IN THE COURTS OF THE NATIONS - DataSpace - Princeton ...
IN THE COURTS OF THE NATIONS - DataSpace - Princeton ... IN THE COURTS OF THE NATIONS - DataSpace - Princeton ...
how much legal autonomy Jews had and begin to understand how Jews engaged with a number of coexisting legal orders. By studying the ways in which Jews and Muslims used various kinds of courts on a quotidian basis, we can move beyond either a neo-lachrymose conception of Jewish history or one which views the past with rose-tinted lenses. Instead, we can begin to grasp how the legal and confessional pluralism of the Islamic Mediterranean fostered a society into which Jews could be fundamentally integrated in the absence of emancipation or religious equality. 378
Glossary of Arabic and Hebrew Terms: ‘Aqd: Islamic legal document notarized by ‘udūl (pl. ‘uqūd). Beit din: Jewish law court (pl. batei din). Dayyan: Jewish judge. Dhimma: Literally, “protection.” The contract by which non-Muslim monotheists were granted certain rights in an Islamic state. Dhimmī: protected non-Muslim monotheist. In the Moroccan context, dhimmī was synonymous with Jew. Duwār: a small village. Fatwā: Islamic responsum. Funduq: warehouse. Halakhah: Jewish law. al-Ḥazān: title used in Arabic for distinguished Jews. Ḥazaqah: usufruct rights on a property (as stipulated by Jewish law). Ḥubs: Islamic pious endowment (pl. ḥubūs, also called a waqf, pl. awqāf). Ketubbah: Jewish marriage contract (pl. ketubbot). Khalīfa: provincial viceroy or deputy of another official. In Morocco, this term did not connote “caliph” but rather any deputy—usually of the Sultan. Lafīf: type of testimony in which twelve Muslim men testified to something about which they had personal knowledge. Makhzan: Moroccan central government. Maqāl: the initial allegation or deposition in a lawsuit in a sharī‘a court. Maẓālim: refers to a kind of tribunal in which the ruling authorities (the sultan or one of his ministers) heard appeals from subjects about instances of injustice (maẓlima). Millāḥ: Jewish quarter. 379
- Page 337 and 338: Foreign subjects and protégés wer
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- Page 341 and 342: AIU’s attention either through pe
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- Page 349 and 350: attribute the Makhzan’s efforts t
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- Page 353 and 354: finally wrote to Muḥammad Bargās
- Page 355 and 356: wearing Muslim clothing and told hi
- Page 357 and 358: of 1863. Four Jews were accused of
- Page 359 and 360: made an honest mistake, the effect
- Page 361 and 362: etracted his initial testimony clai
- Page 363 and 364: the remaining two subjects. Only af
- Page 365 and 366: organizations, and the foreign pres
- Page 367 and 368: Marseillais, The Times, The Pall Ma
- Page 369 and 370: coreligionists’ position. 112 Avn
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- Page 377 and 378: tolerance. 142 Such a policy would
- Page 379 and 380: concede to the American ambassador
- Page 381 and 382: Epilogue On March 30, 1912, France
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- Page 387: intra-Jewish cases to these courts
- Page 391 and 392: Ẓahīr: Royal decree (spelled “
- Page 393 and 394: United States: United States Nation
- Page 395 and 396: ———. Kitāb al-istiqṣā li-
- Page 397 and 398: Becker, Jerónimo. España y Marrue
- Page 399 and 400: Chetrit, Joseph. Diglossie, hybrida
- Page 401 and 402: Ennaji, Mohammed. Expansion europé
- Page 403 and 404: Gotzmann, Andreas. “At Home in Ma
- Page 405 and 406: ———. Les protégés : contrib
- Page 407 and 408: Marcus, Abraham. The Middle East on
- Page 409 and 410: Perron, M. Précis de jurisprudence
- Page 411 and 412: ———. “Forum Shopping Among
- Page 413: Cultural Dimensions, edited by Mich
how much legal autonomy Jews had and begin to understand how Jews engaged with a number<br />
of coexisting legal orders. By studying the ways in which Jews and Muslims used various kinds<br />
of courts on a quotidian basis, we can move beyond either a neo-lachrymose conception of<br />
Jewish history or one which views the past with rose-tinted lenses. Instead, we can begin to<br />
grasp how the legal and confessional pluralism of the Islamic Mediterranean fostered a society<br />
into which Jews could be fundamentally integrated in the absence of emancipation or religious<br />
equality.<br />
378
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