تبیین جایگاه تزیین در هنرهای صناعی از منظر حکمت اسلامی (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
هنرهای صناعی، مدخلی مأخوذ از خمیره ازلی است، انسان خلیفهالله، با استعانت از حکمت الاولینِ اهداییِ خداوندِ رحمان، و با تکیه بر عقل، مخلوقِ نخستین، و شناخت کاستی های انسان و نیازهای زیستن در دنیای دنی و به کاربردن مواد و مصالح اولیه موجود در طبیعت، با هدف تسهیل زیست و، سفر و گذر از سرای فانی به سرای باقی، دست به ابداعِ بدایعِ صناعی زده است. انسان کامل، خلیفه الله، متصف به صفاتی از نوع صفات استخلاف کننده مقام خلافت، خداوند متعال است. حضرت بدیع السماوات و الارض در پی صفت جلالیِ خلقت، از مهم ترین مقامات تفویض شده به انسان کامل را، مقام ابداع و آفرینش قرار داده، مقامی که در صنع صنایع بدیع، تجلی تام یافته است. حال مصنوعات تولیدی انسان در عمل، اگرچه قدری، راه گشا و کارگشای مسائل و مشکلات اویند، ولیکن با جلال و جمال تجلی یافته در طبیعتِ مخلوق ِپیرامونِ محسوس و ملموسِ منتج از صفات جلالی و جمالیِ ایزد باری، فاصله بسیار دارند، ازاین رو انسان خلیفه الله، با محاکات از طبیعتِ مخلوق خداوندِ رحمان، در تلاش است تا صورتِ مصنوعات صناعی کمال نیافته خود را، به تبع صفت جمالی خداوند متعال، به زیور تزئینات طبیعیِ بدل از کمال و جمال طبیعت، مبدل گرداند، تا ضمن تجلی حسن و جمال الهی، اندکی از نقصان جاری در مصنوعات مخلوق خود، بکاهد، چراکه خلقِ زیبا، سنت جاریِ منتج از صفات جمالی خداوند رحمان است، قال احسن الاولیاء حسن ابن علی(ع) “إن الله جمیلٌ یُحِبُّ الجمال، و یُحِبُّ اَنْ یَری اَثَر النِعمه علی عَبْدِه” خداوند زیبا، زیبایی را دوست می دارد و دوست دارد اثر نعمت های خود را در مردم ببینید. این پژوهش از نوع مطالعات بنیادین با استفاده از روش توصیفی-تحلیلی است که با استناد به منابع نوشتاری و تحلیل محتوای آیات، احادیث و آرای حِکمی حُکمای اسلامی ماهیت تزیین را در هنرها و مصنوعات صناعی، تدوین و تبیین می نماید. در پایان این گونه استنتاج می گردد که انسان خلیفه الله، به تبع مقام خلیفه اللهی تفویض شده از ذات باری تعالی، در مقام ابداع و آفرینش، مخلوق خود را به تبع خالق جمیل و زیباآفرین، زیبا می آفریند، تا ضمن محاکات و تخیل از طبیعتِ مخلوق خداوندی، در جهت خلق بدیع زیبا، نقصان های ماهوی آفریده های خود را که ناشی از نقص خالق، انسان، می باشد، به مخلوقات زیبای باری تعالی بپیونداند.Explaining the Place of Decoration in Artificial Arts from the Perspective of Islamic Wisdom
Wisdom is the gateway to direct understanding of the created world of God. The wise man is the caliph of God on earth; he looks with the eye of the hereafter and hears with the ear of another because the truth of the created world of the Merciful Creator is in the eyes and ears of the head should not be exposed, but requires such a high container, such a worthy container. From the beginning, philosophers of the Islamic period have included the concept of resembling God to the extent of human capacity in the definition of wisdom. The Brothers of Safa (Akhawan al-Safa) also included the same definition in their treatises. In their definition of the extent of philosophy, they wrote that “it is resembling God to the extent of human capacity,” and the resembling refers to “sciences and crafts and the dissemination of goodness.”From the point of view that the Almighty is “the knowledge of the scholars, the wisdom of the sages, the creation of crafts and the best of the people” and to the extent that each person’s rank in science, crafts, and wisdom increases, he gets closer to God. As far as philosophy is concerned, this definition is not descriptive, and theoretical wisdom is similar to God’s attributes, such as being All-Knowing and Wise. Practical wisdom, on the other hand, is similar to other attributes such as God’s goodness, justice, and benevolence. Wisdom, this knowledge given by Hazrat-e Doost, is the foundation on which Islamic knowledge is manifested; A complete knowledge that removes the veil from the whole world. “Islamic education is a collection of divine and human knowledge, whose roots are rooted in the source of Islamic revelation, and from which grace has been drawn, and over the centuries, it has benefited from various sources, from Greece, Alexandria, and Rome to Iran, India, and China. It has become a stout tree. By applying wisdom and relying on