مطالعۀ تطبیقی آیین سماع در سماع‌نامه‌ها و نگارگری ایرانی با رویکرد شمایل‌نگاری

سماع به‌مثابه آیینی در حیطۀ گفتمان عرفان اسلامی، به فرایندی اطلاق می‌شود که در وهلۀ نخست، نمودِ ظاهری آن به‌واسطۀ کنش‌های جسمانیِ سماع‌کنندگان، تداعی‌گر گونه‌ای از رقص یا حرکات موزون است. از آنجایی‌که تکثر منابع مرتبط با آیین سماع، شامل حوزه‌های گوناگونی نظیر عرفان، ادبیات، موسیقی، نگارگری و غیره می‌شود، آنچه شناخت دقیق از این پدیدۀ آیینی را تسهیل می‌کند، مقایسه و تطبیق منابع مذکور با یکدیگر است. هدف از این پژوهش، مطالعه‌ای تطبیقیْ میان «سماع‌نامه‌ها»، به‌عنوان منابعی نوشتاری و «نگاره‌های مرتبط با سماع»، در مقامِ منابعی دیداری است. مسئلۀ اصلی پژوهش از رهگذر پرداختن به این پرسش‌ها پیگیری می‌شود: 1. منابع مکتوب و تصویریِ موردمطالعه، تا چه اندازه با یکدیگر هم‌پوشانی داشته‌اند و 2. عینیت‌یافتن مباحث نظری مطرح‌شده در سماع‌نامه‌ها به چه ترتیبی در نگاره‌های مورد بررسی بازنمایی شده است. لذا به‌منظور بررسی چگونگیِ نمود مباحث مطرح‌شده در سماع‌نامه‌ها و نیز عینیت‌یافتن آنها در نگاره‌هایی با محوریتِ سماع، به مقایسۀ منابع نوشتاری و دیداری پیرامون مقولۀ «سماع» پرداخته شده است. مقایسۀ منابع مذکور، شامل سه ‌سطحِ «کنش‌های جسمانی»، «رفتارهای مناسکی» و «عناصر موسیقایی» می‌شود که متناسب با هریک از این سطوح، به منابع فرعی مانند رسالات موسیقایی نیز رجوع شده است. یافته‌ها با روش تطبیقی و مبتنی ‌بر نظریۀ «شمایل‌نگاری» پانوفسکی مورد تحلیل قرار گرفته‌اند و شیوۀ گردآوری داده‌ها از طریق رجوع به منابع کتابخانه‌ای صورت گرفته است. نتایج حاصل از این تحقیق نشان می‌دهد که هریک از سطوحِ جسمانی، مناسکی و موسیقاییِ موردبررسی در منابع مذکور، دارای شباهت‌ها و تفاوت‌هایی‌اند که حاکی از هم‌پوشانی‌ها و در برخی موارد تمایزاتی میان این منابع است. همچنین، پایبندی نگارگر به مضامین یادشده در سماع‌نامه‌ها عموماً با انعکاس بارقه‌هایی از واقعیت در اثر وی همراه بوده است و برعکس، به‌میزانی که نگارگر از محتوای منابع مکتوب فاصله می‌گیرد خیال‌انگیزی در نگاره‌های مربوطه، تشدید و از نسبتِ آنها با واقعیت کاسته می‌شود.

a comparative study of the sama rite in samānāmeh-hā” and persian, painting with an iconographic approach

samā, as a ritual of the discourse of islamic mysticism, refers to a process that its apparent presentation initially associates with a kind of dance or rhythmic movement due to the physical actions of the participants in this ceremony. since the variety of sources related to samā includes various fields such as mysticism, literature, music, painting, etc., the comparison and adaptation of the mentioned sources facilitates an accurate understanding of this ritual phenomenon. the purpose of this study is to make a comparative study between samānāmeh-hā as written sources and miniatures related to samā as visual sources. therefore, this study aims to investigate the question regarding how the issues raised in the samānāmeh-hā” and their reflection in samā-centered drawings compared with written sources (belonging to the fifth to the ninth centuries) and visual sources (between the ninth to the eleventh centuries) on samā. the comparison of the sources mentioned in this research includes three levels of physical actions, ritual behaviors and musical elements, which in accordance with each of these levels, in addition to the mentioned written and visual sources, the secondary sources such as musical treatises are also taken into consideration so as to remove any ambiguities. although a comparative study of these visual and written sources can confirm similarities between the two, the differences resulting from this comparison somehow indicate that the painter does not follow the given written content in the samānāmeh-hā. therefore, this can be considered as the painter’s transition from the real world to the imaginary world. in other words, the differences arising from the comparative study of the samānāmeh-hā and related paintings can be used as a goal of this research in order to extract and distinguish the real elements (topics in the samānāmeh-hā) from the imaginary elements (related to painter’s imagination) in the selected paintings. the findings of this study, which have been analyzed by a comparative method based on panofsky’s theory of iconography, in addition to showing the relative overlap between the above sources, suggest artist’s faithfulness to samānāmeh-hā” themes were generally accompanied by sparks of reality in their works, while as the painter distances himself from the content of written sources, the imagination in the relevant paintings intensifies and their relation to reality diminishes. the research findings also identified three levels, including physical actions, ritual behaviors, and musical elements: ritual behaviors, actually reflecting the ritual-based aspects of samā, are presented at three levels of time, place, and participants. this does not mean samānāmeh-hā and paintings in this area are completely compatible with each other, because things like the presence of women in some of the paintings are not relevant to the contents of samānāmeh-hā. the results of this iconographic reading in relation to the musical elements of samā indicate the maximum correspondence of the samānāmeh-hā and paintings in relation to the musical elements. the results are as the following: 1) the frequent visible instruments in the paintings (ney, daf / dāyereh) have already been approved in the “samānāmeh-hā” by the sufi sheikhs; 2) the visual documents related to the ney represent two different types of this instrument; one with the title nāy or sefid-nāy, the same instrument that has been already approved by the sufi sheikhs in the samānāmeh-hā”, and the other, siyah-nāy or iraqi nāy, which its use in the samā ceremony has been rejected and forbidden by islamic jurists; 3) in this paintings, what is seen as a daf/dāyereh is remarkably and structurally consistent with what is described in samānāmeh-hā”. it seems that the maximum conformity and overlapping of samānāmeh-hā and paintings are the outcome of negative and restrictive jurisprudential rulings issued in relation to instruments as well as the way music is performed. in such a context, the presence or absence of music in samā ceremonies is subject to two general approaches to this category: 1) music is a phenomenon that derives its legitimacy from tradition 2) the influence of trans-musical aspects that make the rejection or approval of music conditional on the involvement of an external factor on the musical background. considering the iranian painter’s understanding of literary and mystical texts (for the purpose of book illustration), two points can be seen in relation to the elements in the paintings: 1(imaginary elements: including symbolic images such as garden, cypress, stream of water etc., which are more dependent on the themes of literary and mystical texts than the content of samānāmeh-hā; 2) real elements: including the group of musicians, instruments and in general the elements that specifically represent the samā rites. since samānāmeh-hā provide relatively accurate descriptions of the samā ceremony, the comparison of these written sources with paintings reinforces the hypothesis that these works are apparently in line with what has existed in practice. the present article has been compiled based on library resources.