corner and then gave Christian mysticism a go. There are so many people that have great wisdom, I am sure much oral tradition was circulated before we know. Anyway great videos I will check to see if you've done one on the Theologia Germanica

N N

1 year ago

Many thanks for this balanced and informative intro to the Unity of Being ❤️

Luis Gasser

2 years ago

Thank you for this most excellent presentation. It is absolutely important to clearly distinguish between a philosopher and a mystic as their respective natures are fundamentally different from one another. Whilst a philosopher's source of knowledge is intellectual speculation, a mystics source of knowledge is the transcendence of individuality/selfhood, thus in a way becoming knowledge itself. Even though a mystic may use his intellect and reason to communicate his insight to others, this does under no circumstances make him a philosopher.

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Thole molapo

1 year ago (edited)

you possess a rare attribute called Ilm, like Rupert Spira, you explain Non Duality( Qur'anic Tawhid) with great ease and understanding.

Kaan Bulak

2 weeks ago

I cannot thank you enough for your work. This one was especially exceptional! After finishing (with many times of confused relistening and taking notes) I can breathe deeper now.

Leren Sekyo

1 year ago

This is very engaging. Thank you so much for your hard work 🔥

Adam Tyson

1 year ago

Love the work you're doing, thanks for sharing on such a fascinating and challenging topic!

Good call using Claude Addas who certainly has provided us with the go-to biography on Ibn al-'Arabi. It's an interesting fact that she is also the daughter of Michel Chodkiewicz -- not that I figured that out myself until years after I started studying Wujudi philosophy : /

Esoteric Pilgrim

1 year ago (edited)

Thank Allha , I can very well understand what you are telling, as l read Ibn Arabi books, your explanation is marvellous. You are a enlightened person I can tell it

Definitely in the words of Ibn Arabi himself “ ENLIGHTENED ARE NOT BOUND BY RELIGION “. May Allah bless all, with lots of love ❤️ from a sufi student from india.🙏🙏

Corsair Caruso

2 years ago

I’d love to know more about how Unity of Being and Vedanta interacted! Interfaith dialogue is so fascinating to me.

4 replies

Aabbish Duaa

1 year ago

This is so helpful. Truth be told, your channel is so helpful when it comes to learning about different religions in an unbiased manner. Thankyou!

ashley !

4 months ago

i’ve watched this video sooo many times and always find more takeaways. you should make more videos on this topic! so interesting

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love&grace

1 year ago

Beautiful episode! Please make another sequel about Ibn Arabi 💗

Samaia Traforti

1 year ago

Your work is so beautifully and clearly articulated. Thankyou for sharing insight into this transcendent topic in such a digestible form. Deep gratitude

Aasem Ahsan

10 months ago (edited)

9:10 Ibn Arabi's meeting with Ibn Rushd

21:45 Famous works

22:45 Wahadat Al Wujud

Abdullah Khodadad

2 years ago

I am amazed by your deep deep knowledge of our theology! With this comprehensive video, you reorganized my amateur knowledge of our Orfan and late Aarifs!

Thank you for your great work! Appreciated so much!

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onnoy saad

1 year ago

খুব সুন্দর।। অনেক সুন্দর। মাশা আল্লাহ।

IrishWithSomeSun

1 year ago

This video was incredible and really helpful spiritually. I’m going to spend a lot more time leading about this man and his teachings.

1 reply

Walker Goff

1 year ago

Your content is excellent. Every video is informative, nuanced, and looks past particularities to point toward possible eclectic interpretations fitting each particularity together. Bravo.

Ace of Bace

4 months ago (edited)

Brother, I am a Muslim both by birth and choice, as well as a student of Islamic Theology who has done a thesis at University on the Fusus al Hikam - I can proudly say: You did a great job.

Looking forward to more of Ibn Arabi from you.

Thank you for this and in advance for the upcoming.

Being Human

1 year ago

As soon as I saw the Ibn Arabi, clicked on video ❤️ Such lucky people to live in a era of Ibn Arabi ❤️

Jonathan Kelly

2 years ago

I had class with Professor Chittick, that was the best class I have ever taken.

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Joseph Petrone

1 year ago

I wonder if you have done or will do a video about Guru Nanak and the Sikh religion and philosophy as they too have both "Sufi" ideas and even include writings of Muslim and Hindu mystics in their holy book (the Guru Granth Sahib) =) keep up the good work my friend, your videos are very enlightening and educational.

Abdelhak Laaqira

1 year ago

Amazing stuff! Just bought the "ringstones to wisdom" just few days ago and I'm hungry to read it asap. Thanks

asadath99

1 year ago

Thank you for explaining such complex subject in understandable terms. You are so knowledgeable and yet so humble.

Gavin Shri Amneon

1 year ago

Thank you so much for this brilliantly composed and eloquently expressed exposition. Such a hard topic to convey but you did it so well

Phillip Anon

1 year ago

Amazingly brilliant presentation and narration! This video should be treasured. Thanks and keep up the good work!

princeAmori

2 years ago

Just wanted to say, love the work you are doing. Also, thank you for mentioning Ibn Barrajan, briefly in this video. Like Ibn Arabi he made predictions about the future, but unlike Ibn Arabi his method involved studying the art of letters. Many topics I intended to cover on my channel someday, you have already covered them on yours. Time saver. Thank you.

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Earth is the grave of everything

3 months ago

thank you for your hard work absolutely astonishing and mind blowing and it's cryze how you spent much time to carefully deliver such knowledge on it's raw form and explaining them. i really wonder now what's going on your mind after discovering all these topics.

Noor S

1 year ago

Thank you so much for your in depth research and hard work in making this video. I’ve become interested in Ibn Arabi and needed this absolutely enlightening explanation about his life and work. Excellent documentary!

Mystic's Journey

1 year ago (edited)

Please make another video going deeper into these teachings. You are so great at explaining all of this. I love you videos!

Javad Siavashi

1 year ago

Amazing representation of the ideas. Big respect and thank you for your work

Eli

10 months ago

Very‌ ‌well‌ ‌put together, both in terms of content and delivery, nothing is left to interpretation

Tousif Rahman

2 years ago

You are doing something that truly special and meaningful. My respect

RF M69

1 year ago

Thanks so much for your videos. I have finally been able to understand something of Ibn Arabi's teachings and that almost qualifies as a miracle!

Nicoleta Rosu

1 year ago

thank you for sharing knowledge & wisdom....I loved learning about Ibn "Arabi, I am looking forward to part 2. Also, I am excited to check out your other videos. Love & blessing to you

TRAVEL WALKS 4K

1 year ago

Wow. This channel is a gem. Thank you for sharing your knowledge and thoughts :)

no thankyou

3 months ago

This channel is quite literally a Godsend. I deeply appreciate you sharing this information, and showing everyone that at the deepest and most profound core of the thinkers that affect and change known religions, lie extremely abstract and nearly incomprehensible doctrinal insight.

Chris Hobbs

1 year ago

Really appreciate how you introduce the concepts first, which helps us understand the scriptures presented.

xariqx 🥀

2 years ago

Awesome channel! I can see doing well.

Getting an academic perspective on religion from a neutral party is very important as it takes away most bias.

Let's Talk Religion

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M0U53B41T

2 years ago

Really enjoyed this video! thanks for taking time to deal with such an obviously difficult topic - I am curious as to how he dealt with the problem of evil?

1 year ago

So glad I found your channel. Love your way of explaining these topics.

Karl Tyson

1 year ago

Thank you for this monumental presentation!

Sarah -

2 years ago

Wowww is what I can say! Your research, your recitation, your passion... Bravo 👍

Hind Oubraim

4 months ago

Thank you for simplifying this part of our history and sharing it with us . Great information.

Tahsin Khan

2 years ago (edited)

Being someone who’s tried to experience every religion, read a verity of thought, walked on many nations and have a done of lot of psychedelics all of this made sense to me as someone who’s experienced through a Muslim lens. I’m great full for this video. It’s like a complex thought you had but couldn’t really find words for.

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jalal maache

1 year ago

Outstanding lecture. Am Arab and reading ibn Arabi was The most difficult . Kudos to you.

Attia Bano

11 months ago

thank you so much for making this facinating video on ibn arabi. It was very well made and inspiring to watch and u made a very intellectual topic easy to understand for simple humanbeings like me. God bless u

O.N

1 year ago

Assalamu’alaikoum.. Deep respect for the work you do. Thank you.

waddah Elyemen وضاح اليمن

1 year ago

You are one of with explaining such complex mind bending Ideas and thoughts. Perfect Arabic pronunciation is a plus. 👍👍👍

sam biani

1 year ago

Reading Golshane Raz (gerden of secrets) in farsi is such a joyful experience, the only poem that gives me that feeling apart from Hefez. The text sound modern and mysterious

Ziad El Mestekawy

2 years ago

Thank you so much for this incredible work. Beautiful in every way. Allah Akbar :)

LOV Movement

1 year ago

This video is beyond fantastic. Absolutely beautiful & insightful breakdown. Thank you for this

Husna Kassim

1 year ago

This is new to me. I would have to listen to this a few times to understand this unity of being.

kaja hussain

1 year ago

No words, The way you presented this wahdathul wujud was unbelievable and priceworthy. 🙏🙏🙏🙏

Khalid Alnaama

1 year ago

Huge information about Ibn Arabi who you described as a very difficult figure to understand. Thanks for this great information.

bambang98

4 months ago (edited)

one of the best contents about Ibn 'Arabi and his works. thanks for the video.

Mrad Belhasen

2 years ago

This is beyond pure mate,May he brings you more wisdom and understanding

Much love from Tunisia (a sufi as well)

Let's Talk Religion

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Mahasti Kia

1 year ago

This was beautiful! I learned so much. Thank you 🙏

(I could go on and on talking about it but my mind refuses. I need some stillness to absorb all this :)))

sarwatrahim

1 year ago

Thank u so much..I always want to know about "wahdat ul wajood"..and u made it very easy.Please carry on your work on this.Guide me about any of your book or paper published on it.

C.G. Maat

1 year ago

Thank you . Though so difficult , the one unity message is a great gem for our so divide America and world.

I also love the beautiful art designs ; like particle and wave woven into such lovey color and line with no need of perspective.

I have never seen this art work. And lastly thanks for enduring such a long explain. You are doing a great mission .

How did you get into this path. Maybe one day you do a presentation of your own inspiration.

As above so below, a lot of the Emerald Tablet Laws and Alchemy. You are a modern Manly hall.

blackswan1983

1 year ago

Thanks for a great video! I learned so much and have been enjoying your channel.

Story BUG

2 years ago

This was remarkable! Thanks for sharing this full of knowledge and wisdom presentation about a great Islamic scholar.

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Neo Lamo

9 months ago

Thanks a lot for such clear and detailed introduction to ibnalArabi views ! 🙏🏻♥️🌺🦋🌷🌸💮🏵️🎉💯🎊🙏🏻

Amine Mz

1 year ago

Wonderful approach to ibn arabi perception of existence! I’d wish if you could quote more of ‘ Al hallaj ‘ as he precedented ibn arabi in trying to to define ‘ wahdat al woujoud ‘ - union -.

Well done man appreciate your channel content & hardwork! Keep it up

aahr100

1 year ago

Really love your work. On Ibn Arabi - I came across his work through your introduction and the more I learn about him and his thoughts the more I realise I am only scratching the surface of this Murcian / Andalusian thinker philosopher mystic

xTG4M!NG Piano

2 years ago (edited)

i am arabian i just really wanna tell ya this is so informative!! nice job mate keep doing this awesome work!

Faye Cassim

5 months ago

Greetings this is so so amazing to understand, brings great appreciation for History and Theology .much Appreciated ,blessing upon thre groth of your channel Ameen

Jiren Says

2 years ago

This was absolutely amazing! Please more of Arabi!!!

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Frosty

1 year ago

I'm getting chills watching this. I have never read any of his works, but plan to now. As a psychedelic enthusiast, his teachings are very eerie. I had also came to very similar internal revelations when taking LSD and DMT. On DMT, you almost separate completely from your body and soul, and become the ethereal, raw, true spirit, and intuitively know that you and the person that lit the pipe for you are the same person, and that the normal "reality" that you return to is false. Very eerie.

V Fergi

1 year ago

So amazed how much he traveled to gain more wisdom and teach..and some people nowadays dont even get out of their own state

neeti.maewall

1 year ago

This is amazing , I don’t have the right words to praise the concept, it would be like an ant trying to comprehend and appreciate artificial intelligence. For now I will settle for thanking you for such a well researched topic and amazing compilation.

