IN THE COURTS OF THE NATIONS - DataSpace - Princeton ...
IN THE COURTS OF THE NATIONS - DataSpace - Princeton ... IN THE COURTS OF THE NATIONS - DataSpace - Princeton ...
the joint owners of a cow. 81 Such partnership contracts are actually relatively rare in the Assarraf collection. However, I found many more Jewish-Muslim partnership contracts in other archival collections—suggesting that notarizing partnerships was a relatively common reason that Jews went to sharī‘a courts. 82 Some of these contracts specified that they attested a qirāḍ (a commenda in Latin), a type of partnership common in the medieval period. 83 When a partnership was dissolved, the parties involved generally signed a release (ibrā’a or barā’a). 84 These documents were drawn up to confirm that the two (or more) parties concerned had no further claims on one another. They could also attest the payment of a debt. For instance, a document from July 13, 1884 reads: The murābiṭ sīdī Abū al-Qāsim b. al-walī al-shahīd ‘Allāl b. ‘Abd al-‘Ālī al-Kandarī (?) testified that he released Shalom Assarraf and his son Ya‘aqov from all lawsuits, sales, and oaths concerning the partnerships between them, and he no longer has any claim against them either small or large. And the two dhimmīs testified that they released him [Abū al-Qāsim] from all the partnerships between them, both those [attested to] in legal documents and those not [attested to], and all lawsuits either small or great, and they have absolutely no claim against him either small or great, in the long-term or in the shortterm. 85 81 TC, File #5, 15 Rabī‘ I 1316. I found five more such partnership contracts in the Assarraf collection. 82 I found a total of 34, or 12% of the documents I examined. 83 See, e.g., UL, Or.26.543 (1), 1 Muḥarram 1303, which concerned a partnership between Yeshu‘a Corcos of Marrakesh and a Muslim. On the commenda, see Abraham L. Udovitch, Partnership and Profit in Medieval Islam (Princeton: Princeton University Press, 1970), Chapter 6. Muhammad Kenbib discusses a type of silent partnership between Jews and Muslims called “sohba” (ṣuḥba), though I did not find any examples of this arrangement (see Kenbib, “Muslim-Jewish Relations,” 158; see also Abdellah Hammoudi, Master and Disciple: The Cultural Foundations of Moroccan Authoritarianism (Chicago: University of Chicago Press, 1997), 96). Ṣuḥba partnerships are also described in letters from the Cairo Geniza (though not in legal documents, which perhaps explains why I did not find any mentions of this in the course of my research): see Goitein, A Mediterranean Society, v. 1, 169. 84 Releases make up about 5% of the total. In other collections, I counted thirteen releases (about 4% of the total number of documents examined). For a formula for a standard release document, see Binānī, al-Wathā’iq al-fāsīya, 57. See also Schacht, An Introduction to Islamic Law, 148. 85 TC, File #1, 19 Ramaḍān 1301. Although the exact wording of releases varied, these documents all conveyed the idea that the parties agreed they had no further claims on one another. For instance, in a release from 10 Ramaḍān 1294 (TC, File #2), Qudur b. ‘Alī al-Ḥimyānī and Shalom Assarraf and his son Ya‘aqov released one another and added that any future claims that one of the parties may bring against the other were null and void (bāṭila). The Assarraf collection also includes legal documents which attest to partial payments of debts but which are not technically releases: I found eleven such documents in the collection. 92
Other release documents specify that a Jew had held some object of value—usually jewelry—as security or mortgage for a loan, and that upon payment the Jewish creditor had returned the mortgaged item. 86 For instance, the mu‘allim Bū Shitta b. al-Mādī borrowed twenty mithqals from Shalom Assarraf. As surety for this loan, Bū Shitta gave Shalom a bracelet (dumlūj [sic]). After Bū Shitta had repaid Shalom the twenty mithqals and Shalom had returned the bracelet, Bū Shitta released Shalom from the obligation to give back the bracelet. 87 These kinds of releases do not give any indication that they were drawn up after a lawsuit was heard in court. Rather, it seems that in these cases parties involved in business dealings would take the precaution of drawing up a release to prove that they had fulfilled all their obligations to one another, thereby preventing future lawsuits. Releases proved crucial when one party contested the financial obligations in a given relationship. For instance, if a creditor claimed that his debtor had yet to pay him, the debtor could refute the suit by producing a release proving that he had no further financial obligations towards the creditor. 88 Yet some releases were clearly drawn up after a case was heard in court and constitute the notarization of the settlement reached. For instance, a release of March 1, 1909, records a 86 A few documents exist in the Assarraf collection which simply record this type of mortgage arrangement: for instance, on 28 Rabī‘ I 1293 (TC, File #4), Avraham b. Shalom Marsiano testified that he had received jewelry as security (‘alā wajhi al-ḥifẓi wa-’l-amāni) from a Muslim. 