A
ppearance of Al- Gulamyah faction
Gulamyat Concept found in Islamic Society
of the first age of Abbasyah Caliphat . It is new concept differences from
concept of tran svestism , which found in the Past. If found to remedy specific
problem, but with time became problem continuous through sub seguent ages ofter
the age of Al-Ameen. Al- abbasy the son of Al- Kalifa Haroon Al- Rashid.
Zubaida wife of Al- Kalifa Haroon Al-
Rashid to he fond Al- Gulamyah in order to midiacting his son Al- Ameen because
she afraid he willnot be off spring. Her son Al-Ameen was Homosexual, he
satisfied with (Al Jawary , Youth pages) and asexuals in Practic a sex.
Zubaide coerced two hunderd from Al-Jawry
and bond woman to Cut hairs, addressed turban and Al- munatek ([1]) and immitated Al- Gulman (Youth Pages) in
all behavior as movement and the way of tulkes and soon. After she gave them to
Al- emeen as a present on the occasion of birth day inorder to left the
relation with Al- Gulman and asexuals Al- Kuramy said al-Ameen obandon fuck
with asexual and Al- Gulomya ([2]),
but Muthana said Al-Ameen govered Al- Gulamyat with Al-Gulmon and asexuals ([3]).
Most of interests in this field pointo
Al- Gulamyaht with indicated that zubaida was the first who found them to her
son, but others thought the term found before the age of Al-Emeen Al- Abassi .
Al- Kateeb Al- Baghdaday sign to that ([4])
when he said: " one day , one of Haroon Al- Rashid's Jawary poured
water on his hand, in the present of his son Al- Mamoon . Al-Mamoon sign to ger
in a kiss she sign to him by amovement of her eye brow . when she slowed in
pour water on hands of Haroon . He observed that and invited her to put the
water jug from her hand and he sweered to kill her if you dono't say why she
slow. Al- Jarayah said to him" Al- Mamoon sign to me a kiss. Haroon
said to his son you love her ? Al- Mamoon said yes, Haroon demand from his son
to fuck her and to say potery.
|
ظبي كنيت بطرفي
|
|
عن الضمير إليه
|
|
قبلته من بعيد
|
|
فاعتلّ من شفتيه
|
|
وَرَدّ أخبث ردٍ
|
|
بالكسر من حاجبيه
|
|
فما برحت مكاني
|
|
حتى قدرت عليه
|
May be Al-
Kateeb refer to Al- Jarayah as Gulamyah because both of the terms found and
osed in his age and he mixed between them, or probably this term Gulamyah found
in the days of Haroon befor it found in the age of Al- Ameen.
2- Spread Al glamyat phenomenon in the palaces of the
caliphs and prince.
Narratives
Confirmed that the phenomenon of the existence of Alglamyat spread in the Court
of the Abbasid Caliphate and expand to the Levant and reach to Andalusia and
Continud in the Abbasid era as Constituent part of palaces of Abbasid Caliphs
Untill the fall of the Abbasid caliphate in 656 AH/ 1258PH.
As
historical evidence did not point to say that Abbasian caliphs ended this
phenomenon in the any court of the Abbasid Caliphate, and that it exceeded the
caliphs to the princec and private leaders who working on the acqvisition of
Alglamyat in their palacec and helped desire private and offluent to pay
attention to this new Social categorg developed (Alglamrat) by the slave
traders who in turn worked on the development of this trade that request from
private owners and state men, and they keep on training a class of Aljawary and
prepare special numbers and make them for this purpose. The traders prepard
Aljawary in order to imulates and imitate Algulmon and work on disguise
costumes and cut their hair([5]),
and wear turbans imitate them in movements and motions, walking and be haviors
and even includes the names kthat took consideration, Number of them called as
the names of Algulman like Qasem and Jafar([6]),
Thus the work of those traders to find what you are required by private and
prepare Alglamyat as best they can, as is the case, who was working with
traders to find Algiawary and to prepar them Socially and Culturally to live in
Caliphs palace and learning them special qualifications such as the ability to
memorize a poet and find out ways to live in the palaces of caliphs and find
out their needs by those Aljawary as dancing and singing, and ways to Attract
the hearts of the caliphs.
