The biblical commentaries of Rabbi Abraham ibn Ezra (1089/1092–1164/1167) have become indispensable to anyone desiring a full appreciation of the biblical text, and this noted scholar also wrote extensively on philology, philosophy, mathematics, and astrology. The six essays in this book explore ibn Ezra’s multifaceted work and intellectual legacy. They illuminate his exegetical methodology; the role of astrology in his work; his philological insights into the Hebrew language; the possibility of his influence on the great Jewish philosopher and jurist, Maimonides; the numerous supercommentaries called forth by his enigmatic commentary; and modern Jewish perspectives on him.

Contributors are Jay M. Harris, Simhah Kogut, Y. Tzvi Langermann, Nahum Sarna, Uriel Simon, and Isadore Twersky. Two of the essays are in Hebrew.

In describing the career of Abraham Yagel, a Jewish physician, kabbalist, and naturalist who lived in northern Italy from 1553 to about 1623, David Ruderman observes the remarkable interplay between early modern scientific thought and religious and occult traditions from a wholly new perspective: that of Jewish intellectual life.

Whether he was writing about astronomical discoveries, demons, marvelous creatures and prodigies of nature, the uses of magic, or reincarnation, Yagel made a consistent effort to integrate empirical study of nature with kabbalistic and rabbinic learning. Yagel's several interests were united in his belief in the interconnectedness of all thing—a belief, shared by many Renaissance thinkers, that turns natural phenomena into “signatures” of the divine unity of all things. Ruderman argues that Yagel and his coreligionists were predisposed to this prevalent view because of occult strains in traditional Jewish thought He also suggests that underlying Yagel's passion for integrating and correlating all knowledge was a powerful psychological need to gain cultural respect and acceptance for himself and for his entire community, especially in a period of increased anti-Semitic agitation in Italy.

Yagel proposed a bold new agenda for Jewish culture that underscored the religious value of the study of nature, reformulated kabbalist traditions in the language of scientific discourse so as to promote them as the highest form of human knowledge, and advocated the legitimate role of the magical arts as the ultimate expression of human creativity in Judaism. This portrait of Yagel and his intellectual world will well serve all students of late Renaissance and early modern Europe.

Perhaps the greatest scholar of Jewish mysticism in the twentieth century, Gershom Scholem (1897-1982) once said of himself, "I have no biography, only a bibliography." Yet, in thousands of letters written over his lifetime, his biography does unfold, inscribing a life that epitomized the intellectual ferment and political drama of an era. This selection of the best and most representative letters--drawn from the 3000 page German edition--gives readers an intimate view of this remarkable man, from his troubled family life in Germany to his emergence as one of the leading lights of Israel during its founding and formative years.

In the letters, we witness the travails and vicissitudes of the Scholem family, a drama in which Gershom is banished by his father for his anti-kaiser Zionist sentiments; his antiwar, socialist brother is hounded and murdered; and his mother and remaining brothers are forced to emigrate. We see Scholem's friendships with some of the most intriguing intellectuals of the twentieth century--such as Hannah Arendt, Walter Benjamin, and Theodor Adorno--blossom and, on occasion, wither. And we learn firsthand about his Zionist commitment and his scholarly career, from his move to Palestine in the 1920s to his work as Professor of Jewish Mysticism at the Hebrew University. Over the course of seven decades that comprised the most significant events of the twentieth century, these letters reveal how Scholem's scholarship is informed by the experiences he so eloquently described.

Through a lifetime of passionate scholarship, Gershom Scholem (1897–1982) uncovered the “domains of tradition hidden under the debris of centuries” and made the history of Jewish mysticism and messianism comprehensible and relevant to current Jewish thought.

In this paperback edition of his definitive book on Scholem’s work, David Biale has shortened and rearranged his study for the benefit of the general reader and the student. A new introduction and new passages in the main text highlight the pluralistic character of Jewish theology as seen by Scholem, the place of the Kabbalah in debates over Zionism versus assimilation, and the interpretation of Kafka as a Jewish writer.

