Shi'ism in Iran before the Safavids: Shi'i Sabzawari and the Sarbadars

萨法维王朝之前的伊朗什叶派：什叶派萨布扎瓦里和萨巴达尔人

• 批准号: 2247172
• 金额: --
• 依托单位: UNIVERSITY OF EXETER
• 依托单位国家: 英国
• 项目类别: Studentship
• 财政年份: 2019
• 资助国家: 英国
• 起止时间: 2019 至 无数据
• 项目状态: 已结题
• 来源: https://gtr.ukri.org/projects?ref=studentship-2247172
• 关键词: Shi; ism; Iran; before; Safavids

Twelver Shi'ism is a major component of Iranian national identity today. Thus far, most studies of Iran's association with the faith begin in 1501, when the newly-established Safavid dynasty adopted it as their imperial creed and set about promoting it with the assistance of Twelver clerics imported from Lebanon. However, little research has been carried out on the state of Twelver Shi'ism in Iran in the two centuries prior to this, marginalising the significance of its pre-existing forms and emphasising the importance of the Safavids for its future trajectory.My research addresses this gap in our knowledge by examining the intellectual output of Shihab al-Din Shi'i Sabzawari (fl. 1318-1372), a Twelver scholar who lived and preached in 14th century Sabzawar, which was an outpost of Shi'ism in the then-predominantly Sunni region of Khurasan in North-Eastern Iran, some two centuries before the Safavids. Sabzawar was ruled by the Sarbadars, an alliance of local landowners, Sufis and guildsmen with Shi'i leanings that arose in response to the collapse of central authority at the end of Ilkhanid rule, and with whom Shi'i Sabzawari was personally associated.Current scholarship emphasises that Shi'ism in Iran underwent an 'existential crisis' in the 13th-15th centuries as it was slowly absorbed into a plethora of heterodox movements that dominated Iran's religious landscape at this time. The Sarbadars of Sabzawar are one such movement and are characterised as holding messianic beliefs. They also invited the Lebanese scholar Ibn al-Makki (d. 1384) to their domains, and this is taken as evidence that there was a shortage of Twelver clerics in Sabzawar at this time and that, therefore, the people of Sabzawar were ill-informed about their faith. This is also seen as foreshadowing the Safavids own invitation of Lebanese Twelver clerics to Iran approximately two centuries later. However, these studies are limited by their reliance on later chronicles, which are usually unsympathetic, and numismatics, which have proven open to interpretation. As such, the works of Shi'i Sabzawari represent a valuable new source on both the Sarbadars and Twelver Shi'ism during this period.By carrying out a close reading of Shi'i Sabzawari's major works, in particular a collection of his sermons and a biography of the Twelve Imams, I will simultaneously interrogate his religious views and those of his audience and shed light on intellectual networks of Twelvers in Khurasan at this time. My hypothesis is that Twelver Shi'ism, while a minority faith, was present and powerful in Iran before the rise of the Safavids. To use Shi'i Sabzawari's religious writings as sources for cultural and intellectual history, I will adopt Quentin Skinner's approach to textual interpretation: Situating the texts in their conversational context to understand what their author intended to accomplish. The fact that these texts were composed in Persian for a local audience is helpful in this regard, as is that they contain much material translated from Arabic which, by comparing it to the original, will allow me to uncover the author's strategies as a translator and the works he had access to.Through exploring the under-researched topic of Twelver Shi'ism in pre-Safavid Iran using original source materials, I expect this research to reveal previously hidden influences on the faith's development under the Safavids, enhance our understanding of Mongol-Timurid Iran's turbulent social and religious atmosphere, and to open new avenues for research through the identification of previously unknown sources and figures within Twelver networks in Khurasan from this period.

什叶派是当今伊朗国家认同的一个重要组成部分。到目前为止，对伊朗与这一信仰的联系的大多数研究始于1501年，当时新建立的萨法维王朝将它作为他们的帝国信条，并在从黎巴嫩输入的十二名神职人员的帮助下开始推广它。然而，在此之前的两个世纪里，很少有人对伊朗十二世什叶派的状况进行研究，忽视了其先前存在的形式的重要性，并强调了萨菲德教对其未来轨迹的重要性。我的研究通过研究Shihab al-Din Shii Sabzawi(Fl)的智力输出来解决我们知识中的这一差距。1318年至1372年)，生活和布道在14世纪Sabzawar，这是什叶派的前哨在当时的逊尼派为主的胡拉桑地区在伊朗东北部，约两个世纪前萨菲德约两个世纪生活和布道的十二学者。Sabzawar由Sarbadars统治，Sarbadars是当地土地所有者、苏菲派和行会成员的联盟，什叶派倾向是在伊尔哈尼统治结束时中央政府垮台后出现的，什叶派与Sarbadars个人有关联。目前的学术强调，什叶派在13-15世纪经历了一场‘生存危机’，因为它慢慢被大量的异端运动吸收，在那个时候主导了伊朗的宗教版图。Sabzawar的Sarbadars就是这样一个运动，其特点是持有救世主的信仰。他们还邀请黎巴嫩学者Ibn al-Makki(草1384)到他们的领域，这被认为是证据，有十二个神职人员在Sabzawar在这个时候短缺，因此，Sabzawar的人民对他们的信仰知之甚少。这也被视为大约两个世纪后，萨法维家族自己邀请黎巴嫩十二位神职人员访问伊朗的预兆。然而，这些研究受到对后来的编年史和钱币学的依赖的限制，后者通常是冷漠的，而事实证明，这些编年史是可以解释的。因此，什里萨巴瓦里的作品代表了这一时期萨巴达尔和十二个什叶派的宝贵的新来源。通过仔细阅读什里萨巴瓦里的主要作品，特别是他的布道集和十二个伊玛目的传记，我将同时询问他和他的听众的宗教观点，并在这个时候阐明呼拉桑十二个什叶派的知识网络。我的假设是，十二世什叶派虽然是少数人的信仰，但在萨法维王朝崛起之前，它在伊朗存在并强大。为了使用希里·萨巴瓦里的宗教著作作为文化史和思想史的来源，我将采用昆汀·斯金纳的文本解释方法：将文本置于对话语境中，以理解作者意图实现的目标。这些文本是用波斯语为当地观众撰写的，这一事实在这方面是有帮助的，因为它们包含了许多从阿拉伯语翻译而来的材料，通过将其与原文进行比较，将使我能够揭示作者作为译者的策略以及他能够接触到的作品。通过使用原始材料探索前萨法维时代伊朗十二世什叶派研究不足的主题，我希望这项研究将揭示过去隐藏在萨法耶王朝统治下的宗教发展的影响，增强我们对蒙古-帖木儿王朝伊朗动荡的社会和宗教氛围的了解，并通过查明这一时期在库拉桑的十二人网络中以前不为人知的来源和数字，为研究开辟新的途径。