{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"967ec6d9-829f-4b06-83ed-16459bf5638b","title":"时间的全球史（The Global Transformation of Time）","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787308198882","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"967ec6d9-829f-4b06-83ed-16459bf5638b","id":"967ec6d9-829f-4b06-83ed-16459bf5638b","uuid":"967ec6d9-829f-4b06-83ed-16459bf5638b","title":"时间的全球史（The Global Transformation of Time）","normalized_title":"时间的全球史theglobaltransformationoftime","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787308198882","isbns":["9787308198882"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":362,"navigation_url":"https://workshop.closeclaw.top/ai/book/967ec6d9-829f-4b06-83ed-16459bf5638b","title_url":"https://workshop.closeclaw.top/ai/title/%E6%97%B6%E9%97%B4%E7%9A%84%E5%85%A8%E7%90%83%E5%8F%B2%EF%BC%88The%20Global%20Transformation%20of%20Time%EF%BC%89","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/967ec6d9-829f-4b06-83ed-16459bf5638b/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/967ec6d9-829f-4b06-83ed-16459bf5638b/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/967ec6d9-829f-4b06-83ed-16459bf5638b","page_url":"https://workshop.closeclaw.top/api/ai/books/967ec6d9-829f-4b06-83ed-16459bf5638b/page","search_url":"https://workshop.closeclaw.top/api/ai/books/967ec6d9-829f-4b06-83ed-16459bf5638b/search"},"page":{"printed_page":280,"pdf_page":289,"physical_index":289,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"41d09a0f40ea45ed000fa0ab3d673c8784a759f61c2425f3f3d5473a63be7b43"},"chapter":"第六章 伊斯兰教的历法时间","content":"23. \"Mas'alat al- Tilighraf wa Khulasat al- Qawl Fiha,\" al- Haqa 'iq 1 (1910): 171–182, here 174.\n\n24. Ibid., 175.\n\n25. Ibid.\n\n26. Al-Munayyir, “Munazara Bayn ‘Alimayn (pt. Il),\"265. 另—已知的对 电报的拒斥情形并未详细说明使用电报确定农历月份的法律内涵，而是宣 称电报一般缺乏法律效力。参见Rudolph Peters,“Religious Attitudes towards Modernization in the Ottoman Empire: A Nineteenth-Century Pious Text on Steamships, Factories, and the Telegraph,\" Die Welt des Islam 26, no. 1/4 (1986): 76–105, here 93.\n\n27. Al-Munayyir, “Munazara Bayn 'Alimayn (pt. II),\"267. 《班》还 刊登了两篇攻击卡西米的文章：MuhammadArif al-Munayyir al-Husayni, \"Munazara Bayn Alimayn,\" al-Haga'iq 1 (1910): 211-216, and Mukhtar alMu'ayyad [al-'Azm], “Awd ‘ala Bud',\" al-Haqa'iq 1 (1910): 310-313. 还n] 参考Commins, Islamic Reform, 173.\n\n28. 这些裁决的作者是穆罕默德·萨义德（Muhammad Sa'id），彼时阿尔及尔的穆夫提；“穆提伊”穆罕默德·巴希特；巴勒斯坦的“卢迪”，哈利勒·哈马德（Khalil Hammad“al-Luddi”）；穆罕默德·巴希特·里达；“阿富汗人”阿布德·巴齐；大马士革的“沙提”（“al-Shatti”）穆罕默德·萨迪克（1889年去世）；大马士革的阿布德·拉扎克·比塔尔（1837-1917）；开罗的萨利姆·比什里（Salimal-Bishri）；开罗的“马赫迪”穆罕默德·阿巴希（Muhammad‘Abbasi“al-Mahdi”，1827-1897，关于阿巴希，参见Skovgaard-Petersen，DefiningIslam，106-111）；利比亚的黎波里的“特拉布希”穆罕默德·卡米勒(Muhammad Kamil“al- Trabulsi”）；开罗的穆罕默德·伊本·艾哈迈德·乌拉什 [Muhammad Ibn Ahmad ‘Ullaysh，1802-1882；有时直译为伊利什（Illish）]。这些诗歌由一位黎巴嫩历史学家所作，此人名为伊萨·伊斯坎迪尔·马卢夫（Issa Iskandir Ma'luf），另一首是由一位来自黎巴嫩南部地区，贾巴尔阿米尔（JabalAmil）的什叶派神职人员阿布德·侯赛因·萨迪克（'Abd al-Hussayn Sadiq），南部城市纳巴泰(Nabatiyya)“一位杰出的宗教人物”所作。Max Weiss, In the Shadow ofSectarianism: Law, Shi'ism, and the Making of Modern Lebanon (Cambridge,MA: Harvard University Press, 2010)，74. 另一位受电报启发对计时发表观点的萨拉夫（salaf）改革者是马哈茂德·舒克里·阿卢西（MahmudShukri al-Alusi)。参见Mahmud Shukri al-Alusi, Ma Dalla 'alayhi al-Qur'anmimma Ya'dud al-Hay'a al- Jadida al-Qawimat al-Burhan (Damascus: al-Maktab al-Islami, 1960). 关于阿卢西，参见Itzchak Weismann, “Genealogiesof Fundamentalism: Salaf Discourse in Nineteenth-Century Baghdad,\" BritishJournal of Middle Eastern Studies 36, no. 2 (2009): 267–280.\n\n时间的全球史\n\n280","previous_page":279,"next_page":281}