پديد آورندگان :
مظفر، فرهنگ دانشگاه علم و صنعت ايران - دانشكده معماري و شهرسازي , امين پور، احمد دانشگاه هنر اصفهان - دانشكده معماري و شهرسازي , اخوت، احمدرضا دانشگاه تهران - دانشكده علوم پايه , پورصالحي، عاطفه دانشگاه هنر اصفهان
كليدواژه :
تحسين زيبايي , مراتب زيبايي , زيبايي , حسن
چكيده فارسي :
وقتي سخن از زيبايي در فضاي اسلام و قرآن مطرح ميشود؛ اولين قدم براي ايجاد ادراك و تبيين معيار براي زيبايي، شايد دستيابي به نظامي منطقي و مشخص از تعريف مفهوم زيبايي در اين فضا است. با مراجعه به متون مكتوبي كه در اين عرصه توسط انديشمندان و نظريه‌پردازان ارائه‌شده، تعاريفي از زيبايي به دست ميآيد كه خواننده را دچار سردرگمي ميكند. چراكه گاهي آن‌قدر مقام زيبايي بلندمرتبه تعريف‌شده كه در كنار نام پروردگار جاي ميگيرد و در جاي ديگر زيبايي در تناسب اجزاي يك شيء معرفي‌شده و يا آن را وابسته به ادراك بشري دانسته‌اند كه به شكل محسوس يا معقول مي‌تواند ادراك شود. اين تشتت سطوح تعاريف زيبايي تا جايي است كه در نهايت خواننده نمي‌داند در كجا به جستجوي زيبايي بپردازد و لذا معياري مشخص براي سنجش زيبايي نيز به دست نميآيد. با مطالعه آياتي كه مشتمل بر واژه حسن و مشتقات آن هستند نيز اين‌گونه دريافت ميشود كه درآيات قرآن نيز زيبايي و حسن در سطوح بسيار متفاوتي بيان‌شده است. لذا مسئله اصلي اين مقاله تشتت سطوح تعاريف زيبايي در فضاي اسلامي و عدم وجود نظامي مشخص در اين عرصه و نيز مبهم بودن ارتباط زيبايي و تحسين با هنر در اين ديدگاه ميباشد. هدف اين مقاله دستيابي به نظامي مشخص براي نظم دادن به تعاريف زيبايي است كه بر اساس آن بتوان معيار و سنجش و ارتباط مناسبي براي زيبايي و تحسين آن به دست آورد. روش‌شناسي: براي اين منظور از روش احصاي آيات مشتمل بر حسن و مشتقات آن با در نظر گرفتن معني واژگان در آيه به روش استقرايي تام استفاده شده است و سپس از روش تحليل و دسته‌بندي آيات بر اساس موضوعات به‌دست‌آمده براي دستيابي به‌مراتب زيبايي استفاده‌شده و درنهايت با تطبيق معنايي اين مراتب با تعاريف موجود درزمينه زيبايي، تعاريف در اين مراتب دسته‌بندي شده و سپس مراتب تصديق و تحسين زيبايي تبيين گشته است. يافته‌هاي پژوهش: با تاملي درآيات قرآن به نظر ميرسد مراتبي پنج‌گانه براي حسن وجود دارد. بر مبناي اين مراتب مفهوم زيبايي نيز داراي مراتب است كه ميتوان بر مبناي آن تعاريفي كه از زيبايي توسط كارشناسان اين عرصه ارائه‌شده است را در اين پنج مرتبه، دسته‌بندي كرد. به اين معنا كه هر جا سخن از زيبايي ميشود؛ ميتوان سطح و مرتبه زيبايي موردنظر را تعيين كرده و آن را ارزيابي نمود. همچنين ميتوان مراتبي از تصديق و تحسين زيبايي را بر مبناي مراتب زيبايي بيان كرد
چكيده لاتين :
In Islamic standpoints, many issues are expressed about the beauty. When it comes to talk about
beauty in Islam and the Holy Quran context, the first step towards creating perception and
defining the criteria for beauty is perhaps attaining a logical and specific system of definition
from the beauty concept in the so called context. By referring to the written texts in this field
by philosophers, theoreticians, and Aestheticians, various definitions of beauty are attained that
confuses the reader. Since sometimes the beauty is dignified in a way that it stands next to
the God name and elsewhere is defined as the coordination of components in an object or it
is considered to depend on the human perception whether is understood sensible or rational.