AllinOne

1 year ago

This is amazing, i've never heard of Ibn Arabi before.. Thank you dear sir.

cyrus dabiri

5 months ago

fascinating,very well researched and beautifully presented.Thank you for your great work.

vpcreationsunlimited P

2 years ago

I am Hindu 🕉 but I love Sufism and Rumi is my favorite poet 💕 . This is a very deep spiritual path in Islamic scriptures. I think these mystics are evolved souls, religion is many but God is one !!! Blessings from NYC

💐🌲☃️🌲☃️🌲☃️💐

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kailomonkey

2 years ago

A lot of this is how I've thought myself. This is good and returns me to my best being :)

Kari Harris

8 months ago

I know I'm late to the show, but this is fascinating! Contrasting Ibn 'Arabi to Maimonides is like night and day! It took the Baal Shem Tov and Chassidus to incorporate a lot of similar ideas in their interpretation of the divine many years later. I've never studied the Islamic sages and Ibn 'Arabi was a man many centuries before his time!

Kaswara

1 year ago (edited)

I came here by accident, and it was a great accident, I thought I will quickly go through the video, but I found myself listening to every detail, I got hooked, I couldn't stop untill I finished the whole video, thank you very much for all the effort you put on researching the subject and presenting it in a beautiful way. I spent a great time. From Yemen, respect 🙂

Rahil

1 year ago

This is gold. Thank you. 🤍

Malik Kafoor

1 year ago

Assalamualaikum, could you please make a separate video on Ibn Arabi's (Fusus-al-Hikam).

Best content ever👍

Much love from Kashmir

Althaf Hussain

2 years ago

Incredibly beautiful.. In fact my experience throughout listening you was not about Ibn Arabi, but about the beautiful One alone.

Thank you so much for sharing such immense wisdom and knowledge..

First Take Ltd

1 year ago

You are a great scholar and a great teacher !

Hamera Tahir

1 year ago

This is such an interesting topic. What a wonderful insight into one the greatest minds in history! To find Allah swt is the goal of all of us but due to our limited knowledge, we cannot. We can only marvel in awe at the greatest minds of the Golden age of Islam. If I had a time machine, Al Andalus is where I would return to sit at the feet of these great men and drink in every word they said! Truly they brought light where there was darkness.

Ebrima O. Bah

1 year ago

A beautiful presentation! So great...

Abdulkader AlSalhi

1 year ago

Well done, a very good presentation for Ibn Arabi 's difficult to understand writings.. God bless you

Ibrahim Noori Ashrafi

1 year ago

This channel deserve 100 million subscriber. Great work you have done brother. Keep it up❣️

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A B

2 years ago

really really good content! thank you for this introduction, i have heard about him but didn't know much about his teachings, know i have a brief understanding!

Leaf Zuk

1 year ago

I am amazed by how similar this is to the Hassidic teaching/philosophy I received in Yeshiva. Different words and perspective but so familiar; in essence Hassidus 101. Very cool

1 reply

Rifat Sele

1 year ago

Thank you. Your skillful and informative work answered some of my soul searching questions. Very well presented. Thank you again.

Mullanaver M.B

2 months ago

What a great info about our Islamic Sufi of Al andulas Hzt Ibnul Arabi, i got enlightenment from vedios love from India bro

Ahmad Alwasim

1 year ago

What a rich and respectful video you created. You made me interested to read more about this period of islam.

come towards true islam.

2 months ago

Aslamualykum brother you have done tremendous job keep it up may ALLAH bless you and your lovely family.

It’s Me

2 years ago

This video is the best video I have watched on youtube!

Thank you for introducing Ibn Arabi to me. I have recently adopted the Quran into my life and this has connected some big dots for me. I've always had a feeling that this description of Allah was the way Arabi explains it but could never quite make sense of it in my head. I have heard it described by non-muslims but something was missing.

Alhamdulillah

OnyxIdol

1 year ago

Very informative and enlightening, good video!

Samhat J

1 year ago

Thank you for all the work you have been doing.

Will you make any video specifically about Sufi Master Mansoor Al Hallaj?

K Bone

1 year ago

Ibn 'Arabi has always been one of my favorite Sufi thinkers, and Saracen Spain was an amazing blossoming. In my opinion, he was not a mystic, but only spoke as if he was one. This was because of the linguistic tools and socio-cultural structure of the time, which also fed the general self-preservation instincts (I am sure he was aware of them). It is the ESSENCE of the philosophical, religious, and metaphysical which is being distilled (see the story the different blind people looking for "grapes"... as well as the metaphor of turning grapes into wine ). To become Truth Realized, as I think IA was, is to become something of a heretic. As such, I think that is why your professor said what he said about "understanding" him. IA spoke as a butterfly, and your professor was likely still a caterpillar.

Pankaj Priyadarshi

1 year ago

Well researched and well spoken. You have done reasonable justice to the wonderful writings of the great thinker.

Heard a good part of of it. Many are so wise, logical and deep.

It is however, not wise for any of us to impose our (current) understanding on the meanings. It is best to present the teachings/sayings as they are.

Priyaranjan dash

9 months ago

This might be weird to say but listening ibn Arabi philosophy or experience I feel like I am learning Advaita vedanta in a new and good way since I am follower of Advaita vedanta from start.

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Ender

2 years ago (edited)

Amazing video, very informative and objective! Thanks so much for all the effort you've put into this. Deserves so much more views!

Let's Talk Religion

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Leiferuphugus

2 years ago

I've checked out a few of your videos before and enjoyed them. But for some reason this one hits like a resonate harmonic! As a Thelemite and modern Gnostic theurge (in the sense of pursuing spiritual experiences) there are many elements of this guy's life and theology that really synch up with my own, except that on a scale of 1:10 my experiences are like a 4 compared with ibn Arabi's 11.

1 reply

Zeeshan Shahzad

2 months ago

Loved it. Great job summarizing a rather difficult subject such as Ibn Arabi.

Hussain Muhammad

1 year ago

Hej! Imponerande sätt att beskriva djupaste ämne !! Älskar och uppskattar dina videos. Ser fram emot om du skulle kunna göra en avsnitt om Imam Ali ibne Abi Talib!!

Stort respekt

Art of Metta

1 year ago

thank you ❤️ i like ur style, very nice presentation. i was captivated the hole way tru, its a pleasure to listen your voice , rythms and expression. im grateful to have found u here.

Rob Haarlem

1 month ago

Well that sounded familiar, nothing and everything as the cradle of creation, in every breath. Beautiful and very inspiring documentary, thank you

Swires Cold

2 years ago

This is great. Thank you so much for making this available to us. I wish there was some online discussion on how he compares and differs with other philosophical schools on metaphysics and cosmology.

Let's Talk Religion

1 reply

The Path of Eudaimonia

1 year ago (edited)

Splendid! Ibn-Arabi sounds like right up my alley.

Thanks for the work you are doing, brother.

13LackMajik

1 year ago

This was fascinating. Thank you.

Dharmapal Sharma

2 months ago

Truth never ceases to be; Untruth exists not…. नास्तो विद्यते भावो नाभावो विद्यते सत्🌺✡️☪️♋️☸️🕉️⛎✝️⚛️🛐🌺

Spin Bet

4 months ago

Subhan Allaha Be Hamdee, Subhan Allaha Al Azeem, Peace and blessings on our Prophet, greater than our lifes.

Julia Connell

5 months ago

THANK YOU - I have enjoyed this so much, given me so much pleasure & joy. I was brought up in the christian/catholic faith & though both my parents walked the walk (as opposed to people who worship for one hour per week & therefore consider themselves 'good' no matter their behaviour outside church/temple/whatever your place of worship). they were both active in their community, quietly helping others. however when I was 7, walking home from school suddenly realised I did not 'believe' in the teachings/religion. whether or not jesus was/is god - his teachings were sound/good/right - the problem is the people who have strayed from what he taught - and turned worship of GOD to worship of Jesus. here in the thoughts of my muslim brothers (& sisters?) I find truth and solace, wisdom and understanding. as much as I find connection here, as a woman, I simply cannot submit to the muslim religion, as much as I find connection - it would interfere with my path, my relationship with GOD. again, here I find such joy & wisdom. all rivers flow from the same source - my GOD is all, everything, love, truth beauty. ❤🧡💛💚💙💜🖤🤍🤎

KOVIDENIYA

2 years ago

That was an excellent introduction! You are a very talented popularizer, happy to have found your channel. I was listening to podcasts by Peter Adamson from Philosophy without any Gaps. Its a great resource too, but there is something missing when you can only hear the voice and not see the person talking or be able to read the quotes or leave comments. So, your style and delivery format here on YouTube work extremely well.

Bilal Nasir

4 months ago

A great price of teaching so beautifully explained in such a understandable way. Jazakallah

Husarious Maximus

1 year ago

This was very good. Thank you 🙏🏽

hassanmustafah

3 months ago

Great effort simplifying Ibn Arabi ideas. Very tough job. Loved the work ❤

Gavri'el

2 years ago

What a beautiful video! Thank you so much. This really reminds me of Nagarjuna's Madhyamaka philosophy. I wonder if there is any possibility that ibn Arabi had access to Buddhist texts in his lifetime.

2 replies

Camille Espinas

3 months ago

“Mystical unveiling..” love that !

andy forsythe

2 years ago

' My journey was to myself, and it was to myself I was guided'. 🙏

Let's Talk Religion

6 replies

Jonathan Jensen

1 year ago

Sheesh, this is like exactly what I received. I use the metaphor of the wind blowing on the water, but also used light and a prism. It's because a person can make nothing except based on what is in themself.

Amir Lodi

2 years ago

Thank you for this beautiful an brilliant explanation!

Longcoat Gamer

1 year ago

It seems I need to learn more of this man, because all of this is making too much sense for it to be as your teacher said.

Algerian Pledge

1 year ago

you explain things perfectly. may god help you in your path

Bilge Günlü

1 year ago

You have one of the best video essay about Ibn Arabi. Thank you

الأمين حمادي

2 years ago (edited)

Definitely one of the best that I heard talking about Ibn Arabi on YouTube. Definitely subscribing and watching all of your videos. Thank you again for your magnificent effort :) and may God guide and bless us all.

Let's Talk Religion

5 replies

tauseefmc

5 months ago

Amazing intro to Ibn Arabi! Thanks!

david mcgrath

1 year ago

I was raised in an American Roman Catholic family, and this is the first time I ever really payed attention to Ibn 'Arabi. Rumi has been part of my heart and life for years, but after hearing this, I intend to read much more about him. It struck me how much his path seemed like Jesus. At least he didn't have to deal with the Romans. Thank you for this wonderful introduction.

1 reply

From Ideology to Unity - Logos Legacy

1 year ago

What do you think of portrayal of Ibn Arabi in the tv show - Resurrection: Ertrugul and the mystical themes of the show?

Murat

1 year ago (edited)

2023/03/27

AN ASSESSMENT OF IZUTSU’S SUFISM AND TAOISM by Anis Malik Thoha

13._Izutsu_Anis.pdf

IZUTSU’S APPROACH TO THE COMPARATIVE STUDY OF RELIGIONS:

AN ASSESSMENT OF HIS SUFISM AND TAOISM

Anis Malik Thoha

Introduction

Doing comparison is man‟s „business as usual‟. Even the simple person does it in his daily affairs in order to get a better choice. However, to do it scholarly or scientifically has been evidently and exceptionally the concern of sophisticated minds throughout the ages. Especially when the comparison involves belief systems or religions toward which complete neutrality or objectivity is almost impossible.1 Hence arose the important question on “who should carry out the exercise” and “how it should be carried out” in the long and fierce debates among the scholars and students of modern study of religions.

As for the former, there seems to be no conclusive and objective answer as to whether the student of comparative study of religions must be a religious or non-religious person (skeptic and atheist). And it is quite unlikely to have such an answer,2 since the very question is actually problematic. Because, in the final analysis, man has never been human, and cannot continue to be so, without a “set of value” in which he/she believes to be the ultimate truth, so that based upon this “set of value”, he/she judges, evaluates, and selects. Accordingly, it will certainly make no difference whether we call it religion or not.3

1 Yet according to Søren Kierkegaard, “religion is something that toward which neutrality is not possible.” [Quoted in Joachim Wach, The Comparative Study of Religions (New York: Columbia University Press, 1961), p. 9].

2 Geoffrey Parrinder, for instance, tries to discuss in his Comparative Religion the question and concludes finally with an answer which is in favour of the religious. [Geoffrey Parrinder, Comparative Religion (London: Sheldon Press, [1962] 1976), pp. 65, 120].

