Selected contents of this volume (1999), collected in memory of Naphtali Kinberg: Rachel Milstein, "The Evolution of a Visual Motif: The Temple and the Ka'ba"; Gabriel M. Rosenbaum, "A Certain Laugh: Serious Humor and Creativity in the Adab of Ibn al-Gawzi"; Aryeh Levin, "Sibawayhi's Attitude to the Language of the Quran"; Kees Versteegh, "Loanwords from Arabic and the Merger of d/d"; Toufic Fahd, "Adab: Poesie, Prose, Proverbes"; Richard C. Steiner, "Philology as the Handmaiden of Philosophy in R. Saadia Gaon's Interpretation of Genesis 1:1"; Dominique et Marie-Therese Urvoy, "Un aspect particulier de relation entre adab et falsafa"; Joseph Sadan, "Arabic Tom 'n Jerry Compositions: A Popular Composition on a War between Cats and Mice and a Maqama on Negotiations and Concluding Peace between a Cat and a Mouse"; Ulrich Marzolph, "Adab in Transition: Creative Compilation in Nineteenth-Century Print Tradition"; David Wasserstein, "A West-East Puzzle: On the History of the Proverb 'Speech in Silver, Silence in Golden." Israel Oriental Studies has ceased publication with volume 20.

"If, as Chesterton claimed, the devil's greatest triumph was convincing the modern world that he does not exist, Jeffrey Burton Russell means to rob him of his victory. Lucifer: The Devil in the Middle Ages is both a scholarly assessment of the development of diabology in the Middle Ages and an impassioned plea to the 20th century to recognize and acknowledge the existence of real, objective evil. The third in a series of works tracing the history of the devil from his Judeo-Christian roots, it represents a formidable undertaking: the devil's history is integrally related to the problem of evil, which is in turn at the heart of Western religious thought. Each of the volumes on Satan comprises, in essence, a judicious and able tour of Christian theology from the villain's point of view... Book jacket.

This volume makes available and accessible the writings of the crucial early period of Islamic mysticism during which Sufism developed as one of the world's major mystical traditions. The texts are accompanied by commentary on their historical, literary and philosophical context.

This study consists of a critical edition of Ibn al-Jawzī’s Kitāb Akhbār as-Sifāt (KAS) along with an annotated translation and introduction. KAS is a critique of anthropomorphic conceptions of God, directed in the first instance against Ibn al-Jawzī’s fellow Hanbalī, but also against Sunnī traditionalists more generally. As an intra-Hanbalīr polemic, KAS sheds important new light on the intellectual fault-lines within medieval Hanbalism, and reveals the extent to which kalām had penetrated the Hanbalite school by the 12th century. In his work, Ibn al- Jawzī’s makes extensive use of kalām, drawing on its technical language and crafting his arguments against anthropomorphism on the basis of the dialectical methods developed within the great theological schools of medieval Islam. The study also contains a translation of al-ʿAlthī's Risāla, a pointed response to Ibn al-Jawzī, written by a fellow Hanbalī from a traditionalist perspective.

Christian-Muslim Relations, a Bibliographical History 3 (CMR3) is a history of all the works on Christian-Muslim relations from 1050 to 1200. It comprises introductory essays and over one hundred entries containing descriptions, assessments and comprehensive bibliographical details of individual works.

"As a whole, the book demonstrates that neither the region's overgrown state structures nor the corresponding weakness of autonomous societal organizations can be explained by referring to cultural characteristics of the people in the Middle East or to the precepts of their religions. True explanations, the authors argue, should be framed historically. They pay special attention to the relations among the various groups and regions of the Middle East and to those between the Middle East and western Europe. The authors emphasize the important role played by economic issues and constraints in broadening or narrowing the scope of democracy at various points in time; and finally, they are in agreement in seeing religion and culture of the Middle East not in static and essentialist terms but as dynamic phenomena that grow independently and even in opposition to existing political authorities."--BOOK JACKET.