北インド農村地域におけるスーフィー教団施設 : ハーンカー・カリーミーヤの事例

Abstract

In India, the khanqah (a place of religious practice for Sufis), which is a center of activity for tariqa (the community of the faithful) composed of a living Sufi shaikh (teacher) and his murid (disciple), is often indivisibly combined with the dargah (the tomb of a saint), which is the place of worship of deceased Sufi saints. In this study I refer to this type of institution as a khanqah-dargah complex. The aim of this study is to analyze the manner of relationship of non-Muslims to the Sufi tariqa and its institutions and the way of management of an Islamic religious institution in a society majority of which were non-Muslims. The institution analyzed is the Khanqah Karimiya complex at the rural town of Salon in the Northern India. The history of the Khanqah Karimiya complex can be diveded into four periods: first, the period of its founding when the original form of the complex was established and the economic base organized (from the first half of the 17th century to 1778); second, the period of its flourishing when the khanqah-dargah complex was perfected (1778-1856); third, the period of transformation when the in the social system changed under direct British rule and its economic base gradually disintegrated due to conflict among the family members of the shaikh (1856-1952); fourth, the present period during which India and Pakistan were separated and the economic base suffered large-scale reductions due to the abolishment of the zamindari system. The core of the management of the complex was the tariqa organization composed of the shaikh and murid. Although the affiliation of non-Muslims to tariqa was not permitted, it can be pointed out that the complex sustained the faith of the group of newly converted. Next, chiefly in the management of donated land (wakf, ma'afi), such as the donation of land, the management of real estate, and to witness the settling on the succession of the shaikhs, the involvement of many non-Muslims is observed. This indicates that as regards the management of the khanqah-dargah complex, the local society, including both Hindus and Muslims, was involved. On this local society level, involvement with the management of the complex hardly influenced religious beliefs. As for the involvement of the paramount power, the Mughal Empire or the British government, they confirred authority on the complex or put some restriction on the management of the complex. It can be surmised that this multi-layered nature of the management of the complex was a major characteristic of the khanqah-dargah complex existed in the pre-and early-modern rural Northern India.