Human Life Cycle:

Science and the Holy Qur'an

Karim Hassanein I. ABDEL-MAEBOUD #, MD
Professor of OB/GYN,
Ain Shams University, Cairo, Egypt

Address: 2 Mobarak St., off Asmaa Fahmy, Ard El-Golf, Heliopolis, Cairo,
Egypt. Telephone: (00202) 414 0680 / 414 0675.
E-mail: kabdelmaeboud@yahoo.com

Introduction
The Holy Qur'an is the everlasting miracle of Islam, comprising numerous
unparalleled and unique challenges. One of these is the scientific revelation, which
is a challenge to man in the modern science era. Muslims are ordered to study
Qur'an, However, proper and solid knowledge of interpretations, bases for
interpretation, Arabic language and views of Islamic scholars are vital for
exploration of scientific revelations in the Holy Quran, as Allah The Almighty
says "Do they not consider The Qur'an (with care)? Had it been from other
Than Allah, they would surely Have found therein Much discrepancy"
(4:82)[10]. These discrepancies would be observed in the book itself, and on
comparing the verses of the Holy Qur'an, i.e. the word of Allah, to the facts of the
universe i.e. His deeds. So, since Allah is the Creator of all knowledge, the
revelation is scientific and can withstand the challenge of science at all times.
Human knowledge is cumulative, compared to the absolute knowledge of our
Creator, Allah. So with better understanding of the universe, close matching
between written facts, the verses, and living facts, the universe becomes more and
more clear. "And say: `Praise be to Allah, Who will soon show you His signs, so
that ye shall know them`; and thy Lord Is not unmindful of all that ye
do"(27:93)[10], "Soon shall We show them Our signs in the (furthest) regions
(of the earth), and In their own souls, until It becomes manifest to them that
this is the truth. Is it not enough that Thy Lord doth witness all
things?"(41:53)[10].

The Text and the translation:

The Holy Qur'an has been revealed in Arabic language; "Ha Mim; by
the Book that makes things clear; We have made it a Qur'an in Arabic, that ye
may be able to understand (and learn wisdom)"(43:1-3)[10]. So, a good
command of Arabic language is a prerequisite to be able to understand these clear
things. An inherent problem of translation is that a close matching word, with same
implications, is hardly found. That is why the original text of the Holy Qur'an can
never be translated. Actually, these are translations of the meanings, which were
put forward by interpreters or commentators in Tafseers. The meaning of any text
is a reflection of understanding being governed by many factors, one of these and
above all is factual knowledge. Longtime age, Abdul-Qahir Al-Gergani said:
(Words serve to confer a meaning. Naturally, the process of formulation of a
meaning -to be expressed- precedes the use of words. The word, by itself, is not
equivalent to the meaning, since the formulation of words into a text is a complex
process, which does not show the underlying meaning fully, as a result of
omissions, symbolism, advancement and postponement. So, the process of
integrating the functional meaning is different from integrating the apparent
meaning, conferred by words and sentences. In other words, the apparent
formulation of words and sentences, and their arrangement in a text do not
necessarily reveal the whole meaning. Meaning of a text is actually an
interpretation, being influenced by human knowledge in a certain period of time.
What man understands from any text reflects his ability to do so on using limited
means and does not signify exhausting the whole means for full understanding.
Regarding interpretation of the Holy Qur'an, nobody can claim that he has

exhausted these means; as by doing so, he would claim having the original source
of full meaning, that is the power of Allah)[11]. Knowing that, one would
understand why translations of interpretations of Qur'an are dynamic and not static.
The current status of knowledge dictates revision of the most famous and widely
spread translation of Abdullah Yusuf Ali[10].

Early Embryonic Stages:

Nutfah, Alaqah and Mudghah are three stages of early human
embryonic development, which are clearly stated In the Holy Quran, including
Surah Al-Hajj(22) and Surah Al-Mu'minun (23). In the name of Allah, Most
Gracious, Most merciful
"O mankind! if ye have doubt about the
resurrection, (consider) that We have created you out of dust, then out of
sperm, then out of a leech-like clot, then out of a morsel of flesh, partly formed
and partly unformed, in order that We may manifest (Our Power) to you; and
We cause whom We will to rest in the wombs for an appointed term, then do
We bring you out as babes, then (foster you) that ye may reach your age of full
strength; and some of you are called to die, and some are sent back to the
feeblest old age, so that they know nothing after having known (much) and
(further), thou seest the earth barren and lifeless, but when We pour down
rain on it, it is stirred (to life), it swells, and it puts forth every kind of
beautiful growth in pairs" (22:5). In the name of Allah, Most Gracious, Most
merciful Man We did create from a quintessence (of clay); Then We placed
him as (a drop of) sperm in a place of rest, firmly fixed; Then We made the
sperm into a clot of congealed blood; then of that clot We made a (foetus)
lump; then We made out of that lump bones and clothed the bones with flesh;
then We developed out of it another creature. So blessed be Allah, the Best to
create!(23:12-14)[10]. The three early developmental phases in human are:

Figure-1: (A) Female Nutfah or Mature Oocyte & B) Male Nutfah or

Sperm Sperm.
1) "Nutfah": This expression has been repeated 12 times in the Holy
Quran. The meaning of this Quranic expression has been translated as "out of
sperm"(22:5) and as (a drop of) sperm(23:13)[10]. The Arabic word in the text
is "Nutfah" and its direct linguistic meaning is a droplet of liquid or a small pearl
(being clear as a droplet) [22]. So, the correct translation is "out of a drop of

liquid (Nutfah)"[12]. It is universally agreed that Nutfah refers to male and

female gametes [12-16]. Some hold the view that it includes also the zygote [12,15]
or even more subsequent stages as morula, and blastocyst till implantation [14]. A
recent objective study confirms that it refers to gametes only [16].