3 That religion has been the main source and supplier of value is self-evident and commonly

Whilst the latter, apparently the major discussions are addressed mainly to the issue of “descriptiveness-normativeness” or “objectivity- subjectivity” along with the types of approach to the study of religions (i.e., psychological, sociological, anthropological, historical, phenomenological, etc.),4 neglecting the issue of what we may call “representation”, which is equally (if not more) important to be taken into account, in order for the study to have its expected validity, credibility and commendability. This is true especially when the study involves a comparison between two or more religions. Otherwise, in the absence of the valid representation, it will be invalid, non-credible and non-commendable.

However, as far as my humble readings can tell, there are only very few scholars who really have paid due attention to this issue of “representation”, although many of them may have implemented this principle implicitly in their works. From the classical scholars, among these few, is Abū al-Ḥasan al-ʿĀmirī (d.381 AH/922 CE),5 a prominent Muslim philosopher, who deliberately addressed this issue and made it crystal clear in the introduction to his work on “comparative study of religion” under the title al-Iʿlām bi-Manāqib al-Islām, in which he compared “six world religions” between each other.6 He was fully

undeniable. But evidently, the ideologies and isms have remarkably functioned the same throughout the ages. In this regard, Paul Tillich observed that:

The outside observer is always an inside participant with a part of his being, for he also has confessed or concealed answers to the questions which underlie every form of religion. If does not profess a religion proper, he nevertheless belongs to a quasi-religion, and as consequence he also selects, judges, and evaluates. [Paul Tillich, Christianity and the Encounter of the World Religions (New York and London: Columbia University Press, 1963), p. 2].

Since by design they are usually meant as alternative to religions proper, some modern scholars simply call them “quasi-religions” [see: Paul Tillich, op. cit.], or “worldviews”, “semi-religions”, “weltanschauungs” [see: Ninian Smart, Dimensions of the Sacred: An Anatomy of the World’s Beliefs (London: Harper Collins, 1996)].

4 See a critical analysis of this issue: Anis Malik Thoha, “Objectivity and the Study of Religion,” in Intellectual Discourse, Vol. 17, No. 1, 2009, pp. 83-92.

5 He is Muḥammad ibn Abī Dharr Yūsuf al-ʿĀmirī al-Nīsābūrī, well-known as Abū al-Ḥasan al-ʿĀmirī, born in Nīsābūr in the beginnings of 4th century AH, died in the same city in 381 AH/922 CE. [Muḥammad ibn Yūsuf al-ʿĀmirī, al-Iʿlām bi-Manāqib al-Islām, edited by Aḥmad ʿAbd al-Ḥamīd Ghurāb (Cairo: Dār al-Kitāb al-ʿArabī li al-Ṭibāʿati wa al-Nashr, 1387 AH/1967 CE), p. 6].

6 Based on the Qur‟anic āyah 17, sūrah al-Ḥajj:

ﭫﭬﭭ

ﭢﭣﭤﭥﭦﭧﭨ ﭩﭪ ﴿ﭛﭜﭝﭞﭟﭠﭡ

ﭮﭯ ﭰ ﭱﭲ﴾،

aware that many of the writers and researchers had, wittingly or unwittingly, ignored this important issue. Further he said:

The description of merit of a thing against the other by way of comparing between the two could be right or otherwise. The right form is subject to two conditions. First, one must not make comparison except between the two similar types, i.e. he must not resort purposely to the noblest thing in this, then he compares it with the lowest in its counterpart; nor must he resort purposely to a principle among the principles of this, then he compares it with a branch among the branches of the other. Second, one must not resort purposely to a qualified property in some sect, which is not extensive in its whole, but then he attributes it to all of its classes.

Whenever the intelligent one observes these two conditions in comparing between things it will be easy for him to fulfill all the portions of comparisons adhering to the right in his exercise.7

Regardless of whether al-ʿĀmirī, in his work, was committed to what he had stated above or not (this is subject to further research), it is worth emphasizing here that these two principles of comparative study espoused by him in this passage – i.e., (i) the two (or more) objects of comparison must be of the same level in all respects, and (ii) each of them must be the qualified “representative” of its constituents – are logically and incontestably self-evident.

Meanwhile, among the modern scholars in the comparative study of religion, who have the same concern is Robert Charles Zaehner (1913- 1974). He stated vividly in his Mysticism: Sacred and Profane that:

It is quite absurd, for example, to quote the late philosophic mystic, Ibn al-

„Araby, as an authentic exponent of the Muslim Tradition since he has been rejected by the majority of the orthodox as being heretical. Such a ‘method’ has

nothing to commend it. It merely serves to irritate those who are genuinely puzzled by the diversity of the world‟s great religions.8

Al-ʿĀmirī confined the number of world religions to six only: Islam, Judaism, Sabeanism, Christianity, Magianism, and Polytheism. [see Muḥammad ibn Yūsuf al-ʿĀmirī, op. cit.]

7 The original Arabic text is as follows:

إن تجٍبن فضٍهخ انشًء ػهى انشًء ثحست انمقبثالد ثٍىٍمب قد ٌكُن صُاثب َقد ٌكُن خطأ . َصُزح

انصُاة مؼهقخ ثشٍئٍه: أحدٌمب: أال ٌُقغ انمقبٌسخ إال ثٍه األشكبل انمتجبوسخ، أػىً أال ٌؼمد إنى أشسف مب

فً ٌرا فٍقٍسً ثأزذل مب في صبحجً، ٌَؼمد إنى أصم مه أصُل ٌرا فٍقبثهً ثفسع مه فسَع ذاك . َاَخس:

إنى خهخ مُصُفخ فً فسقخ مه انفسق، غٍس مستفٍضخ فً كبفتٍب، فٍىسجٍب إنى جمهخ طجقبتٍب . انؼبقم فً انمقبثهخ ثٍه األشٍبء ػهى ٌرٌه انمؼىٍٍه فقد سٍم ػهًٍ انمأخر فً تُفٍخ حظُظ أال ٌؼمد َمتى حبفع

انمقبثالد، َكبن مالشمب نهصُاة فً أمسي. 127] p. cit., op. .[al-ʿĀmirī,

8 R. C. Zaehner, Mysticism: Sacred and Profane (London: Oxford University Press, 1961),

p. 31. (emphasis added).

It is clear that, according to both al-ʿĀmirī and Zaehner, in order for the comparative study of religions to be credible and commendable, it must fulfill the requirements of “representation” adequately.

Preliminary Assessment of Izutsu’s Approach

Perhaps, the book entitled Sufism and Taoism is the only work of Professor Toshihiko Izutsu (1914-1993) which might fall under the discipline of comparative study of religion, in its narrowest sense. Although it is unclear whether he has purposely wished it to be so or not, yet he did make it clear that it is a work meant for a comparison. Moreover, according to him, it is a structural comparison between the two “worldviews” – one of which is sufistic (Islamic) and the other Taoist, that have no historical connection. He said further:

[T]he main purpose of the present work in its entirety is to attempt a structural comparison between the worldview of Sufism [Islam] as represented by Ibn ʿArabī and the worldview of Taoism as represented by Lao-tzŭ and Chuang- tzŭ….

[T]he dominant motive running through the entire work is the desire to open a new vista in the domain of comparative philosophy and mysticism.9

The term “worldview” and “weltanschauung” is increasingly used in the contemporary religious and philosophical studies to mean religion exchangeably.10 And on top of that, the work is deliberately written by the author to facilitate the existing inter-cultural and inter-religious dialogue by providing an alternative ground to the current practices, which he calls “meta-historical or transhistorical dialogue”, borrowing Professor Henri Corbin‟s term “un dialogue dans la métahistoire”.11

Hence, the main task of this essay is focusing exclusively on this particular issue of approach used by Professor Izutsu in this particular work, in order to assess the extent to which it is logically and comparatively adequate, credible and commendable. No doubt at all that his extensive study of the key philosophical concepts of Ibn ʿArabī

9 Toshihiko Izutsu, Sufism and Taoism: A Comparative Study of Key Philosophical Concepts (Berkeley, Los Angeles, London: University of California Press, [1983] 1984), p. 1. (emphasis added)

10 See the footnote 3 above.

11 Ibid., p. 2.

(1165-1240) and Lao-tzŭ and Chuang-tzŭ, taken independently, is exceptionally excellent, as so are his other works seem to be. However, when it is seen from a comparative perspective properly, taking into account that it is principally meant by the author as a comparative study – and not just any comparison but a structural comparison between the two worldviews, a crucial question is indeed in order. It is a question on whether the issue of representation for these two worldviews has been addressed adequately in this work or not. In other words, whether the representatives (figures and thoughts) selected by Izutsu in this work do represent adequately the two worldviews respectively, that is, Ibn ʿArabī for Sufism and Lao-tzŭ and Chuang-tzŭ for Taoism.

As far as Taoism is concerned, I think nobody will dispute or disagree with Izutsu. For all scholars (insiders as well as outsiders) on this religion unanimously recognized Lao-tzŭ and Chuang-tzŭ as founders of Taoism, and their thoughts as representing the mainstream of Taoism.12 Thus, such a question of representation does no longer arise. (Therefore, this essay will not touch this issue with regard to Taoism). But the case is totally different with regard to Ibn ʿArabī in Sufism, let alone in Islam. Although his followers and admirers recognized him as al-Shaykh al-Akbar (the greatest master),13 his thoughts are by no means the mainstream of Sufism. Yet, contrary to that, they are considered by the majority of ʿulamā’ (Muslim scholars) as deviating from the mainstream of Sufism and, above all, of Islamic thought in general. The main charge against Ibn ʿArabī is his unusual and unorthodox thought which is commonly identified as pantheism, the unity of existence (waḥdat al-wujūd). Since this line of sufistic thought has never been known in the early tradition of Islam, especially in the Prophet‟s tradition, the Muslim scholars tend to consider it as heresy or heterodoxy (bidʿah).14 Hence, later on, many of

12 All references on world religions and faiths confirm this fact. See for instance: Huston Smith, Religions of Man (New York, Cambridge, London: Perennia Library – Harper & Row Publishers, [1958] 1965); Ninian Smart, The Religious Experience of Mankind (Glasgow: Collins Fount Paperbacks, [1969] 12th impression 1982); S. A. Nigosian, World Faiths (New York: St. Martin Press, 1994).

13 The title of al-Shaykh al-Akbar (the greatest master) for Ibn ʿArabī became well-known after Sultan Salim I issued a decree in 922 AH to build a mosque in Damascus on the name of this Sufi master. [See Dr. Muḥammad ʿAlī Ḥājj Yūsuf, Shams al-Gharb: Sīrah al-Shaykh al-Akbar Muḥyī al-Dīn Ibn al-ʿArabī wa-Madhhabuh (Aleppo: Dār Fuṣṣilat, 1427/2006), p. 16].

14 See for instance: Taqiyy al-Dīn ibn ʿAbd al-Ḥalīm ibn Taymiyyah in his Majmūʿ al-Fatāwā, Vol. 2, p. 143; ʿAbd al-Raḥmān ibn Khaldūn in his Muqaddimah, (Beirut: Dār wa Maktabah al-Hilāl, 1983), pp. 206, 297; Shams al-Dīn Muḥammad ibn Aḥmad ibn ʿUthmān Al-Dhahabī,

the contemporary Muslim scholars, such as Abū al-Wafā‟ al-Taftāzānī, term it as “heretical Sufism” (al-taṣawwuf al-bidʿī) to be distinguished from the one which is “traditional” (al-taṣawwuf al-sunnī) following the mainstream tradition of Islam. And because the former is more philosophical in nature, it is also known as “philosophical Sufism” (al- taṣawwuf al-falsafī).15 At any rate, the foregoing discussion has clearly shown that the place of Ibn ʿArabī in Sufism is far beyond the mainstream. Therefore, any attempt to introduce this Shaykh as representative of Sufism is methodologically questionable.

This question becomes more vibrant, pertinent and crucial when the comparative study is meant specifically as an attempt to embark on propagating certain agenda (be it ideological, philosophical or religious), such as philosophia perennis which is very controversial and to which Professor Izutsu seems to belong and subscribe ardently, or, rather idealizes. It is well-established that scholars in the discipline of comparative study of religion are particularly very sensitive to such an agenda, emphasizing the necessity to freeing it from any sort of attempts that would eventually divert and disqualify its neutrality and objectivity. Regardless of the question pertaining to the possibility and impossibility of full-fledge neutrality and objectivity, Izutsu rather spells this agenda out clearly following his conviction with “un dialogue dans la métahistoire” or “meta-historical or transhistorical dialogue”, as he states:

And meta-historical dialogues, conducted methodologically, will, I believe, eventually be crystallized into a philosophia perennis in the fullest sense of the term. For the philosophical drive of the human Mind is, regardless of ages, places and nations, ultimately and fundamentally one.

