چکیده:
The Fatimid era (909–1171 AD) was the flourishing period of the granting robe of honors tradition from 10th to 12th Century AD. The Egyptian textile industry allowed the Fatimids to grant the robes of honor for consolidating their political power by showing their glorious court. This study is a Sociological analysis of the relationship between social classes and the robes of honor. The study is based on a descriptive-analytical approach in the framework for theorizing and analyzing the data. The Fatimids had an ideology on the robes of honor that helped them strengthen their relationship with the various social classes. The Fatimid granted them on various occasions: the appointment of officials, ceremonies, and awards, which had different characteristics depending on the social class. A robe of honor was a sign of social status; hence, it could reflect the social situation in the Fatimid era.
خلاصه ماشینی:
Historical Background of Robe Customs in the Fatimid Period The customs of bestowing robes and presenting garments by the caliphate had a very important social role in the Fatimid period, because the connection between the ruling class and different classes of society helped to sustain the power system in the structure of society.
A white silk and gold robe of honor with the name of Caliph al-Mustansir embroidered on its border, and َ woven in the textile workshops of Damietta in the 6th century (Treasury of the Abbey Church of Apt in France) Bloom, 160) Various holidays and occasions provided a suitable opportunity for the Fatimid caliphs to display their splendor and dignity by bestowing robes of honor and garments (al-Qadi al-Nu’man, al-Majalis wa al-Musayarat, 556) and to strengthen their connection with social classes and groups.
The robe of honor of ministry was the most important robe of appointment in the Fatimid caliphate, and its presentation had a special ceremony: the flags of the ministry were raised, and special drums and trumpets were played (al-Maqrizi, Lessons and Reflections from Buildings and Historical Effects of Egypt, 4/283, 452); then the decree of the ministry of the caliph and the Katib al-Dast, the head of the Diwan al-Insha’ and correspondence 1, which had been prepared, was presented to the minister in the presence of officials (Ibid.
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