Figure-2: Alaqah: Zygote or fertilized oocyte (1) and its subsequent

stages (2-6) necessary for implantation: Two-cell stage (2), four-cell stage (3),
morula (4), early blastocyst (5), and blastocyst (6).

Figure-3: Alaqah: Formation in the Fallopian tube and journey to

implant in the uterine lining or endometrium: (1), (2), and (3) Zygote. (4), (5), and
(6): Two- , Four- , and Eight-cell stages; respectively. (7) Morula entering the
uterus about 3 days after fertilization. (8) Early blastocyst. (9) Late blastocyst,
starting to implant after hatching. (1)) Blastocyst, already implanted.

2) "Alaqah": The meaning of this Quranic expression has been translated

as "out of a leech-like Clot"(22:5) and a clot of congealed blood (23:14)[10].
The Arabic word in the text is "Alaqah" and its direct linguistic meaning is
anything that suspends or attaches to a surface. That is why a leech was also called
"Alaqah". A clot is an explanation that was mentioned in Tafseers or
Interpretations of the Holy Quran. So, a more correct translation is "from
something that clings and adheres"[12]. Some Islamic scholars consider it
referring to stages subsequent to zygote [12,15], while others restrict it to the
presomite embryo [14]. A recent objective study holds a more valid view. Once
formed, the zygote's prime function is to implant in the endometrium through
division and formation of the blastocyst (leech-like substance). In assisted
reproduction, the zygote or its subsequent phases can be returned into the tube or
uterus; respectively, aiming at its subsequent success in implantation. Accordingly,
the expression Alaqah simply refers to zygote and its subsequent developmental
stages required for implantation. [16].

Figure-4: Assisted Reproduction: (A) Zygot Intra-Fallopian Tansfer

(GIFT). (B) In Vitro Fertilization and Embryo Transfer (IVF/ET).
3) "Mudghah": The meaning of this expression has been translated as
"out of a morsel Of flesh"(22:5) and a (foetus) lump(23:14)[10]. The Arabic
word is "Mudghah" and its direct linguistic meaning is something that is being
chewed. A more correct translation is "then out of a chewed morsel of flesh"[13].
However, this word actually means anything being chewed, whether piece of flesh
or anything else. So, a more relevant translation would be "out of a chewed-like
substance"[14] or "from a chewed like lump"[12]. It is universally agreed that
Mudghah refers to the somite stage. The presence of somites in C-shaped
embryo resembles the teeth prints on a substance that has been chewed [12-16].

Figure-4: Mudghah: Somite stage

Figure-5: Mudghah: Somite stage

Human Life Cycle:

Science & Holy Quran: I. Phases:
A new Objective Trial to Understand
Verse(5), Surah Al-Hajj(22).
ABSTRACT:
The study is an attempt to comprehend and clarify the inimitability in Verse (5),
Surah Al-Hajj (22). Scrutinizing the Tafseers, seven objective principles were
deducted for the interpretation of the Quranic expression "a morsel of flesh
(Mudghah), partly formed and partly unformed". Using these, all the previous
views were criticized. The present study suggests that man is "a Mudghah,
comprising two parts. One part is "formed, i.e. created into somatic cells forming
tissues, organs and systems of the body. The other part is "unformed", that is
germ cells, subsequently undergoing meiosis to produce a gamete (Nutfah), a
mature oocyte or a sperm. Uniting with its counterpart in fertilization, a zygote
(Alaqah) will ensue and develop into a human being "a Mudghah. The
arrangement of both adjectives, in this context, completes a cycle, known
biologically as the life cycle. This interpretation fulfills all the principles put
forwards by commentators and conforms to the context of the verse. Some people
have doubt about resurrection, originating from the belief that life is a continuum.
Combining the initiation of creation out of dust along with its further
continuation through life cycle is the everlasting ultimate proof manifesting the
power of Allah to resurrect mankind.

INTRODUCTION:
In the name of Allah, Most Gracious, Most merciful "O mankind! if ye
have doubt about the resurrection, (consider) that We have created you out of
dust, then out of a Nutfah, then out of an Alaqah, then out of a
Mudghah, partly formed and partly unformed, in order that We may
manifest (Our Power) to you; And We cause whom We will to rest in the
wombs for an appointed term, then do We bring you out As babes, then
(foster you) that ye may reach your age of full strength; and some of you are
called to die, and some are sent back to the feeblest old age, so that they know
nothing after having known (much) and (further), thou seest the earth barren
and lifeless, but when We pour down rain on it, it is stirred (to life), it swells,
and it puts forth every kind of beautiful growth in pairs" (22:5)
Man is facing a puzzle. He has not witnessed the start of his creation out of
dust: I called them not to witness the creation of the heavens and the earth,
nor (even) their own creation: nor is it for Me to take as helpers such as lead
(men) astray!(18:51). In many verses, mans doubts about resurrection are
expressed. Man sees that a new life must originate from another life, so how would

anyone claim creation from non-living dust after death? The Unbelievers say:
"What! When we become dust, - we and our fathers - shall we really be raised
(from the dead)?(27:67). The answer to this question has been clearly stated in
the Holy Quran. The present study is an attempt to clarify the inimitability in
Verse (5), Surah Al-Hajj(22), putting in consideration what has been reported in
Tafssers [2-9], and in view of the recent solid facts about human creation. The
verse is divided in three parts, each one being discussed separately.