I readily admit that the present work is far from even coming close to this

ideal.16

Although philosophia perennis, as a school of philosophy, badly needs in itself to be studied and analyzed further, but since the main concern of this essay is on the issue of methodological approach employed by

in his Siyar al-Aʿlām al-Nubalā’, Vol. 23 (Beyrut: Mu‟assasat al-Risālah, 11th Printing, 1422 H./2001M.), pp. 48-9.

15 Further detail, see for instance: Dr. Abū al-Wafā‟ al-Ghunaymī al-Taftāzānī, al-Madkhal ilā al-Taṣawwuf al-Islāmī (Cairo: Dār al-Thaqāfah, 1988); and Abū Muḥammad Raḥīm al-Dīn Nawawī al-Bantanī, Madkhal ilā al-Taṣawwuf al-Ṣaḥīḥ al-Islāmī (Cairo: Dār al-Amān, 1424 H./2003 M.).

16 Toshihiko Izutsu, Sufism and Taoism, p. 469. (emphasis in the second paragraph added)

Izutsu, we should confine ourselves to this approach leaving aside the study and analysis of this school of philosophy in detail to the other relevant works.17

It is interesting to note, nevertheless, that Izutsu‟s perennial tendency is not clearly spelt out in any of his works other than Sufism and Taoism. Not even in his The Concept and Reality of the Existence18 and God and Man in the Koran19 which are rightly supposed to address the point elaboratively and clearly. Probably this is the main reason why many of the students and scholars on Izutsu fail to notice this point. For instance, in his presentation under the title “Communicating Pure Consciousness Events: Using Izutsu to address A Problem in the Philosophy of Mysticism,” Dr. Sajjad H. Rizvi from University of Exeter, UK, on the conviction of the possibility of „pure consciousness experience‟ (PCE) of mystical experience, tried all out to argue that Izutsu is far from being a perennialist,20 ignoring the very fact of text written by himself above which is quite straight forward and, thus, obviously self-evident. Indeed, even in this latter work of Izutsu, a careful and meticulous reading of the chapter “Existentialism East and West,” will surely show, though by way of inference, the perennial tendency of Izutsu. He says:

…. Then we shall notice with amazement how close these two kinds of philosophy [Western existentialism and Islamic existentialism] are to each other in their most basic structure. For it will become evident to us that both go back to one and the same root of experience, or primary vision, of the reality of existence. This primary vision is known in Islam as aṣālat al-wujūd, i.e. the “fundamental reality of existence”.21

The phrase “both go back to one and the same root of experience, or primary vision, of the reality of existence,” is a typical expression of

17 There are studies on the perennial philosophy or Sophia perennis. And I have a humble contribution to this study in my book, Al-Taʿaddudiyyah al-Dīniyyah: Ru’yah Islāmiyyah (Kuala Lumpur: IIUM Press, 2005).

18 Toshihiko Izutsu, The Concept and Reality of the Existence (Tokyo: The Keio Institute of Cultural and Linguistic Studies, 1971).

19 Toshihiko Izutsu, God and Man in the Koran: Semantics of the Koranic Weltanschauung

(North Stratford: Ayer Co. Publisher, [1964] repr. 2002).

20 Sajjad H. Rizvi, “Communicating Pure Consciousness Events: Using Izutsu to Address A Problem in the Philosophy of Mysticism,” a paper presented in the International Conference on Contemporary Scholarship on Islam: Japanese Contribution to Islamic Studies – The Legacy of Toshihiko Izutsu, International Islamic University Malaysia, Kuala Lumpur, 5-7 August 2008, and is included in this volume, pp. 157-170.

21 Toshihiko Izutsu, The Concept and Reality of the Existence, p. 27. (emphasis added)

the perennialism (Sophia Perennis or al-Ḥikmah al-Khālidah). “The Masters”22 of this school of philosophy expressed it differently: René Guénon (1886-1951) used a phrase the Multiple States of Being;23 Aldous Huxley (1894-1963), in The Perennial Philosophy, paraphrased it as “the Highest Common Factor;”24 Frithjof Schuon (1907-1998) and Seyyed Hossein Nasr (b. 1933) called it the Transcendent Unity of Religion.25 In fact, Izutsu‟s Sufism and Taoism is comparable to one of René Guénon‟s posthumous collections entitled Insights into Islamic Esoterism and Taoism.26

Why not Islam and Taoism?

The foregoing analysis might lead eventually to such questions as, firstly, why Izutsu deliberately chooses Sufism and Taoism for his comparative study, rather than Islam and Taoism; and, secondly, why he chooses Sufism of Ibn ʿArabī per se among the prominent sufi figures. Of course, only Izutsu does know exactly the precise answer to this question. However, in the discipline of comparative study of religion today, scholars have discussed extensively the hypothetical definition of religion, and, thus, come up with some sort of typology of religions. Some of them have attempted to classify religions into “mystical” and “prophetic”, emphasizing that mysticism is “the highest type of religions”, as was commonly suggested by perennialists and transcendentalists. Accordingly, it is quite convenient for them to do a comparative study between Sufism and Taoism. Indeed, as I have just mentioned above, René Guénon wrote articles published later on in his posthumous collections entitled Insights into Islamic Esoterism and Taoism. From this perspective, Izutsu‟s Sufism and Taoism has been considered by some contemporary scholars, such as Professor Kojiro

22 In his works, Seyyed Hossein Nasr calls René Guénon, Ananda Coomaraswamy and Frithjof Schuon as “The Masters”.

23 René Guénon, The Multiple States of Being, (Hillsdale, NY: Sophia Perennis, [1932] 2002).

24 Aldous Huxley, The Perennial Philosophy (London: Fontana Books, [1944] 3rd impression 1961).

25 Frithjof Schuon, Esoterism as Principle and as Way, translated from French by William Stoddart (Pates Manor, Bedfont, Middlesex: Perennial Books, [1978] 1981); and his The Transcendent Unity of Religions, translated from French by Peter Townsend (New York, London: Harper Torchbooks, [1948] 1975); also Seyyed Hossein Nasr, „The Philosophia Perennis and the Study of Religion,‟ in Frank Whaling (ed.), The World’s Religious Traditions: Current Perspectives in Religious Studies, (Edinburgh: T. & T. Clark, 1984), pp. 181-200; and his Knowledge and the Sacred (Lahore: Suhail Academy, [1981] 1988).

26 René Guénon, Insights into Islamic Esoterism and Taoism (Hillsdale, NY: Sophia Perennis, 2003).

Nakamura, a prominent Japanese scholar in comparative religion,27 as a significant contribution which might offer a new vista in the field of comparative religion and interreligious dialogue. But then, whether Sufism is mysticism is actually a highly debatable question that badly needs further research and study. What is clear from the above discussion is that, as far as the Muslim scholars are concerned, they distinguished Sufism into sunnī (traditional) and falsafī (philosophical). And even if philosophical Sufism could be readily labeled mysticism, it represents only a part, nay a small part, of Sufism.

As for the second question, it seems that Izutsu‟s selection of Ibn ʿArabī, and not other ṣūfī figures, as the representative of Sufism is simply because the main interest of Izutsu is actually to establish what he called a “common language” which, according to him, is a necessary ground for the projected meta-historical dialogues could be made possible. He put it as follows:

These considerations would seem to lead us to a very important methodological problem regarding the possibility of meta-historical dialogues. The problem concerns the need of a common linguistic system. This is only natural because the very concept of „dialogue‟ presupposes the existence of a common language between two interlocutors.28

Yet, this “common language”, which is in the form of “key-terms and concepts”, is hardly to be found in the predominant and “authoritative” Islamic thought (kalām) and philosophy that are grounded directly on the Qur‟anic and Sunnatic (traditional) principles as well-represented in the thoughts and works of, for instance, al- Ghazālī,29 al-Qushayrī30 and the likes. Somehow, this is a matter of fact that has been recognized and realized by Izutsu himself indirectly when he wrote his God and Man in the Koran, in which he dealt with these two grand key-terms and concepts mainly from Qur‟anic perspective. In this work, the “common language”, in the sense of that which he wanted eagerly to establish in his comparison between Sufism and Taoism, is completely absent, though the main thrust of the

27 Kojiro Nakamura, “The Significance of Izutsu‟s Legacy for Comparative Religion,” a paper presented in the International Conference on Contemporary Scholarship on Islam: Japanese Contribution to Islamic Studies – The Legacy of Toshihiko Izutsu, International Islamic University Malaysia, Kuala Lumpur, 5-7 August 2008, and is included in this volume, pp. 171-180.

28 Toshihiko Izutsu, Sufism and Taoism, p. 471. (emphasis added).

29 See, for example, his Iḥyā’ ʿUlūm al-Dīn.

30 See his Al-Risālah (Beyrut: Dār al-Jīl, 1990).

two works is almost, if not totally, the same, viz. about God and man.

Instead, the “common language” or “philosophical ground” for a comparative study, or a dialogue, between Sufism and Taoism is only to be found easily and definitely in such thoughts of the mystics or philosophers as that of Ibn ʿArabī‟s. Perhaps this is that can best explain the reason of Izutsu‟s selection of Ibn ʿArabī. But unfortunately the “common language” of those mystics is unintelligible, and thus, unacceptable by the majority of the ṣūfīs, let alone the traditional Muslim thinkers.

Conclusion

Seen from a comparative perspective, Izutsu‟s Sufism and Taoism might be listed under the discipline of comparative study of religion (in the narrowest sense of the term). It is even more so as Professor Toshihiko Izutsu has made it clear in the introduction and conclusion of the book. Scholars in the discipline have painstakingly been discussing and debating on subjects pertaining to the approaches or methodologies appropriate to conduct the study in order to ascertain its objectivity and credibility. It is particularly this crucial issue of approach that this essay has tried to focus on by assessing Izutsu‟s contribution to the field. The main question of this essay has been the problem of “representation,” viz. how methodologically justifiable it is to do a comparative study between, on the one hand, the thought of Ibn ʿArabī as representative of Sufism which is “unorthodox” in the Sufistic trends, let alone in Islam, and on the other, that of Lao-tzŭ and Chuang-tzŭ as representative of “the main stream” of Taoism.

Although the academic attempts made by this great scholar to explore and find alternative way that leads to the possibility of meta- historical dialogues must be duly acknowledged and credited, but taking into account the issue of “representation” mentioned above and looking at the underlying motive and main objective of the comparative study undertaken by Izutsu in this work, one is sufficiently reasonably justified to cast doubt on the credibility and commendability of the approach used by him and, in turn, on the common ground he proposed.

2022/06/20

**CREATION AND THE TIMELESS ORDER OF THINGS: Toshihiko Izutsu: Amazon.com: Books

CREATION AND THE TIMELESS ORDER OF THINGS: Toshihiko Izutsu: Amazon.com: Books

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CREATION AND THE TIMELESS ORDER OF THINGS Hardcover – January 1, 2007
by Toshihiko Izutsu (Author)
5.0 out of 5 stars 4 ratings

Essays in Islamic Mystical Philosophy CREATION AND THE TIMELESS ORDER OF THINGS Essays in Islamic Mystical Philosophy Toshihiko Izutsu Creation and the Timeless Order of Things brings together Toshihiko Izutsu’s most important essays on Islamic mystical philosophy. Though primarily concerned with Iranian mystics and philosophers, it displays Izutsu’s unique insights in comparative philosophy by comparing and contrasting

Islamic Sufism with

Vedanta,
Mahayana Buddhism,
Zen Buddhism,
Archetypal Psychology, and
modern Existentialism.

The studies in this volume explore the deep structures of mystical insight particularly as developed around the key concepts of

the unity of existence,
“creation” and
“being” within Islamic mystical philosophy.

For this edition, his detailed article on “The Fundamental Structure of Sabzawari’s Metaphysics” has been added to the volume.
Read less

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check 1] & 66]

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January 1, 2007
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Top reviews from the United States

PW108
5.0 out of 5 stars Penetrating and Lucid Essays on Sufic-Islamic Mystical PhilosophyReviewed in the United States on November 2, 2021
Verified Purchase

I purchased the hardback as (at the time of purchase) it was 1/2 the cost of the paperback. Both are currently (and sadly) out of print, hence the rather steep prices being asked. It appears that the paperback copy was made by a still-in-operation publisher out of Ashland Oregon, so I am guessing that its quality is superior to my hardback, which was published in Pakistan. That said, I found mine perfectly acceptable and the seller (Sangemeelus) was able to get it to me much faster than Amazon’s estimate, so kudos to them.