Traders
intersted in research a bout private specifics in Aljawary in order convert to
Algamyat, and because that merchants through existing specifications at a
number of Aljawary earn huge amounts of money, as well as the case for Glamyat,
the work of these traders to find factories for the manufactare of Glamyat. All
Glamyat it is not similar to the other, and there are differing preference between
Algamyat by prince and private, so that many traders wised to find characters
in Glamyat simmilar to Gulman and asexual who preterd by prince and private([7]) .
In this
manner, Alglamyat phenomeno spread in the center of cliphat and on the wings of
Islamic state in the east and the west. Al thought this phenomenon has created
in the days of Al-Ameen Al-Abbasi, we found sign indicated that it found in the
palace of Al-Mamoon number of sources indicated that Al-Mamoon to substitute
his love and passion with Chulmans, and he tried to change his style un
enjoyment with the other. Issa bin Laban ([8])
pointed to that and said After I was sitting in Al-Mamoon palace, and when I
decided to ask permission to leave, I was Gulam, no hair in his face ([9]) ([10]),
great his master, Al-mamoon demanded for sit on the right thigh.at the same
time come other and sit on left thigh Al-mamoon said to Issa, Bothe of to them
are Jarceayh, but I desire them as Gulam([11]).
From the
previous text could be argued that the special of the caliphs and the leader of
state had reached the stage of boredom to Satisfying their sex desires, then
they research to find other ways and means to satisfying their lust and sex
desires, but this gratification came at the expense of denying Alglamyat to
their self and converted them psychologically and physically from femininity to
masculinity.
3- Ways resemble Alglamyat to Alglman
The result
of imitating and disguises to satisfy the masters to confusion for some people
because it has become difficult to distinguish between masculine Alghulamah who
disguised and masculine boy, and most of people can not distingush between them([12]) and in that said Abu Nawas ([13]).
|
مذكرة مؤنثة مهاة
|
|
إذا برزت تشبهها غلاماً
|
Led
resemble Algamyat to males in terms of clothing to be in agreement with
development and the different clothing type of age to age in the evolution or
variation appears on the clothing of the Gulman, the Algamyat working on the
tradition and the disguise of it, even more than that, the Alglamyat not only
to dress male clothing but also working on the tradition of all did they do all
the work they are doing and all activity they perform, that is, they tried to
take refuge to what ever are liking with world of male and Gulman, and tried to
get a way from everything that remind them in the world of femininity and more
that disguise of their femininity so they imitation male closer to them,
replace the women,s([14]) crown
with hood and turbans, and cat hair and leave plait([15])
flowing ([16]), and
in that said Abu Nawas([17])
|
تشارك في الصنع النساء وسلمت
|
|
لهن ضروب الحلي غير المناطق
|
|
ومطمومة لم تنقل بذؤابة
|
|
ولم تعتقد بالتاج فوق المفارق
|
Gulamyat
worked tok draw mustaches with musk and perfume, so to reach the man hood and
masculinity and to reach the mens world, which is the mustache considered as a
symbol and a clear indication displayed of masculinity said Abu Nawas ([18]).
حور إليك مؤنثات الدل في ذي الذكور
أصداغهن معقريات ([21])
والشوارب من عبير
Alglamyat successed by disguises and imitating Alglman
a ginst male to the degree to which it has become difficult ( A we mentioned
earlier) to distingush between them, but it seemes that most of Alglamyat were
unable to get rid with the simulate and acting from the wish of female in
decorated and cosmetic, with their desire to move closer to the world of men by
acting and imitation but many of them tinted lips by lipstick and used a
dornment, and this this work is one of the things that help to distinguish
between the Alglman and Alglamyat ([22])
.
Alglmyat
tried to get closer of men by using swords and ride horses they mandoline in stead
of lambourine, because mandoline used by singers men only. They played with
pigeon, and played games that concerned of Alglman as Dice([23]),
chess([24]),
scepter ([25]), and
wager money of conflict on a male sheep([26]),
and conflict of cock([27]). Said
Abu Nawas ([28]).
|
فما برحت تصرف فيه حتى
|
|
حكته في الفعال وفي الكلام
|
|
وراحت تستطيل على الجواري
|
|
يفضل في الشطارة والغرام
|
|
نعاف الردف تكريهاً ونتكاً
|
|
وتلعب للمجانة بالحمام
|
Krami
signed ([29]) with
regard to the role played by the verses and pomes of Abu Nawas, he said his
speech played active role in the transfer of historical in formation a bout the
world of Alglamyat. Krami added that Abu Nawas is one of the most important man
in his age how explain and clarify Alglamyat phenomenon, but he focused in his
described on the shape and did not deal with reasons of imitated Alglamyat to men,
but his potery regard as historial docament which provided us with in formation
a bout the phenomenon.The poetry which said in Alghulamyat limited to a
description of one side, which is the shpe that characterized the Alghulamyat
and we did not found potery describes the from of discipline which received by
Alghulamyat and the nature of her feelings, when she lives these
transformations, which suggest that it was borne without having an opinion
changes which a ppearance in her body.