(I) Part One:

In the name of Allah, Most Gracious, Most Merciful: "O mankind! if
ye have doubt about the resurrection, (consider) that We have created you out
of dust, then out of a Nutfah, then out of an Alaqah, then out of a
Mudghah, partly formed and partly unformed, in order that We may
manifest (Our Power) to you".(22:5)
The initial call "O mankind! is addressing all people; those already created
by Allah, and those who are going to be created till the end of this world. "if ye
have doubt about the Resurrection", this states the issue discussed, i.e. man's
doubts concerning the ability of Allah, the Almighty, to resurrect us after death.
Allah drives to mankind only one proof, our creation; "We have created you".
The three parts of the verse come within the same context, creation; being closely
related and bond together to form one unit and representing an everlasting, clear
and undefeatable proof of His Power.
The objective bases to interpret partly formed and partly unformed:
1. "We have created you": addressing mankind, so both adjectives should refer to
man-to-be [4]. So "partly unformed" can not be interpreted as abortus or
embryonic tissue, since these would not be addressed by Him, the Almighty.
2. Repetition of "Out of" four times: This is to clarify the starting points. It implies
that from so is the start, and from so is the start; moving from one stage to
another[9]. So, every one of the mentioned stages is by itself a starting point for
man's creation and not for the creation of following stage, an example of the latter
is Verse (14), Surah al Mu'minun [7].
3. "Nutfah": It refers to male fluid (semen) and to female fluid, both sharing in
man's creation [7].
4. "A Mudghah, partly formed and partly unformed": Both "partly formed"
and "partly unformed" are adjectives of "a Mudghah [2,7], the one and the
same "Mudghah.
5. "Partly formed and partly unformed": The adjective "partly formed comes
first, being followed by "partly unformed", and this arrangement must be
considered on interpretation [7].
6. "Partly formed and partly unformed": The Arabic words are (Mokhalaqa
and non-Mokhalaqa)[12], derived from the verb (Khalaqa) meaning to create.
Other translations are "partly differentiated and partly undifferentiated"[14]
and "which becomes differentiated into formed and non formed parts"[12].
The meaning, as narrated by Sahabba (Prophets- PBUH- Companions) and
reported in Tafseers, are: "Formed", completely [2], its creation has started [3], (a
Mudghah) evidently created and formed [7] (pictured) forming a human being [2,4]

"unformed", not formed (created) yet [3], not formed (pictured) [2,4], not
completely formed [2], (a Mudghah) not evidently created or formed yet [7].
7. "In order That We may manifest (Our Power) to you": This part brings the
verse to a pause [7,8]. "In order that" signifies that the aforementioned part is
held as a reason to manifest [7]. This Quranic expression and the verse pause
imply a sign of inimitability, which manifests clearly the Power of Allah.
Moreover, the expression "in order That We may manifest" is a clear-cut
statement that this sign is an evident non-ambiguous one.
Pros and contras of previous views suggested as interpretations of Partly
formed and partly unformed:
All previously suggested views failed to explain the second basis as they did
not show the wisdom of repetition of the proposition out of four times in this
small part of the verse. Regarding the seventh basis, they also failed to explain the
wisdom concerned with the presence of these two adjectives in particular, only in
this verse and in this context. Subsequently, they failed to show a clear sign of
inimitability that manifests the Power of Allah. Moreover, most of these views
tended unjustifiably to limit the scope of the adjectives. A universally approved
basis for interpretation is to avoid setting of limitations unless being justified by
objective evidences.
I) Views of Tafseers:
1.
"Formed" into man and "unformed" abortus [2,3,4,5,7,8].
This interpretation contradicts with:
(1) First basis, since abortus is not a man-to-be. (2) Fourth basis, since it
assumes that adjectives are not for one and the same Mudghah.

Figure-6: Mudghah: (A) Formed: man. (B) Unformed: abortus.

2.
"Formed" completely created, free of any defects and
"unformed" with defects, i.e. congenital malformations, leading to variation of
different characteristics in different people [3,4,6,7]. Though this interpretation
does not contradict with first basis, yet it contradicts with:
(1) Fourth basis, since it assumes that adjectives are not for one and the
same Mudghah. (2) Sixth basis, since any man with a congenital malformation
is actually a Mudghah that has been already "formed" (pictured or created), i.e.
it has exhibited its complete creation, as destined by Allah. Man is actually
(malformed) and not (unformed).

