Abū Ma’͑šar’s Great Introduction to Astrology (mid-ninth century) is the most comprehensive and influential text on astrology in the Middle Ages. In addition to presenting astrological doctrine, it provides a detailed justification for the validity of astrology and establishes its basis within the natural sciences of the philosophers. These two volumes provide a critical edition of the Arabic text; a facing English translation, which includes references to the divergences in the twelfth-century Latin translations of John of Seville and Hermann of Carinthia (Volume 1); and the large fragment of a Greek translation (edited by David Pingree). Comprehensive Arabic, English, Greek and Latin glossaries enable one to trace changes in vocabulary and terminology as the text passed from one culture to another. (Volume 2.)

A wide-ranging consideration of early modern Muslim and Christian empires, covering the Iberian, Ottoman, and Mughal worlds, including questions of political economy, images and representations, and historiography.
Empires Between Islam and Christianity, 1500–1800 uses the innovative approach of “connected histories” to address a series of questions regarding the early modern world in the Indian Ocean, the Mediterranean, and the Atlantic. The period between 1500 and 1800 was one of intense inter-imperial competition involving the Iberians, the Ottomans, the Mughals, the British, and other actors. Rather than understand these imperial entities separately, Sanjay Subrahmanyam reads their archives and texts together to show unexpected connections and refractions. He further proposes, in this set of closely argued studies, that these empires often borrowed from each other, or built their projects with knowledge of other competing visions of empire. The emphasis on connections is also crucial for an understanding of how a variety of genres of imperial and global history writing developed in the early modern world. The book moves creatively between political, economic, intellectual, and cultural themes to suggest a fresh geographical conception for the epoch.

Investigating the impact of Arabic medieval astrological and magical theories on early modern occult philosophy, this book argues that they provided a naturalistic explanation of astral influences and magical efficacy based on Aristotelian notions of causality.

Studying the Qur'an in the Muslim Academy examines what it is like to study and teach the Qur'an at academic institutions in the Muslim world, and how politics affect scholarly interpretations of the text. Guided by the author's own journey as a student, university lecturer, and researcher in Iran, Malaysia, and New Zealand, this book provides vivid accounts of the complex academic politics he encountered. Majid Daneshgar describes the selective translation and editing of Edward Said's classic work Orientalism into various Islamic languages, and the way Said's work is weaponized to question the credibility of contemporary Western-produced scholarship in Islamic studies. Daneshgar also examines networks of journals, research centers, and universities in both Sunni and Shia contexts, and looks at examples of Quranic interpretation there. Ultimately, he offers a constructive program for enriching Islamic studies by fusing the best of Western theories with the best philological practices developed in Muslim academic contexts, aimed at encouraging respectful but critical engagement with the Qur'an.

I.Y. Kratchkovsky (Ignatii Iul'ianovich Krachkovskii) was an iconic scholar.Among Arabic Manuscripts, Memories of Libraries and Men was a hugely influential book in its time, especially in Eastern Europe. It inspired several now-noted Arabists to start their studies in this field.
"There is much to interest the Arabic scholar in these reminiscences of a life working with Arabic texts. Kratchkovsky's comments on medieval manuscripts are punctuated by his modern epistolary relationships with early twentieth-century greats, such as Amin Rihani, Mikhail Naimy and the Taymur family of Egypt. This book was not intented to be a dry, scholarly tome but to create "propaganda for my branch of study" and have "these reflections find their way into the hearts and minds of my readers." What he produced is a paean to the enduring pleasures of scholarship, to the joy of making a new discovery in an old library and to the circle of people across the world who make it possible. Although on the surface there is an optimistic faith in human progress, a dark melancholy lies underneath. As Kemper's introduction reveals, Kratchkovsky did not live his life in an ivory idyll and frequently suffered from dark periods. Lurking in passing references throughout the text are the stories of students and colleagues killed in wars and Soviet purges. If there is a refuge for him, it is in writing. Soviet Russia during the Second World War must have felt like a precarious place where considering, for instance, the handwriting of Abba Antonius of Baghdad from the ninth century was a comfort. More than anything, this is a book about (hand)writing and its endurance. It is propaganda as it should be." Raphael Cormack in Times Literary Supplement, October 26 2016.