The well-known and highly respected philosopher, author, and translator William C. Chittick penned the foreword. The remainder of the book contains profound essays on mystical Islam (Sufism), particularly in regards to the thought of Ibn ‘Arabi and the doctrine of “Waḥdat al-wujūd” (“The Unity of Being” or, “The Unity of Existence.”). Anyone considering this book most likely knows what they are after, so I won’t make this review overly long. What I don’t want to go unmentioned however, is the stunning clarity of thought and precision of terms that Professor Izutsu displays.

This is definitely NOT a dry, purely academic treatise. Instead, “Creation and the Timeless Order of Things” provides a clear and fascinating exploration into the typically abstruse topics that it addresses.

I found this book to be a real “page turner” — and one can’t say that very often about books of this ilk!

If these areas are of interest to you, then don’t hesitate to spend the money…it is worth it!

3 people found this helpful

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William H. Gebel
5.0 out of 5 stars Five StarsReviewed in the United States on June 11, 2017
Verified Purchase
An excellent collection of essays. Izutsu is clear and precise and goes into depth.

3 people found this helpful

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Elizabeth
5.0 out of 5 stars Incredible book....Reviewed in the United States on November 6, 2017

I wanted to buy this book, but see that I cannot afford to, the cheapest paperback being around $90 and this book, with its hardcover is more than $50. Others have obviously seen in it the same value I do. I just finished reading it quickly--a
library copy--and want the "simple," i.e., clearly stated, revelations that Izutus provides.

If you can find it or afford it, you will find this book worth the price in the comparisons between Eastern and Western thought.

3 people found this helpful

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dan
5.0 out of 5 stars An intellectual window to deep mysticism.Reviewed in the United States on July 14, 2001

Izutsu presents several essays dealing with the mystical and theological foundational beleifs of Sufism, in contrast with Vedantic and Buddhist Concepts.

His attempt is to find harmony between key mystical concepts at the core of these beleif systems. The purpose of his efforts is based in his beleif that religious values are at the core of every society, and to find harmony among the worlds people we must do so through a deeper understanding of scripture and a reconiciliation of key theological concepts.

THIS IS FAR TOO DRY A REVIEW!!!!

Izutsu genius though, not only takes us through these concepts, but you become so immersed simply in the explanation of Concepts like the Unity of being, or the paradox between a light and darkness presented here,

that the reader is drawn to a place beyond intellectual understanding, to a place of 'knowing', that make a strong argument that these concepts may be seemingly in conflict, but are actually complimentary and open new windows of knowledge for the reader when understood this way.

This book is a must for those intersted in universalist mysticism, and a deep understanding of core theological tenents in Sufism.

40 people found this helpful

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Goodreads Book Reviews

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Creation and the Timeless Order of Things: Essays in Islamic Mystical Philosophy

by Toshihiko Izutsu

4.29 · Rating details · 21 ratings · 5 reviews

Though primarily concerned with Iranian mystics and philosophers, this penetrating group of essays displays Izutsu's insights in comparative philosophy by comparing and contrasting Islamic Sufism and philosophy with Vedanta, Mahayana, Buddhism, Zen Buddhism, Archetypal Psychology and modern Existentialism. (less)

Average rating4.29 · Rating details · 21 ratings · 5 reviews

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Mojtaba

Jan 05, 2020Mojtaba rated it it was amazing · review of another edition

سنت فلسفي عرفاني ايران بيش از 1400 سال قدمت داره و از حكمت خسرواني ملهم از نور از قبل از اسلام ريشه مي گيره. قرنهاست كه آتش اين حكمت باپرجا و فروزانه. ايزوتسو پروانه اي است كه از دور اين آتش را ديد و نزديك آمد و با آرامش خاطر در لواي گرماي اين آتش قرار گرفت. كتاب آفرينش، وجود و زمان كتابيه كه روشنگر و گرمابخشه، چرا كه ريشه در آن آتش داره. ميزان آشنايي ايزوتسوي ژاپني با سنت ايراني و احترامش به اين سنت فكري حيرت برانگيزه. در اين كتاب كه به قول يكي از دوستان ايزوتسو ، مهمترين كتاب اوست، فلسفه وحدت وجود، عرفان شبستري و عين القضات از زواياي زبانشناسي، هستي شناسي و يا معرفت شناسي درمقايسه با ديگر فلسفه هاي شرقي مثل ودانتيسم، تائوئيسم، زن بوديسم، كنفوسينيسم به صورت تطبيقي بررسي شده . مقاله آخر از 7 مقاله كتاب مربوط به مقايسه اي بين اگزيستانسياليسم و فلسفه وجود ايرانيه كه لينك دانلودشو پايين گذاشتم اگه علاقه داشتيد مطالعه كنيد.

همينطور در ادامش مطلبي از ايزوتسو كه در بي بي سي كار شده بود.

The mystical philosophical tradition of Iran is more than 1400 years old and is rooted in the wisdom of Khosravani inspired by light before Islam. The fire of this wisdom has been burning for centuries. Izutsu is a butterfly that saw the fire from a distance and approached it and calmly placed it in the heat of the fire.

The book of creation, existence and time is a book that illuminates and warms, because it has roots in fire. The extent to which the Japanese Izutsu are familiar with the Iranian tradition and its respect for this intellectual tradition is astonishing.

In this book, which according to one of Izutsu's friends is his most important book, the philosophy of unity of existence, Shabestari mysticism and the same judges from the angles of linguistics, ontology or epistemology in comparison with other Eastern philosophies such as Vedantism, Taoism, Buddhism, Knauf Comparative form reviewed.

The last article from the 7 articles of the book related to a comparison between existentialism and the philosophy of Iranian existence, which I have downloaded from the download link below, if you are interested, read it.

Also in the continuation of an article by Izutsu that was done on the BBC.

http://s6.picofile.com/file/838394705...

https://www.bbc.com/persian/blog-view... (less)

'می روم کمی بخوابم'، روایت ایرانی از قرآن پژوه ژاپنی

یاسر میردامادی

پژوهشگر دینی

۲۷ دی ۱۳۹۷ - ۱۷ ژانویه ۲۰۱۹

ناظران

۱. مستند چهل‌تکّه

توشی‌هیکو ایزوتسو (۱۹۱۴-۱۹۹۳ میلادی) زبان‌شناس، فیلسوف زبان، ادیب، دین‌شناس تطبیقی، اسلام‌شناس و به طور ویژه قرآن‌شناس نامور ژاپنی (زاده توکیو) در ایران گویا شناخته‌ شده‌تر از وطن اصلی خود ژاپن است.==

ایزوتسو در هفتم ژانویه ۱۹۹۳ میلادی (هفدهم دی ماه ۱۳۷۱خورشیدی) چشم از جهان فروبست. او چهره‌ای جامع و تا حدودی ناشناخته در فلسفه و دین‌شناسی معاصر است. او سی و پنج زبان را فرا گرفته بود و در این میان دست کم به هفده زبان تسلّط داشت، از جمله به زبان‌های عربی، عبری، فارسی، سانسکریت، پالی، روسی، لاتین، یونانی و چینی.==

در ایران اخیراً مستندی در باب احوال، آراء و میراث ایزوتسو ساخته شده و به نمایش در آمده است. این مستند، که «شرقی» نام دارد، ساخته مستندساز ایرانی مسعود طاهری است.==

مستند «شرقی» در ۱۲ کشور جهان فیلم‌برداری شده است، از جمله در ایران، ژاپن، فرانسه، سوئیس، ایتالیا، ترکیه، کانادا، آمریکا، سوریه، اسپانیا و روسیه. طرف‌های مصاحبه در این مستند در مجموع به ۱۱ زبان سخن گفته‌اند. برای تهیه این مستند از حدود ۱۲۰ نفر مصاحبه به عمل آمده است که پس از ارزیابی‌، در نهایت بیش از ۶۰ چهره از دوستان و شاگردان ایزوتسو و همچنین ایزوتسو شناسان، کارشناسان و شخصیت‌های سیاسی درباره زندگی، آثار، آراء و میراث ایزوتسو سخن می‌گویند.==

این فیلم، یگانه مستندی است که تا کنون در هر زبانی در باب ایزوتسو ساخته شده است. به جز یک برنامه تلویزیونی هارد تاک در ترکیه ـــ که آن هم صرفاً در باب اسلام‌پژوهی ایزوتسو بوده است ـــ هیچ فیلمی، نه در ژاپن و نه در هیچ کجای دیگر دنیا، تا کنون درباره ایزوتسو ساخته نشده است.==

این مستندِ ۱۳۰ دقیقه‌ای به چهار بخش اصلی تقسیم می‌شود: بخش نخست، روایتی از زندگی ایزوتسو در کودکی، نوجوانی و جوانی در ژاپن به دست می‌دهد. بخش دوم روایتی از مهاجرت ایزوتسو به غرب ارائه می‌کند، بخش سوم به مهاجرت ایزوتسو به ایران می‌پردازد. ایزوتسو در بخش دوّم و سوّم زندگی خود رفته-رفته به پژوهشگر و استادی با شهرت بین‌المللی تبدیل می‌شود. بخش چهارم، به خروج ناگهانی ایزوتسو از ایران بر اثر انقلاب پنجاه و هفت و بازگشت او به ژاپن تا زمان مرگ او در زادگاهش اختصاص دارد.==

از جمله موضوعات مهمی که در بخش‌های مختلف این مستند به آن‌ها اشاره می‌شود می‌توان به این موارد اشاره کرد: ۱. تاثیر افراد مختلف از ملیّت‌های متفاوت به ویژه ژاپنی، تاتاری، روسی، ایرانی، کانادایی، سوئیسی و فرانسوی در شکل‌دهی به نظام فکری ایزوتسو، ۲. تبارشناسی اسلام‌شناسی در ژاپن و نقش ایزوتسو در شکل‌دهی و جهت دهی به آن، ۳. ریشه‌های سیاسی اندیشه فلسفی ایزوتسو، ۴. تأثیری که تفکر و فلسفه ایزوتسو می‌تواند بر کنش‌های سیاسی امروز داشته باشد و ۵. امکان یا عدم امکان شکل‌گیری اتحادیه‌ای شرقی و آسیایی همچون اتحادیه اروپا بر مبنای فلسفه شرقی ایزوتسو.==

این یادداشت، روایتی گذرا از ایزوتسو از دریچه دوربین پرسشگر و دنیاگرد این مستند به دست می‌دهد. این نوشته اما این‌جا و آن‌جا از این مستند فراتر می‌رود و می‌کوشد، به تعبیری، دریچه‌ای نوشتاری به دریچه‌ دیداری این مستند بگشاید.==

ناظران

توضیح تصویر،

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일본 꾸란 연구원 Yaser Mirdamadi, 종교 연구원 1397년 12월 27일 - 2019년 1월 17일 다큐멘터리

이즈츠 도시히코(1914-1993)는 이란의 저명한 언어학자, 철학자, 언어학자, 비교 신학자, 이슬람 학자이며 특히 이란의 유명한 꾸란학자(도쿄 출생)입니다.1993년(1992년 12월 7일) 별세했습니다. 그는 현대 철학과 신학에서 포괄적이고 다소 알려지지 않은 인물입니다. 그는 아랍어, 히브리어, 페르시아어, 산스크리트어, 팔리어어, 러시아어, 라틴어, 그리스어, 중국어를 포함하여 35개 언어에 능통했으며 최소 17개 언어에 능통했습니다. Izutsu의 전기, 견해 및 유산이 만들어지고 전시되었습니다. 이란의 다큐멘터리 감독 마수드 타헤리(Massoud Taheri), 시리아, 스페인, 러시아가 만든 "샤르기"라는 다큐멘터리. 이 다큐멘터리의 인터뷰 대상자들은 총 11개 언어를 구사했습니다. 다큐멘터리를 준비하기 위해 약 120명의 사람들이 인터뷰를 했고, 평가가 끝난 후 Izutsu의 친구와 학생, Izutsu 학자, 전문가, 정치인 등 60명 이상의 인물이 Izutsu의 삶, 작품, 의견 및 유산에 대해 이야기했습니다. 모든 언어로 제작된 Izutsu에 대한 유일한 다큐멘터리입니다. 이슬람에 대한 Izutsu의 연구에 관한 독점적인 Izutsu의 연구에 관한 터키의 강력한 TV 쇼를 제외하고 Izutsu에 대한 영화는 일본이나 세계 어느 곳에서도 제작되지 않았습니다. == 이 130분짜리 다큐멘터리는 4개의 주요 섹션이 있습니다. : 첫 번째 섹션은 Izutsu의 일본에서의 어린 시절, 청소년기, 청소년기의 삶에 대한 설명을 제공합니다. 두 번째 부분은 Izutsu의 서쪽으로의 이주를 서술하고, 세 번째 부분은 Izutsu의이란으로의 이주를 다룬다. 인생의 두 번째와 세 번째 부분에서 Izutsu는 점차 국제적으로 유명한 연구원이자 교수가 되었습니다. 네 번째 섹션은 57차 혁명의 결과 이즈츠가 이란을 갑자기 떠나고 고향에서 죽을 때까지 일본으로 돌아오는 과정을 다룹니다. Izutsu 지적 시스템을 형성하는 데 있어 특히 일본인, 타타르인, 러시아인, 이란인, 캐나다인, 스위스인, 프랑스인과 같은 다양한 국적의 다양한 사람들의 영향. 일본 이슬람학의 계보와 그것을 형성하고 지휘하는 이즈츠의 역할, 3. Izutsu의 철학적 사상의 정치적 뿌리, 4. Izutsu의 사상과 철학이 현재의 정치적 행동에 미칠 수 있는 영향. Izutsu의 동양철학을 바탕으로 유럽연합과 같은 동양과 아시아의 연합을 형성하는 가능성 또는 불가능. 그러나 이 글은 이 다큐멘터리를 넘어 여기저기서, 즉 이 다큐멘터리의 시각적 창에 쓰기 창을 열려고 한다. 조국인 일본보다 더 잘 알려진 ==

