Abstract
Este artículo analiza la doctrina de la Ṭā’ifa Ŷazūliyya, una orden sufí populista y políticamente activa que dominó el misticismo marroquí a lo largo de todo el siglo xvi. Esta doctrina se centraba en el concepto de santidad paradig mática (quṭbiyya) en el que confluían dos modelos diferentes de autoridad religiosa. El primer modelo vería la autoridad como una propiedad adquirida del šayj Sufi que mejor reproducía las características del Profeta. El segundo modelo veía la autoridad como una propiedad adscrita, la gracia o baraka transmitida por nacimiento dentro del linaje del Profeta. En los escritos del šayj ŷazūlī ‛Abd Allāh al-Gazwānī (935/1528-9) ambos modelos de autoridad se consideran partes de la «herencia profética» reunidos por la doctrina de la «soberanía del imamato». En esta doctrina, el santo axial del sufismo marroquí a quien al-Ghazwānī llama Ŷaras o «campana» se yergue como sucesor (jalīfa) del Profeta y primer intérprete del Islam. Adquirió de esta manera muchas de las cualidades del Imam Šī‛í y planteó serios peligros a los jefes políticos contemporáneos.
Highlights
The second model, by contrast, was based on ascribed authority, which was conceived as an inborn grace that was passed on in the Prophet's bloodline. This «Sharifian» model of authority was assimilated into Moroccan Sufism through the influence of the Shadhiliyya and Qádiriyya Sufi orders, whose founders saw Prophetic descent as a potential indicator of sainthood and spiritual leadership
This article details the doctrine of the at-Tá'ifa al-Jazüliyya, a populist and politically active Sufi order that dominated Moroccan mysticism throughout the sixteenth century
The first model saw authority as an acquired property, which was vested in the Sufi shaykh who best mirrored the qualities of the Prophet Muhammad
Summary
This «Sharifian» model of authority was assimilated into Moroccan Sufism through the influence of the Shadhiliyya and Qádiriyya Sufi orders, whose founders saw Prophetic descent as a potential indicator of sainthood and spiritual leadership. According to this theory of leadership, the axial saint {qutb) of Moroccan Sufism —rather than the sultan or the ulama— exercised authority over Morocco as the successor {khalifa) to the prophet Muhammad and the interpreter of the word of God. By taking on some of the attributes of the Shi'ite Imam, he functioned as a divinely-guided «trustee of Islam», much like the jurist (faqih) in Ayatollah Khomeini's vilàyat-ifaqîh ii.
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