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بررسی جایگاه معماری دارالحفاظ در یادمان‌های معماری؛ مطالعه موردی دارالحفاظ مجموعه مذهبی شیخ صفىالدین اردبیلی | ||
| مطالعات باستان شناسی دوران اسلامی Journal of Islamic Archaeology studies | ||
| مقاله 7، دوره 2، شماره 3، شهریور 1402، صفحه 157-178 اصل مقاله (766.2 K) | ||
| نوع مقاله: مقاله پژوهشی | ||
| شناسه دیجیتال (DOI): 10.22080/jiar.2021.22319.1012 | ||
| نویسندگان | ||
| حسن یوسفی* 1؛ ملکه گلمغانی زاده اصل2 | ||
| 1باستان شناس اداره کل میراث فرهنگی اردبیل | ||
| 2کارشناس ارشد پژوهش هنر، اداره کل میراث فرهنگی استان اردبیل | ||
| تاریخ دریافت: 27 شهریور 1400، تاریخ بازنگری: 26 آبان 1400، تاریخ پذیرش: 26 آبان 1400 | ||
| چکیده | ||
| در معماری تشکیلات خانقاهی-آرامگاهی و زیارتگاهی عصر ایلخانی تا تیموری، کم‌تر فضایی به لحاظ شکل‌گیری و ارتباط آن با تلاوت قران، قابل مقایسه با معماری دارالحفاظ‌ها و دارالتلاوه‌هاست. با وجود اهمیت دارالحفاظ‌ها در ایجاد سبک نوین مقبرهسازی اسلامی، شکل‌گیری و جایگاه آن در تاریخ معماری ناشناخته ماندهاست. در پژوهش حاضر، که به روش توصیفی-تحلیلی با رویکرد تاریخی فرهنگی انجام یافته‌است، دلیل بنیاد دارالحفاظ‌ها در مراکزی چون مشهدالرضا(ع)، اردبیل، سلطانیه، تبریز و مزار شریف، بررسی و تبیین شده‌است. پرسش‌های اصلی تحقیق؛ فلسفه شکل‌گیری دارالحفاظ چیست و عصر پرشکوه این فضاها کدام دوره است؟ چه وجه اشتراک بین دارالحفاظ اردبیل با دیگر دارالحفاظ‌ها وجود دارد؟ تجلی دارالحفاظ چه تاثیری در روند شکل پیری فضاهای معماری گذاشت؟ دارالحفاظ‌های ربع رشیدی و سلطانیه ،متعلق به سده هشت، و بقعه شیخ صفیالدین اردبیلی و مشهدالرضا(ع) به ترتیب مربوط به دوره آلجلایری و عصر تیموری از قدیمی‌ترین نمونه‌های طراحی قمداد میشوند. دارالحفاظ‌ها، نه تنها ابداعی خلاقانه در یادمان‌های آرامگاهی، در گذار از تشکیلات خانقاهی-آرامگاهی به مراکز زیارتی هستند، بلکه نقش موثر در ارتقاء معنویت در مراکز آرامگاهی و زیارتگاهی داشتند. این فضاها، در ارتباط منسجم بخشهای گوناگون معماری و انتظام بخشیدن به موضوع زیارت و برگزاری مناسک و تلاوت قرآن و خواندن زیارتنامه نقش اساسی داشتند. دارالحفاظ تشکیلات خانقاهی-آرامگاهی شیخ صفی با بیشترین کتیبههای قرآنی و حدیثی متعلق به سده‌های هشت و یازده هجری و نگارینه‌های تمثیلی و عرفانی آن، تاثیر دوسویه معماری و مفاهیم عرفانی را در طراحی چنین فضاهای قدسی و ارتقا معنویت به نمایش گذاشته‌است. | ||
| کلیدواژه‌ها | ||
| ایلخانی؛ صفوی؛ دارالحفاظ های تاریخی؛ تشکیلات خانقاهی؛ مراکز زیارتی | ||
| عنوان مقاله [English] | ||
| Survey of Dār al-Huffāz Importance Architecture in the Religious Ensembles, Case Study Dār al-Huffāz of Sheikh Safi al-din Ardabili's Ensemble | ||
| نویسندگان [English] | ||
| Hassan Yousefi1؛ Malakeh Gholmaqhani zadehasl2 | ||
| 1Archaeologist of Cultural Heritage Tourism and Handicraft Organization, Ardabil | ||
| 2M.A of Art Research, Ardabil Cultural heritage Organization | ||
| چکیده [English] | ||
| Survey of Dār al-Huffāz Importance Architecture in the Religious Ensembles, Case Study Dār al-Huffāz of Sheikh Safi al-din Ardabili's Ensemble Yousefi, Hasan Gholmaghani zadeh, Malakeh . Ph.D. of Islamic Archaeology, Ardabil Cultural heritage Organization rymh2012@yahoo.com . M.A of Art Research, Ardabil Cultural heritage Organization Introduction: At first glance, Dār al-Huffāz, as many scholars of the history of architecture have written; The hall has been a place of recitation of the Qur'an and the House of Efforts to memorize the Qur'an, But from another point of view, and the way in which the tombs of Iranian cultural periods are built, there are special porches for memorizing and reciting the Qur'an and privacy, and a sacred sanctuary near or connected to Khānegäh and Shrine Ensemble and pilgrimage centers. The formation of Dār al-Huffāz in the architecture of important Khānegäh and Shrine Ensemble and pilgrimage centers is one of the important and at the same time less known topics of the Islamic period, which is related to recognizing the formation and evolution of architecture and its quality in history