Daily political events and the steady inevitability of globalism require that informed students and citizens learn something about religious traditions foreign to their own. Designed for both classroom and general use, these handy Key Words guidebooks are essential resources for those who want clear and concise explanations of common terms and unfamiliar concepts of major world religions.

Each pocket-sized volume contains definitions for over 400 terms from religious principles and significant periods to noteworthy figures.

A quick sampling of terms from this volume:

AhwalDa'waHajjIzzatMadrasaRamadanShari'aWatanZakat

Sample Definitions:

Izzat (Urdu) The concept of honour or family pride. Izzat functions as an eclectic mixture of Islamic codes and local customs which the family members are expected to observe. Non-observance leads to disgrace for the individual and the family.

Ramadan/Ramazan (U) The ninth month of the Muslim year which is observed as a fast lasting from sunrise to sunset. The fast is one of the five pillars of Islam and during this period Muslims should abstain from food, water and sexual activity. The fast is commanded by Allah in the Qur'an and is therefore obligatory for all adult Muslims except in special circumstances such as illness or menstruation. In such circumstances it is permissible to make up the period of the fast at a later date. The period of Ramadan includes some of the holiest occasions of the Muslim year such as the Night of Power that marks the first revelation of the Qur'an to Muhammad. The fast ends with the festival of Eid al-Fitr. The month of Ramadan is a period of extra religious sensitivity and many Muslims who are not usually observant will attend the mosque and perform their prayers five times a day. The fast provides an opportunity to reflect on religious matters and pass a month in prayer but is also considered to be a means of creating empathy for the poor and needy in the community (see itikaf, Eid al-Fitr, Laylat ul-Qadr).

The Internet is an increasingly important source of information for many people in the Muslim world. Many Muslims in majority and minority contexts rely on the Internet -- including websites and e-mail -- as a primary source of news, information and communication about Islam. As a result, a new media culture is emerging which is having a significant impact on areas of global Muslim consciousness. Post-September 11th, this phenomenon has grown more rapidly than ever.

Gary R. Bunt provides a fascinating account of the issues at stake, identifying two radical new concepts:

Firstly, the emergence of e-jihad ('Electronic Jihad') originating from diverse Muslim perspectives -- this is described in its many forms relating to the different definitions of 'jihad', including on-line activism (ranging from promoting militaristic activities to hacking, to co-ordinating peaceful protests) and Muslim expression post 9/11.

Secondly, he discusses religious authority on the Internet -- including the concept of on-line fatwas and their influence in diverse settings, and the complexities of conflicting notions of religious authority.

The study of Islam has historically been approached in two different ways: apologetical and polemical. The former focuses on the preservation and propagation of religious teachings, and the latter on the attempt to undermine the tradition. The dialectic between these two approaches continued into the Enlightenment, and the tension between them still exists today. What is new in the modern period, however, is the introduction of a third approach, the academic one, which ostensibly examines the tradition in diverse historical, religious, legal, intellectual, and philosophical contexts. Classical Islamic subjects (e.g., Qur’ān, ḥadīth, fiqh, tafsīr) are now studied using a combination of the apologetical, the polemical, and the academic approaches. Depending upon the historical period and the institutional context, these classical topics have been accepted (apologetical), have had their truth claims undermined (polemical), or have simply been taken for granted (academic).

This volume, comprising chapters by leading experts, deconstructs the ways in which classical Muslim scholarship has structured (and, indeed, continues to structure) the modern study of Islam. It explores how classical subjects have been approached traditionally, theologically, and secularly, in addition to examining some of the tensions inherent in these approaches.

Islam is the fastest-growing religion in the world today. An understanding of its beliefs and practices has become essential knowledge not only for religious and political leaders but also for ordinary citizens who increasingly interact with Muslims as neighbors, coworkers, and schoolmates.

This book is designed to offer the general public a concise overview of the origins, basic beliefs, and common practices of Islam, as well as the reasons for its dramatic resurgence in recent times. Emory Bogle details the life mission of the prophet Muhammad and describes the spread of Islam after his death. He accounts for the rise and contemporary influence of Shi'i Islam, a topic of particular interest to Western readers. Bogle also explains the basic beliefs ("The Five Pillars") of Islam, as well as the role played by the Qur'an (Islam's scriptures), the hadith (the words and behavior of Muhammad), and the shari'a (Islamic law).

