العادات والتقاليد الأجتماعية في حمص ٩_a .. كتاب حمص

Before leaving the house, he finishes putting on his clothes and replaces his qalbaq (fez) or hat and headband. The fez was imposed by the Ottoman Sultan Mahmoud II in 1839 AD, along with other reforms he imposed. After he eliminated the Janissaries in the year 1826, their huge turbans ceased to exist, and the soldiers, employees, and then the nobles of the people wore the fez. In the era we are talking about, the fez began to prevail in Homs and replaced various turbans. The word was distorted from the Persian (Sarboush), which means the adornment of the prince’s head, then it was distorted to (Sharbous), so it became like a turban wrapped around the cap, red made of felt, its upper surface ranged between (1210) cm, and in its middle was attached a thick blue or black tassel that hung down to the neck (1). The large fez was replaced by the Austrian fez, in imitation of foreigners, and it was given the name (FEZ) after the place of its manufacture, which was (Vienna), the capital of Austria. Its shape was cylindrical and its color was red or white. Then the name was changed to (Fez) and they claimed that it referred to the Moroccan city of Fez in order to camouflage its original origin to the Muslims and satisfy their religious feelings that they do not use European goods! ! !

Originally, he wore the fez without wrapping it, but the clergy used to put a roll of white gauze on it, and the merchants and elderly people called it “Al-Ghabani,” and the wrap of the captain of the nobles was green in color. As for the other young men, they used to wear it without a turban, and their condition was called: a tarbush that revealed the language of someone who does not wear a turban.

The fez has displaced most of the headwear that preceded it, and at the beginning of the era we are talking about, it still remained: Al-Qawuq, Al-Tiberias, and Al-Kallah, due to their appearance in the documents of the estates of the deceased.

As for the qawuqji, it is a cap worn on the head, separated by its maker, whether a broadcloth or someone else, and its maker was called (Al-Qawuqji). In Tripoli, Syria, there was a family called (Al-Qawuqji), including the Arab Mujahid Fawzi Al-Qawuqji. He used to wear it and cover the scholars and notables with it, along with white gauze. Al-Tabariyya: a large piece of green gauze with many arms, wrapped around a qawuq or araf. Scholars and sheikhs of Sufi orders used to wear them at certain times as male rings, and their sizes were different, including small, medium, and very large. It was mentioned in popular stories in Homs. He asks the master of the house, “Who are you?” and then the voice of the Bedouin hiding inside the closet comes to him (Al-Haliwani, Al-Qudaymani, Abu Tabziya, and I, my grandfather’s shepherd).

* The kala: a felt cylinder that was worn by the dervishes of the Mawlawi order. Most people had two or more turbans, and they said: one for leadership and one for politics, and by that they meant one for meeting people and another for home and practicing the profession. The first was given more attention to its cleanliness than the second.

When the fez increased and spread during the reign of Sultan Mahmoud II, people dispensed with it and all other head clothing except for the sheikhs of the roads. The fez did not enter the countryside, and some city dwellers remained wearing the hat and the headband. Because of their ties to the countryside.

* The hat or keffiyeh: It is made of a square-shaped cloth with the length of one side of a fire cap or more. It is folded into the shape of a triangle and its base is placed on the head over a hat called (Irqiya) because it protects the sweat of the head from the hat. Its ends are tied over the forehead, and the rest is draped over the back. As for the two ends, they remain Loose on the shoulders or wrapped around the neck. The papule is fixed on the head (al-akal), and the common people pronounce the qāf as an Egyptian gem, so they say (al-akal).

The fringe is generally made of cotton, but it may be of plain silk, or it may be covered with threads of gold or silver reeds for the groom according to beautiful geometric shapes, and it has fringes along its edges, lengthwise and wide (tassels). The prevailing colors are white, and they may be black or brown in the countryside, especially. The keffiyeh has practical benefits in daily rural life: it is a container used for carrying and to tie some things, and it is a blanket to wrap oneself around in the heat and cold, and finally, it is used as a symbol to express happiness and joy by throwing it high in the air or Expressing anger and indignation by throwing it forcefully on the ground. If the papule is black or red dotted on its white base, it is a wire.

In the late nineteenth century, Christians used to wear a fez on their heads with a black cloth wrapped around it many times. This corset served as a repository for tax and military uniform papers, i.e. military service papers, etc., and every year before the Eid, the corset was washed and cleaned, then re-laid on the fez. Al-‘Aql: linguistically from (‘aql), which means binding. It is said that the Bedouins have the mind of a camel if it bends its back and its arm and ties them together with a rope. The aqal, then, is a bond. It is like a headdress, ancient in desert life. Along with the keffiyeh, it derives its originality from the natural environment, and its raw materials are products of the desert and mountainous regions, camel coop, and goat hair. It is also found among the general population of deserts in the ancient world of (Mongolia). Even in Najd and the Great African Sahara, where we find it in the form of a twisted handkerchief wrapped around the head once or several times in those areas.

It was also worn by most of the ancient Arab peoples from the earliest times. Even the Apostles themselves used to wear the aqal in Palestine. It was a twisted handkerchief that they tied around their heads. Its purpose was to secure the keffiyeh to the head so that it would not fall to the ground. This type of aqal appears in the icons that depict for us the dress in that time. Era of history.

The first source of the word “aqal” in Arabic is what was mentioned in the speech of the first caliph, Abu Bakr al-Siddiq, when he said when fighting the apostates who withheld zakat from him, “By God, if they withheld from me an aqal that they used to give to the Messenger of God, I would fight them for it.” The aqal has one or more pendants at the back, about an arm's length, that end at the bottom with two small, connected circles in the shape of a crescent, which opens at the bottom. In the Homs region, the Iqal is of medium thickness, while the Bedouin Iqal is very thin and is called (Brim).

* Footwear: The Syrians did not use modern socks until (2) and the scholars and merchants of the left in the early nineteenth century used to replace them with (mast) or (mazd), which is a Turkish word meaning a type of soft leather (Sakhtian) (3) It is colored black, brown, or yellow, which covers the entire feet and exceeds the ankles with a long, thin neck. If they wear this shoe, which is neither wearing socks nor wearing shoes, they place their feet in another shoe of leather or rubber called (al-Markob) or saboo. And the benefit of touch for the wearer. Muslims say that if they attend a gathering or enter a mosque, they leave their shoes at the door and walk with the mat on mats and rugs without harm touching them, and their feet should be covered and not bare. Just as the mat, by remaining clean, enables the worshipers to perform ablution without washing their feet, rather they suffice with wiping them over them, and it remains on their feet during Prayer is what provides warmth in the winter.

The entry of socks into Homs began with the entry of the Egyptians into the Levant, then it began to expand and spread among the public and gradually replaced the socks, but it has not been eliminated yet. It was mentioned in some of the estates of the deceased in the second half of the nineteenth century. For example, the word (socks) was mentioned in the legacy of the deceased. Taher Effendi Qimqam Sanjak, Homs, dated (13) Shawwal 1266 AH = September 26, 01850: a number of wool socks and walnut socks and a number of cotton walnut socks, as mentioned in the legacy of Al-Harmah Amna, daughter of Sheikh Ahmed Al-Masdi, and the date of the document: 1st Jumada Al-Awwal 1278 AH = 5 November 1861 AD. The mast is still used in Homs, but on a small scale by some elderly Muslim sheikhs. If the material of its manufacture changed, its leg became made of nylon with a zipper, and its sole was made of soft leather.