Additionally
to speech of Krami, we can say that Abu Nawas was closest to describe Alglamyat
from other poets of his time because it was close to the Abbasiayn caliphs, in
other sid Abu Nawas Known as homosexual and he desire and love with Alglaman
made him close to Alglamyat, but his potery about the world of Alglaman more
than Alglamyat ([30]) .
The
palaces of Bani Alabbas caliphs characterized by large number of Aljawary ,
slaves, servents , Alglman and Alglamyat, but the proportion of AlJawary and
Alglamyat have had the largest share in the caliphs palaces.
Numbers of
AlJawary and Algamyat affected in effective shape in caliph palaces, they get
more privilges , and they become controller on the palaces . They owner the
hearts of Caliphs and anumber of them married fom their , and mony of Al Jawary
became mother of Caliphs or his wifes. Mother of Almansor from Ethiopian,
Mother of Alhaday and Alrashayed from Romans , and the mother of Alwatak from Romans.
Anumber of
these Algawary held Crosses on their throats, Many of them christanity founded
in Almuatism and Alwathek
Palace
Cultures
different in the cut of the man's head hair and one Culture Varied from age a
bout the hair Cut . In our Subject the hair cut of Alglamyat reflected on the
mood of Caliphs who prefer Alglamyat or AlJawary which cut hair reflect that on
free wives and asked them to follow and imitate Alglamyat in hair cut, some of
them surrendered to the wishes of their husband, because they afraid of anger
of Caliphs who may be dismissed them.
But other of
free women refused to comply with such a requests and to cut her hair as
Alglamyat, AlJahth ([32])
Mentioned story of Raytah the daughter of Abbas ibn Ali([33])
who marries Almansoor caliph, and Al caliph demended from heir cut hair, when
she refused , he threated to leave her , she Chosed the leave or divorce . from
the previous speech we can say that this group and the phenomenon were not
widespred among the common folk , but created by special people inorder to
change their Customes and a fraction of habits and changing his pleasure and
they succeeded in that . This to be confirmed by survival of this class as part
of the palaces of Claiphs, until the end of Abbasid age . on the one hand on
the other we can say that Alglamyat differt for Almtrgelat as the latter term
has had a presence among the common people .
4- Islamic law position
Islamic
law is the observer and the organizer of the live in the Muslim Communities ,
and establish controls on the live by which to organize lives properly and put
the lines and prevent any one to exceeded it, only in certain Cases.
Islamic
lawmakers thought that doing work illegal will impact negatively on society as
a whole sothat Islamic law makers standed to correct and obsevrer to all disadvantages
of this phenomenon . Quran and the speech of phophet Muhammd, stand against
this phenomenon, came in Holy Book (Al Quran)
)وَلَآَمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ وَمَنْ يَتَّخِذِ
الشَّيْطَانَ وَلِيًّا مِنْ دُونِ اللَّهِ فَقَدْ خَسِرَ خُسْرَانًا مُبِينًا( ([34])
Said Andalusian ([35])
It was said chgngine the creation of God is that all that God founded to virtue
to seek the help in the vice, its changing his creation and if girl Taraglet
inorder to similar boys , all that is illeagal in Islamic law.
God Said in holy Quran
:
)فِطْرَةَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا لَا تَبْدِيلَ
لِخَلْقِ اللَّهِ ذَلِكَ الدِّينُ الْقَيِّمُ(
([36])
Al- tubrasay said "
God Means Prohibition the lawful and legilmate the forbidden ([37]),
and in the Hadith of Mohmmed Messenger , he damn Almutraglat of women in the
clothing and- in their wears, and inother Hadith " God slape Cursed
women who tried to imiatet the man in their and clothing([38]).
