Investigating of the relations between the Ayyubids (d. 567-658 AH) and Sufism

The existence of different sects and religions in the Ayyubid period (d. 567-658 AH) is one of the most important challenges people of that time faced. This issue forced their government to adopt different policies towards them. One of the most important religious groups in the mentioned period was Sofia. Studies about Sufis, who were able to play an effective role in various sections of the society and establish close relations with the government in the Ayyubid period, generally lack attention to the historical context, in which they lived, while no appropriate analysis of the time conditions and the ways of their interactions and relationships with various social institutions, especially with the government, has been presented so far. Using a descriptive-analytical method and citing historical sources, the present study sought to answer the question of what were the political, social, military, and religious positions of Sofia in the controversial arena of the Ayyubid government and how they was able to play a role in the relevant equations. The results of this research indicated that Sofia was able to penetrate into different sections of the society during this period and gain the support of the Ayyubids, while adopting an interactive religion-government approach and making material and economic benefits, such as construction and development of Sofia centers. In return, the Sufis helped to solve some of the political, social, and military problems of the Ayyubids.

Simultaneously with the rise of the Ayyubids, Sufism emerged from the state of individual asceticism and moved towards a systematic set with transcendent thoughts and a broader organization. In the Ayyubid period, we see intense religious conflicts, such as the Ash’arite divisions. For instance, the Mu'tazilites, imposed severe pressures on those, who believed in the freedom of thought and belief. Some Ayyubid sultans even banned teaching courses other than religious commentaries and principles. They even issued an order for the assassination of Sheikh Ishraq. Yet, the most stubborn clashes between Sunnis and Shias was common in this period. Ibn Jubayr pointed out part of these religious differences among the Shiites in the Levant at the time of Salah al-Din (Ibn Jubayr, 1370, 341). Politically, despite initial unity of Salah al-Din province, disputes were sown between his sons and brothers by dividing the areas under his rule. Throughout the reign of the Ayyubids, it became one of the main reasons for the weakness and eventual fall of this government, same as the clashes and confrontation between the Kurds and the Turkmen occurred in the form of Crusades. Other concerns in the period included the contradictory actions of the Ismailis and Ash'arites, as well as other political and religious differences. During this period, Sufism entered the path in the form of group experience. In the framework of this system, Sufi thoughts entered its philosophical stage in the 6th and 7th centuries. It was able to present many new ideas and theories to the society based on the philosophical language. During this period, with the organization and designing of new ideas, Sufism attracted attention of the government (the Ayyubids) and gained a special place in the field of religion, politics, and society. Also, Sofia, which used to be engaged in its own religious activities at the corners of mosques, moved to new places like monasteries, Zavieh and Rabat, under new political, social, and cultural conditions during this period. They came together there and the governments, which valued constructions of mosques and schools and allocation of endowments to them in the previous centuries, also added to the centers of Sofia as their third pillar during this period. Therefore, it should be said that this special position prevented the Ayyubids from ignoring this special and powerful movement, while they were forced to communicate with them during their rule. Although this relationship was generally based on a mutual supportive view, it sometimes emerged as an aspect though often appeared violent.

This research was done based on a qualitative approach and a descriptive-analytical method with reference to the main historical sources.

Assessment of the relationship between the Ayyubids and Sufis showed that this relation was formed in line with the culture of trading and mutual interests and was strengthened as soon as possible although sometimes taking the form of confrontation and leading to the negation of each other. In other words, due to their political, military, and religious preoccupations, the Ayyubids tried to reconcile with Sufis and use their pervasive influence among the different sections of the people, thus benefiting from their good prayers for social legitimacy. On the other hand, in addition to gaining many economic benefits, such as construction of monasteries, they enjoyed political, social, and military positions. Based on the study of historical sources, we could see that Sufism was mentioned, along with the jurists, as one of the important classes of the society. With their support for Sofia, the Ayyubids were able to take their first steps in using this group as one of the non-repressive or peaceful means of controlling the political, social, and economic turmoil in the Levant and overcome the existing problems.