GOD AND MAN IN THE KORAN: SEMANTICS OF THE KORANIC WELTANSCHAUUNG by Toshihiko Izutsu Review by: FAZLUR RAHMAN

Islamic Studies, Vol. 5, No. 2 (JUNE 1966), pp. 221-224 Published by: Islamic Research Institute, International Islamic University, Islamabad Stable URL: http://www.jstor.org/stable/20832840 . Accessed: 23/08/2013 12:15
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BOOK REVIEWS
IN Toshihiko Izutsu: GOD AND MAN THE KORANIC WELTANSCHAUUNG
Cultural and Linguistic Studies, volume Keio

THE

OF KORAN: SEMANTICS ; published by the Institute of

Tokyo, Studies 1964, pp. 244 ;

index 4 ; price $ 8.00.

This book, which constitutes V

University, of the series

in the Humanities

and Social Relations ofKeio University is written by Professor Toshihiko Izutsu

and has

spring of 1962 and 1963 (Preface). Actually, I participated in a seminar given byDr. Izutsu at McGill during the 1960-61 session where he had tried out some
of the and Islam ideas contained a in this book. not only new These to seem addition the to have to matured existing of Islam, mistakes of over the years on this but constitutes introduces a welcome the literature particularly appear in Arabic on the Book. or as I to of the in

emerged

out

of his

lectures

at McGill

University,

Montreal

in the

approach

understanding The Arabic

by non-Muslims?the must not lead and

linguistic the speaks given he Dr. which reader

the book (some of which must be sheermisprints which are also frequent in the
book) which Qur'?n At semantics understand arriving the Qur'Sn In to accuse Nor the writer is this Dr. inadequacy he knows : he has the fluently. us a work gives wishes Izutsu's concepts first work of the Holy "Semantics with a view or world-view study of

approach.

that

already

on the ethical us to his idea

outset, through

Izutsu

of the science the Qur'Sn, of a language A semantical

of linguistics

understand

it is an analytic eventually who use that be Dr.

study

of the key-terms grasp . ..."

at a conceptual language an Izutsu meant

of the Weltanschauung (p. 11). study of the key-terms clear analysis

people would,

therefore, pages,

analytical makes just units are but used

of the Qur'?n. these by a study terms of or

the succeeding

it abundantly a mechanical even more not

that of

the key-terms concepts living, term Allah deities most

is not merely as some

in isolation contextual was even used

or as static

importantly Thus, to mean only of

includes

their

import, by a supreme change use

they

in the Qur'?n. Arabs of deities,

pre-Islamic in hierarchy term, in

the although a deity among wrought by precisely a

but

deity

yet the Qur'Sn the Arabs a new it with

fundamental

the Weltanschauung by charging to understand first of all

that by eliminating all deities and bringing the concept ofAllah

the circle key-concepts the Qur'Snic of being. world In order, A therefore, know and even themselves, one must the entire structure

changing

the contextual

of this

to the centre of
to find out the of structure

import?and

basic

of ideas.

portrayal

of this basic

or total Gestalt

is then attempted in Chapter III for, MThe proper position of each individual conceptual field,whether large or small, will be determined in a definite way only in terms of themultiple relations all themajor fields bear to each otherwithin the
total Gestalt" With methodology. understanding this (p. 73). we also The approach the basic when dilemma grasped, Izutsu of Dr. were Izutsu's semantic

key-terms, system

which, as a whole

of the

(for, Dr.

to yield an supposed assures us that the "key

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?22
terms without There sense system special viciousness determine a prior is nothing approach) attention is the knowledge basically that the case its

ISLAMIC STUDI?S
cannot the system"), themselves This of that system. vicious best with way be understood is what is called and even fixed circle. a vicious

the approach of understanding Weltanschauung) concepts. to make I,

(which

is, indeed, is to as a whole must a science a formal

a common study and suspect and that to pay that to make

a system

(in the present to

the Qur'?nic important of the desire

therefore,

result

semantics

grandiose claims on behalf of it.