Muhammed Messenger of
Allah said " There donot enter paradise and Good not see them in the Day
of Resurrection disloyal to his parents and woman who wearing clothe of man([39])
and Ibn Al Atheer ([40])
add" Al mutragleh woman : who to imitate men in their uniforms, but he
praised imitate in science and opinion.
Muhammed Messenger of
Allah Cursed the man wear clothing of woman and the woman wear the clothing of
man ([41])
and cursed Alruglah of woman([42])
. Al Sanaani Said that Muhammed messenger cursed Alruglah.
In other speech of
muhammed Messenger, Ibn shaybah Al kapi ([43])
transmit that he cursed woman who imitate men in their uniforms and shopes([44]),
and he said women who imitate men in their uniforms is not from us, and Al Aini
([45])
said the imitate include wearing turbans and walking and soon>
5- Factors that he;ped to spread Al glamyat
We can say that the
factors that have helped the continued existence of Al glamyat through
different Islamic eras are:
1- Desire of special men (caliphs, Prince) to practice the pleasure,
who did not leave any kind of fun and pleasure but they did, and they tyrned a
siade to anomalies and exit from the usual to break the routine, who lived in
it.
They
practice fun with male and the practice of homosexuality (sodomy) with them,
turn to the desirability of the presence of Alglamyat in their palaces and
closer them and madethem as a source to satisfy their sexual. Certainly like
this work demonstrates that there is a desire and homosexuality in the special
men, who trying to hid behind the exercise of sexual pleasure with Al glamyat.
2- Desire of slave traders to gert profite from the special men
(caliphs, Prince) through the creation of this type of Alglamyat and training
them to act this work of disguise and imitate Alglman and slave trader have a
chieved that goal and they have succeeded in training Alglamyat good training.
3- Many of Algawary reject the desire to imitate Alglman in order to
get close to the caliphs and to remain closer to the source of the dscision in
the Islamic state and to enjoy the power and the flunce on them.
4- Many of caliphs woman fear of abandon ment by their husb if did not
imitate Alglman, they loss her status family and live well in the palaces.
([4])
Al- Khatib al- Bagdadi, Abu Bakr Ahmed bin Ali
(T: 463 A .H/
1070 A .D),
The History of Bagdad or The city of Peace, (cairo 134 A .tl), Vol.10, 183 ; Ibn
Asakir, Abu al- Qasim al- Hasan ibn Allah alshafei (T. 571 AH/ 1175 AD), The
History of the Domascus city , rev: Dr Ali sherry (Beirut, Dar Al- Fikr , 1415
Ah), PP. 330- 33.
([21])
Al – asdag Al- makrb . Between the eye and eair , also
called the hair hanging on them is sdag, Al-Haw harry, A sahah , v.4, 1323,
maybe means the hair come down on the sdag, Al- Razi, Mohammad ibn Bakr Abdel
Qader (T: 721 !H/ 1321 AD) , Mukhtar Asahah, (Al- almayah Al- Kutab Dar Beirut,
1415 AH/ 1994 AD), 190.
([40])
Ibn Hanbal , Ahmad (T:241/ 855 AD), Musnad
Ahmad (Dar sader, Beirut ), v.3, 134 ; Al- Nisaeey , Ab Abdul Rahman Ahmed bin
shuaib Ben Ali (T: 303AH/ 915 AD), sunan Al- Nisaeey, (Beirut , Dar Al- Fikr,
1348AH/ 1930AD), v.5, 80 ; Abu Yali Almusli, Ahmed bin Ali Al- Muthanna Al-
Tamimi (T: 307AH/ 916AD), Msnad Abe Yali , rev: Hussien Salim Asad, (Dar
Almamoon , Damascus , 14067/ 1987 AD), v.9, 409 ; Al- Tabarani , Al- Qasim bin
Ahmed Sulayman (T:360 AH/ 970 AD), almuajam Alkabeer, rev. Hamdi Abdel – Majeed
alsalafi (Beirut , Dar. I hyaa Al-trath Al- haremyn , 1415 AH/ 1995AD), v.3,
51. ; Al- Mutakee Al- Hinday , Alaa Al- deen Ali bin Hossam El-Din (T: 975 AH/
1567AD), Kunz alamal in sunan and Alagwal and Alafaal, rev: Al- sheikh Bakri
Al- Hayanee , Al- Rasalah Foundation , Beirut, 1404/1989 AD, v.16, 34.
تعليقات
إرسال تعليق