ng of Islam, 2nd ed. (London, 1913).关于穆罕默德的生平，Tor Andrae, Mohammed: The Man and His Faith (New York, 1956), W. Montgomery Watt, Muhammad at Merca (Oxford, 1953) 和W. Montgomery Watt, Muhammad at Medina (Oxford, 1956)是非常优秀的著作。《古兰经》的多种译本存在；没有一部英语版本似乎达到了原著的文学功力，我没有能力选择哪一个译本最好。Eric Schroeder, Muhammad’s People (Freeport, Me., 1955) 是从阿拉伯、特别是伊斯兰教之前的诗歌的大杂烩译本。William Polk, The Golden Ode (Chicago, 1974)翻译了前伊斯兰教阿拉伯的重要著作，并且把它作为阿拉伯社会的一种介绍而加以讨论。完全不同风格的是Ibn khaldun, The Muquaddimah: An Introduction to History, tr. Franz Rosenthal, 3 vols. (New York, 1958). W. Montgomer Watt, tr., The Faith and Practice of Al-Ghazali (London and New York, 1953), 是一位著名的穆斯林神学家的自传，提供了洞悉穆斯林文明第三只眼。
关于苏菲运动给伊斯兰教带来的重大变化，A. J. Arberry, Suffism: An Account of the Mystics of Islam (London, 1950) 和Reynold Alleyne Nicholson, Studies in Islamic Mysticism (Cambridge, 1921)值得推荐。Edward G. Browne, A Literary History of Persia, 4 vols. (London and Cambridge, 1902—24), 是名副其实的经典；T. W. Arnold, Painting in Islam (Oxford, 1928)和Richard Ettinghausen, Arab Painting (Geneva. 1926)都是有用的著作。
以下著作论述更专门的主题：George Fadlo Hourani, Arab Seafaring in the Indian Ocean in Ancient and Early Medieval Times (Princeton, 1951); Andrew S. Ehrenkreutz, Saladin, (Albany, N. Y., 1927); W. Barthold, Turkestan Down to the Mongol Invasion, 2nd ed. (London, 1928); Paul Wittek, The Rise of the Ottoman Empire (London, 1938); Halil Inalcik, The Ottoman Empire: The Classical Age, 1300—1600 (New York, 1973); Franz Babinger, Mahmet the Conqueror and His Time (Princeton, 1977); J. K.Birge, The Bektashi Order of Dervishes (Hartford, 1937); 和Marshall G. S. Hodgson, The Order of Assasins (The Hague, 1955).
中亚和草原地区。欧亚大陆草原地区通常被当做一个整体。Rene Grousset, The Empire of the Steppes (trans. New Brunswick, 1970)是少数试图东西方历史事件融为一体的著作之一。William M. Mcgovern The Early Empire of Central Asia (Chapel Hill, 1939) 和Owen Lattimore, The Inner Asian Frontier of China (New York, 1940), 论述了欧亚草原的东部。W. W. Tarn, The Greeks in Bactria an India, 2nd ed. (Cambridge, 19