Ibn al-Jawzi's critisizm towards Sufism and sufis' responses

Sufism, which is described as "inner sense science" is generally defined as "to be very competent on Shariah manners in external and internal terms" by its members. In this respect, the individual sees the external rules in internal terms; the internal rules in external terms. The person who is mannered with these two visions becomes mature. Sufis, because of utility, self-criticize in relation to the subjects about methods and details without targeting individuals. At the same time, Sufism is criticized with regard to its origine, its practices about the details and the features of "knowledge of truth" by Muslim scholars who are non-sufi and orientalists. Ibn al-Jawzi, one of Salafi scholars, rejects the internal side of sufism by opposing "truth" concept; considers inspirations and instrospections referred by sufis' as illusions of nafs and evil's delusions. In his book named Telbisu Iblis, Ibn al-Jawzi, brings critisizm about theology and action such as unity with Allah, leaving knowledge, fabricating hadith, inventing false terms, saying ecstatic (false) words, opposing Shariah by excessive ascetism and resignation to many sufis, from the ascetism period to his period. The sufi scholars, each of who are very competent on religious knowledge, Abd al-Vahhab al-Sha'rani, Ibn al-Ganim al-Makdisi, and Ahmad al-Alavi respond to Ibn al-Jawzi as stating that the truth is included in Shariah, in their written works. While in his work named al-Ejwibetu al-Mardiyye, al-Sha'rani, responds to the criticisms on methods and details in Telbis, al-Alavi criticizes the inconsistencies in Telbis, and in addition al-Makdisi states that evil cannot affect saints