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5,000 / 5,000

Translation results

'I'm going to sleep a little', an Iranian version of the Japanese Quran researcher Yaser Mirdamadi, a religious researcher 27 December 1397 - 17 January 2019 The documentary Toshihiko Izutsu (1914-1993) is a well-known linguist, philosopher, linguist, comparative theologian, Islamic scholar, and especially the famous Quranologist (born in Tokyo) in Iran. 1993 (December 7, 1992) passed away. He is a comprehensive and somewhat unknown figure in contemporary philosophy and theology. He was fluent in thirty-five languages, fluent in at least seventeen, including Arabic, Hebrew, Persian, Sanskrit, Pali, Russian, Latin, Greek, and Chinese. Izutsu's biography, views and heritage have been created and displayed. This documentary, called "Sharghi", is made by Iranian documentary filmmaker Massoud Taheri. Syria, Spain and Russia. The interviewees in this documentary spoke a total of 11 languages. About 120 people were interviewed to prepare the documentary, and after the evaluation, more than 60 figures from Izutsu's friends and students, as well as Izutsu scholars, experts and political figures, spoke about Izutsu's life, works, opinions and heritage.

== This is the only documentary about Izutsu ever made in any language. Except for a hard-hitting TV show in Turkey - which was exclusively about Izutsu's research on Islam - no film has been made about Izutsu, neither in Japan nor anywhere else in the world.

== This 130-minute documentary There are four main sections: The first section provides an account of Izutsu's life as a child, adolescent, and youth in Japan. The second part narrates the migration of Izutsu to the West, the third part deals with the migration of Izutsu to Iran. In the second and third parts of his life, Izutsu gradually becomes a researcher and professor of international renown. The fourth section deals with Izutsu's sudden departure from Iran as a result of the Fifty-seventh Revolution and his return to Japan until his death in his hometown. کرد: ۱. The influence of different people of different nationalities, especially Japanese, Tatar, Russian, Iranian, Canadian, Swiss and French, in shaping the Izutsu intellectual system. The genealogy of Islamology in Japan and the role of Izutsu in shaping and directing it,

3. The political roots of Izutsu's philosophical thought,

4. The impact that Izutsu's thinking and philosophy can have on current political actions. The possibility or impossibility of forming Eastern and Asian unions such as the European Union based on the Eastern philosophy of Izutsu. This writing, however, goes here and there beyond this documentary and tries, in other words, to open the writing window to the visual window of this documentary. The famous Japanese Islamologist and especially Quranologist (born in Tokyo) in Iran seems to be better known than his native Japan

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۲. ایزوتسوی ملول ز «زهد خشکِ» آیین ذِن

از پادکست رد شوید و به خواندن ادامه دهید

پادکست

پادکست چشم‌انداز بامدادی رادیو بی‌بی‌سی

رادیو فارسی بی‌بی‌سی

پادکست چشم‌انداز بامدادی رادیو بی‌بی‌سی – دوشنبه ۱۹ اردیبهشت ۱۴۰۱==

پادکست

پایان پادکست

ایزوتسو در خانواده‌ای کم و بیش ثروتمند بالید. او پدری تاجر، سختگیر و مقیّد به آیین بودایی ذِن داشت. سختگیری‌های مذهبی پدرش، که ایزوتسو را از سنّ کم وادار به ریاضت‌کشی مطابق آیین ذن می‌کرد، موجب شد که ایزوتسو برای فرار از آیین آبا و اجدادی خود ابتدا به سیر در دنیای پر پیچ و خم زبان‌های کهن بپردازد و سپس از رهگذر زبان‌شناسی به «باده نابِ» فلسفه و شناخت ادیان دیگر روی آورد، و دیگر بار با دیدی نوین به شناخت سنّت آبا و اجدادی خود باز گردد.==

مطالعه عهد قدیم و عهد جدید، او را به اهمیّت زبان در جهان ادیان آگاه ساخت. ایزوتسو در اوایل بیست سالگی به زبان عربی علاقمند می‌شود. او نزد عالِم مسلمانی تاتاری به نام عبدالرّشید ابراهیم به فراگیری زبان عربی و مطالعات اسلامی سنّتی می‌پردازد. با معرّفی عبدالرشید، ایزوتسو پس از دو سال، به محضر موسی جار اللّه، عالِم مسلمان برجسته تاتاری می‌شتابد تا عربی‌دانی خود را تکمیل کند. جار اللّه، از جمله، به زبان‌های عربی، فارسی، روسی و ترکی تسلّط داشت.==

شاگردیِ ایزوتسوی بسیار جوان نزد عبدالرشید و جار اللّه، که تنها در حدّ عربی‌آموزی نبود بلکه مهم‌تر از آن درس اسلام‌شناسی سنّتی بود، از اهمیّت ویژه برخوردار است. جار اللّه شاید یکی از دنیا دیده‌ترین و چندزبانه‌ترین عالِمان سنّی مذهب زمان خود بود. جار الله، که به عراق و ایران هم سفر کرده بود و در آن‌جا با شیعیان و نیز برخی از مجتهدان شیعه آن زمان به مراوده انتقادی هم پرداخته بود، در کلّ گرایش‌ منتقدانه نسبت به تشیّع داشت و کتاب مشهوری با عنوان «الوشيعة في نقد عقائد الشيعة» در نقد تشیّع نگاشته بود.==

با این حال، با آن‌که ایزوتسو در خاطرات خود با شیفتگی بسیار از جار اللّه یاد می‌کند، به نظر نمی‌رسد که ایزوتسو از گرایش‌های منتقدانه جار اللّه نسبت به تشیّع اثری پذیرفته باشد، زیرا ایزوتسو در دوران پختگی فکری خود، پژوهش‌های خویش را مشتاقانه وقف فلسفه و عرفان نظری شیعه کرد.==

ایزوتسو که تحصیلات دانشگاهی خود را در رشته اقتصاد آغاز کرده بود، خیلی زود به عشق دیرین خود زبان و ادبیات باز می‌گردد، و کتاب‌های حسابداری‌اش را از بالای پلی به رودخانه می‌ریزد (در این مستند، تصویر آن پل نشان داده می‌شود) و دکترای خود را در رشته زبان‌شناسی می‌گیرد.==

ایزوتسو که حالا عربی‌دان قابلی است، در سال‌های ۱۹۵۷ تا ۱۹۵۸ میلادی، قرآن را به ژاپنی ترجمه می‌کند و در سه جلد به چاپ ‌می‌رساند، ترجمه‌ای فخیم و دقیق که هم‌چنان مرجعی کلاسیک در قرآن‌شناسیِ ژاپنی است. قرآن البته پیش از ایزوتسو به ژاپنی ترجمه شده بود، اما این ترجمه‌ها از روی زبان‌های اروپایی و چینی و نه اصل عربی صورت پذیرفته بود. ایزوتسو برای نخستین بار در تاریخ زبان و ادبیات ژاپنی، قرآن را مستقیم از روی اصل عربی به ژاپنی ترجمه می‌کند.==

کربن

توضیح تصویر،

پروژه فکری ایزوتسو با هانری کُربَن، فیلسوف، ایران‌شناس و شیعه‌شناس مشهور فرانسوی که از دوستان ایزوتسو بود، در یک راستا قرار می‌گیرد. در واقع ایزوتسو هم مانند کربن معتقد بود انسان معاصر «عوالم معنوی» و «عالم خیال» را فراموش کرده و به «دام نیهیلسم» افتاده است./ هانری کربن و علامه طباطبایی==

۳. احیای «فلسفه معنوی شرق»

ایزوتسو در سفر فکری خود بر سرِ آن بود که «جهانشمولی» تفکر عرفانی را به شرقیان و به طور کل جهانیان بنماید. او به دنبال ره‌گیری تجلّی‌های مختلف «امر قدسی» در فرهنگ‌های مختلف شرقی بود. ایزوتسو به فکر احیای «عالم خیال» یا «عوالم روحانی» بود.==

از این حیث، پروژه فکری او با هانری کُربَن، فیلسوف، ایران‌شناس و شیعه‌شناس مشهور فرانسوی که از دوستان ایزوتسو بود، در یک راستا قرار می‌گیرد. در واقع ایزوتسو هم مانند کربن معتقد بود انسان معاصر «عوالم معنوی» و «عالم خیال» را فراموش کرده و به «دام نیهیلسم» افتاده است. علاوه بر این ایزوتسو در مقام انسانی شرقی معتقد بود برای مواجهه با فلسفه معاصر و همین طور شرق‌شناسی، تطبیق فلسفه‌های شرقی می‌تواند واکنشی فلسفی در مواجهه با فلسفه غرب فراهم آورد.==

از دیدگاه ایزوتسو، نقطه اتصال انحای مختلف «فلسفه‌های معنوی شرق» چیزی بود که می‌توان آن را «متافیزیک عدم» نام نهاد. از دیدگاه این متافیزیک، وجودْ اصیل‌ترین لایه هستی نیست بلکه وجودْ ریشه در عدم دارد، وجودْ تجلّی عدم است؛ اصالت با عدم است و نه با وجود. این عدم اما به معنای هیچ و پوچ نیست بلکه به عکس، تمام انحای وجود ریشه در عدم دارد، عدمی هستی‌زا که خود از هستی فراتر می‌رود، عدمی که هم‌هنگام از هستی هست‌تر است و در عین حال نیست. در یک کلام، سخن ایزوتسو این بود که برای رهایی از «هیچ‌انگاری» باید به «هیچ» (عدم) بازگشت.==

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قم در کشاکش فقه 'سکولار' و فقه 'انقلابی'

شیخان 'گمراه'، از تضلیل تا تکفیر

داریوش شایگان؛ راز ایرانی بودن و ایرانی نبودن

اسلام ایرانی و اسلام عربی==

از منظر «متافیزیک عدم» در اعماق لایه‌های آگاهی انسانی، نوعی شناخت از عدمِ نهفته است و هدفِ «فلسفه معنوی شرق» یادآوری عدم است، عدمی که همه چیز است، عدمی که هست و در عین حال نیست و پیوند دهنده‌ فرهنگ‌های مختلف «معنوی شرق» است.==

ایزوتسو در جان دادن دوباره به «فلسفه معنوی شرق» به ویژه دست به کار مقایسه اسلام با آیین دائو (تائوئیسم) شد. او در راه مقایسه اسلام و آیین دائو، از جمله، کتاب «صوفیسم و تائوئیسم» را نگاشت. این اثر با ترجمه‌ای نه چندان پیراسته به فارسی در آمده است. در این اثر، او عرفان ابن عربی را با تفکر کهن چینی، آن‌چنان‌که در آیین دائو نمود یافته، مقایسه می‌کند. کار اصلی ایزوتسو در تطبیق فلسفه یا سنت‌های شرقی اما در کتاب «آگاهی و ماهیّت» به زبان ژاپنی نمود یافته است، کتابی مهم که به فارسی و انگلیسی ترجمه نشده است. او در این کتاب دست به مقایسه اسلام، بودیسم، هندوئیسم، تائوئیسم، یهودیّت، مسیحیّت و تفکر افلاطونی یونان می‌زند.==

