پديد آورندگان :
مؤذن، سجاد دانشگاه هنر اصفهان - دانشكده حفاظت و مرمت , نديمي، هادي دانشگاه شهيد بهشتي - دانشكده معماري و شهرسازي , ابويي، رضا دانشگاه هنر اصفهان - دانشكده حفاظت و مرمت
كليدواژه :
اثر تاريخي معماري , روايات اسلام , فراكالبد , مقايسه‌ي تطبيقي , سالخوردگي
چكيده فارسي :
ديدگاه تفسيري به حيات و زندگي آثار تاريخي معماري ايران بر اساس قدمت معنادار آنها به عنوان تقدير تاريخي يك ملت- از شناخت كالبدي رايج فراتر رفته و علاوه بر جنبه‌هاي فني و تكنيكي اثر، جنبه‌هاي معنوي و روحاني آن را نيز مورد توجه قرار مي‌دهد. شناخت وجوه فراكالبدي و نامحسوس اثر تاريخي معماري نيازمند حضور در فضاي اثر و مقايسه‌ي تطبيقي با ديگر علوم -مانند علوم انساني- است. كهنگي اثر تاريخي علاوه بر جسم، بر روح اثر نيز موثر است و اثر را واجد كيفياتي خاص مي‌كند و در جهت تعامل بهتر انسان با اثر، منشي خاص مي‌طلبد. مسئله‌ي اين مقاله مقايسه‌ي كهولت اثر با سالخوردگي انسان و اهميت آن در دين اسلام است. هدف اين مقاله، برانگيختن زاويه‌ي نگاهي متفاوت به آثار تاريخي معماري ايراني و ايجاد تعاملي سازنده بر اساس فهمي مشترك از نيازهاي طرفين -انسان و اثر تاريخي- است. سوال اصلي مقاله اين است كه از مقايسه‌ي تطبيقي كهنگي اثر تاريخي معماري با سالخوردگي، چه نتايجي در زمينه‌ي حفاظت از اين آثار گرفته مي‌شود؟ در جهت شناخت پديده‌ي سالخوردگي اثر تاريخي با روش توصيفي «سالخوردگي» را از ديدگاه اسلام مورد بررسي قرار داده و با روش مقايسه‌ي تطبيقي و نگاه استعاري بر اساس تشابهات دو پديده، شناخت حاصل را به عالم كالبدي معماري وارد خواهيم كرد. روش تجزيه و تحليل داده‌ها (كه عموما روايات اسلام است) روش تفسيري است. از نظر اسلام پيري بيماري نيست؛ بلكه موهبتي الهي است. همچنين زاويه‌ي نگاه اسلام به موضوع پيري كل‌نگر و قابل تعميم به پيراني خارج از پيران جامعه انساني (مثل بناهاي تاريخي) است. نتايج حاصل از مقايسه‌ي روايات در شان پيري با آثار تاريخي معماري را مي‌توان چنين برشمرد: 1. حضور در اثر تاريخي متذكر است. 2. وضع موجود اثر تاريخي وضع احسن است؛ چراكه در طول زمان بخش‌هاي بي‌كيفيت يا داراي خطا در طرح و ساخت، محكوم به جايگزيني توسط اثري بهتر بوده‌اند. 3. حفظ آثار پيري از آنجا كه مصالح انفاس گذشتگان را در خود ضبط كرده‌اند؛ ارجح بر نوسازي است و وقار حاصل از كهنگي مصالح همان حس احترامي را در شخص حاضر برمي‌انگيزد؛ كه موي سپيد شخص سالخورده
چكيده لاتين :
Getting older in every existence (animate beings and inanimate objects) cusses a quality, which
could be called senescence. Physical appearance of senescence results in internal challenge, change
and development. In order to improve a correct interaction between human and historical site, it is
necessary to study the unknown capacities of Iranian historical architecture. Compared with the
physical aspects, understanding the semantic dimensions of a monument is intangible. Understanding
the ultra-physical aspects of a monument is subtler compared with the physical aspects and requires
attendance in workspace and comparative analogy with other sciences - such as the humanities.
Aging is not just limited to humans and everything that is alive past life it can be called old. Reverent
look in historic monuments based on considering them as a museum or sanctify, prevent playing
there active role –as a mentor- in society. The Elderlies in Human Society reminding the death, they
are narrating diverse experiences, comprising relaxation based on a long life against the glancing
emotions in contemporary age. If we do not notice these things, old mans should be waiting to dying,
and slow down progress of their aging is a annoying matter to the new society. Cicero says: The
assertion that old mans could not be accomplished any task and he is useless, it is like the saying, the
helmsman at sea will do nothing. Aging and obsolescence of monument is also effective on work’s
soul in addition to its body and gives specific qualities to the work and demands special clerk for better
interaction of human with work. The subject of this paper is to compare the work aging with human
aging and its significance in Islam. When we look at a work of art, a dialogue is opened between the
work of art as an aesthetic object and our eye. Concentration on the material aspects over the artistic
or aesthetic ones tends to reduce works of art to objects. Ruskin In the lamp of memory ( written in
1848 ) remark that the greatest glory of a building is in its age, and the deep sense of voicefulness,
of stern watching, of mysterious sympathy, nay, even of approval condemnation, which we feel
in walls that have long been washed by the passing waves of humanity. Buildings achieve such voicefulness from the succeeding generations that use them. One thing we can’t do with the past is
replicate it. This paper is aimed to stimulate different view angles to Iranian architecture monuments
and to create constructive interaction based on mutual understanding of both parties› needs – human
and monument. In order to understand the phenomenon of monument aging with descriptive and
phenomenology method, we will examine «aging» from Islamic point of view and will import the
resulting understanding into the physical universe of architecture using adaptive method. It should
be noted that the metaphorical view Effects about Iranian historical architecture is the main cause
in shaping the framework paper progress. According to Islam, aging is not a disease, but it is a gift
of God (the Holy Prophet (peace be upon him)) said: white hair is light, do not trim it); also Islamic
point of view to aging subject is holistic and is generalizable to the elders out of the elders of human
society (such as historical buildings). The results of comparing the narratives of aging dignity with
architectural monuments; 1. The presence in monument is reminder, because old human and old
monument has the role of remaindering like prophet. 2. The necessity of maintaining the respect
of aging work in both human presences in work realm and in physical interventions realm. 3. The
monument status is the best, because the poor sections or errors in design and construction over
time have been sentenced to replacement by better work. 4. Preserving aging works is preferable to
renewing because they have recorded ancients’ self materials and dignity resulting from aging of
materials creates the same sense of respect in present person that white hair of the elderly person
creates this respect.
