الفهرس 
IntroductionOnly 14 pages are availabe for public view
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Abstract
Through the study of the subject of social customs in Islamic Egypt from the beginning of the Fatimid period until the end of the Mamluk period, the researcher reached a number of results summarized as follows:
1- The Fatimid State wore its religious garb and developed a comprehensive social program. Therefore, it succeeded in governing Egypt for more than two hundred years. Celebrations were an important means of spreading its religious program.
2- These celebrations, festivals and customs have been a great aesthetic role still up to now. These celebrations encouraged the people to wear beautiful costume during festival days and to decorate the streets, houses, markets and shops. These celebrations helped, also, to strengthen the emotions, the power of family relationships, the morals and happiness that filled the heats of the Egyptian people and bonding the link of compassion among people.
3- The celebrations and social customs manifested the social structure of the Egyptian society in those periods.
4- These celebrations and events contributed to the release the burden of social and economic life, including food, clothing, presents and gifts which were presented among people during these celebrations and festivals.
5- from the researcher’s point of view, the issue of customs and social life in Islamic Egypt deserves more spotlight and the tourist guide should be more aware of these customs and their importance.
6- Social life and celebrations played an important role in the literary life of that period. The celebrations were a fertile field for poets and writers of this period.
7- It is not important here that we list all the local family customs and traditions because they are many and varied, exceed our energies and the energies of these papers, but we can only say that they touched all aspects of social, cultural, economic, political and intellectual life, including poetry, singing, dance and dress. Cooking, feasts, parties, art, decoration, sculpture, crafts and customs ... they are practices produced by the popular conscience in response to his living desires, so they remained alive with his life, moving with his movements throughout his local cultural, social, political and economic history, with all that is characteristic of him. And what it carries among its folds of heritage, originality, realism and collective, it transcends the function that some wanted to wear it When they restricted mention of it and talk about it on occasions of watching and entertaining and highlighting its miraculous and strange nature. It is not that, it translates a pattern of thinking and popular philosophy and material and moral measures in order to meet the requirements of life. The local family has been preserving its customs and traditions, and they live and live them without rest and no interruption. And what may be recorded from time to time of new customs and traditions in the local space, most of them did not enter this space silently. This entry and this intrusion were accompanied by violent psychological, social and cultural conflicts that almost destroyed the family and fragmented its elements to the point of strife and hostility And intellectual, cultural and even ideological divisions, and as a result of this overlap, the local family has customs and traditions that are not outdated traditions and customs, nor are they traditions Nor are they traditions and customs that people depend on in every single instance or incidence. People cling to some of them and abandon other parts, copying copies and altering some of the others.
8- Our talk about the family and the phenomenon of Eid celebrations goes beyond the statistical inventory of all festivals and the material and moral preparations that accompany each holiday, such as special cooking, that is, every feast for which special foods and dishes are allocated, as well as the traditional dress as it is for every occasion Its own dress, in addition to the rituals and beliefs related to each holiday and occasion. The purpose of our conversation wants to search for that spiritual, cultural and social secret that made the family and people insist on and emphasize this celebration and this attachment to it over the years and its steadfastness despite financial and financial difficulties on the one hand and despite the introduction of new ceremonial practices in its culture. The family has been practicing its festivity, adapting its past to its present, with all its religious, social, cultural and psychological connotations Because the Eid becomes a social event and a mirror in which the aspirations and aspirations of society are reflected, the religious consideration remains, but the concerns of those celebrating the holiday crystallize around social issues and not about spiritual issues. Here, each holiday has a distinctive social meaning ... As if the holidays come to tighten the bonds of this institution (the family), during the Eid the family gathers, drinks and eats, its young and elders gather within the framework of a specific protocol of visits, and for the feast as well.
In sum, what we wanted to say about this contribution is that the family has been subjected to profound social, cultural and economic developments that have earned it new customs and traditions with the new time and political discourse.The new social, cultural and economic development, however, these developments and changes have been unable to affect some aspects of the local culture, represented by some intimate customs and traditions of the local self, as the family has maintained and preserved it, considering it as part of its spiritual and ideological entity. This led her to reverence it and consider not celebrating it as a bad and unacceptable socially, culturally, and even ideological matter.
In the end of the study, it can be said that the researcher worked hard in this research to clarify a lot of mysterious matters and to correct a lot of what was wrongly understood, as the researcher tried to clearly show an aspect of the glorious Islamic civilization that was based on religious tolerance.