乌尔斯特人

M Abdul - Rauf, Islam: Creed and Worship (1975); K Cragg, The House of Islam (1975); HAR Gibb, Mohammedanism (1949); PK Hitti, Islam, A Way of Life (1970); B Lewis, ed., Islam and the Arab World (1976); KW Morgan, ed., Islam: The Straight Path (1958); SH Nasr, Ideals and Realities of Islam (1966); F Rahman, Islam (1979); J Schacht and CE Bosworth, eds., The Legacy of Islam (1974); WM Watt, What Is Islam?

米阿卜杜勒-拉乌夫，伊斯兰教：信仰和崇拜（ 1 975年）； k c ragg，众议院伊斯兰教（ 1 975年）；采伐吉布， m ohammedanism（ 1 949）； P K的希提，伊斯兰教，一种生活的方式（ 1 970条）， b刘易斯外，教育署，对伊斯兰和阿拉伯世界（ 1976年）；千瓦摩根版，伊斯兰教：直径（ 1958年）；巯基纳斯尔，理想与现实的伊斯兰教（ 1966 ），女拉赫曼，伊斯兰教（ 1979年）； j沙赫特和CE两人合编，遗留下来的伊斯兰教（ 1974年）；西医瓦，什么是伊斯兰教？

The daily prayers were accompanied by twelve prostrations and addressed to the various personalities in the realm of light: the Father of Majesty, the First-Man, the Legatus Tertius, the Paraclete, the Five Elements, and so on.

每天的祈祷，伴随著12 prostrations和处理的各种人物的境界轻：父亲的陛下，第一人，在Legatus特尔蒂乌斯的圣灵，五行，等等。

We have no common name for a mime of Sophron or Xenarchus and a Socratic Conversation; and we should still be without one even if the imitation in the two instances were in trimeters or elegiacs or some other kind of verse--though it is the way with people to tack on 'poet' to the name of a metre, and talk of elegiac-poets and epic-poets, thinking that they call them poets not by reason of the imitative nature of their work, but indiscriminately by reason of the metre they write in.

索夫农 、森那库斯和苏格拉底式的对话采用的模仿没有一个公共的名称；三音步诗、挽歌体或其他类型的诗的模仿也没有——人们把&诗人&这一名词和格律名称结合到一起，称之为挽歌体诗人或者史诗诗人，他们被称为诗人，似乎只是因为遵守格律写作，而非他们作品的模仿本质。

The relationship between communicative competence and grammar teaching should be that of the ends and the means.

交际能力和语法的关系应该是目标与途径的关系。