From shall of in a now an Islamic briefly see point what of view, This between however, this is only Izutsu, viz., difficulty ; we constitutes teaching God for Dr. the substantive structure

this Qur'Snic fourfold

teaching. relationship

our author and man,

discovers (i) God and

in the first place is the creator of

man;
subsists

(ii) He

communicates His Will

relationship

to man through Revelation;

God and man (iv) the

(iii) there
concept of

a Lord-servant

between

God as the God of goodness and mercy (for those who are thankful to Him) and theGod of wrath (for those who reject Him). The believers in this fourfold
relationship by themselves description up The schauung, main as of between and Allah believe of Islam and man in the constitute Last a Community and (Ummah Hell. Muslimah) Dr. Izutsu's Arabia Day?Paradise of these rich and concepts valuable. structure does of the Qur'?nic adequately to He fit what may of his in this have total tally he Weltan with the

the historical

evolution is quite

in pre-Islamic

to the appearance question described

is whether by Dr. this

the basic Izutsu, "basic of really

Qur'?nic
quite decided to

teaching. One cannot help thinking that the author has carefully and
tailored structure" the Qur'?n. counterparts the p. fact that Dr. 117, Ibn with not himself has semi the be the "key-concepts" in the Qur'?n how to are Dr. else ? On effect For, is totally Gibb thereby picture between by the Qur'?n core

subjectively discovered

consciously Weltanschauung. moral Prof. that

the explain

personal

religious quotes the is

element Sir in

wanting the

Izutsu

approvingly and

Hamilton of Heaven the Qur'?n But

that

the main Abi the

difference moral the

portrayals

and Hell they

by Umayyah "linked Izutsu up does

al-Salt essential

of the of

teaching".

Gibb's
on Dr. p.

statement because he himself entirely ignores the moral

structure of ideas the of the Qur'Snic relation" and 77, while links speaking up the "ethical between with

apparently

understand

implications

field as though
Indeed, and man, God purely

it forms no part of the "basic Izutsu

Weltanschauung".

of salvation

damnation an ethical God and or moral One and

personal

faith. One speaking, have have but only only only may can raise be the general established attitude men, are be to question at all and not whether between an ethical speaking. like Dr, by se, relationship, man. To God attitude be which good to properly one can he can to God

a worshipful towards to men, To

other

strictly

cannot

aWeltanschauung imperturbable per established create process

Izutsu's,

therefore,

for which man-man is directly That the if one actual

man-God relationships, opposed?far Qur'an's historically

relationships and aim can from being chief is

indifferent

the Qur'?nic order, of

teaching

adequately of

described a moral-social the

by that Weltanschauung. is actually the proved

studies

the

revelation

Qur'?n?the

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BOOK REVIEWS
challenges which the Prophet flung initially to the Meccan
challenges to their approach Only particularly were not only to the pantheon structure. This of the Meccans shows the at the socio-economic superiority to the Ka'bah of but

223
society. These
also the historical

to the approach of the pure semanticist. a historical can also do approach justice the concept in pre-Islamic to the Islamic close the Allah. Dr. Izutsu, the eve

evolution

of concepts, verses of the

on the basis of was on was

of certain

Qur'Sn,
prevalent nature

thinks (e.g., p. 101 ff.) that the view of One God

Arabia one". on Islam, strong developed the with basis There concept to effect is, however, of All?h and, a evidence

(Allah) generally
close in that under evolved Qur'an to believe

"surprisingly by the Meccans of this newly The

this "surprisingly" the impact of

Qur'?nic to this. with Dr.

criticism

concept, itself bears One God-man for him time. proper

they

wanted

compromise

the Prophet.

testimony trouble

big

Izutsu's

is that he does relationship there is no difference between The sense bedouin of was reserve

haughty, ; he was over-conscious

of the Qur'anic on conception teaching not keep the Meccan milieu in view and a bedouin and a Meccan of the Prophet's unrestrained and boastful proud, beyond any of his individual self-respect?he

possessed the quality of jahl (opposed to hilm). The function of Islam, there
fore, consisted, which above

unlimited sense of pride. This was

God, that is, above all, forbidding classes. the immediate addressees

all?according

to him?by

humbling

this

done effectively by projecting an idea of

fear-inspiring. were people The truth, no however, particularly restraint on their is the Meccans?more recognized

haughtiness

and

and

of the Qur'an These

their wealthy

commercial

amassing of wealth ; did not recognize any obligations to their less fortunate
fellow-men; themselves. them regarded It themselves that "self-sufficient the Qur'?n backed first (mustaghni)" threw rights". up as its demand its challenge It was by a i.e., and until law unto is to them limitations that required they had with

