The contracts in “other” languages and Ottoman Shari’ah Court (16th - 18th c)

Between the 16th and 18th centuries, as subsequently as well, non-Muslim subjects of the Ottoman Empire used as lawful proof in the Shari’ah court various documents, contracts, written in non-Ottoman languages. What is particularly worth emphasizing, is the fact that these contemporary documents, wr...

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Main Author: Fotić Aleksandar V.
Format: Article
Language:English
Published: Institute for Balkan Studies SASA 2002-01-01
Series:Balcanica
Online Access:http://www.doiserbia.nb.rs/img/doi/0350-7653/2002/0350-76530233175F.pdf
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spelling doaj-9f272d2f180e47faa8718ae68ecb9ed22020-11-24T23:12:47ZengInstitute for Balkan Studies SASABalcanica0350-76532002-01-01200232-3317518210.2298/BALC0233175FThe contracts in “other” languages and Ottoman Shari’ah Court (16th - 18th c)Fotić Aleksandar V.Between the 16th and 18th centuries, as subsequently as well, non-Muslim subjects of the Ottoman Empire used as lawful proof in the Shari’ah court various documents, contracts, written in non-Ottoman languages. What is particularly worth emphasizing, is the fact that these contemporary documents, written in Cyrillic script and in the Serbian/Bulgarian language, as well as those in the Greek language, not rarely involved even Muslim and non-Muslim subjects. Even very important ones: concerning payment of debts and giving land as security. On the basis of few hüccets preserved at Hilandar it has been shown that such documents were indeed acknowledged by the Ottoman Shari’ah courts, and as reliable and valid evidence. The hüccets refer to them as mōloviya/mōlōyia (ﻪﻴﻮﻠﻮﻣ) - undoubtedly derived from the Greek term omologia (όμολογία) - regardless of whether a document was in Greek or in some of the Slavic languages. Writing omologias in mixed milieus, with predominantly Christian population, shows that Muslim community sometimes accepted local customs and traditions of the zimmīs. They were influenced by local customs although there was open and more secure opportunity to register loans at kādī’s Shari’ah court.http://www.doiserbia.nb.rs/img/doi/0350-7653/2002/0350-76530233175F.pdf
collection DOAJ
language English
format Article
sources DOAJ
author Fotić Aleksandar V.
spellingShingle Fotić Aleksandar V.
The contracts in “other” languages and Ottoman Shari’ah Court (16th - 18th c)
Balcanica
author_facet Fotić Aleksandar V.
author_sort Fotić Aleksandar V.
title The contracts in “other” languages and Ottoman Shari’ah Court (16th - 18th c)
title_short The contracts in “other” languages and Ottoman Shari’ah Court (16th - 18th c)
title_full The contracts in “other” languages and Ottoman Shari’ah Court (16th - 18th c)
title_fullStr The contracts in “other” languages and Ottoman Shari’ah Court (16th - 18th c)
title_full_unstemmed The contracts in “other” languages and Ottoman Shari’ah Court (16th - 18th c)
title_sort contracts in “other” languages and ottoman shari’ah court (16th - 18th c)
publisher Institute for Balkan Studies SASA
series Balcanica
issn 0350-7653
publishDate 2002-01-01
description Between the 16th and 18th centuries, as subsequently as well, non-Muslim subjects of the Ottoman Empire used as lawful proof in the Shari’ah court various documents, contracts, written in non-Ottoman languages. What is particularly worth emphasizing, is the fact that these contemporary documents, written in Cyrillic script and in the Serbian/Bulgarian language, as well as those in the Greek language, not rarely involved even Muslim and non-Muslim subjects. Even very important ones: concerning payment of debts and giving land as security. On the basis of few hüccets preserved at Hilandar it has been shown that such documents were indeed acknowledged by the Ottoman Shari’ah courts, and as reliable and valid evidence. The hüccets refer to them as mōloviya/mōlōyia (ﻪﻴﻮﻠﻮﻣ) - undoubtedly derived from the Greek term omologia (όμολογία) - regardless of whether a document was in Greek or in some of the Slavic languages. Writing omologias in mixed milieus, with predominantly Christian population, shows that Muslim community sometimes accepted local customs and traditions of the zimmīs. They were influenced by local customs although there was open and more secure opportunity to register loans at kādī’s Shari’ah court.
url http://www.doiserbia.nb.rs/img/doi/0350-7653/2002/0350-76530233175F.pdf
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