and archeology has no-centralized research. The study of the architectural history of religious centers shows that this innovative element was first manifested at the entrance of the tomb in the form of a porch and portico and with the development of the tomb in the desired direction with a rectangular hall perpendicular to the threshold. In other words, this new element was the innovative architecture of the throne in front of the tomb and overlooking it. A study of the architectural geography of cultural Iran in Ilkhanid and Timurid eras show that despite the large number of mosques in architecture and Qur'anic activities in these places, these centers lacked Dār al-Huffāz. Therefore, the place; the dedicated space of the reciters and memorizers of the Qur'an was not dedicated to the mosque but only to the important Khānegäh and Shrine Ensemble and pilgrimage centers. Most of the historical monuments of Iran in the architecture of Khānegäh and Shrine Ensemble and pilgrimage centers, famous political and cultural cities of the period in question; Herat, Ardabil, Mashhad, Tabriz, Sultanieh and the city of Tabas were built between the eighth and ninth centuries AH. Of course, in some Khānegäh and Shrine Ensemble, the prayer hall had almost the same function as the Dār al-Huffāz. In the monastic centers of Taghi al-din Dādā Ensemble in Bondar abād of Yazd, belonging to the second half of the eighth century A H, there is a small prayer hall with four arches between the tomb and the mosque and a number of communication platforms(Sufeh) can be seen on each side. Meanwhile, Dār al-Huffāz of Ardabil, is considered as a unique example of architecture of such places in terms of age, style and decorations. Materials and Methods:The research concentereted on architectural materials to justify the Dār al-Huffāz layout's on architecture of Islamic periods is unique. This interpretive-historical research, based on reliable sources and historical documents and comparative studies, has examined the antiquity and philosophy of iran Dār al-Huffāz‘s formation with emphasis on Dār al-Huffāz of Sheikh Safi al-din Ardabili's Ensemble. Result: The study of the history of Islamic architecture in Iran shows the design of a space called Dar al-Hifaz in the architecture of religious and educational organizations of the Ilkhanid to Timurid periods. Such historical spaces can be identified and observed in the monastic centers and tombs of Mashhad al-Reza, Ardabil, Sultanieh, Tabriz, Tabas, Herat and Mazar-e-Sharif. Although the philosophy of the foundation of this religious space in the architecture of monastic-tomb and shrine organizations was no different from places related to Qur'anic activities such as Dar al-Talawa in religious centers,but It was the burial place of political and religious figures or close to the tomb.The Dār al-Huffāz of Ra-be Rashidi and Soltanieh, belonging to the eighth century, and the tombs of Sheikh Safi al-din Ardabili and Mashhad al-Reza (as) belong to the Jalayri period and Timurid era, respectively, are considered to be the oldest examples of design. At first, the Dār al-Huffāz was exalted in the architecture of this organization at the entrance of the tomb in the form of a portico and porch. In other words, this new element was the innovative architecture of the throne in front of the tomb and overlooking it. The manifestation of this element in Iranian architecture not only shows the burial place of important political and religious figures, but also the design of such a local space suitable for pilgrims, reciters and memorizers of the Qur'an, reading pilgrimages, holding religious ceremonies, reciting the Qur'an and has been trying to preserve it. Conclusion: According to the results, Dār al-Huffāz of Sheikh Safi al-din Ardabili's Ensemble was built in the two floors