اثر تطبیقی دیگری از ایزوتسو که به فارسی هم ترجمه شده است «آفرینش، وجود و زمان» است. به نظر بهمن ذکی‌پور، ایزوتسو شناس ایرانی که در این مستند هم حضوری پررنگ دارد، «کتاب «آفرینش، وجود و زمان» که خیلی هم در ایران جلب توجه نکرد از «صوفیسم و تائوئیسم» بسیار مهم‌تر است، چرا که یک گام بعد از نگرش «صوفیسم و تائوئیسم» نوشته شده و به مراحل پختگی فکر ایزوتسو نزدیک‌تر است».==

در میان کسانی که در مسیر احیای «فلسفه معنوی شرق» بر تفکّر ایزوتسو اثر گذاشتند، از همه مهم‌تر هانری کربن است. هم‌چنین می‌توان از حاج ملا هادی سبزواری، یونگ، ژاک دریدا، لویی ماسینیون، رودلف اوتو و میرچا الیاده نام برد. ایزوتسو با برخی از این متفکران در حلقه‌ای فکری موسوم به «ارانوس» که هر سال در سوییس برگزار می‌شد دمخور بود، گرچه ایزوتسو رسماً عضو این حلقه نبود. ایزوتسو پس از شنیدن بیتی از منظومه حاج ملا هادی سبزواری در کلاس درس مهدی محقق در کانادا شیفته تفکر ایرانی می‌شود و اولین اثر او مرتبط با حوزه فلسفه ایرانی، ترجمه و شرح منظومه به انگلیسی همراه با مهدی محقق است.==

گفتنی است که «شرق» در «فلسفه معنوی شرق» و در نظام فکری ایزوتسو، دو معنای متمایز دارد. معنای نخست، «شرق متافیزیکی» است، شرقی ناکجاآبادی که در فلسفه سهروردی از آن یاد می‌شود و ایزوتسو در صدد احیای آن است. معنای دوّم «شرق» معنای این‌جایی و جغرافیاییِ آن است که از دیدگاه ایزوتسو گستره وسیعی را پوشش می‌دهد. این گستره از ژاپن به طرف غرب آغاز می‌شود و با گذر کردن از هند، چین و خاورمیانه، یونان را نیز در بر می‌گیرد. بنابراین، به خلاف نظر عموم ژاپنی‌ها که اعتقاد داشتند شرق با مرزهای هند به پایان می‌رسد، از دیدگاه ایزوتسو این مرز را بایستی به خاطر داشتن میراث مشترک، تا ایران و سپس تا مرزهای غربی یونان گسترش داد.==

یونان باستان همیشه پایگاه تفکّر غرب قلمداد ‌شده است. از این رو گنجاندن یونان باستان در «فلسفه معنوی شرق» اگر نه مسأله‌زا دست‌کم مبهم به نظر می‌رسد. ایزوتسو اما معتقد است که «اگر به درون فلسفه یونان باستان برویم، و حقیقتاً به توضیح روشن آن بپردازیم، درمی‌یابیم که عناصر تفکر شرقی در آن فراوان است. این اصلا ارتباطی با داشتن یا نداشتن تأثیرات تاریخی ندارد، بلکه ساختار تفکر یونانی، واجد مسأله اشراقی مشترک و ضروری‌ای است» («تاریکی و روشنایی در اواخر قرن بیستم، گفتگو با توشی‌هیکو ایزوتسو»، ترجمه از ژاپنی بهمن ذکی‌پور).==

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2. "Dry Asceticism" Zenith의 지루한 Izutsu 팟캐스트를 건너뛰고 계속 읽기 . 그는 사업가이자 엄격한 선불교인 아버지였습니다. Izutsu가 어릴 때부터 선(禪)의 금욕을 실천하도록 강요한 그의 아버지의 종교적 협착은 Izutsu가 그의 조상 종교를 떠나 먼저 구불구불한 고대 언어의 세계로, 그리고 언어학을 통해 "바람"으로 이끌었습니다. 순수»철학과 지식으로 전향 다른 종교에 대한 통념을 깨고 다시 한 번 자신의 조상 전통에 대한 지식으로 새로운 시각으로 돌아갔습니다.== 구약과 신약을 공부하면서 그는 종교 세계에서 언어의 중요성을 깨닫게 되었습니다. Izutsu는 20대 초반에 아랍어에 관심을 갖게 되었습니다. 그는 Abdul Rashid Ibrahim이라는 타타르 이슬람 학자와 함께 아랍어와 전통 이슬람 연구를 공부했습니다. Abdul Rashid를 소개한 후, Izutsu는 2년 후 그의 아랍어 연구를 완료하기 위해 저명한 Tatar 이슬람 학자인 Musa Jarullah에게 달려갑니다. Jarullah는 예를 들어 아랍어, 페르시아어, 러시아어 및 터키어에 능통했습니다. . Jarullah는 아마도 그 시대에 가장 많이 목격되고 다국어를 구사하는 수니파 종교 학자 중 한 명이었을 것입니다. 또한 이라크와 이란을 여행한 Jarullah는 당시 시아파와 일부 시아파 무즈타히드와 비판적인 교전을 했으며 일반적으로 시아파에 대해 비판적이었고 유명한 책 Al-Shi'ah in Critique of Beliefs를 저술했습니다. Al-Shi'a는 시아파에 대한 비판에서 다음과 같이 썼습니다. 그의 지적 성숙은 시아파 철학과 이론적 신비주의에 대한 연구를 열성적으로 바쳤습니다. 그는 강에 빠지고(이 다큐멘터리에서 그 다리의 이미지가 보여짐) 박사 학위를 받습니다. 그는 일본 Quranology의 고전적인 참고 자료이기도 한 풍부하고 정확한 번역을 출판합니다. 물론 꾸란은 Izutsu 이전에 일본어로 번역되었지만 이러한 번역은 아랍어가 아니라 유럽어와 중국어에서 온 것입니다. 일본 국어 문학사에서 처음으로 Izutsu는 꾸란을 아랍어에서 일본어로 직접 번역하여 한 방향으로 배치했습니다. 사실 Izutsu는 Carbon과 마찬가지로 현대인이 "영적 세계"와 "상상의 세계"를 잊고 "허무주의의 함정"에 빠졌다고 믿었습니다.

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2. Bored Izutsu of "Dry Asceticism" Zenith Skip the podcast and continue reading . He was a father who was a businessman, strict and Zen Buddhist. His father's religious strictures, which forced Izutsu to practice Zen austerity from an early age, led Izutsu to flee his ancestral religion first into the tortuous world of ancient languages and then through linguistics to "wind" Pure »turned to the philosophy and knowledge of other religions, and once again returned to the knowledge of his ancestral tradition with a new perspective. =

= Studying the Old and New Testaments made him aware of the importance of language in the world of religions. Izutsu became interested in Arabic in his early twenties. He studied Arabic and traditional Islamic studies with a Tatar Muslim scholar named Abdul Rashid Ibrahim. After introducing Abdul Rashid, Izutsu, after two years, rushes to Musa Jarullah, a prominent Tatar Muslim scholar, to complete his Arabic studies. Jarullah was fluent in Arabic, Persian, Russian and Turkish, for example. . Jarullah was perhaps one of the most seen and multilingual Sunni religious scholars of his time. Jarullah, who also traveled to Iraq and Iran, where he engaged in critical engagement with Shiites as well as some Shiite mujtahids at the time, was generally critical of Shi'ism and wrote the famous book Al-Shi'ah in Critique of Beliefs. Al-Shi'a wrote in his critique of Shi'ism. His intellectual maturity eagerly devoted his research to Shiite philosophy and theoretical mysticism. He falls into the river (in this documentary, the image of that bridge is shown) and receives his doctorate in linguistics. He publishes a rich and accurate translation that is also a classic reference in Japanese Quranology. The Qur'an, of course, was translated into Japanese before Izutsu, but these translations were from European and Chinese languages, not Arabic. For the first time in the history of Japanese language and literature, Izutsu translates the Qur'an directly from Arabic into Japanese. It is placed in one direction. In fact, Izutsu, like Carbon, believed that contemporary man had forgotten the "spiritual worlds" and the "imaginary world" and had fallen into the "trap of nihilism."

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شایگان

توضیح تصویر،

داریوش شایگان از جمله متفکرانی است که در این مستند درباره ایزوتسو حرف زده است==

۴. رازگشایی از رمزهای قرآنی

ایزوتسو، در مقام فیلسوف تطبیقی و اسلام‌شناس، در مسیر احیای «فلسفه معنوی شرق» نمی‌توانست از قرآن فارغ بماند. گرچه قرآن‌پژوهی ایزوتسو از نظر تاریخی مقدّم بر آثار بعدی او در «فلسفه شرقی» است اما چه بسا قرآن‌پژوهی او را نیز بتوان در راستای پروژه فکری او در احیای «فلسفه معنوی شرق» به شمار آورد.==

او قرآن را کلّی منسجم می‌دید که در عین حال، به سادگی انسجام خود را به خواننده‌ نقّاد و جستجوگر نشان نمی‌دهد. قرآن، گویی، به‌ سان معشوقی است که دیدار می‌نماید و پرهیز می‌کند. کشف رابطه چندجانبه و لایه‌-لایه مفاهیم قرآنی به مدد زبان‌شناسی جدید، یکی از مساهمت‌ها یا قلم‌یاری‌های ایزوتسو در مطالعات قرآنی مدرن است.==

از نظر ایزوتسو، یک مفهوم قرآنی معنای نهایی خود را بر اساس رابطه‌ معنایی‌اش با شبکه در‌هم‌تنیده دیگر مفاهیم قرآنی در دل خود این کتاب می‌یابد و نه در قالبی مجزّا از آن شبکه معنایی و نه بر اساس جهان‌بینی مستقل از قرآن، و نه حتی بر اساس جهان‌بینی‌هایی که قرآن مفاهیمی را از آن‌ها وام ستانده است. مثلا، از نظر ایزوتسو، کلمه «اللّه» در عرب پیش از نبی هم به کار می‌رفته اما در شبکه معنایی جهان عرب پیش از نبی، «اللّه» در کنار «آلِهة» (الهه‌ها) می‌نشسته، در تضاد با آن‌ها نبوده و خدایی در میان خدایگان، گرچه مهم‌تر از آن‌ها بوده است.==

در زبان قرآنی اما اگرچه «اللّه» از سنّت زبانی عرب پیش از نبی وام ستانده می‌شود اما این اللّه دیگر آن اللّه نیست، بلکه در شبکه معنایی قرآن، اللّه جایگاهی مرکزی می‌یابد، دیگر از الهه‌ها خبری نیست و بلکه باور به الهه‌ها در تضادّ با باور به اللّه قرار می‌گیرد و آغاز، بازگشت و تدبیر دمادمِ همه چیز به اللّه، و تنها او، باز می‌گردد. ==

۵. «می‌روم کمی بخوابم»

در انتهای مستند تصاویری از اتاق شخصی ایزوتسو در منزلش و نیز روایتی از روز مرگ او ارائه می‌شود. بر روی میزی در منزل او تابلوی کوچکی به چشم می‌آید که کلمه «هیچ» (به زبان ژاپنی: مو) با جوهر سیاه بر روی کاغذی سفید توسط خود ایزوتسو خوش‌نویسی شده است. ایزوتسو در روز هفت ژانویه ۱۹۹۳ میلادی (هفدهم دی ماه ۱۳۷۱خورشیدی) در خانه‌اش به زمین می‌خورد، اما با این پندار که اتفاق مهمی نیست به همسرش می‌گوید «می‌روم کمی بخوابم». او دچار خونریزی مغزی می‌شود و هیچ‌گاه از خواب برنمی‌خیزد. به تعبیر مولوی اما «او بخفت و بخت و اقبالش نخفت» (مثنوی، دفتر سوّم).==

ایزوتسو امروز بسا شناخته‌شده‌تر از زمانی است که چشم از جهان فروبست. می‌توان امید بست که این فیلسوف تا حدودی گمنام ژاپنی، که در هوای احیای «فلسفه معنوی شرق» ایران را خانه دوم خود ساخته بود، در آینده بسا بیش از امروز به ایرانی‌ها، ژاپنی‌ها و علاقمندان به فلسفه و ==

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----- Shaygan 이미지를 설명하면서 Dariush Shaygan은 이 다큐멘터리 =