Figure-7: Mudghah: (A) Formed: Normal human being. (B) Unformed:

Human being with congenital malformation.
II) Recent views suggested by Islamic scholars:
1. "Formed" refers to inner cell mass of the blastocyst, being the cells
formed (created) by Allah into the embryo proper. "Unformed" refers to
trophoblast, being not directly related to the formation (creation) of the embryo
proper, since its main functions are implantation and placental formation, both
being essential for intrauterine life [13]. This view contradicts with:
(1) First basis, since "unformed" is not a man-to-be. (2) Fourth basis, since
both "formed" and "unformed" were considered adjectives of the blastocyst
(Alaqah) and not of somite stage (Mudghah). (3) Fifth basis, since scientific
chronological order would dictate reversed arrangement of the adjectives, as the
trophoblast starts implantation and placental formation, being associated with the
development of the inner cell mass throughout pregnancy into a mature fetus.

Figure-8: Blastocyst (1) Trophoblast. (2) Inner cell mass.

2. "Formed" means that an embryo-fetus is formed out of the somite
stage. "Unformed" means failure of embryonic development, with atrophy and
even vanishing of the embryonic disc, so that it would not be possible to
demonstrate any embryonic echoes within the gestational sac on
ultrasonography; and moreover it would be hardly identifiable on microscopic
examination after abortion. This case is known as blighted ovum or
anembryonic pregnancy [17]. This view contradicts with:

10

(1) First basis, since this pregnancy would either end in spontaneous abortion or
necessitate surgical intervention to terminate this abnormal pregnancy, being
considered as one type of missed abortion [18]. (2) Fourth basis, since it assumes
that adjectives are not for one and the same Mudghah.

Figure-9: (1) Normal pregnancy. (2) Anembryonic pregnancy.

3. "Unformed" refers to an initial development phase of somite stage, starting
from the third week of pregnancy till the end of the fourth week, where there
neither organs or systems have developed yet. "Formed" refers to a later
development phase, starting from the fifth week of pregnancy onwards, where
differentiation results in the appearance of different organs and systems [19]. This
view contradicts with the fifth basis, since scientific chronological order would
dictate reversed arrangement of the adjectives. In an attempt to avoid this, Sheikh
Abdul-Majeed Azzindani held the view that the pronoun and in-between the
adjectives does not necessarily imply order. So, the verse gives a description of the
internal state of an embryo by explaining that although the anlage of all organ
systems have formed, their function has yet to appear. The organs and systems are
partly differentiated and partly undifferentiated. As more and more differentiation
occurs, the functions appear accordingly [14].

Figure-10: Mudghah Somite stage: (1) Late. (2) Early

11

4. "Unformed" refers to undifferentiated cells, being capable of

differentiation. These cells are present allover in the embryo in the somite stage
and afterwards, and are known as mesenchymal cell, originating from the
mesoderm. Examples of their differentiation are bone formation, blood cells
formation and wound healing; being of important role in the embryo-fetus, child,
adult and the aged. "Formed" refers to differentiated cells incapable of
differentiation if damaged, e.g. brain. So, both adjectives apply to the somite stage
onwards, till death [20]. Although this view does not contradict with five of the
bases, it failed, like all other views, to follow the second and seventh bases.

Figure-10: (1) Brain. (2) Skin.

The newly suggested meaning of "Partly formed and partly unformed:

The present view suggests that the adjective "formed" refers to a part of a
Mudghah (somite stage), which is completely created and formed into a human
being [2,4]. Actually, the full creation of a Mudghah is into another creature
[10] in a definitive human form [14] as clearly stated in Surah AlMu'minun(23:14). In other words, complete formation (fashioning) is the end-stage
of creation [3] or the stage of evident creation, resulting in a well-defined creature
or human being. This comprises all organs, tissues and cells (apart from germ cells;
oocytes in a female and spermatogenic cells in a male). All these somatic cells,
whether differentiated or undifferentiated (and even on differentiation of the
latter), undergo mitosis on replication. The mother and daughter cells have
identical diploid set of chromosomes (i.e. 46 chromosomes), containing the unique
genetic package characteristic of this individual. Since these cells are completely
formed, they can not produce daughter cells that will share in the creation of
another human being. If this would be the state of all cells, i.e. fully created or
"formed", reproduction would be impossible. Allah, the Almighty, shows us His
Wisdom and Power in making a part of the Mudghah "unformed", i.e. not
formed (or evidently created) yet [3,7]. This part is the germ cells, being the only
cells in the body that replicate through meiosis to produce a Nutfah (gamete),
mature oocytes in a woman or sperms in a man. This contains a haploid set of
chromosomes (i.e. 23 chromosomes), being unique in its genetic package as a
result of random assortment & crossing-over during meiosis. So, fertilization,
union of both gametes or two Nutfahs (a sperm and an oocyte), results in the
formation of a zygote Alaqah, a single cell programmed with a unique and

