- 著者
-
東長 靖
- 出版者
- 一般社団法人 日本オリエント学会
- 雑誌
- オリエント (ISSN:00305219)
- 巻号頁・発行日
- vol.33, no.1, pp.64-79, 1990
In my last paper [in <i>The World of Islam</i>, Nos. 33/34, 1990] on the controversies over the orthodoxy of <i>Wahdah al-wujud</i> in the late Mamluk period, I pointed out that most of the sufis were within the ‘orthodox’ and that in this period we find no ‘<i>ulama</i>’ vs <i>sufi</i> schema.<br>In this article I take up Ibn Taymiyah's comprehension of <i>tasawwuf</i> for enlargement of my last study. It is fact that Ibn Taymiyah, who belongs to the early Mamluk period, severely criticized <i>Wahdah al-wujud</i> and some popular sufi practices, but he was not against <i>tasawwuf</i> itself.<br>He divides sufis into three groups as follows; (1) ‘true’ sufis who worship only Allah, (2) sufis who observe legal (<i>shar'i</i>) manners in their practices, and (3) superficial sufis who follow some customs without understanding of their true meaning. He puts his own position in the first group, and from this inner standpoint he criticizes other sufis such as those of <i>Ahmadiyah-Rifa'iyah Tariqah</i>, who belong to the third group, for their innovation and deviation from <i>shari'ah</i>, and demands their repentance. According to his view, <i>Wahdah al-wujud</i> goes outside of this framework of sufis. So his criticism on <i>Wahdah al-wujud</i> was not against <i>tasawwuf</i>, rather his aim was to defend ‘true’ <i>tasawwuf</i> as he thinks it.<br>From this and the last study, we can conclude that nobody was against <i>tasawwuf</i> itself in the Mamluk period with the only exception of <i>Wahdah al-wujud</i>, which was criticized as philosophy by some, not all, thinkers.