编者前言
一切赞颂，全归安拉，全世界的主宰。最美好的祝福与祝安归于我们的领袖，文盲先知穆罕默德，归于他的家属及一切圣门弟子们。主啊!万赞归你，一如你的尊严与权威；主啊!万赞归你，我们只求助于你。无法无力，只凭你。
如果仅仅重复他人的工作，让自己和别人在毫无新意的活动中疲于奔命，则是毫无意义的。因为这样一来，此人只不过在罗列现成的、没有价值的东西，从而浪费的是自己的时间，也是别人的时间。这种行为在安拉面前是要负责的。
我们现在要做的，与上述行为无关。这不是在给伊玛目安萨里《圣学复苏》许多的缩写本书目再增加一个本子。这仍然是《圣学复苏》本身，尽管它的形式缩小了，但它的内涵却和《圣学复苏》原著毫无二致；它不仅蕴含原著的风采和精髓，而且使之脱去了损害原著的消极因素，使原著重放异彩，焕发出它原有的迷人魅力。所以，这不是《圣学复苏》的缩写本。“缩写”或“简写”都不适作本书的书名，它们都无法表述这一工作的内容和实质。这其实是“修订”与“提炼”。我们在本书中所做的，是“提炼”之后不失原著的风
貌，故名《圣学复苏精义》。
祈安拉使这一工作只为主的喜悦，主确是准承祈求者。愿主赐福于我们的领袖穆罕默德。最后，万赞归主，全世界的主宰。
伊历1412年1月
公元1991年7月
萨里赫·艾哈迈德·沙米
作者序言
不息的赞美全归安拉。虽然，弱仆的赞美在安拉的尊大下显得何等微小；祝福主的一切使者，从至圣到各个钦圣；求主襄助，使我有决心和毅力撰写《圣学复苏》；我开始行动，去击灭昧真者的自鸣得意。我不再沉默。昧真者们在支持虚伪、美化无知，对昭然若揭的真理熟视无睹。是我发言的时候了。
昧真者们之所以一意孤行、自以为是，是因为他们身患瘟疫，而无视这一重大课题。他们不知道，这一事情非同小可：后世将至；今世即逝；寿限临近；路途遥远；路资缺少；除了取主喜悦的知与行，一切将不被接受；没有向导和伴侣的后世之路将疲惫不堪。
学者们是引路人，是先知们的继承者。而这个时代，学者无影无踪，受撒旦支配的因袭者却大有人在。以至人们以为，除了下愚者们争吵不休时用以排除异己的“法塔瓦”(决议)外，并没有什么学问。后世道路的学问，先贤们的遗风、安拉称之为“理解”(Figh)、“哲理”(Hikmah)、“知识”、“光明”、“引导”等方面的知识，却已被束之高阁，弃之一隅。
鉴于教门中的这一缺口，我觉得著述《圣学复苏》非常重要，它旨在复兴宗教学问，揭示前辈伊玛目们的方法论。我将本书分为四卷：“功修卷”、“习俗卷”、“自毁卷”、“自救卷”。“功修卷”包括十篇，述及功修的详明规则和礼节，功修的奥义，是务实学者所必知的；甚至可以说，不了解这些内容，就称不上是后世学者。其中大部分内容是非格亥(法学)学科所忽视的。
“习俗卷”包括十篇，述及人际关系的要诀和哲理，以及其中的
敬畏、虔诚因素。是持宗教操守者不可或缺的。
“自毁卷”包括十篇，述及各种恶德；古兰每每要求信士们纯洁
心灵，驱除这些恶德。我谈到了各种恶德的定义、实质及其产生的
原因，医治方法。
“自救卷”包括十篇，谈到各种美德，虔敬之士所具备的各种可
佳属性，仆人借此去接近自己的主。并述及这些属性的定义、实
质、源泉，它们的效应及特征。
有关这些内容方面，已有不少著述，但本书却有与众不同的五
个特点：
一、阐发他著中未阐发的内容，解明他著中走马观花式的概
念。
二、将他著中零散的内容分门别类，整理组合。
三、简化他著中的冗长内容，对他著的结论加以核实、确定。
四、省略他著中重复的内容，保留他著中的基本内容。
五、考证一些不易理解的概念。这在其他书中绝无仅有。
这是本书的一些特点。同时，本书囊括了宗教学科的综合内容。我们祈求安拉赐我们顺利，走正道，得真理。安拉是慷慨的，博施的
【图书目录】 - 圣学复苏精义（上下）
上册：
功修卷
第一篇 知识
第二篇 信仰基础
第三篇 清洁的奥义
第四篇 礼拜的奥义及职能
第五篇 天课的奥义
第六篇 斋戒的奥义
第七篇 朝觐的奥义
第八篇 育读古兰的礼节
第九篇 记主与祈祷
第十篇 功修程序与夜功拜
习俗卷
第一篇 饮食的礼节
第二篇 婚姻的礼节
第三篇 谋生的礼节
第四篇 合法与非法
第五篇 待人处事的礼节
第六篇 隐居的礼节
第七篇 旅行的礼节
第八篇 听音乐的礼节
第九篇 劝善戒恶
第十篇 生活的礼节与穆圣的美德
下册：
自毁卷
第一篇 心灵奇观
第二篇 修身洁行
第三篇 克制两种欲望
第四篇 口舌的害处
第五篇 贬斥恼怒、仇恨、嫉妒
第六篇 贬斥今世
第七篇 贬斥吝啬、贪财
第八篇 贬斥争荣、沽名
第九篇 贬斥骄傲、自满
第十篇 贬斥自欺
自救卷
第一篇 忏悔（讨白）
第二篇 坚忍与感恩
第三篇 希冀与畏惧
第四篇 贫困与淡泊
第五篇 认一与信赖
第六篇 热爱、欣慰、悦纳
第七篇 举意、诚笃、诚实
第八篇 防备与自查
第九篇 思维
第十篇 死亡前后