in between in the years of 735-755 A.H The original Output of the hall retains until the Shah safi era, but after the Safavid period it became famous Qandil khaneh(lamps house) for the existence of numerous lights. Dār al-Huffāz not only had a crucial role in establishing the relationship and versatility of different parts of ensemble, but Dār al-Huffāz ornamentals of Ardabil were joined by islamic mysticism in comparison with other Dār al-Huffāzs. Funding: There is no Funding support. Authors Contribution: The authors confirm contribution to the paper as follows: Survey of Dār al-Huffāz Importance Architecture in the Religious Ensembles, Case Study Dār al-Huffāz of Sheikh Safi al-din Ardabili's Ensemble: hasan Yousefi. Data collection Malakeh Golmoghani zade asl. Draft manuscript preparation: hasan Yousefi and Malakeh Golmoghani zade asl. All authors reviewed the results and approved the final version of the manuscript. Conflict of Interest: Authors declared no conflict of interest References 1.Abdi Beig Shirazi, Zein Al-Abedi. (1551). Sarih Al-Molek, Tehran, National Library, number F/2734. Alghashani, A. (2006). Oljaitu history, to try Mahin Hambeli, Tehran: Scientific and Cultural Publishing association . De Bruin, Cornelius. (1720) Voyage To the Levant and Travels In to Moscovy, Persia, and the fast Indies. London, p. 167-170. Fazlu allah hamadani. R, (1978). Vaqfname-ye Reb-e Reshidi, to try mojteba minevi and iraj afshar with associated abdul ali kareng, Tehran: publishers rang of national monuments association, n 139. [in Persian] Ibn Bazzaz Ardabili. T. Safwat al-safa, (1995). Corrector Gholam reza Tabatabaeei majd, Tebriz: Publisher: Corrector[in Persian] Kaynejad. M and belali oskui, A. (2012). Imaginary Recreation Ra-be Rashidi Based on Historical Texts,Tehran: moaseseh ye telif, terjome yeh and neshre athare honeri: matn. [in Persian] Khoshnivis. A. (2011). Dār al-Huffāz of Rashid, Athar: Scientific, Technical and Art Quarterly, n 5, autmen, pp. 92-69. [in Persian] O kane. Bernard.(1987). Timurid architecture in Khorasan, Costa Mesa, Calif, U.S.A, Mazda publishers in association with Undena publications. Molavi, A. (2011). Khorasan: buildings and celebrities, to try mohsen Huseini, Mashad: Islamic researches foundation. Morton, A. H, (1974). "The Ardabil Shrine in the Reign of Shah Tahmasp I," Iran (XII), pp. 31-64. ----------------. (1975). The Ardabil shrine in the rein of shah Tahmasp I, Iran (XIII), pp. 39-58. Rizvi, K, (2000). Dissertation title: Transformations in Early Safavid Architecture: The Shrine of Shaykh Safi al-din Ishaq Ardabili in Iran (1501-1629). Department of Architecture, Aga Khan Program for Islamic Architeture, Massachusetts Institute of Technology, Cambridge, M A, Sarre, F. P. T, (1925). Ardabil Grabmoschee des Schech Safi Denkmaler persischer Baukunst, Teil II, Berlin. ------------------. (1924). Ardabil: Grabmoschee des Schech Safi. Berlin: E. Wasmuth. Stevens, R, (1965) .The Land of The Great Sophy, printed In Great Britain, By Latimer Trend And Co, whitstable. Willbert, D, and Golombeg. L. (1996) The Timurid Architecture of Iran and Turan, translated by kerameto allah Afser and mohamad yousef kiani, Tehran: cultural heritage organization. [in Persian] Weaver, M. E, November-December (1969). Report entitled: IRAN Preliminary Study on the Conservation Problems of Five Iranian Monuments. Part 1. The shrine of sheikh safi at Ardebil. Serial No: 1865. BMS.RD/CLT Paris, April 1970. yousefi. H. and Golmoghani zadeh asl, M. (2011). Shi ah arts in historical and cultural ensemble of Shaikh safi al-din in Ardabili, Ardabil: Yavarian association publisher. [in Persian] | ||
| کلیدواژه‌ها [English] | ||
| Illkhanid, Safavid, khaneqah ensemble, Religious Centures, Historical Dār al-Huffāzs | ||
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