الطبقة الاجتماعية لطبقة الحجاب والوزراء بالأندلس في عهد ملوك الطوائف (5ه/11م)

Abstract

summary: Andalusian society in the medieval era was a class society that ruled its division and classification of its classes into several criteria, the most important and prominent of which was the nature of job and income, ownership of land, and possession of capital, and this is what achieved for those who had these criteria a high social status, a high standard of living, and given the enjoyment of job holders The sultaniya, like the veil and the ministers, represented and constituted one of the most important classes of this society, which occupied a prominent position in the social hierarchy. What we intended to do through this study, titled "The Social Life of the Hijab Class and Ministers in Andalusia during the Era of the Taifa Kings (5th Century AH / 11th Century AD)", is to get to know this class closely and the personal life of its members away from court life and office, in an important period of time from the history of The country of Andalusia, that is, the period of the kings of the sects, which is an exceptional period for Andalusian society in various fields and fields, in which its members moved from one state to another. This period of time witnessed many manifestations and changes, whether politically, economically, culturally or socially, until it became representative and concerned with it alone and not other periods of time, whether previous or subsequent, and although the topic of the thesis is limited to the social aspect, which is what concerns us the most, However, the necessity of the research forced us to address the other aspects, due to the connection of the Andalusian social reality with it and its impact on its results, and to understand the course of events as well. Accordingly, this study included first the most important characteristics of the period in question, starting with the fall of the Umayyad caliphate as a result of strife and conflicts, then the establishment of sectarian kingdoms after that, with mentioning the most prominent of them. And the lack of integrity of its balance at one pace, as well as the unique boom in the cultural aspect, represented in the scientific and literary prosperity that dazzled the Islamic and Christian worlds alike, and the mosaic nature of the Andalusian social structure, individuals and classes. This study also dealt with an important aspect of the Islamic ruling systems that are in line with the nature of the subject, namely, identifying the ~ 346 ~ two systems of ministry and hijab. Through this, we have shown the efforts of the rulers of the Umayyads, the owners of the young emirate of Andalusia, to consolidate, organize and codify these two systems, especially Prince Abd al- Rahman al-Awsat (the second), to whom all these efforts and those organizations are attributed. After that, the nature of these two regimes was discussed during the era of the kings of the sects, which differed somewhat from what it was in the previous era, as features and characteristics emerged that distinguished both regimes in accordance with the conditions of the region and the system of government in it. Dhimmis in some kingdoms hold these two positions, and appoint people of knowledge, literature and poetry as veils and ministers. After that, the study dealt with the basic and most important elements of the subject, which are everything related to the social life of the veiling class and ministers during the era of the kings of the sects, starting with the marital and family life through which the method of building the family was identified through engagement and marriage, which were subject to Sharia laws. And another traditional customary one imposed by the Andalusian society on its members, the most prominent of which was intermarriage based on the equal status of the spouses, and therefore the conclusion reached in this research was that the members of this class were intermarrying with those of their social level and those who were suitable for their position and job. It was also clear to us, through this section, the relationship of these veils and ministers with their family members, and that was their interest in the wife who was the life partner and the mother of the children, and their concern for their children who bore their names and even some of their characteristics, especially the scientific, literary and even professional qualities, and this, if it indicates anything, is only This indicates the nature of the education and upbringing that these children received and that the parents aspired to, and the matter was not limited to education and upbringing only, but the veil and the ministers cared about the health and happiness of their children as well. The Sultan, thanks to what they inherited from their fathers in terms of money, roles and palaces, and this is what made them, as I indicated earlier, at the top of the Andalusian social hierarchy after the rulers. This research revealed to us, on the one hand, a very important aspect in the lives of these individuals, which is the behavioral and ethical aspect through which some aspects that were overlooked were identified, and on other aspects that were wrong in some of the judgments issued in their regard, as a conclusion was reached that Issuing an absolute ruling on a specific phenomenon and a specific group, and then generalizing it without the existence of exceptions, is neither fair nor objective, for this class, which is ~ 347 ~ spread of corruption, moral decay, and