87 TC, File #7, 10 Jumādā I 1280. For similar releases from goods held as surety, see TC, File #10, 3 Ṣafar 1280; File #7, 10 Jumādā I 1280; File #3, 18 Dhū al-Qa‘da 1284; File #5, 2 Dhū al-Ḥijja 1284; File #8, 21 Dhū al-Ḥijja 1284; File #6, 7 Muḥarram 1285; File #5, 22 Muḥarram 1285; File #9, 12 Dhū al-Ḥijja 1287 and 22 Dhū al-Ḥijja 1287 (both these documents are releases from Manṣūr b. Aḥmad al-Sharādī al-Dūblālī al-‘Alāwī for Shalom after Shalom returned Manṣūr’s silver bracelets; it is not clear whether they represent two different loans made ten days apart, or whether the two separate documents refer to the same transaction); File #2, 14 Dhū al-Ḥijja 1299; File #7, 17 Shawwāl 1305 (this is the only such release in which two titles to real estate were mortgaged instead of jewelry). For examples of such release documents from other collection, see UL, Or.26.543 (1), 4 Sha‘bān 1288 (for Yeshu‘a Corcos from Marrakesh). 88 See, for instance, the case of Joseph Suiry vs. Menahem Nahon and Judah Benguigui (in MAE Nantes, Tanger A 159), in which Suiry sued Nahon and Benguigui for money they supposedly owed him. Nahon and Benguigui produced what they claimed was a release which Suiry had signed confirming that Nahon and Benguigui had fulfilled all their financial obligations. The qāḍī of Tangier ruled in Nahon and Benguigui’s favor (on the basis of this release), though Suiry subsequently brought the matter to the French consul. (See Chapter Eight for further discussion of this case.) 93
- Page 51 and 52: abusive Makhzan officials, infringe
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Other release documents specify that a Jew had held some object of value—usually jewelry—as<br />
security or mortgage for a loan, and that upon payment the Jewish creditor had returned the<br />
mortgaged item. 86 For instance, the mu‘allim Bū Shitta b. al-Mādī borrowed twenty mithqals<br />
from Shalom Assarraf. As surety for this loan, Bū Shitta gave Shalom a bracelet (dumlūj [sic]).<br />
After Bū Shitta had repaid Shalom the twenty mithqals and Shalom had returned the bracelet, Bū<br />
Shitta released Shalom from the obligation to give back the bracelet. 87<br />
These kinds of releases do not give any indication that they were drawn up after a lawsuit<br />
was heard in court. Rather, it seems that in these cases parties involved in business dealings<br />
would take the precaution of drawing up a release to prove that they had fulfilled all their<br />
obligations to one another, thereby preventing future lawsuits. Releases proved crucial when one<br />
party contested the financial obligations in a given relationship. For instance, if a creditor<br />
claimed that his debtor had yet to pay him, the debtor could refute the suit by producing a release<br />
proving that he had no further financial obligations towards the creditor. 88<br />
Yet some releases were clearly drawn up after a case was heard in court and constitute<br />
the notarization of the settlement reached. For instance, a release of March 1, 1909, records a<br />
86<br />
A few documents exist in the Assarraf collection which simply record this type of mortgage arrangement: for<br />
instance, on 28 Rabī‘ I 1293 (TC, File #4), Avraham b. Shalom Marsiano testified that he had received jewelry as<br />
security (‘alā wajhi al-ḥifẓi wa-’l-amāni) from a Muslim.<br />
87<br />
TC, File #7, 10 Jumādā I 1280. For similar releases from goods held as surety, see TC, File #10, 3 Ṣafar 1280;<br />
File #7, 10 Jumādā I 1280; File #3, 18 Dhū al-Qa‘da 1284; File #5, 2 Dhū al-Ḥijja 1284; File #8, 21 Dhū al-Ḥijja<br />
1284; File #6, 7 Muḥarram 1285; File #5, 22 Muḥarram 1285; File #9, 12 Dhū al-Ḥijja 1287 and 22 Dhū al-Ḥijja<br />
1287 (both these documents are releases from Manṣūr b. Aḥmad al-Sharādī al-Dūblālī al-‘Alāwī for Shalom after<br />
Shalom returned Manṣūr’s silver bracelets; it is not clear whether they represent two different loans made ten days<br />
apart, or whether the two separate documents refer to the same transaction); File #2, 14 Dhū al-Ḥijja 1299; File #7,<br />
17 Shawwāl 1305 (this is the only such release in which two titles to real estate were mortgaged instead of jewelry).<br />
For examples of such release documents from other collection, see UL, Or.26.543 (1), 4 Sha‘bān 1288 (for Yeshu‘a<br />
Corcos from Marrakesh).<br />
88<br />
See, for instance, the case of Joseph Suiry vs. Menahem Nahon and Judah Benguigui (in MAE Nantes, Tanger A<br />
159), in which Suiry sued Nahon and Benguigui for money they supposedly owed him. Nahon and Benguigui<br />
produced what they claimed was a release which Suiry had signed confirming that Nahon and Benguigui had<br />
fulfilled all their financial obligations. The qāḍī of Tangier ruled in Nahon and Benguigui’s favor (on the basis of<br />
this release), though Suiry subsequently brought the matter to the French consul. (See Chapter Eight for further<br />
discussion of this case.)<br />
93