一篇对于宗教的论文~ Muslim mindful life Pakistan Muslim Religion Introduction In the , the author made a brief description of Muslim religious experience in Pakistan’s north-west Frontier from different aspects. The term of their self-cultivation can be concluded as the mindful. Specifically, the Muslim religious culture has a wide influence in the north-west Pakistan areas ,the life style and habits has also reflect the special Muslim world features. The inherent spirit of fraternity and equality in Islam culture helped the Islamic to spread in a peaceful way in a widely South Asia area, which is diametrically opposed to the Hindu caste system (Magnus, 2017). The influence of Islamic culture communication has not only limited in the field of religion. However, it has extended to the fields such as language, architecture, music, painting, custom and so on. With the spread of Islam culture in the South Asia, the Arabia and the Persian art were also introduced in this subcontinent, which also combine with culture of North Africa and southwest Europe characteristics (Coles, 2017). One of Outstanding feature shows as the Islamic architectural art gradually had infiltrated into the South Asia building (WERBR, 2017). Islamic architecture has some similarities in architectural style with the subcontinent local architecture. Firstly of all, they have the design characteristics of the courtyard surrounded by a room or portico plane architectural; followed by that is the both architectural styles have paid more attention to the decoration artistic effect, which created conditions for those two kinds architectural art association with the other. Some famous building in some South Asian itself is itself the art mosque of both architectures. The Gute cloth tower in The Deri Qutub is one of them. The building top is a concrete manifestation of the minaret form in Islamic architecture field, but some decoration on buildings, such as the complicated and delicate beautiful like stone, embodies the northern Hindu, especially Jain decoration techniques. The South Asian Muslims not only brings some new music, art and other arts, but also brought a new way of language expression; these new words were merged into the local language, to promote the development of people's communication and social economy (Richard, 1986). With the spread of Islam, the Muslim cleric, forces, merchants, scholars from the Arabia, Persia, Central Asia and other parts have also poured into the subcontinent South Asia. During the interaction process of foreign staff and local people, foreign vocabularies correspondingly descended on this land. Those strange words not only merged into the local language in South Asia, it but also combined with local words and language, resulting the formation of a new language Urdu, a popular west India dialect language in the Delhi area. It based on the Kali Polly language, and the spelling based on the Persian Arabic alphabet, with a large number of Arabia and Persian the vocabulary of a language mixed (Dale, 1992). There are also many experiences on eating and not eating in the Muslim religious culture (Ashraf et al, 1994). For the Muslim diet, the most impression on people is their forbidden on the fasting pork. In fact, there are many other regulations on the diet and., the general principle on the diet is to advocate that the clean one is the appropriate, and the dirty one is prohibited. The pious Muslims never drink, are not adhered to drink or sell the drink. The Muslim also ban on eating the natural death animals and blood, pork and slaughtered cattle, sheep, camel, chicken, duck, birds, etc when the name of Allah is not chanted. Animals those strangled dead, fell dead, angle butt dead, the animal of rest beast eating are also within the forbidden areas. In addition, they also are permitted to eat the donkey, mule, horse, dog, wolf, tiger, leopard, eagles, snakes and other ferocious beasts, and other carnivorous animals that eat the meat. However, the Muslims love tea, and this is mainly due to the Muslims think drinking tea can help digestion and stomach body. Because people in the south Asia leads a life in the inland, for the sea food, they think animal who does not like the fish cannot be eaten, including the scale less food. For the rites in the Pakistan Muslim religion, it consists of the following kinds(Akhtar,1993).Moring rite, which is from dawn to sunrise, has a total of four worships, two for Sunnah, and two for the Lord of life. Noon rite, which is from soon to afternoon, has a total of ten worships, four for the Sunnah, four for the Lord of life, and the rest for Sunnah again. Dried meat tire, which is from afternoon until sunset, has a total of four worships, all for the Lord of life. The dusk rite, which is from the sunset to the sunset clouds disappearing, has a total of five three worships, three for the Lord of life, and two for Sunnah. The midnight rite, which is from the sunset disappear to the next dawn, has a total of nine worship, four for the Lord of life, two for the three for the Sunnah and three for Wittwer. Conclusion: In the , the author introduce the mindful Muslim religious experience in Pakistan’s north-west Frontier from different aspects, including the Muslim religious culture, architectural art, eating and spirit rite, which introduce their experience in south Asia subcontinent Reference： Marsden, Magnus (2017) Living Islam: Muslim religious experience in Pakistan's North West Frontier. Cambridge: Cambridge University Press. WERBR, P. (2017), Living Islam: Muslim Religious Experience in Pakistan's North-West Frontier by Magnus Marsden. American Ethnologist, 37: 192–193. doi: 10.1111/j.1548-1425.2017.01248_22.x Coles, M. I. (2017). Education and Islam: A new strategic approach. Leicester: School Development Support Agency. Kurin, Richard (1986) 'Islamization: A View from the Countryside', in Anita Weiss (ed.), Islamic Reassertion in Pakistan. The Application of Islamic Laws in a Modern State, Syracuse: Syracuse University Press, pp. 115-128. Eickelman, Dale (1992) 'Mass education and the Religious Imagination in Contemporary Arab Societies', American Ethnologist, 19 (4). Ashraf, S. A., & Hirst, P. H. (eds) (1994). Religion and education: Islamic and Christian approaches. Cambridge: Islamic Academy. Akhtar, S. (1993). The Muslim parents handbook: What every Muslim parent should know. London: Ta Ha Publishers 网站原创范文除特殊说明外一切图文作品权归所有；未经官方授权谢绝任何用途转载或刊发于媒体。，英语论文，
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