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provided, of course, the room has walls. If you take a couple of windows into themiddle of the desert, it does notmatter whether you keep them open or closed since there are no walls. Anonymous1 Muslims and Christians living in the multi-religious milieu of the medieval Muslim world were encircled by their
sacromonte hoaxes. here and in what follows we will try to understand what were the values, the “ethos,” that motivated the different sectors of morisco society; on what they based their feelings of identity and self‑ esteem; and what gave them a sense of worthiness and pride. old christians of moorish
, what values, attitudes, and strategies moved these two supposed falsifiers, and what events might have motivated their fabrications. furthermore, we are still faced with the question of the limits of religious conversion. these two highly interesting figures are always spoken of together, as a unit
“a universally acceptable account” of that tradition, rendering “any representation … contestable” (Asad, The Idea , 17). Yet more important, such contestation is “determined not only by the powers and knowledges each side deploys, but by the collective life” to which they aspire (Asad, The Idea
—including George Kenning (d. 1901), England’s primary seller and publisher of Masonic regalia and periodicals (Greensill). This businessman’s investment in the community of esotericists, which may have been motivated purely by a desire to expand the Masonic market and thus his consumer base, led to interest in non
evidence bearing testimony to the special social conditions of Spanish communities attest to a complex situation, and there is clear evidence of the circulation amongst Muslims living in these communities of works written in Arabic, in Spanish using Roman script, and in Spanish with Arabic characters.4
a mediat- ing approach to this controversy, and we first look at his life and thought more generally to assess why he may have taken such a position. 2 Ibn al-Wazīr and His Shift to Ecumenical Traditionalism Ibn al-Wazīr has received only passing notice in European language scholarship,12 but he
numbers supplied are counted from the recto of the title page. The qaṣīda , ode, of the title was written by one ʿAbd al-Bāqī Afandī al-Mawṣilī (1789–1861). Al-Mawṣilī spent most of his life in Baghdad and was a distinguished poet and the author of several works on poetry and biography. This particular
dead: “God takes the souls at the time of their death, and those that do not die [He takes] during their sleep. He withholds those upon whom He has ordained death, and releases the others for a stated term.” The verse implies that unlike the living souls who return to life after sleep, those who have
ends, whereas intrinsic religiosity serves as the master motive for life in religion, as individuals internalize their faith: “The extrinsically motivated person uses his religion, whereas the intrinsically motivated person lives his religion.” 15 According to Glock and Stark, religiosity is a multi