<論説>サファヴィー朝支配下の聖地マシュハド : 一六世紀イランにおけるシーア派都市の変容

Abstract

一五〇一年、イランではシーア派信仰を掲げるサファヴィー朝が成立し、イランにシーア派化の問題を投げかけた。しかしながら、実際にはどのような過程を経てシーア派化が進行し、当時の社会はどのような状況変化の影響を受けたのであろうか。本稿では、以上の如き問題関心から、シーア派化の先駆けともなるシーア派聖地マシュハドに焦点をあて、この聖地に対してサファヴィー朝政権の行った諸政策、及び都市の有力者層の変化を検討する。その結果、シーア派政権と一二イマーム派シーア派ウラマーを中心とした有力者層が連携して都市のシーア派化を促進したことが明らかとなると同時に、サファヴィー朝シーア派信仰の特徴である呪詛行為が、イランのシーア派化に際し問題となり、マシュハドにおいてはスンナ派政権シャイバーン朝による一六世紀末の大惨事の主因となったことが指摘されるのである。

Shah lsma'il I established the Safavid dynasty in 1501 and, in the process, imposed shi'ism on lran. Although this act was of epochal importance, subjects such as the Safavid state, its influence on lran and the impact of Iran's conversion to shi'ism have not been fully studied as yet. The influence of the Safavid state and shi'ism is best revealed through an examination of the "mausoleum city" of Mashhad. Shah Tahmasp patronized Mashhad, in particular, the mausoleum of Imam Rida. He appointed a favored nephew, Sultan lbrahim Mlrza, to the governorship of Mashhad and made shi'ite sayyids the mutawalli of the mausoleum. Tahmasp clearly intended to make Mashhad the symbolic center of his state and the most important shi'i city in lran. As a result of his patronage, many shi'ite 'ulama' immigrated to Mashhad and forged powerful communities which promoted the further dissemination of shi'ism within the city. In 1589, Mashhad was devastated by a sunnite Uzbek attack. The rationale for the Uzbek destruction of the city was that the shi'ite creed of the Safavids was heretical, based on the curse of the First Three Caliphs. Not only did the curse which was hardly approved by the believers of twelve Imami, an orthodox creed, help legitimate the Uzbek actions, but the close ties of Mashhad's 'ulama' to the Safavids led to their downfall. Because the 'ulama' of Mashhad had relied upon the protection of the Safavids in their struggle with the Uzbeks, they were slaughtered along with the Qizilbash garrison when Mashhad was sacked.