جایگاه پارچه به مثابه روانداز آرامگاهی در ایران اسلامی (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
پارچه، نوعی از منسوجات است که در شکل دستگاهی (در مقابل داری) تولید می شود و در صور گوناگون کاربرد دارد که یکی از آنها، روانداز مقبره است که در سایه اهمیت قالی های کاربردی در این مصرف مغفول مانده است. از سویی مفهوم آرامگاه است که سهل اما ممتنع می نماید و در این پژوهش، منظور، مدفن و مقبره است. به عبارتی این مقاله تلاش دارد تا کارکرد نمادین پارچه به عنوان روپوش آرامگاهی در ایران عصر اسلامی را بررسی کند و این موضوع را نه از منظر جزییات و دقایق صوری طرح و نقش یا موردپژوهی انواع آن همچون ضریح پوش یا صندوق پوش و... که صرفاً از منظر چرایی مصرف پارچه در این کاربرد به چالش بگیرد و پرسش آن است: در ایران عصر اسلامی، نقش و جایگاه پارچه به عنوان روانداز مقابر چگونه تبیین می شود؟ نتیجه این پژوهش کیفی، به شیوه توصیفی – تحلیلی و با نظر به مستندات تاریخی مبتنی بر متن و تصویر نشان داد: یکی از این مصارف پارچه، روانداز اشیاء/ مکان های ارزشمند است که بدین طریق از دو جهت بر آن می افزاید: اول، آن را محفوظ می دارد که نمود بارز آن در روپوش خانه خدا به منصه ظهور می رسد. دیگر آنکه، پارچه های مورد استفاده در این نوع کاربرد، معمولاً صاحب نفاست هستند و به جهت ارزشمندی خود، سند اعتباری می شوند که بر اهمیت محتوا دلالت می کنند. اعتبار چنین پارچه هایی از مواد مصرفی در بافت و دوخت آنها و همین طور از مضامین کاربردی نشئت می گیرد که در قالب طرح، نقش و کتیبه جلوه گر می شوند. پارچه به عنوان روانداز هم می پوشاند و پاسبانی می کند؛ و هم دالی است که بر ارزشمندی مدلول صحه می گذارد و بر گرانمایگی آن می افزاید. سنتی که تا به امروز حیات یافته است، مانند انواع پوشش هایی که برای اشیاء ارزشمند و حتی مصرفی در خانه در نظر می گیرند. با این تعبیر پارچه به مثابه پوشش آرامگاهی در ایران، اعتبار نمادینی دارد که به جهت ذات و کارکرد خود مترادف اعزاز، تجلیل، حرمت و عزت است. هرچند جنسیت مواد مصرفی، رنگ آرایه های تزیینی، طرح، نقش و کتیبه نگاری احتمالی می تواند این اعتبار را فزونی بخشد؛ اما حتی فارغ از آن نیز به جهت خاستگاه نمادین چرایی وجود پارچه در این استعمال، متضمن مفهوم ارزشمندی برای مظروف خود است.The Significance of Fabric as a Tomb Pall during the Islamic Period in Iran
Fabric, a traditional and industrial product, has always been captivating due to its primary application as clothing to adorn and protect the human body. However, its versatility extends far beyond that, encompassing a surprising array of diverse and widespread uses. One such noteworthy application of fabric lies in its role as a burial shroud, accompanying Muslims in death. With such significance in life and death, the fabric holds a special value. Within Islamic Iran, one of the crucial functions fabrics serve is covering the graves, specifically tombstones. Despite its importance, this subject has seldom been explored as a distinct and standalone topic. Firstly, it is essential to clarify the concept of a grave in this study. For simplicity, a grave in this study refers to a burial site with a coffin or tombstone, without delving into the distinctions between various burial places such as graves, tombs, coffins, shrines, and the like. Moreover, when referring to “Islamic Iran,” this article encompasses a vast period spanning approximately the past fifteen centuries without focusing on any particular era. However, when appropriate and supported by available examples, it does touch upon later periods such as the Safavid and Qajar eras. Rather than engaging in discussions regarding the physical and formal characteristics of different types of grave palls or conducting an examination of famous historical examples like the holy shrines of the Infallible Imams (PBUH), this article solely aims to elucidate the underlying rationale behind the utilization of fabric as shrouds for graves during the Islamic period in Iran. It seeks to explore the symbolic function of fabric as grave palls within the Iranian Islamic era without delving into the intricacies of patterns, designs, or specific case studies such as shrine or coffin covers. The primary focus is to examine the reason for employing fabric for this. The main objective of this research is to explain the role and significance of fabric as grave palls in Islamic Iran. The study employs a qualitative methodology and follows a descriptive-analytical approach. It is a historical study with a developmental purpose. Data collection is conducted through archival research, note-taking, and visual analysis. The statistical population of grave covering fabrics in Islamic Iran serves as a reference for examining case studies. Within this article, nine fabric pieces or