پديد آورندگان :
خيرجو سادات، هاشم داﻧﺸﮕﺎه ﺻﻨﻌﺘﯽ ﺟﻨﺪي ﺷﺎﭘﻮر دزﻓﻮل، دزﻓﻮل، اﯾﺮان , فيضي، محمد داﻧﺸﮕﺎه ﺻﻨﻌﺘﯽ ﺟﻨﺪي ﺷﺎﭘﻮر دزﻓﻮل، دزﻓﻮل، اﯾﺮان , وثيق، بهزاد داﻧﺸﮕﺎه ﺻﻨﻌﺘﯽ ﺟﻨﺪي ﺷﺎﭘﻮر دزﻓﻮل، دزﻓﻮل، اﯾﺮان
كليدواژه :
مقابر ايلخاني , مقابر شيعي , مقابر اهل سنّت , گونه هاي آرامگاهي
چكيده فارسي :
قرون هفتم و هشتم هجري قمري ايران همراه بود با تغييرات مداوم مذهب كه تأثير آن در شاكلۀ كلّي بناهاي آن دوران قابل رؤيت و بررسي است. در اين دوران گرايش‌هاي دوگانه در متن واحد اسلام از سوي مذهب شيعه و اهل سنّت موجب پديد آمدن دو گونه معماري آرامگاهي شد. اين بناها را مي‌توان در مقام شاخص تأثيرپذيري معماري از اوضاع سياسي- اجتماعي، انديشه و مذهب حاكم بر جامعه در دورۀ زماني مورد مطالعه قرار داد. دورۀ ايلخاني به اين دليل كه هر دو مذهب شيعه و اهل سنّت به منظور بيان انديشۀ خود و ترويج آن از قدرت حاكميت برخوردار بودند و هم به سبب اينكه از هر دو مذهب آرامگاه‌هايي به يادگار مانده، بسيار حائز اهميت است. لذا در اين پژوهش با مطالعۀ تعداد معتبري از مصاديق معماري آرامگاهي دورۀ ايلخاني، دو نمونه از مذهب شيعه و دو نمونه از مذهب اهل سنّت، ديدگاه و تجلي هر دو مذهب در اين بناها بررسي مي‌شود. اين تحقيق به روش استدلالي- توصيفي و با جمع‌آوري منابع و اطلاعات به روش كتابخانه‌اي و روش ميداني انجام شده است. پس از استخراج مباني نظري و اعتقادي هر دو مذهب، نمود اين مباني در كالبد معماري مورد سنجش قرار مي‌گيرد. سؤالات اين تحقيق عبارت است از:
رابطۀ مباني نظري و اعتقادي هر دو مذهب اهل سنّت و شيعه با معماري آرامگاهي چگونه است؟
تفاوت‌ها و شباهت‌هاي معماري آرامگاهي در اين مذاهب كدام است؟
جايگاه مقبره‌سازي و توجه به شعائر اسلامي در هر دو انديشه چگونه در معماري تجلي مي‌يابد؟
چكيده لاتين :
The history of Iranian architecture has changed in line
with changes in religion, and rulers’ ethnic affiliations
and lifestyles. After the arrival of Islam to Iran, two
different faiths namely the Shiite and Sunni began to
grow, each one periodically ruling over parts of the
country. The many differences between the Shiite and
Sunni intellectual and theoretical foundations are
reflected in art and architecture of the two sects as
well. The discrepancies are mainly rooted in the fundamental
difference existing in their respective religious
jurisprudence.
Needless to say, religious sources do not make explicit
mention of architectural orders. However, the
differences can be recognized by examining buildings
and their correspondence to the general principles of
the given religion.
Many researches have focused on such structures
as mosques and others, but in this article, a comparison
has been made between the positions of these
two sects on death and related laws.
In this article, the term “Iran” denotes the geographical
area of the historical Greater Iran, which
includes parts of modern-day Turkey, central Asia,
Afghanistan, Iraq, and the Caspian littorals. It should
also be noted that where Sufism is mentioned, its
affiliation with Shiite and Sunni is also mentioned. The
introduced buildings were also selected based on the
availability of evidence and documents.
One of the most important points in the design of
religious buildings is the adherence to the religious
principles and edicts insinuated in the structure of the
religion, and construction of tombs and mausoleums
is no exception. Islamic tombs must abide by the religious
tenets at the same time that they venerate the
buried deceased who deserves respect for religion or
other grounds.
Incessant vagaries of the 7th-8th A.H./13th-14 AD
centuries in Iran were associated with changes in the
state religion, and its impacts on architectural forms
are obvious. The ideological differences between the
Shiite and Sunni doctrines gave rise to two types of
tomb architecture. Tombs, as it were, represented the
eternal resting place of the deceased and a medium
to communicate his and the society’s thoughts and
beliefs. The structures can thus be studies as some
benchmarks to measure to what extent the architecture
was inspired by the socio-political, ideology and
religion that dominated the society in a certain period.
Individual affiliated with both Shiite and Sunni
sects alternatively sized political power and always
tried to use the opportunity to the best advantage to
propagate their respective ideologies. The Ilkhanid
period is particularly important both because the two
sects possessed the required authority to express and
promote their doctrines and we today have standing
instances of mausoleums attributed to both sects.
Therefore, here we study a representative sample of
these religious constructions in an attempt to investigate
the Shiite and Sunni positions on and the reflection
of these positions in these structures.
The major research questions are as follows:
What is the position of the theoretical and ideological
foundations of the Shiite and Sunni doctrines
on tomb architecture?
What are the similarities and dissimilarities between
the tomb architecture in the two sects?
How were the status of tomb construction and
observance of Islamic tenets reflected in tomb
architectures of the two sects?
