The Ottoman Empire, centered in the Eastern Mediterranean and perhaps the most centralized of the early modern Muslim states, provides the best documented case for the study of pre-modern Muslim majority rule over non-Muslims. The third largest settlement of the empire after the sixteenth century, the Syrian city of Aleppo was home to large minority communities of Christians and Jews, whose interactions with Muslim authorities were complex and changed over time. In the present study I examine selected aspects of the non-Muslim experience in Aleppo in the seventeenth century, a time when the Ottoman state, with its capital in Istanbul, was to a degree decentralizing and thus renegotiating the distribution of power with local provincial power groups, Muslim and non-Muslim alike. Using previously unexamined tax surveys housed in the Ottoman Prime Ministry Archives, I begin with an overview of residential patterns and assess the degree to which houses owned by Muslims, Christians, and Jews were spatially integrated or segregated, and differentiated by their appraised tax value. Second, using the records of the local law courts I examine the degree to which Muslims, Christians, and Jews interacted in the work place. Organized into guilds, or professional associations, artisans and traders of all three religions came to the court to register appointments, record internal agreements, and petition state authorities, but the extent of their inter-religious collaboration had clearly defined limits. Third and finally, I consider change over time, namely, the evolving contestation between the decentralizing Muslim central state and the increasingly assertive local Muslim majority, specifically over the assessment of property taxes imposed on non-Muslims. Preliminary findings using a balance of central state and local sources suggest that the Ottoman central state, ruling over a large but increasingly restive non-Muslim population in the Balkans and Anatolia in addition to Syria, strove to legitimate its authority among that population through carefully calibrated and judicious tax assessments, even while newly emerging provincial Muslim power groups, namely, the urban notables (a’yan), sought heavier tax assessments on non-Muslims as a symbolic and material proof of their own ascendancy. Taken together, the study of residential, professional, and fiscal patterns will yield a complex and shifting picture of the status of non-Muslims in one Early Modern Muslim society, with emphasis on the possibilities and limits of non-Muslim integration into the whole.