= 4에서 Izutsu에 대해 이야기한 사상가 중 한 명입니다. 비교 철학자이자 이슬람 학자로서 Izutsu의 꾸란 신비에 대한 계시는 "동양의 영적 철학"을 되살리는 방식으로 꾸란을 벗어날 수 없었습니다. Izutsu의 꾸란 연구는 역사적으로 그의 후기 작품인 "동양 철학"에 선행되지만 그의 꾸란 연구는 "동양의 정신 철학"을 되살리려는 그의 지적 프로젝트와도 일맥상통한다고 볼 수 있습니다. 동시에 그것은 단순히 독자, 비평가, 구도자에게 일관성을 보여주지 않습니다. 꾸란은 만나고 금하는 연인과 같습니다. 현대 언어학의 도움으로 꾸란 개념의 다면적이고 계층적 관계를 발견하는 것은 현대 꾸란 연구에 대한 Izutsu의 공헌 중 하나입니다. 꾸란과 무관한 세계관에서도, 심지어 꾸란이 개념을 차용한 세계관에서도. 예를 들어, Izutsu에 따르면 "알라"라는 단어는 예언자 이전에 아랍어로 사용되었지만 예언자 이전의 아랍 세계의 의미 네트워크에서 "알라"는 "알라"(여신) 옆에 앉는 것과 모순되지 않았습니다. 여신들에 대한 언급은 없으나 여신에 대한 믿음은 신에 대한 믿음, 시작, 귀환, 내 며느리의 계획은 하나님께로 돌아가고 오직 하나님께로 돌아간다. =

= 5. "조금 자고 갈게" 다큐 말미에는 이즈츠의 집에 있는 개인실 사진과 함께 그가 세상을 떠난 날의 이야기도 나온다. 그의 집 탁자 위에는 이즈츠 자신이 흰 종이에 검은 잉크로 "아무것도"(일본어: 머리카락)라는 단어를 쓴 작은 그림이 있습니다. 이즈츠는 1993년 1월 7일 자택에서 바닥에 쓰러지지만, 그것이 중요하지 않다고 생각하고 아내에게 "잠이나 자러 갈게."라고 말한다. 그는 뇌출혈이 있고 결코 깨어나지 못한다. 그러나 Rumi에 따르면 "그는 운이 좋지 않았습니다."(Masnavi, 세 번째 책) == Izutsu는 그가 세상을 떠났을 때보다 오늘날 훨씬 더 잘 알려져 있습니다. '동양의 정신철학'의 부활로 이란을 제2의 고향으로 만든 이 다소 익명의 일본 철학자가 오늘날보다 미래에는 이란인, 일본인, 철학자와 ==

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----- Shaygan Explaining the image, Dariush Shaygan is one of the thinkers who has talked about Izutsu in this documentary =

= 4. The revelation of the Qur'anic mysteries of Izutsu, as a comparative philosopher and Islamologist, could not escape the Qur'an in the way of reviving the "spiritual philosophy of the East." Although Izutsu's Qur'an's research is historically preceded by his later works in "Eastern Philosophy", it is possible that his Qur'an's research can also be considered in line with his intellectual project of reviving the "spiritual philosophy of the East". At the same time, it does not simply show its coherence to the reader, critic, and seeker. The Qur'an is like a lover who meets and abstains. Discovering the multifaceted and layer-by-layer relationship of Qur'anic concepts with the help of modern linguistics is one of Izutsu's contributions to modern Qur'anic studies. The heart of this book finds itself neither in a separate form from that semantic network, nor in a worldview independent of the Qur'an, nor even in a worldview from which the Qur'an has borrowed concepts. For example, according to Izutsu, the word "Allah" was used in Arabic before the Prophet, but in the semantic network of the Arab world before the Prophet, "Allah" sat next to "Allah" (the goddesses), did not contradict them and was a god in Among the gods, although it has been more important than them. There is no mention of the goddesses, but the belief in the goddesses is in conflict with the belief in God, and the beginning, return and planning of my son-in-law goes back to God, and only he. =

= 5. "I'm going to sleep a little" At the end of the documentary, there are pictures of Izutsu's private room in his house, as well as a story of the day of his death. On the table in his house is a small painting in which the word "nothing" (Japanese: hair) is written in black ink on white paper by Izutsu himself. Izutsu falls to the ground in his home on January 7, 1993, but, thinking it's not important, tells his wife, "I'm going to get some sleep." He has a cerebral hemorrhage and never wakes up. According to Rumi, however, "he was not fortunate enough" (Masnavi, the third book). == Izutsu is much better known today than when he passed away. It is to be hoped that this somewhat anonymous Japanese philosopher, who had made Iran his second home in the wake of the revival of the "spiritual philosophy of the East", will in the future, more than today, turn to Iranians, Japanese and philosophers and ==

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= 2. Bored Izutsu of "Dry Asceticism" Zenith Skip the podcast and continue reading . He was a businessman, strict and Zen Buddhist father. His father's religious strictures, which forced Izutsu to practice Zen austerity from an early age, led Izutsu to flee his ancestral religion first into the tortuous world of ancient languages and then through linguistics to "wind" Pure »turned to the philosophy and knowledge of other religions, and once again returned to the knowledge of his ancestral tradition with a new perspective.

== Studying the Old and New Testaments made him aware of the importance of language in the world of religions. Izutsu became interested in Arabic in his early twenties. He studied Arabic and traditional Islamic studies with a Tatar Muslim scholar named Abdul Rashid Ibrahim. After introducing Abdul Rashid, Izutsu, after two years, rushes to Musa Jar Allah, a prominent Tatar Muslim scholar, to complete his Arabic studies. Jarullah was fluent in Arabic, Persian, Russian and Turkish, for example. . Jarullah was perhaps one of the most prominent and multilingual Sunni religious scholars of his time. Jarullah, who also traveled to Iraq and Iran, where he engaged in critical engagement with Shiites as well as some Shiite mujtahids at the time, was generally critical of Shi'ism and wrote the famous book Al-Shi'ah in Critique of Beliefs. Al-Shi'a wrote in his critique of Shi'ism. His intellectual maturity eagerly devoted his research to Shiite philosophy and theoretical mysticism.

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= 3. The revival of Izutsu's "spiritual philosophy of the East" in his intellectual journey was to show the "universality" of mystical thought to the Orientals and to the world at large. He sought to trace the various manifestations of the "sacred thing" in various Eastern cultures. Izutsu was thinking of reviving the "fantasy world" or "spiritual worlds". In fact, Izutsu, like Carbon, believed that contemporary man had forgotten the "spiritual worlds" and the "imaginary world" and had fallen into the "trap of nihilism." In addition, Izutsu, as an Eastern human being, believed that in the face of contemporary philosophy as well as Orientalism, the application of Eastern philosophies could provide a philosophical response to Western philosophy. It could be called the "metaphysics of non-existence". From the point of view of this metaphysics, existence is not the most original layer of existence, but existence is rooted in non-existence, existence is the manifestation of non-existence; Originality is with non-existence and not with existence. This non-existence, however, does not mean nothingness and absurdity, but on the contrary, all aspects of existence are rooted in non-existence, an existential non-existence that transcends existence itself, a non-existence that is at the same time more existent than existence and at the same time is not. In a word, Izutsu's statement was that in order to get rid of "nothingness" one must return to "nothingness" (non). 'Sheikhan' misguided ', from Tazlil to Takfir of Dariush Shaygan; The secret of being Iranian and not being Iranian Islam and Arab Islam =

= From the perspective of "metaphysics of non-existence" in the depths of the layers of human consciousness, there is a kind of knowledge of hidden non-existence and the purpose of "spiritual philosophy of the East" is to remember non-existence. It is and it is not and it connects the different cultures of the "spirituality of the East". He wrote a book comparing Islam and Daoism, including Sufism and Taoism. This work has been translated into Persian. In this work, he compares Ibn Arabi's mysticism with ancient Chinese thought, as manifested in Daoism. Izutsu's main work is in the application of Eastern philosophy or traditions, but is reflected in Awareness and Nature in Japanese, an important book that has not been translated into Persian or English. In this book he compares Islam, Buddhism, Hinduism, Taoism, Judaism, Christianity and Platonic Greek thought. =

= Another comparative work by Izutsu, also translated into Persian, is "Creation, Existence and Time". According to Bahman Zakipour, an Iranian Izutsu scholar who also has a strong presence in this documentary, the book "Creation, Existence and Time", which did not attract much attention in Iran, is much more important than "Sufism and Taoism", because one step after "The attitude of 'Sufism and Taoism' is written and is closer to the maturity of Izutsu's thought." Haj Mullah Hadi Sabzevari, Jung, Jacques Derrida, Louis Massignon, Rudolf Otto and Mircea Eliade can also be mentioned. Izutsu was associated with some of these thinkers in the so-called Aranos think tank, which was held every year in Switzerland, although Izutsu was not officially a member of this circle. Izutsu falls in love with Iranian thought after hearing a verse from Haj Mullah Hadi Sabzevari's poem in Mehdi Mohaghegh's classroom in Canada. "East" has two distinct meanings in the "spiritual philosophy of the East" and in Izutsu's intellectual system. The first meaning is the "metaphysical East", the nowhere east mentioned in Suhrawardi's philosophy, and Izutsu seeks to revive it. The second meaning of "east" is its local and geographical meaning, which from Izutsu's point of view covers a wide range. It stretches from Japan to the west and extends to India, China and the Middle East, including Greece. Thus, contrary to popular belief of the Japanese that the East ends with the borders of India, from Izutsu's point of view this border should be extended to Iran and then to the western borders of Greece because of its common heritage. =

= Ancient Greece was always the base of Western thought It has been assumed. The inclusion of ancient Greece in the "spiritual philosophy of the East" therefore seems at least ambiguous, if not problematic. Izutsu, however, believes that "if we go into the philosophy of ancient Greece, and really explain it clearly, we find that the elements of Eastern thought are abundant in it. It has nothing to do with having or not having historical influences, but the structure of Greek thought has a common and necessary enlightenment problem "(" Darkness and Light in the Late Twentieth Century, Conversation with Toshihiko Izutsu ", translated from the Japanese by Bahman Zakipour). Image Description Dariush Shaygan is one of the thinkers who has talked about Izutsu in this documentary =

= 4. The revelation of the Qur'anic mysteries of Izutsu, as a comparative philosopher and Islamologist, could not escape the Qur'an in the way of reviving the "spiritual philosophy of the East." Although Izutsu's Qur'an's research is historically preceded by his later works in "Eastern Philosophy", it is possible that his Qur'an's research can also be considered in line with his intellectual project of reviving the "spiritual philosophy of the East". At the same time, it does not simply show its coherence to the reader, critic, and seeker. The Qur'an is like a lover who meets and abstains. Discovering the multilateral and layer-by-layer relationship of concepts

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Bubba

Jun 12, 2008Bubba rated it it was ok

Shelves: sufism

There is a problem common to many writers on Sufism. They write their analyses as if they are 'devotional' texts. I don't mean to say that they lack scholarly objectivity, though a few do, but their style of prose is so dense, and the concepts that their are trying to convey are treated in such an esoteric manner, that one almost has to reach fana' to grasp what it is they want to say. Maybe I'm an intellectual lightweight, but I can only encounter concepts like 'ontology' so many times in a single paragraph before my brain turns into a mass of jelly. What is the difference between 'monism,' 'pantheism,' and 'solipsism'? The distinction is there, but it's fine. Too fine to be throwing the three together regularly. What's better than an extended discussion of 'immanence'? Learning the Arabic word for it . . . (less)

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Ali Zarezade

May 06, 2022Ali Zarezade rated it really liked it · review of another edition

Shelves: religion

ایزوتسو در هفت فصل هفت مقاله درباره مسایل مختلف عرفان/حکمت بیان می‌کند. نکته بارز مقالات جنبه تطبیقی آن با فلسفه های شرقی بودیسم یا حتی در فصل آخر فلسفه‌های غربی اگزیستانسیال است. ایزوتسو طبق معمول در هر مقاله به زیبایی جان کلام رو توضیح و بعد سعی می‌کند مفاهیم مشابه را مثلا در بودیسم توضیح و در آخر ارتباط آن‌ها را آشکار کند که از ابتدا اصلا روشن نیست.

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Molly wemder

Oct 20, 2007Molly wemder rated it it was amazing

Recommends it for: mystics and cosmologists

Shelves: sufism-mysticism-cosmology

Amazing. I need to read it again. A bit beyond me, but well worth reading and rereading.

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Sherwin

Aug 12, 2007Sherwin added it

Recommends it for: Sufism researchers

Shelves: philosophy

A brief and tetative tour on the concept of Zamaan-e Bi-Karaane. Although sear old Izutsu did not know much about its ancient avestaic version.

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