12

characteristic genetic package. Once formed, the zygote's prime function is to

implant in the endometrium through division and formation of the blastocyst. This
is followed by the formation of somite stage or Mudghah comprising two parts,
one is "formed" into a well-defined human identity and the other is "unformed",
i.e. germ cells, being reserved as a raw material for creation of our offspring. Later
on, they produce gametes Nutfah, which will share in the production of new
zygotes Alaqah,...... etc.
This view conforms to all the objective bases, put forwards by Tafseers:
1. Both adjectives refer to man-to-be, in accordance with the first basis.
2. Nutfah or Droplet refers to male fluid (seminal fluid containing
sperms) and to female fluid (follicular fluid containing oocyte), both sharing in
man's creation, in accordance with the third basis.
3. Partly formed and partly unformed are adjectives of one and the
same Mudghah, in accordance with the fourth basis.
4. Linguistically and scientifically, the meaning of both adjectives is in
accordance with the sixth basis. Man is nothing but a "partly formed and partly
unformed chewed-like substance" (somite stage), comprising two parts with
different destinies. One part is "formed", i.e. fully and evidently created forming
mans own unique personal identity. The other part is destined to persist fully
"unformed", i.e. not formed or evidently created yet. That is germ cells, the raw
material for reproduction. Later on, it is to be formed into Mudghah (the
offspring) by passing through Nutfah and Alaqah stages.
5. The arrangement of both adjectives is considered, in accordance with the
fifth basis. Scientifically and as already explained, man is nothing but a "partly
formed and partly unformed Mudghah". In fact, this arrangement completes a
cycle, as already explained, that is biologically known as the life cycle for human
species. A life cycle is a cycle demonstrating stages or phases through which the
organism must pass in order to procreate, with a generation following the other, i.e.
it demonstrates how life of a certain organism, as a species, continues. The
presence of both adjectives excludes the absolute point of start of creation "out of
dust" from this cycle, as the "unformed" part of "Mudghah" is going to form "a
Nutfah, and so the circle is closed.
6. The wisdom of repetition of the pronoun "out of" to clarify points of
start is clearly evident in accordance with the second basis. The starting points of
mans creation is Nutfah (gamete), Alaqah (zygote-blastocyst) or
Mudghah (somite stage), the latter also referring to parents (mother and father).
This repetition of "out of" implies that (following the absolute start of creation
out of dust) it is not feasible to specify a starting point for creation of human
species. Life is a continuum, and any point (phase or stage) in the life cycle can be
taken as a relative starting point. Actually, one can not state the start and the end of
a circle.
7. The sign of inimitability that manifests clearly the Power of Allah is
clearly evident, in accordance with the seventh basis. Allah has created man in a
form capable of autonomous reproduction through the life cycle. Based on the
verse only and without any knowledge of biology, Al-Alsi, who died more than
140 years ago, inspired this meaning. He said: (Allah has created man in a form
suitable to allow repetitive generation of a similar creature, one after another; as He
managed phases of creation and transformed man from one phase into the other)

13

[7]. This small part of one verse entitled human life cycle, in a way inimitable in
comprehensiveness, precision, clarity and beauty. Binding this well-known
scientific fact with its absolute start out of dust is the undefeatable everlasting
proof for mankind that Allah, our Creator, is the Reality and He will raise up all
who are in the graves.

Figure 11: Human Life Cycle after creation from dust.

The view of science on life cycle in the 20th century was elegantly
reviewed by an imminent scientist, John Biggers, who stated: (The problem with
the proposal that life begins at conception is that it does not take into account the
cycle of life. A phenomenon known from the early part of the 19th century was the
alteration of generations. First described by Chamisso in 1819, it arose from the
fact that some organisms occur in different alternate morphologic forms. Before
this phenomenon could be explained, the existence of somatic cells and germ cells
had to be discovered. Immediately after the discovery of fertilization, several
investigators had the idea that two types of cells were in the early embryo.
Weissman finally formulated advances in the newly emerging science of cytology.
His theory came to be known as the theory of the continuity of germ plasm. A key
observation that led to the theory was made by Van Beneden in studies on
fertilization in Ascaris, showing that at fertilization each parent contributes an
equal number of chromosomes, called the haploid number. Thus the total number
of chromosomes in the zygote is twice the haploid number and is called the diploid
number. Weissman, among others, recognized that when gametes are formed again,
the cells must undergo a unique type of division that reduces the number of
chromosomes to the haploid number. The process that mediates this reduction was

14

eventually shown to be a mechanism present in both sexually reproducing plants

and animals, and was given the name meiosis. The recognition of meiosis enabled
Farmer and Moore to partition the life cycle into the premeiotic phase, which
begins at fertilization, and the postmeiotic phase, which ends at fertilization. Thus
life never ends. In current language we speak of the premeiotic phases as the
diploid phase and the postmeiotic phase as the haploid phase (Fig.12B). In animals,
the haploid phase is very short and does not give rise to a haploid multicellular
phase as in plants. Nevertheless, the unicellular haploid phase that exists in animal
life cycles - the ovum and spermatozoon - is essential for the perpetuation of the
species. The ovum and sperm are produced by the process of meiosis, which marks
the transition from the diploid to the haploid phase, and the zygote is produced by
the process of fertilization, marking the return to the diploid phase from the haploid
phase. All individuals of both phases are alive, and meiosis and fertilization are
equally important transitions in the cycle of life. Also of importance is the fact that
although human spermatozoa and ova are single cells, they are each genetically
unique members of the haploid phase of human life. Similarly, human zygotes are
single cells that are genetically unique members of the diploid phase of human life.
Thus genetic uniqueness is not a property restricted to diploid life. I reiterate that
life, in biologic sense, does not begin at conception or fertilization, for it never
stops. It is a continuous process, a fact also emphasized by Mill. To ask when life
begins is the wrong question; the reply is that life begins at conception is incorrect.
Biologically correct statements would be, "diploid life begins as a result of
fertilization", and, "haploid life begins as a result of meiosis) [21].

