The Convergence of Judaism and Islam. Religious, Scientific, and Cultural Dimensions

146 r Mark S. Wagner

that of their nullified contracts and marriage agreements ( ̔uqūdihim wa-ankihātihim
al-fāsidah).”

66. Ibn Qudāmah relates that “one is not to investigate their matter or ask about their
    matter unless they make recourse [to Muslim judges] (lā yabhath ̔an amrihim wa-lā
    yas ̔al ̔an amrihim illā in ya ̔tūhum).” Gideon Libson, “Otonomiyah shiputit ve-peni-
    yah le- ̔arkha’ot mi-sad bene he-hasut ̔al pi meqorot muslimiyim bitqufat ha-ge’onim,”
    in The Intertwined Worlds of Islam: Essays in Memory of Hava Lazarus-Yafeh (Jerusalem:
    Hebrew University Institute of Asian and African Studies, Ben-Zvi Institute, and Bialik
    Institute), 334–92, see 346n37, 348n43.


67. Gamliel, Bate hakneset, 1:146–7, 3:287. This nineteenth-century case shows that the
    ambiguous status of synagogues in San ̔ā’ as property played a role in disputes over their
    leadership before the emergence of the Dor De ̔ah reform movement in the twentieth
    century.