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IN THE COURTS OF THE NATIONS - DataSpace - Princeton ...

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is no mention of written translations). This system seems to have been relatively informal,<br />

probably because the relative rarity of Hebrew documents in Makhzan courts precluded the need<br />

for professional translators. 105<br />

There could be a number of different explanations for why Makhzan courts sometimes<br />

deemed Jewish legal documents legitimate evidence. Perhaps the fact that Makhzan courts did<br />

not follow the procedural and evidential requirements of Islamic law as carefully as did sharī‘a<br />

courts made it possible for Makhzan judicial authorities to draw on extra-legal material. Another<br />

possibility is that sharī‘a courts did accept Jewish legal documents as evidence on exceptional<br />

occasions, although rarely enough that I have not found any records of this practice. Either way,<br />

it is clear that Islamic judicial authorities—including both qāḍīs and Makhzan officials—were<br />

aware of Jewish law and even at times understood rather complex aspects of halakhah, such as<br />

the existence of ḥazaqot. The fact that Jewish law inserted itself into the legal proceedings of<br />

sharī‘a courts demonstrates yet another way in which the two legal systems did not only function<br />

alongside each other, but were entwined together in a complex web of overlapping jurisdictions<br />

and legal practice.<br />

* * *<br />

When Shalom Assarraf’s sons went to the sharī‘a court to notarize the division of their<br />

father’s estate at which they had arrived according to Jewish law, they were in some ways<br />

making an unusual choice. The jurisdictions assigned to Jews and Muslims gave the Assarraf<br />

brothers the right to adjudicate matters such as inheritance strictly within the Jewish legal<br />

system, with Jewish notary publics and Jewish judges. A sharī‘a court had no place in resolving<br />

how Jews inherited from one another. Yet when understood in the broader context of Jews’ and<br />

105<br />

See DAR, Demnat, al-Ṭayyib al-Mayānī to Muḥammad Bargāsh, 30 Muḥarram 1281, which discusses the need<br />

to find someone to read the Hebrew documents in question.<br />

148

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