Jerusalem Studies in Arabic and Islam is a peer reviewed, international journal devoted to the study of classical Islam, Islamic religious thought, Arabic language and literature, the origins of Islamic institutions and the interaction between Islam and other civilizations. The journal is an annual, though at times two volumes are published in the same year. The first volume was published in 1979; two volumes, number 37 and 38, were published in 2012. The editorial board consists of nine members of the academic staff of the Institute of Asian and African Studies of the Hebrew University.
The journal is international in its readership. The World Catalog lists 114 academic libraries (including two in Japan and Egypt) in which the journal is available. This is a substantial part of the academic institutions where Arabic and Islamic studies are taught on a high level. The authors of the articles are among the leading scholars in Arabic and Islamic studies and hail from Israel, Europe and the US. As an example, volumes 37-38 (2010-2011), in honour of Professor Aryeh Levin of the Hebrew University, included authors from Germany, the US, Spain, France, England, The Netherlands and Israel. The average size of a volume is 400-500 pages. The journal enjoys a high reputation and applies rigorous standards of acceptance.
The Max Schloessinger Memorial Fund is the "flagship" project of the Institute of Asian and African Studies, and finances the majority of its publications. It was established from the bequest of Dr. and Mrs. Max Schloessinger to facilitate the publication of Arabic texts as well as studies devoted to Islam, Arabic literature and language, and Middle Eastern history. The Fund publishes the annual Jerusalem Studies in Arabic and Islam (JSAI) as well as three other series: monographs dealing with Islamic history and civilization; collected studies in Arabic and Islam; and first editions of classical Arabic texts.
The Max Schloessinger Memorial Foundation
Institute of Asian and African Studies
The Hebrew University of Jeursalem,
Articles (directement) sur le Coran
U. Rubin, Bar-a’a: a study of some Qur’anic passages, Vol. 5 (1984), p. 13-32.
J.C. Green-eld The verb sallata in the Qur’an in the light of Aramaic usage , Vol. 9 (1987), p. 36-41.
A. Rippin, Epigraphical South Arabian and Qur’anic exegesis, Vol. 13 (1990), p. 155-176.
P. Crone, Two legal problems bearing on the early history of the Qur’an, Vol. 18 (1994), p. 1-37.
M. Rosen-Ayalon, Some comments on a Maghrib Qur’an, Vol. 19 (1995), p. 73-80.
H. Busse, Bab Hitta: Qur’-an 2:58 and the entry into Jerusalem, Vol. 22 (1998), p. 1-17.
C. Gilliot, ’’Les informateurs" juifs et chretiens de Muhammad. Reprise d’un probleme trait-e par Aloys Sprenger et Theodor Noldeke, Vol. 22 (1998), p. 84-126.
M. Bar-Asher, The Qur’anic commentary ascribed to Imam Hasan al-Askar—, Vol. 24 (2000), p. 358- 379.
S. Shoemaker, Christmas in the Qur’an: the Qur’anic account of Jesus’ nativity and Palestinian local tradition, Vol. 28 (2003), p. 11-39.
U. Rubin, The life of Muhammad and the Qur’an: the case of Muhammad’s hijra, Vol. 28 (2003), Vol. 31 (2006), p. 40-64.
J.A. Bellamy, Ten Qur’anic emendations, Vol. 31 (2006), p. 118-138.
U. Rubin, Qur-an and poetry: more data concerning the Qur’anic jizya verse (’an yadin), Vol. 31 (2006), p. 139-146.
Gerald R. Hawting, The development of the doctrine of the infallibility (,is.ma) of prophets and the interpretation of Qur-’an 8:67-69, Vol. 39 (2012), p. 141-164.
(Source : The Hebrew University of Jerusalem)