Shepard (2008: 496, 497, 503) on a storied title:
[...] Later in the [ninth] century, the well-informed Abbasid director of posts and intelligence Ibn Khurradadhbeh noted that northern traders brought furs and swords down to the Black Sea coast and paid customs duties to the Byzantines, probably at Cherson in the Crimea (Lewicki 1956: 76-7). He terms them ‘Rūs’, and in fact persons ‘stating that they, that is their people (gens), were called Rhōs’ were already at the Byzantine emperor’s court by 838. Reportedly, their ‘king called chaganus’ had sent them ‘for the sake of friendship’.
[...] [Sviatoslav] also sought conspicuously to align himself with the peoples of the steppes. A Byzantine eyewitness account and the Rus Primary Chronicle agree that Sviatoslav took on the hair- and lifestyle of a Eurasian steppe chieftain: his scalp was shaven save for one long strand of hair, denoting nobility of birth, and a ring was in one ear; life in the saddle was his delight, ‘making many wars’ and sleeping beneath the open sky.
Mikkelsen (2008: 543-544) on Norse Muslims in Volga Bulgaria and the challenges of Islamic orthopraxis in the far north:
[...] Amin Râzi, describing Rûs among the Volga Bulgars, says that they highly valued pork. Even those who had converted to Islam aspired to it and were very fond of pork (Wikander 1978: 73). [...] The Spanish Arab Abu Hamid who visited Bulgar in the twelfth century complained that it was very cold and there were only four-hour days during winter and twenty-hour days in summer. When he visited Bulgar, Ramadan — the Muslim’s month of fasting — came in summer. As the fasting is set to last all day when the sun is shining, Abu Hamid admitted he had to abstain from fasting (Wikander 1978: 78-9).
Mikkelsen, E. (2008). The Vikings and Islam. In Brink, S., & Price, N. (Eds.). The Viking World, 543-549. Routledge: Abingdon and New York.
Shepard, J. (2008). The Viking Rus and Byzantium. In Brink, S., & Price, N. (Eds.). The Viking World, 496-516. Routledge: Abingdon and New York.