Mudghah
formed & non-formed

Multicellular
diploid

Gamete

Nutfah

Alaqah

A) The Holy

Quran

B) Scientific Facts

Figure-12: HUMAN LIFE CYCLE

15

Zygote

Considering the final and solid scientific facts about animal (including
man) life cycle in the 20th century (Fig.12B), one would notice that this cycle is
exactly what is mentioned in the Holy Quran more than 14 centuries ago (Fig.
12A). Although the verse has addressed mankind in the plural form (a clearly
distinct one from the singular form in Arabic language) "We have created You",
the phases were mentioned in the singular form. It is interesting to notice that man
has also formulated these phases in the singular form, exactly as in the Holy Quran,
since the verse is addressing one of the laws for creation.
One may wonder: Why the somite (Mudghah) stage was chosen and
not a later or an earlier stage? Somites start to appear on the 20th day following
fertilization and are completed by 28th day; i.e. the somite stage takes place in the
4th post-fertilization week (6th week of pregnancy). Large spherical primitive sex
cells, called primordial germ cells, are visible early in the fourth week among the
endodermal cells of the wall of yolk sac near the origin of the allantois. These cells
migrate later to the gonadal ridges. During sixth week, the primordial germ cells
migrate into the underlying mesenchyme and become incorporated in the primary
sex cord. The somite stage is the stage at which all systems are differentiated [14].

(II) Part Two:

In the name of Allah, Most Gracious, Most merciful "And We cause
whom We will To rest in the Wombs For an appointed term, Then do We
bring you out As babes, then (foster you) That ye may reach your age Of full
strength; and some Of you are called to die, And some are sent back To the
feeblest old age, So that they know nothing After having known (much)"
(22:5) [10]
(1) Individuals Life Cycle on Earth:
In this part of the verse, the life cycle of man as an individual was
mentioned. It includes the following phases: "And We cause whom We will To
rest in the Wombs For an appointed term", intrauterine life; "Then do We
bring you out As babes", infancy and childhood; "then (foster you) That ye
may reach your age Of full strength", adulthood; "and some Of you are called
to die", death; "And some are sent back To the feeblest old age", or aging
before death. This life cycle was pointed out by Abdulla Yusuf Ali, yet he
considered the first part of the verse included in conferring this meaning. He said:
(The stage of a man's physical growth from nothing till he completes the cycle of
this life are described in words whose accuracy, beauty, and comprehensiveness
can be only fully understood by biologists) [10].
(2) Human creation is not a matter of chance:
Apart from the absolute start of creation out of dust, human creation through
a life cycle, as already explained, implicates autonomous reproduction. Some
people may misunderstand this fact. They might think that creation of any
individual is a matter of chance, since any zygote may implant itself and develop
further into a human being. But this is not the case, "And We cause whom We
will To rest in the Wombs For an appointed term". This statement comes
immediately following the first part to deny this concept and to clarify that the
whole process of creation is under His control, the Almighty. Both of the verbs

16

"will" and "cause to rest" were related directly to the subject, Allah, to make it
evidently clear that though human reproduction is autonomous through a life cycle,
as decided by Allah, yet creation of any individual human being is not a matter of
chance. Apart from will and cause to rest, only one other verb, "bring out"
is related directly to Allah. This is not the case with the other three verbs. Though
Although Allah is the true subject of these verbs, one verb is related directly to man
reach, and the other two are called to die and are sent back come in the
indirect form. This was a puzzle to Al-Alsi [7], who tried to investigate its
implication, since all of the these verbs could be directly related to Allah, as He is
the actual Subject, making us reach our age of full strength, calling us to die or
sending us back to the feeblest old age. Putting into consideration that the
cornerstone of the verse is the argument about creation, one may see the wisdom in
this formulation. The verbs (will, cause to rest, bring out) are directly
related to creation of a man till he is delivered and attains a full identity. Therefore,
they are directly related to Allah. The other three verbs are not related to the
process of creation and hence, not directly related to Him. Actually, they come in
the context of describing individual's own life cycle on earth. Their relevance in
proving of the Power of Allah is secondary, compared to basic creation, the
cornerstone sign We have created you. This exhibits another aspect of
inimitability in formulation. When a proof is being held, it must be held directly
and clearly, avoiding confusion and distractions. If man believes that Allah is the
creator, he would automatically believe in what are seemingly less evident proofs
of power.
(3) Knowledge Cycle:
In addition to individuals life cycle on earth, this part of the verse
include another cycle, that is our Knowledge Cycle "So that they know nothing
After having known (much)". The latter includes also three phases: knowing
nothing, knowing much, and knowing nothing. The first phase is clearly mentioned
in another verse, It is He Who brought you forth from the wombs of your
mothers when ye knew nothing; and He gave you hearing and sight and
intelligence and affection: that ye may give thanks (to Allah).(16:78)[10].

