一二世紀マグリブのスーフィー・聖者社會とリバート及びラービタ

Abstract

In the biographical book entitled al-Tashawwuf ila Rijal al-Tasawwuf which was written by Ibn al-Zayyat (d.H. 627 or 628/1229-31), we find mentioned eleven ribats, eleven rabitas, two dars, two sawma'as, and one khalwa. Ribats originally functioned as fortresses for Muslim warriors and refugees against pagans and other enemies, but by about the twelfth century they revealed a marked increase in the religio-educational functions of the Sufi Saints, and a corresponding decrease in their own military functions. Around the twelfth century, since most of the Berber villages were heretic and pagan, the Sufi Saints who were anxious to proselytise, voluntarily lived in the villages and among the tribes, and built the ribats and the rabitas. While they preached and educated the villagers and tribals regarding the doctrine of Islam, they also fulfilled the various demands of the people, such as their desire for rain and cure of diseases. As a consequence, strong bonds of affection and mutual reliance came to be developed between the saints and people, and the tombs of the Sufi Saints were transformed into holy places and places of pilgrimage, with permanent facilities for the benefit of the pilgrims and other pious individuals. Then the building of the rabita which was related to tomb worship began to be promoted, and from the twelfth century onwards these institutions began to appear not only in villages and remote areas, but also in the vicinity of and within the cities. It was after the thirteenth century, however, that the institutions of the rabita (and the zawiya) came to be associated with the general development of the cities. Incidentally, this strong relationship between the Sufi Saints and the tribal and village people, brought about a big change in the social order. Many incidents are noted in the al-Tasawwuf where the tribal and village folk resisted the oppression and illegal activities of the government agents (the Sultan, Wali, Amir, and 'Amil, of al-murabitun and al-muwahhidun), under the leadership of the Sufi Saints. From these incidents we are confirmed in belief, that there existed a new social order and social change guided by the Sufi Saints, apart from the traditional leadership. namely, the leadership of the village and tribal Shaykh. Accordingly, the twelfth century was a turning point for Islamic society, at least in the Maghrib.