fragments that are likely to have been used as grave covers have been examined. Additionally, three other examples, although incorrectly identified as grave covers in previous research, closely resemble them. The inclusion of other types of grave-covering rugs in the article aims to enhance the readers’ understanding of the topic.The findings of this study reveal that fabric serves as a cover for valuable objects or locations, thereby adding value in two distinct ways. Wooden furniture was scarce in the Islamic societies. People ate and slept on the floor, using carpets, beds, and pillows to keep themselves comfortable. They kept their books and other items in niches, and their garments and bedrolls in coffers, or they simply piled them in the corner of their rooms. Therefore, textile production was significant in Islamic culture, much like steel is today. It was used not only to sew clothing but also curtains, bedrolls, pillows, and tents, as well as to enclose gardens and fabricate decorative awnings (as seen in ancient images). Consequently, a substantial portion of the population, possibly the majority of workers, was employed in this industry. This has had a bearing on aesthetic views. The weaved fabrics were not fragile so they could be readily transported. Widespread textile commerce offered the Islamic world a kind of reciprocal and constant career advancement, a process that is still observed wherever carpet manufacturing is undertaken. On the other hand, many saw architectural decoration as clothing for covering constructions, which explains why there are so many textile-inspired designs in architecture. Firstly, it functions as a protective shield, as exemplified by the coverings used for the Kaaba. In Persian culture, fabric represents a form of boundary and modesty that conceals and protects its domain. As a cover and guardian, fabric acts as a symbol that highlights the value of what it conceals, augmenting its preciousness. This tradition persists until now, evident in the various coverings employed for valuable or even ordinary household items. Within religious culture, the concept of boundaries plays a significant role in fostering harmony. Harmony is also rooted in the aspiration for unity with the origin, nature, and social relations. Harmony is achieved when each element maintains its rightful place, preventing blending or displacement. When everything is in its proper order, encroachment, transgression, and conflict dissipate. Another issue is that fabrics used for this purpose are typically precious, and their value serves as evidence of authority highlighting the significance of the content. The validity of such fabrics arises from the quality of the materials used in their weaving and sewing and the practical themes they embody through patterns and inscriptions. Moreover, aesthetic, spiritual, and conceptual aspects of their patterns and inscriptions certainly add to their preciousness. In this sense, the fabric used as tomb palls in Iran holds symbolic validity that intrinsically and by function is synonymous with veneration, glorification, sanctity, and dignity. Such instances are evident conceptions of an aesthetic principle that elucidates and embodies the notion of Harim, a sort of modesty (Haya) blended with mystery. This modesty is both concealing and revealing, and while avoiding self-exposure, it discloses truths: on the one hand, it casts veils over things; on the other, it sheds light on them. The idea of modesty allows for both concealing and revealing simultaneously. This is why the idea of Haya is seen as the revealed representation of Harim: it suggests that it may both reveal and conceal. These two peculiar senses, perpetually struggling between two paradoxical poles, create a sense of mystery, which escapes any restrictions that reveal its identity and cannot be characterized in a particular category. From a historical perspective, focusing on the notion of Harim reveals an extended tradition of the use of textiles to adorn and decorate holy shrines and tombs. While the choice of materials, colors of ornamentation, and any patterns, motifs, or inscriptions may enhance this validity, even without those elements and from the perspective of the symbolic reasoning behind the application of fabric for this purpose, it connotes value for the content. To summarize, fabric, in its role as grave palls, serves as a metaphor for vigilance.
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