This discrepancy in the levels of beauty definitions is such that finally the reader does not know
where to find beauty. As a result, no specific criterion is achieved for the evaluation of beauty.
By studying the verses including the word “Hosn” and its derivatives, it is concluded that beauty
and “Hosn” are explained at different levels in Quran verses. So the main issue of this article
is the discrepancy in beauty definition levels in the Islamic context and the lack of a specific
definition system in this field along with the ambiguity of the relationship between beauty and
admiration with art in this standpoint.
The purpose of this article is to attain a specific definition system to organize the definitions of
beauty upon which a criterion for beauty evaluation and suitable relationship between beauty
and its admiration can be gained.
Methodology: For this purpose, the method of gathering the verses containing “Hosn” and its
derivatives was implemented by considering verse-oriented meaning of the word derived by
full inductive reasoning. Then the analysis method and classification of the verses based on the
derived subjects were used to find the different levels of beauty. Finally, using the accordance of these levels with existing definitions in the field of beauty, the classification of the levels and then
deriving the levels of “Tasdiq” or confirmation and beauty admiration were done.
Defining firm levels for the beauty and proving this hypothesis with full inductive reasoning from
the Quranic verses and the correspondence of these levels with the definitions of beauty is presented
for the first time as a novelty. These levels are defined by gathering all the verses containing the
word “Hosn” and its derivatives in the Holy Quran in a way that one can claim that no verse about
“Hosn” exists unless it can be classified in these levels, and furthermore, all the levels also include
some verses.
Results: By contemplation on the verses of the Holy Quran, it seems that five levels of “Hosn” exist.
Based on these levels the concept of beauty also has levels. These levels enable us to classify the
presented definitions of beauty by the experts in these five levels. In other words, wherever beauty is
mentioned, the desired level could be specified and evaluated. Looking at “Hosn” at different levels,
creates more accurate and more detailed insight which makes possible any theoretical and applied
addressing of “Hosn” more functional and scientific. About the definition of “Hosn” and beauty in
the Holy Quran according to the expressed levels, perhaps it can be mentioned that:
1st level: Existential emanation of “Hosn” at “Asma-ol-Hosna”.
2nd level: Emanation of “Hosn” and beauty in creatures and creations.
3rd level: Comprehension, recognition, and perception of “Hosn” and beauty with human Fitrah or
premordial human nature.
4th level: Freewill human expressions from “Hosn” and beauty in behavior, actions, and speech.
5th level: The effects of “Hosn” and beauty in the destiny and the consequences of the human deeds.
Also some levels of “Tasdiq” or confirmation and beauty admiration could be expressed based on
the beauty levels:
“Tasdiq” or confirmation of the existentiality of “Hosn” and Admiration of the entity.
“Tasdiq” or confirmation of the manifested “Hosn” in the existent and the well admiration of “Hosn”
manifestation.
“Tasdiq” or confirmation of the wellness of “Hosn” and admiration of “Hosn” perception.
“Tasdiq” or confirmation of the wellness of good deeds and admiration of “Hosn” expression in the
humankind.
“Tasdiq” or confirmation of the wellness of the good destiny and Admiration of the effectiveness and
fruitfulness of “Hosn”
The levels of “Hosn” and admiration of the beauty in the art can have practical aspects; such that
the artist can reflect the desired level of beauty in his artwork according to the audience needs. Also
the critics of artworks can have more accurate evaluation by implementing the levels of “Hosn” as
one of the fundamentals of evaluation. Besides, the cultural directors of a society by acquiring the
knowledge of “Hosn” and beauty levels along with considering the needs and the growth of specific
audiences can take more accurate actions towards choosing artworks for displaying to the audience
based on the guidance and nurturing capability of art with Quranic fundamentals.
