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.
Chapter 3 analyses ethical views of Sufis. The mystical orientation towards escapism was a peculiar response to social evil, injustice and hypocrisy. Actually, Sufi’s inclination to self-knowledge and self-perfection was instrumental to so-me extent to self-assertion, to relatively independent moral development. At the same time, Sufi escapism was unable to change the world of injustice and helped justify social passivity and quietism. To Sufism perfection was in elimina-tion of egoistic ‘self. Actually, however, mystical interiorization produced oppo-site results.
The final chapter assesses the place of Sufism in contemporary world. To-day, the author argues, different social forces appeal to the ideas of Sufism.
Overestimating certain aspects of Sufism to the detriment of others distorts the objective picture as the unorthodox nature of Sufism is ignored and reducing, the differences between Sufism and official Islam to religious matters downgra-des the former’s significance, its social function in Muslim history. Sufism either helped to escape from mundane problems and to subordinate its followers to the will of sheikhs or was used to express social discontent and disobedience to civil and religious authorities.
Recognizing some progressive potentialities of Sufism one should not, however, idealize Islamic Mysticism. As any mysticism it is limited to the religious idealistic premise of transcendental Absolute.
As this monograph is the first Marxist study of the Sufi phylosophy many problems here are only named or touched upon in hope they will attract scho-larly attention and be elaborated on a more profound basis.
To acquaint readers with Sufi texts and to show them the manner, the style and the language of Sufis, the book is supplemented with translations of individual chapters from Ibn Arabi’s Fusus al-Hikam and two poetry works com-posed by Malayan and Indian followers of Ibn Arabi. The translation of The Gar-den of the Prophet by Halil Djebran and of three articles on Sufism by Muham-mad Iqbal may suggest how Sufi ideas were interpreted and transformed in the 20th century writings.
СОДЕРЖАНИЕ
Введение 3
Глава 1
Суфийские представления о боге, природе и человеке 14
Глава 2
Мистическое постижение истины 29
Глава 3
Этические воззрения суфиев ‘ 45
Глава 4
Суфизм и современность 63
Примечания 74
Литература 85
Приложения 90
Ибн Араби. Геммы мудрости. Пер. А. В. Смирнова 90
Хамза Фансури. Тайны постигших. Пер. В. И. Брагинского … 119
Мирза Талиб. Сурьма для глаз. Пер. Н. И. Пригариной 157
Дж. X. Джебран. Из книги «Сад пророка» Пер. В. В. Маркова . . 160
Мухаммад Икбал. Статьи. Пер. Н. И. Пригариной 176
Бшптагу 190
Мариэтта Тиграновна Степинянц
ФИЛОСОФСКИЕ АСПЕКТЫ СУФИЗМА
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