Ibn Jabirul shows the Aristotelian philosophy introduced to Jewish surroundings, just as Sa`id al-Fayyumi in Mesopotamia shows the entrance of Mu`tazilite discussions amongst the Jews. In fact, all the intellectual experiences of the Muslim community were repeated amongst the Jews. In Islam the Mu`tazilites and the philosophers were followed by the scholastics, who took their final form under al-Ghazali, and so in Judaism also al-Ghazali has his parallel. The founder of an orthodox Jewish scholasticism was the Spanish Jew, _Jehuda hal-Levi_ (d. 540 A.H. = 1145 A.D.), who lived during the Murabit rule and the coming of the Muwahhids. His teaching is known by a work entitled _Sefer ha-Kuzari_, which consists of five essays, supposed to be dialogues between the King of the Chazars and a Jewish visitor to his court. These dialogues discuss various topics of a philosophical and political character. The study of philosophy is commended, but it is pointed out that good conduct is not attained by philosophy, which is occupied with scientific investigations, and many of these have no direct bearing upon the duties of practical life; the best means of promoting right conduct is religion, which is the established tradition of wisdom revealed to men of ancient times. Even in speculative matters a surer guidance is often furnished by religious tradition than by the speculations of philosophers. God created all things from nothing; the attempt to explain the presence of imperfection and evil in the world by the theory of the eternity of matter, or by the operation of laws of nature is futile; those laws themselves must refer back to God. The difficulty arising from the mingling of evil with good in creation is admitted; the real solution is unknown, but it must be maintained that creation was the work of God in spite of the difficulties which this presents. As to the nature and attributes of God, the distinction which Sa`id al-Fayyumi tried to make between the essential and other attributes is untenable. The attributes stated in the Old Testament may be applied to God because they are revealed, which is exactly the same teaching as that of al-Ash`ari and al-Ghazali. These attributes are either referring to active qualities, or to relative, or to negative. Those which are active and those which are relative are used metaphorically; we do not know their real significance.