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—whether from the privileged ­frontal position of the Christian majority or the marginalized, anamorphic perspective of Spain’s neo-Muslims—but also as an alternative subject position of a distinct scopic regime. For the new mosque, as an agent in the construction of viewership and an embodiment of multiple

In: Muqarnas Online

-imposing the poll tax on these particular neo-Muslims (see below, p. 33). In short, by "Umar's decree the revenue of the Sawad and its peasant inhabitants became part of a but the peasants did not thereby become slaves. In making this decision 'Umar was invoking his ex- perience at Khaybar when the Prophet was

In: Journal of the Economic and Social History of the Orient

lifestyles, which is characterized by flexible treatment of religious rules and aestheticization, was observed among young Muslims. 16 These ‘Neo-Muslims’ are seen as developing into modern individuals by practicing purifying self-techniques such as strictly planning and structuring their daily life. 17

In: Journal of Religion in Europe

-founder of the group Kanak Attak), who had been invited as a non-organized Muslim, withdrew as a participant of the Conference. 2 Zaimoğlu criticized the fact that not a single Muslim woman wearing a headscarf had been invited to the Conference and offered his seat in the dik to a young self-confident Neo-Muslim

In: Governing Muslims and Islam in Contemporary Germany

dream imagery shows, embodied sovereignty was what these neo-Muslim rulers were after, and this was only available via the bodies, alive and enshrined, of the ʿAlids. It is important to keep in mind that the need of the Mongol rulers was to become Muslim sovereigns – not to subvert their sovereignty to

In: The Persianate World

for the Study of Judaism in the Persian, Hellenistic, and Roman Period 24 1 1993 1 58 37 Fenton Paul Rašf al-ḍarab fī faḍl Banī IsrāʾI'l wa-l-ʿArab = On the Eminence of Israelites and Arabs: A Neo-Muslim Apology in Defence of the Israelites

In: Forced Conversion in Christianity, Judaism and Islam

- nent, though perhaps minor, Christian community. The eleventh-century Andalusī geographer al- ʿ Udhrī refers to the southern regions of the taifa as the land of the muwalladīn , or neo-Muslims, underlining the recent adop- tion of Islam in those areas. Furthermore, the Balearic Islands had only been

In: Medieval Encounters

conversion was seen as a serious problem which could undermine the Muslim dominance with respect to the assimilation of the Neo-Muslims or of the Muwallads. See Glick, Islamic and Christian Spain , 188–190; Janina M. Safran, “Identity and Diff erentiation in Ninth- Century al-Andalus,” Speculum 76 (2001), 573

In: Journal of Religion in Europe

, of Neo-Muslim heritage. Abū Nuwās was, thus, a half-outsider, a marginal man in the historic rivalry between Arabs and non-Arabs, known, in its literary manifestations, as the movement of the Šuʿūbiyya . He was not welcomed at the ʿAbbāsid court, but was instead patronized by the influential

In: Journal of Arabic Literature