Islamic teachings manifested in verses and hadiths, the worlds of creation (both the great world and the small world and its adjuncts) are understood by the sage. Among the most important temporary additions of human beings are human actions, actions that the creation of the wise man tries to copy from the action of the Supreme Creator, the manifestation of this similarity is the position of “invention”; Because the supreme creator is the originator of the heavens and the earth, and he is the creator of the great world (nature and everything that can be perceived by man) and the small world (man).By applying wisdom and relying on Islamic teachings manifested in verses and hadiths, the worlds of creation (both the great world and the small world and its adjuncts) are understood by the sage. One of the most significant temporary additions of human beings is their actions. These actions are often attempts to mimic the actions of the Almighty Creator, with the manifestation of this similarity being referred to as “invention”. The supreme creator is responsible for creating the heavens and the earth, as well as the vast world of nature and everything perceivable by man, including man himself. The position of innovation is a great container that is only worthy of a wise man, a perfect human being: a soul with the merit of being a container for attributes attributed to the divine essence. Yes, Maqam is the creation of the savior and supporter of man for the continuation and facilitation of life in the great world. From the very beginning of living on earth, the perfect human being, while knowing his needs, relying on the powers of reasoning and the clear flow of wisdom, and with the help of the basic materials and necessities available in nature, has invented industries and tools to solve his shortcomings.From covering your body with plant fibers (in the initial moments of landing on the earth) to building houses at the bottom of rivers, making earthenware and metal objects, all of them were invented by the perfect human in the beginning, and their evolution throughout history until today has evolved. Based on archeological evidence, these inventions have been produced in the simplest possible way, using natural raw materials in a simple form that meets human needs. This initial simplicity, besides notable efficiency throughout history, has become more complex with the human environment becoming more complex (due to factors such as socialization and the creation of national and cultural geographical areas, etc. ). And the new tools are still the result of the same basic human needs. The Caliph of Allah, the human being, used the position of innovation inherited from the Supreme Being in inventing artificial inventions to meet the needs of life, through the first wisdom of donating to the Supreme Being and resulting from the glorified attributes of God, to divine saints and perfect human beings.It led to the creation of tools, crafts, and industries that solved the problems faced by people. The process of innovation in the act of a perfect human being is hindered by the essential deficiencies of human beings and the inherent limitations of living on earth, including the passage of time. This process has a completely different order from the position of the perfection of creation, the position of the supreme essence, and the position of “Kon Fayakun”. It is manifested in his product and main product. From this entry, the creation of an imperfect creator is an imperfect product. The human intellect, as the first creation of excellence, recognizes perfection and beauty through deficiency in the order of analogy. In this analogy, the shortcomings of human creation are revealed. To eliminate these shortcomings, one can take advantage of the beauty attributes given by the Supreme Being. By observing the perfection and beauty of nature, one can adorn their imperfect creations with familiar arrays found in nature. This act requires courage and faith in God.
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