(III) Part Three:

In the name of Allah, Most Gracious, Most merciful "And (further),
thou seest The earth barren and lifeless, But when We pour down Rain on it, it
is stirred (to Life), it swells, And it puts forth every kind Of beautiful growth
in pairs" (22:5)[10].
If they look at external nature, they see the earth dead and barren, and
Allah's fertilizing showers bring it to life, growth and beauty in various forms [10].
How is this part related to the other two parts? The creation of plants is an another
proof for resurrection [3-7]. This is an external proof, compared to the first two
parts that include personal proofs [7,10]. It implicates the close relationship of life
in different forms, and signifies the unity of its controlling rules proving the
presence of a single Will [8]. Plant creation is a sign of Allah, "And among His
Signs Is this: thou seest The earth barren and desolate; But when We send
down Rain to it, it is stirred To life and yields increase. Truly, He Who gives

17

life To the (dead) earth Can surely give life To (men) who are dead. For He
has the power Over all things" (41:39)[10].
Few comments are to be mentioned on translation of the meaning:
1) Barren and Lifeless: The Arabic expression is Hmidh. It is an
adjective and its direct linguistic meaning is not dead. It stems from a verb that
means to stop talking or to stop voice or sound production, i.e. remaining silent.
Linguistically, this implies absence of apparent signs of life, i.e. being lifeless [22].
That is why it has been literally used as an adjective for a dead cadaver or land.
Actually, it is a stage between life and death [8], quiescence or dormancy, since
being lifeless (with no apparent signs of life) is not synonymous to being dead.
2) "Is stirred (to life)": Actually, the Arabic verb is in the direct form, and
earth is the subject. A better translation is "it shakes".
3) "It puts forth": Actually, it means, "it puts forth a plant". When the
subject of this verb is the earth, the meaning implies the evident presence of plant
in the earth; i.e. it refers to the first appearance of plant [22]. It becomes evident,
for the first time, that plant is developing in the earth.
Considering the context of the first two parts, another implication may be
suggested. Only one verb pour down is directly related to Allah, while the other
three verbs (stirs or shakes, swells, and puts forth (a plant)) are related
to earth. In many verses in the Holy Qur'an (6:99, 20:53, 27:60, 31:10, 35:28-29,
36:33, 39:21, 50:9, 56:63-64, 78:14-15, 80:25-27), putting forth plants is directly
related to the true subject, Allah. The earth contains seeds of plants. The seeds of
most agricultural and horticulture plants usually germinate promptly if given access
to moisture and air, if provided with a suitable range of temperatures and, in some
instances, if exposed to a proper sequence of light and dark. In numerous groups of
plants, germination may be delayed for days, weeks, or even months. The seeds of
such plants are said to be in a dormant condition. The phenomenon of dormancy is
not unique to seeds, but is also found in other plant organs, such as the buds of
woody and herbaceous plants as well as the buds of tubers, rhizomes, and bulbs.
The common feature in all these examples is reduced growth, e.g. in seeds growth
of the embryo is blocked [23]. Quranic and scientific terminology matches
clearly. Hmidh or Lifeless [10] is the stage dormancy (quiescence) phase.
As already explained the Arabic expression Hmidh implies an intermediate
phase between life & death [8] i.e. a stage of incipient life. It is interesting to note
that this is the only phase referred to in the adjective form, contrary to the other
three phases that were referred to with verbs. The scientific implication is that the
first phase (dormancy) is of variable duration, as it may extends to many months or
years [23], whereas, as soon as water is available, the other phases (of germination)
take place in succession in a relatively shorter period of time. The earth's life is
nothing but plant development. This part of the verse refers to life cycle in plants
and fits clearly well with recent human knowledge in this respect. Plant passes
through the following developmental phases:
1) Phase I: Scientifically, it is the stage of water imbibition and cell
expansion. The seed coat takes up water by imbibition and the enclosed embryonic
axis is gradually hydrated. In many seeds the embryonic root region (radicle) of the
axis takes up water more quickly than the rest of the axis and emerges first through
the seed coat. In seeds of most crop plants, radicle emergence occurs by the end of

18

this phase, within 24-36 hours after the onset of water imbibition [23]. Not only the
granules of the earth shake as a result of rain or the sprouting plant [2-7], but also
the seed itself shakes as a result of the emerging radicle. So, (Shaking) refers to this
phase, the first noticeable sign of germination, i.e. radicle emergence.

Figure-13: Plant Life Cycle (as depicted in Holy Quran, 22:5)

2) Phase II: As the seed imbibes water, all the cells in the embryo,
cotyledons, and endosperm become hydrated, resulting in cell expansion and size
increase. The complete hydration process may take 40 to 60 hours, depending on
the temperature and availability of water. Respiratory activities are initiated and
some dry weight loss occurs. The food reserves in the embryo are not adequate to
sustain cell division and new tissue and organ formation. Food reserves in the
endosperm or cotyledons are mobilized to provide substrates for continued growth
of the embryonic axis. Towards the end of this phase, the dry weight of the
endosperm (in monocots) decreases as the dry weight of the root and shoot systems
increases. Eventually green leaves develop, as well as root system, and the plant is
capable of independent mode of metabolism; that is autotrophic. Phase II ends as
the plant becomes autotrophic [23]. This phase is referred to by two phases in the
verse, (Swelling) and (Putting forth a plant). The first one (Swelling) does not only
imply swelling of earth by water and plant [3-7] but also the increased size of the
seed as a result of water imbibition and cell division. The second one (Putting forth

19

a plant) refers to shoot emergence, since as this takes place, it becomes evident, for
the first time that a plant is developing in the earth.
3) Phase III: The growth of the plant is supported by leaf photosynthesis
and the uptake of water and inorganic solutes by the roots. During the early stages
of this phase, there are indications that some substances from the cotyledons, or
endosperm, are necessary to maintain growth of the emerging seedling. Eventually,
the developing seedling attains complete independence of the seed reserves [23].
This phase is referred to in the verse by every kind of beautiful growth in
pairs. In the Arabic text, in pairs precedes beautiful, so a better translation
pairs of every kind of beautiful growth. Each plant is a pair (male and female),
so that seeds are formed once again. The beauty of the plants is actually the result
of their leaves (photosynthesis), flowers, and it culminates with the development of
fruits (containing the seeds).
Both human and plant creation follow everlasting similar life rules, proving
the presence of a single Will [8]. Similar to human creation, plant reproduction
takes place through a life cycle, yet not left to be a matter of chance, but under the
control His Will, the Almighty, "We pour down Rain on it".

