{"title":"《古兰经》23:12-14中的胚胎发育是一个科学奇迹","authors":"Melanie Guénon","doi":"10.3366/jqs.2019.0398","DOIUrl":null,"url":null,"abstract":"This article focuses on contemporary scientific exegesis of the Qur'an, analysing ʿAbd al-Majīd al-Zindānī's unique model of embryonic development derived from Q. 23:12–14. Since the majority of Muslim legal scholars consider the three main stages of embryonic development mentioned in Q. 23:12–14 to take place within 120 days, this view has been considered as the majority Muslim view in academic research. However, I claim that since the 1980s al-Zindānī has successfully disseminated the perception that the embryonic stages mentioned in the Qur'anic text take place over 40 days. An examination of al-Zindānī's work and publications by the Commission on the Scientific Miracles in the Qur'an and Sunna (CSMQS) demonstrates that al-Zindānī uses an iʿjāz ʿilmī approach (i.e. seeking to establish harmony between the Qur'an and modern natural science) to advocate a new interpretation of the Qur'anic stages of embryonic development in order to validate the connection between modern science and the Qur'an. I argue that his model rests on three hermeneutical strategies: first, the reformulation of Ibn al-Qayyim's (d. 751/1350) model of embryonic development; second, the modification of the last Qur'anic stage from khalq to nashʾa; and third, his preference for the variant of the so-called Ibn Masʿūd ḥadīth canonised in Ṣaḥīḥ Muslim. Accordingly, he does not follow the fiqh tradition and excludes the stage of the embryo's ensoulment from his model. It is this exclusion of the ensoulment and the reformulation of the developmental stages that enables al-Zindānī to align his model with both the Qur'anic text and modern scientific findings.","PeriodicalId":43884,"journal":{"name":"Journal of Quranic Studies","volume":" ","pages":""},"PeriodicalIF":0.2000,"publicationDate":"2019-10-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.3366/jqs.2019.0398","citationCount":"3","resultStr":"{\"title\":\"ʿAbd al-Majīd al-Zindānī's iʿjāz ʿilmī Approach: Embryonic Development in Q. 23:12–14 as a Scientific Miracle\",\"authors\":\"Melanie Guénon\",\"doi\":\"10.3366/jqs.2019.0398\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"This article focuses on contemporary scientific exegesis of the Qur'an, analysing ʿAbd al-Majīd al-Zindānī's unique model of embryonic development derived from Q. 23:12–14. 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引用次数: 3
摘要
本文以当代科学的《古兰经》注释为重点,分析了阿卜杜拉·马吉德al-Zindānī从古兰经23:12-14推导出的独特的胚胎发育模型。由于大多数穆斯林法律学者认为古兰经23:12-14中提到的胚胎发育的三个主要阶段发生在120天内,这种观点被认为是学术研究中的大多数穆斯林观点。然而,我声称,自1980年代以来al-Zindānī成功地传播了一种观念,即《古兰经》文本中提到的胚胎阶段发生在40天以上。古兰经和圣训科学奇迹委员会(CSMQS)对al-Zindānī的工作和出版物的研究表明,al-Zindānī采用了一种“i - jāz -伊尔姆”的方法(即寻求在古兰经和现代自然科学之间建立和谐)来提倡对古兰经胚胎发育阶段的新解释,以证实现代科学与古兰经之间的联系。我认为他的模型建立在三种解释学策略之上:第一,对Ibn al-Qayyim (d. 751/1350)胚胎发育模型的重新表述;第二,《古兰经》最后一个阶段的修改,从khalq到nash;第三,他偏爱在Ṣaḥīḥ穆斯林中被封为圣人的伊本·马斯·ūd ḥadīth的变体。因此,他没有遵循伊斯兰教的传统,并从他的模型中排除了胚胎的成熟阶段。正是这种排除了启蒙和对发展阶段的重新表述,使得al-Zindānī能够将他的模型与古兰经文本和现代科学发现结合起来。
ʿAbd al-Majīd al-Zindānī's iʿjāz ʿilmī Approach: Embryonic Development in Q. 23:12–14 as a Scientific Miracle
This article focuses on contemporary scientific exegesis of the Qur'an, analysing ʿAbd al-Majīd al-Zindānī's unique model of embryonic development derived from Q. 23:12–14. Since the majority of Muslim legal scholars consider the three main stages of embryonic development mentioned in Q. 23:12–14 to take place within 120 days, this view has been considered as the majority Muslim view in academic research. However, I claim that since the 1980s al-Zindānī has successfully disseminated the perception that the embryonic stages mentioned in the Qur'anic text take place over 40 days. An examination of al-Zindānī's work and publications by the Commission on the Scientific Miracles in the Qur'an and Sunna (CSMQS) demonstrates that al-Zindānī uses an iʿjāz ʿilmī approach (i.e. seeking to establish harmony between the Qur'an and modern natural science) to advocate a new interpretation of the Qur'anic stages of embryonic development in order to validate the connection between modern science and the Qur'an. I argue that his model rests on three hermeneutical strategies: first, the reformulation of Ibn al-Qayyim's (d. 751/1350) model of embryonic development; second, the modification of the last Qur'anic stage from khalq to nashʾa; and third, his preference for the variant of the so-called Ibn Masʿūd ḥadīth canonised in Ṣaḥīḥ Muslim. Accordingly, he does not follow the fiqh tradition and excludes the stage of the embryo's ensoulment from his model. It is this exclusion of the ensoulment and the reformulation of the developmental stages that enables al-Zindānī to align his model with both the Qur'anic text and modern scientific findings.