《〈伊利汗中国科技珍宝书〉研究与译注》全书分为两篇，上篇为"《伊利汗中国科技珍宝书》的研究"，下篇为"《伊利汗中国科技珍宝书》译注"。《伊利汗中国科技珍宝书》成书于公元14世纪，是伊朗伊利汗王朝拉施特主持编订的一部关于中国医学的波斯文著作。该书的主体部分为宋朝一些医学家对脉学著作《王叔和脉诀》点评版本的译文，同时书中还引用了《素问》《难经》《甲乙经》《病源》等古代中医学著作中的部分段落，临摹了《内境图》中的人体解剖图等。

1.阿拉伯遗产宝藏。阿拉伯人、外国人、柏柏尔人的历史纲要和殷鉴。
2.中世纪阿拉伯西部地区最后一位著名哲学家伊本·赫勒敦对人类文明、国家、生计、教育、官职……的阐述。
3.新中国成立以来第一批留埃学生、知名阿拉伯语翻译家李振中教授，历时十年翻译而成的鸿篇巨著。
4.今天，我们把伊本赫勒敦的《历史绪论》介绍给中国读者，帮助我们进一步了解阿拉伯国家的历史及其发展规律，了解阿拉伯民族文化的特点和阿拉伯人的思维方式，特别是了解阿拉伯民族许多内在的心理情愫。
5.翻译语言明白晓畅，虽为中世纪作品，但是读起来毫无隔膜。需要强调的是，译者在翻译的过程中，加入了大量的注释，方便读者理解文意。同时，书后还附了中英阿文译名表，方便读者查对、研究。

An accessible and accurate translation of the Quran that offers a rigorous analysis of its theological, metaphysical, historical, and geographical teachings and backgrounds, and includes extensive study notes, special introductions by experts in the field, and is edited by a top modern Islamic scholar, respected in both the West and the Islamic world.
Drawn from a wide range of traditional Islamic commentaries, including Sunni and Shia sources, and from legal, theological, and mystical texts, The Study Quran conveys the enduring spiritual power of the Quran and offers a thorough scholarly understanding of this holy text.
Beautifully packaged with a rich, attractive two-color layout, this magnificent volume includes essays by 15 contributors, maps, useful notes and annotations in an easy-to-read two-column format, a timeline of historical events, and helpful indices. With The Study Quran, both scholars and lay readers can explore the deeper spiritual meaning of the Quran, examine the grammar of difficult sections, and explore legal and ritual teachings, ethics, theology, sacred history, and the importance of various passages in Muslim life.
With an introduction by its general editor, Seyyed Hossein Nasr, here is a nearly 2,000-page, continuous discussion of the entire Quran that provides a comprehensive picture of how this sacred work has been read by Muslims for over 1,400 years.

Elverskog has produced, for the very first time, a detailed account of the long-term interaction of Buddhism and Islam that should be welcomed by all students of Eurasian history. His approach to this issue is informed, balanced, and insightful. He understands that it is important to recognize the diversity within both religions, and that their encounters were not clashes between monolithic belief systems. Their relationship ran the gamut between religious violence and fanaticism to cultural exchange and tolerance.—Thomas T. Allsen, author of The Royal Hunt in Eurasian History
This is the most thorough treatment I have seen of the historical relationship between Buddhism and Islam. Elverskog skillfully and often entertainingly corrects many longstanding stereotypes about both religions, and richly demonstrates the complexity of their historical interaction with each other. This book is thoughtful, its arguments well supported, and its style very accessible. —Richard Foltz, author of Religions of the Silk Road
In the contemporary world the meeting of Buddhism and Islam is most often imagined as one of violent confrontation. Indeed, the Taliban's destruction of the Bamiyan Buddhas in 2001 seemed not only to reenact the infamous Muslim destruction of Nalanda monastery in the thirteenth century but also to reaffirm the stereotypes of Buddhism as a peaceful, rational philosophy and Islam as an inherently violent and irrational religion. But if Buddhist-Muslim history was simply repeated instances of Muslim militants attacking representations of the Buddha, how had the Bamiyan Buddha statues survived thirteen hundred years of Muslim rule?
Buddhism and Islam on the Silk Road demonstrates that the history of Buddhist-Muslim interaction is much richer and more complex than many assume. This groundbreaking book covers Inner Asia from the eighth century through the Mongol empire and to the end of the Qing dynasty in the late nineteenth century. By exploring the meetings between Buddhists and Muslims along the Silk Road from Iran to China over more than a millennium, Johan Elverskog reveals that this long encounter was actually one of profound cross-cultural exchange in which two religious traditions were not only enriched but transformed in many ways.