behavioral deviation, has found among its members those who walked in the path of God Almighty, and adhered to good morals and normal behaviour. Among what this study also touched on, are the aspects of the daily life of the veil and the ministers, and how they practiced it, as it was found that they were integrated into their society, they had their own social relationships, friends and companions they turned to in times of adversity and prosperity, and a spirit of sympathy and solidarity with them in difficult times, Like other members of society, they witnessed joys and sorrows, and knew sincerity and good neighborliness, and they sought it. This research showed us the extent to which these individuals interacted with the customs and traditions of their society, as it was found that their eating, drinking and clothing was Andalusian par excellence, and did not deviate from what the Andalusian society imposed on its individuals and classes. And this is not a new thing for such classes, as the appearance of luxury for them used to appear in the simplest things. And the country of Andalusia, with its richness and bounties, provided such individuals with royal and royal tables, as their food included all kinds of meat and fine foods, such as whole porridge that was the dish of princes and ministers, grilled rams, and other dishes, in addition to the multiplicity of desserts and types of drinks that differed. Materials he made from dates, corn, and others, and this aspect allowed us to get to know the Andalusian heritage through which we touched the close Andalusian-Moroccan relationship, and that is from the remarkable similarity in the names of many of these foods, such as sponges, asferia, sweets of the judge’s ears, and others called cow’s eyes. This study also touched on the dress that was adopted by the veil and the ministers, and it became clear through that that it was varied and detailed, so the head had its cloak and its cap, and the body had its robes and trousers, in addition to aprons, shirts, etc., and all of these clothes were sewn with fine and precious fabrics in accordance with their social status, until He found among the veils and ministers who used to imitate rulers and kings in their dress. Among the customs and traditions that these people revived, like other members of society, is the celebration of holidays and occasions whose classification differed between what is religious and Islamic, such as Eid al- Fitr and Eid al-Adha, and what is seasonal, peasant mixed with a religious aspect, such as the festivals of Newroz and the festival, including what is related to traditions and customs such as circumcision ceremonies, weddings, ~ 348 ~ and others. On the occasion of all of the aforementioned, the headscarves and ministers would meet with each other and exchange congratulations and gifts, and sing the most beautiful poetic verses, thus creating an atmosphere of joy and pleasure. This study also dealt with a number of entertainment and entertainment that the hijab and ministers enjoyed, the first of which was hunting, which was very popular with them, especially by using the animals of prey that were available to the Andalusian nature, the most famous of which was the falcon bird, that ferocious raptor with a strong fist, which he chanted about. A lot of poetry, and this importance made the practice of hunting without it difficult, so those interested in it were forced to request it from one of its owners. The second method that these individuals used for self-entertainment was playing chess, that extraneous game that many of them were fond of, and it was their habit to gather at its table without feeling the duration of its play, as it was also known for them to joke and add a sense of humor and foreplay in their councils, and in some Sometimes it was ridiculous. Hiking and recreation had a great share in the entertainment of the hijab and the ministers, as they used to go to the parks and miniatures, lush gardens, and green gardens, in order to breathe air and reduce the burden of work and life, and this matter was not done individually, but with the participation of a group of friends and loved ones. This study also referred to another means of entertainment, which is horse and pigeon racing, and as it is known that the horse at that time was the indispensable companion of its owner, and horsemanship at that time was undoubtedly a characteristic of those individuals, while the pigeon was one of the beloved birds of the hijab and ministers, and its race This was called "the art of rains," so that they often sang it in their poems, which Andalusian sources preserved for us. The means of entertainment that the hijab and ministers enjoyed greatly, which was more common in Andalusia, was listening to music on the rhythm of multiple instruments, and singing that varied between muwashshah and zajal, and the private gatherings of these individuals were not without them, in the presence of singers, musicians, and skilled dancers who were skilled in their art. that. This was, in short, the most prominent of what came in this thesis, and it can be said at the end of it that the research on the social life of the hijab class and ministers in Andalusia during the era of the kings of the sects showed us another aspect of them other than what they were known for in the political aspect, as we touched in their personality the spirit of the husband, father, and ~ 349 ~ friend And the brother, and the appointed and the solidarity, the fun and the joking. And the chaste and the guilty.