<論説>ロシアのウラマーとイスラーム教育網に関する試論 : 一九世紀前半まで (特集 : 学びのネットワーク)

Abstract

本稿は、ロシア帝国ヴォルガ・ウラル地域のテュルク系ムスリムのウラマーであるリザエッディン・ブン・ファフレッディンの著作『事績』に基づき、一九世紀前半までの当該地域のウラマーによる、学問のための移動と人的ネットワーク形成の様相を描き出すものである。この地域のウラマーには、一八世紀末～一九世紀初頭までダゲスタンに遊学する者がいたが、その一方で一八世紀後半には、ブハラに遊学する者が増え始めていた。彼らは帰郷後、ザカザニエ地方の村落を拠点とする傾向にあった。さらに、オレンブルク近郊のカルガルのウラマーに学ぶ者も現れた。地域内では彼らに師事するためザカザニエ地方をめざす学生が増加した。そして、ウラマーの師弟関係の系譜を基盤とする学問的紐帯が、カザンおよびザカザニエ地方とブハラの間で形成されていった。ウラマーは、師弟・学友関係や姻戚・親戚関係を築くことで、ある種身分集団のような社会層を形成していた。

This paper illustrates various aspects of study journeys and the formation of networks made by the 'ulamā' (Islamic scholars) of Russia's Volga-Ural region before the mid-nineteenth century, based on the Āthār by Ridā'al-Dīn b. Fakhr al-Dīn (1858-1936). The Āthār is a biographical dictionary of the ulama in the region written in Turkic, and its author, Ridā'al-Dīn, was prominent among the ulama in the region. By the end of the eighteenth century, or the beginning of the nineteenth century at the latest, some Turkic Muslims in the Volga-Ural region were traveling to Dagestan to study. After returning home, they were more likely to work as imāms or mudarrises in villages in the region of Zakazan'e, located to the northeast of Kazan. Although the ulama with experience of studying in Dagestan were small in number, they played an important part in Islamic education in the Volga-Ural region because they trained in turn many disciples as mudarrises. Moreover, in the late eighteenth century scholars who had studied in Bukhara and preserved the intellectual tradition of the Bukharan ulama gradually increased in Zakazan'e. Some students pursued acquisition of knowledge in Bukhara even after studying in Dagestan under the ulama. Such people also taught students Islamic disciplines as mudarrises on the basis of the Bukharan educational tradition after returning home. Somewhat later, people who had studied in the village of Qarghalī near Orenburg also appeared in Zakazan'e. Among them were ulama who had studied in both Qarghalī and Bukhara. Islamic education in Zakazan' e eventually inherited the Bukharan style of teaching Islamic knowledge, and within the Volga-Ural region people traveled to Zakazan'e to study Islamic disciplines. As a result, the prevalence of this type of study among the ulama built up strong Islamic academic ties between Zakazan'e (or the Volga-Ural region as a whole) and Bukhara, ties that were grounded in connections between masters and disciples. At least in the late eighteenth century, within the Volga-Ural region, some students traveled around villages in Zakazan'e to study with several famous teachers. A case found in the Āthār shows that a student from the south of the Middle Volga who made such a "journey for seeking knowledge" might have regarded his study in Zakazan'e as more important than that in Qarghalī. He studied with several teachers in villages in Zakazan'e for longer periods than in Qarghalī, though his home village was located much farther from Zakazan'e than Qarghalī. Furthermore, he referred to one of his masters in Zakazan'e as the most worthy of respect among his all teachers. This fact is interesting because it is often emphasized that educational activities of the ulama in Qarghalī encouraged the development of Islamic culture widely in the Volga-Ural region. In any case, an Islamic educational network based on master-disciple relationships among the ulama was developed in the Volga-Ural region in the second half of the eighteenth century. Many sons of the ulama were brought up to be members of the ulama. Marriages occurred between disciples and daughters of their masters. There were also students who were married to sisters of their fellow scholars. In fact, daughters of the ulama were usually brought up to be able to serve as suitable wives of ulama. In the Russian Empire, the ulama formed a social group similar to an estate (soslovie) through such master-disciple relationships and kinship or marital bonds.