Little is known about Arabia in the sixth century, yet from this distant time and place emerged a faith and an empire that stretched from the Iberian peninsula to India. Today, Muslims account for nearly a quarter of the global population. A renowned classicist, G. W. Bowersock seeks to illuminate this obscure and dynamic period in the history of Islam—exploring why arid Arabia proved to be such fertile ground for Muhammad’s prophetic message, and why that message spread so quickly to the wider world. The Crucible of Islam offers a compelling explanation of how one of the world’s great religions took shape.

“A remarkable work of scholarship.”
—Wall Street Journal

“A little book of explosive originality and penetrating judgment… The joy of reading this account of the background and emergence of early Islam is the knowledge that Bowersock has built it from solid stones… A masterpiece of the historian’s craft.”
—Peter Brown, New York Review of Books

“Superb… A tour de force.”
—Ebrahim Moosa

“Provocative… Aydin ranges over the centuries to show the relative novelty of the idea of a Muslim world and the relentless efforts to exploit that idea for political ends.”
—Washington Post

When President Obama visited Cairo to address Muslims worldwide, he followed in the footsteps of countless politicians who have taken the existence of a unified global Muslim community for granted. But as Cemil Aydin explains in this provocative history, it is a misconception to think that the world’s 1.5 billion Muslims constitute a single entity. How did this belief arise, and why is it so widespread? The Idea of the Muslim World considers its origins and reveals the consequences of its enduring allure.

“Much of today’s media commentary traces current trouble in the Middle East back to the emergence of ‘artificial’ nation states after the fall of the Ottoman Empire… According to this narrative…today’s unrest is simply a belated product of that mistake. The Idea of the Muslim World is a bracing rebuke to such simplistic conclusions.”
—Times Literary Supplement

“It is here that Aydin’s book proves so valuable: by revealing how the racial, civilizational, and political biases that emerged in the nineteenth century shape contemporary visions of the Muslim world.”
—Foreign Affairs

The origins of Islam have been the subject of increasing controversy in recent years. The traditional view, which presents Islam as a self-consciously distinct religion tied to the life and revelations of the prophet Muhammad in western Arabia, has since the 1970s been challenged by historians engaged in critical study of the Muslim sources.

In Muhammad and the Believers, the eminent historian Fred Donner offers a lucid and original vision of how Islam first evolved. He argues that the origins of Islam lie in what we may call the "Believers' movement" begun by the prophet Muhammad—a movement of religious reform emphasizing strict monotheism and righteous behavior in conformity with God's revealed law. The Believers' movement thus included righteous Christians and Jews in its early years, because like the Qur'anic Believers, Christians and Jews were monotheists and agreed to live righteously in obedience to their revealed law. The conviction that Muslims constituted a separate religious community, utterly distinct from Christians and Jews, emerged a century later, when the leaders of the Believers' movement decided that only those who saw the Qur'an as the final revelation of the One God and Muhammad as the final prophet, qualified as Believers. This separated them decisively from monotheists who adhered to the Gospels or Torah.

This book documents an Islamic-Confucian school of scholarship that flourished, mostly in the Yangzi Delta, in the seventeenth and eighteenth centuries. Drawing on previously unstudied materials, it reconstructs the network of Muslim scholars responsible for the creation and circulation of a large corpus of Chinese Islamic written material--the so-called Han Kitab. Against the backdrop of the rise of the Manchu Qing dynasty, The Dao of Muhammad shows how the creation of this corpus, and of the scholarly network that supported it, arose in a context of intense dialogue between Muslim scholars, their Confucian social context, and China's imperial rulers.

Overturning the idea that participation in Confucian culture necessitated the obliteration of all other identities, this book offers insight into the world of a group of scholars who felt that their study of the Islamic classics constituted a rightful "school" within the Confucian intellectual landscape. These men were not the first Muslims to master the Chinese Classics. But they were the first to express themselves specifically as Chinese Muslims and to generate foundation myths that made sense of their place both within Islam and within Chinese culture.