Философские аспекты суфизма

душе ощущение умиротворенности (душа, вернувшаяся к первозданному равновесию ступени вахда, нафс-и мутма’ина). Разумеется, для Икбала’, проповедовавшего беспокойство, движение, активность, стремление к подобной

цели и ее достижение представляются неудовлетворительными. Отсюда и критика состояний фана и бака.

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Аскетизм и отшельничество в исламе, считал Икбал, неисламского происхождения, и возникли они под влиянием различных факторов, в частности в результате контактов раннего ислама с буддизмом. Тем не менее, раз

появившись, они, по словам Гольдциера, стали основной добродетелью ислама

(см.: Schimmel A.-M. The Mystical Dimensions of Islam. Chapel Hill, 1978, с 295).

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Слово «хулул» В. Наумкин переводит как «вливание» бога в человека.

У ранних суфиев «идеей вливания» не отрицается антиномия двух природ

человека (см.: Абу Хамид а.г-Газали. Воскрешение наук о вере М 1977

с. 286).

SUMMARY

M. T. Stepaniants’ book, Philosophic Aspects of Sufism, deals with the philosophy of Muslim mystics. The author is aware that Sufism cannot be re-garded as a homogeneous system since mystical mentality is an effect of personal insight and, hence, an individual unique experience. Sufis recognized the authority of sheikhs as spiritual teachers thus making ground for different schools to emerge, which often organized as mystical orders. The founders of orders and their followers, however, cared for the practical Sufism, for the ways and techniques of gaining mystical experience more than for the philosophic ideas standing behind them. The philosophic hue is most typical of theoso-phical mysticism and Ibn Arabi is reasonably recognized as its apostle. Ibn Arabi, the great Sheikh, was a link between the Sufis living before and after him.

Ibn Arabi’s message was most vividly poeticized in Djelal ad-Din Rumi’s works.

That is why Ibn Arabi and Rumi figure as the main characters of this book.

Their ontological, gnosiological and ethical views give the reflections on the Sufi understanding of the Absolute being, of man, his place and role in the universe, of the potentialities and the ways of knowledge, of the fundamentals of morals, etc.

The opening chapter briefly outlines the emergence and development of Sufism.

Chapter 1 focuses on the most prominant Sufi ontological conception of the unity of being, al-wahdad al-wudjud. It is compared with similar ideas in other religions and philosophic teachings (Hinduism, Daosism, Neoplatonism, etc.).

The author makes a conclusion that in general al-wahdad al-wudjud can be classified as mystical pantheism in contrast to naturalistic pantheism.

In Muslim medieval culture Sufi teaching was in opposition to both Islamic theology and the philosophy of the Arab peripathetism. Ontologically, it was opposed to theism, on the one hand, and to naturalistic pantheism, on the other.

However different the deviations of the ontological ideas of the wujudias from the orthodox Islamic doctrine might be, they did not go beyond the limits of religious mentality. Because of mysticism of the Sufi pantheism its philosophic potentials were not and could not be realized in full. The best it could do was to try to give a philosophic interpretation to monotheism. But a single fact of such an effort suggests that Sufis moved closer to philosophy and, hence, opted for freeing themselves from religious dogmatism. This circumstance encouraged Avicenna to call Sufis “brothers in quest for the truth”.

Chapter 2 deals with the Sufi understanding of the ways and methods of knowing the truth. As mystics Sufis naturaly adhered to irrationalism which, however, was more often opposed to theological scholasticism rather than to philosophic rationalism, i. e. dogmatism to individual experience. Believing that the Absolute could not be known the Sufis did not negate cognition, but re-190

cognized it as a perpetual process. Yearning for the hidden was the code for the formula constantly in search of the truth. This unquenchable thirst for knowledge carried a strong positive charge of Sufism, which attracted to it many those who could not comply with the dogmas. Meeting with an inquisitive mind this charge grew stronger: many Muslim philosophers reached ratinalism via Sufism. Most often, however, that positive charge of Islamic Mysticism was too weak to break the traditional canons and, then, the fanatical negation of reason triumphed, the reality renounced and knowledge limited to the sphere of individual emotional experience.