to recognize

on their the Qur'?n

"natural

rejected To intrinsic both the as

the challenge of Heaven these make value

theology to

the doctrines

and Hell. fundamental according at and (chapter had they are, is not lies deny and such II) been and the out the vital the

criticisms, and the

of this book

which,

to this reviewer, the Qur'?nic of Muslims. II,

in bringing On

contrast

continuity in Islam Islam

between the hands Im?n VI), mood shown

teaching section speculative has

post-Qur'?nic issues freedom the

developments definition vis-?-vis from One of

(chapter how Muslim of

of man

God

theology incisively

later deviated brought that out. the Qur'?n, was

the pre-speculative the author a work

the Qur'?n

wishes

more

elaborately

far from being

of speculative and

thought

interested

and decisively in system interested in

keeping alive all the moral tensions which are requisite forgood and fruitfullife. It is because theQur'?n is interested in action that it is not shy of putting side
by side the contradictory of Dr. and Izutsu the preoccupation Dr. Izutsu's terms of the moral tension. But probably polar a system himself to build out from the Qur'Sn of wafry or verbal communication from

building,

as a living monument

of moral

spiritual

guidance,

did not allow him to do so.

treatment of the question

God

in Chapter VII

is good and comprehensive, ii somewhat ur? although it

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224
critical naive can occur course, could nature" question altogether being in in its the acceptance between But of

ISLAMIC
the

STUDIES
material are told order and into he to same on the subject and also is, of the Prophet the Prophet, his to get into passed a for the "against order

traditional ff. we the tries

interpretation.

On

p. 166

that verbal

communication

only correct.

then Dr.

two beings of Izutsu was not see

of existence?which as to how us that being of one time tells

rationalize

have

actually

heard Words

of Revelation transformed that is this, own

in his moments (p.

of Revelation, 167). would He does remain.

a higher for a being

in fact, nature?from

explains

nothing to time, have

still

How against

it possible his the moments

transformed?even order

of a different

and how,

after

of Revelation

and the Prophet returns to his normal self, would he keep his identity ? On the
whole, clearly tion Dr. Izutsu's of the use the of the terms Christian "nature" and about "supernatural" Jesus. and The the Qur'Snic in the Jewish and a Japanese. be the harbinger in this context smacks between doctrines author's differentia concept is,

Biblical

concept often

again, very good.

was not always

I would like to add that the Prophecy of the biblical Prophets

but was Asian work scholarship an art cultivated scholar it will temples. As

of Prophecy

natural serious

In the end, one would like to underline the fact that this book is from the
pen of the first Dr. non-Muslim and hope that such, we welcome tradition Izutsu's of a growing

of Islamic

in the Far

East.

RAWALPINDI

FAZLUR

RAHMAN

Mohamed Ibrahim, SOURCES AND DEVELOPMENT OF MUSLIM Ahmad bin LAW ; published by Malayan Law Journal, Singapore, 1965 ; pp. 134 ; price
not mentioned. The He author "to of this reconcile on slim volume is of the State the Advocate-General on the one law in a work of Singapore. hand and the essentially whether to narrow is

sought

the views the other"

Orientalists

Muslim

authorities a reconciliation

on Muslim succeeded is possible. welcome. crude

designed or endeavour

for students. such the areas

It is doubtful on of disagreement

if he has is most than is as the

in this object But More the

indeed

fundamentals

important, approach The seeking and truth

this approach of trying and author to prove

infinitely how wrong was these stand

more

beneficial party

propagandist

the other more

if the school of

search elocution the true

for enduring contest. scholar motives

knowledge approaches under the down

nothing these

than with

a high without

differences

the attitude

to honestly setting

differences without

imputing

dark

differences The

distortion. into three main chapters a translation as 'legal : The Sources of Muslim rather 'legal seven

book

is divided

The Development ofMuslim

Writings. "theory" and The excludes "Sources" hence the is not inclusion

Law and finally Some Muslim

used of in such as such of usui of this history topics capacity',

Law, denotes

Jurists and Their

but fictions'

'rights and second the

obligations' chapter

sub-divisions legal It

chapter. into periods the hijrah and and before

divides period.

Muslim begins

pre-Islamic

thirteen

years

examines the jg^?'ah and thegJjSrij? as well as the Sunn?. There is an unnecessary

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