COCLUSION:
In a single verse, undefeatable proofs that Allah is the Reality are clearly
stated as everlasting evidence to mankind. Subsequent to this documentation, Allah
says: "This is so, because Allah Is the Reality: it is He Who gives life to the
dead, And it is He Who has Power over all things; And verily the Hour will
come: There can be no doubt About it, or about (the fact) That Allah will raise
up All who are in the graves". (22:6-7)[10]. May Allah accept this effort as a
good deed, "Wealth and sons are allurements Of the life of this world: But
things that endure, Good Deeds, are best In the sight of thy Lord, As rewards,
and best As (the foundation for) hopes" (18:46)[10].

REFERENCES:
[1] The Holy Quran.
[2] Jami Al-Bayan fi Tafseer Al-Quran: by Abu Jaafar Mohammad Ibn
Jareer Al-Tabari.
[3] Al-Jami LiAhkam Al-Quran: by Abu Abdullah Mohammed Ibm Ahmad
Al-Qurtubi.
[4] Tafseer Al-Fakhr Al-Razi, widely known as Al-Tafsser Al-Kabeer: by Abu
Abdullah Mohammad Ibn Omar Ibn Hussein Al-Qurashi.
[5] Tafseer Al-Quran Al-Azeem: by Abu Al-Fida Ismail Ibn Katheer AlQurashi Al-Dimashqy.
[6] Madarik Al-Tanzeel wa Haqaiq Al-Taweel: by Abdullah Ibn Ahmad AlNasfi.
[7] Rouh Al-Maani fi Tafseer Al-Quran Al-Azeem wa Al-Sab Al-Mathani:
by Shehab Al-Din Al-Sayad Mahmoud Al-Alsi Al-Baghdadi.
[8] Fi Zilal Al-Quran: by Saied Qutb.
[9] Dort Al-Tanzeel wa Ghort Al-Taweel: by Al-Khateeb Al-Iskafi.

20

[10] THE HOLY QUR`AN Text, Translation and Commentary: by Abdullah

Yusuf Ali, Amana Corporation, Maryland, USA, 1409 AH/1989 AC.
[11] Abd-El-Qahir Al-Gergani: cited from: Khataa Al-Kawl bi Targma
Maani Al-Quran Al-Kareem. By Youssef Nour Awed. Al-Nadwa
Newspaper, Makka Al-Mokrama, KSA, 24/4/1414 AH (10/10/1993).
[12] Human Development as Revealed in the Holy Quran and Hadith: By Dr.
Mohammed Ali Al-Bar, Saudi Publishing & Distributing House,
Jeddah, S.A., Second Edition, 1989.
[13] Islamic Perspectives in Obstetrics and Gynaecology: by Hassan Hathout,
Rotaprint, Kuwait, 1988.
[14] keith L. Moore and Abdul-Majeed A. Azzindani: The Developing
Human: Clinically Oriented Embryology, with Islamic Additions:
Correlation Studies with Qur'an and Hadith, Dar Al-Qiblah, Jeddah,
Saudi Arabia, 1983, p.3,32, 79,80a, 84, 86, 152 & 272.
[15] Khalq Al-Insan Baen Al-Teb wa Al-Quran: by Mohammad Ali Al-Bar,
Saudi Publishing & Distributing House, Jeddah, S.A., Third Edition,
1402 AH (1981), p. 143,207,250,260,262,299.
[16] Al-Dalalah Al-Ilmia li Al-Mostalahat Al-Qurania fi Magal Khalk AlInsan: by Karim H.I. Abd-El-Maeboud (under publication).
[17] Sobhi Khalil Abou Louz, Professor of Obst. & Gynae, Ain Shams Univ.,
Cairo, Egypt (Personal Communication).
[18]
Pritchard,J.A.,
McDonald,P.C.
&
Gant,N.F.:
WILLIAMS
OBSTETRICS; Appleton-Century-Crofts, Norwalk, Connecticut, US,
17th edition, 1985, p. 471.
[19] Maa Al-Teb fi Al-Quran Al-Kareem: by Abd-El-Hamid Diab & Ahmad
Karkouz. Oloum Al-Quram Corp., Damascus, 1402 AH (1982), p.8183.
[20] Aziz Abdul-Aleem, Professor of Paediatric Surgery, Tanta University,
Egypt: cited from [15], p.207.
[21] Biggers, J.D. : Ethical Considerations in Infertility : Human GenerationFact, Foible, and Fable. In M.M. Seibel (ed.) Infertility: A
Comprehensive Text. Appleton & Lange, Norwalk, Connecticut, USA,
1990, Chap. 39, pp. 551-562.
[22] Lisan Al-Arab: by Abu Al-Fadl Hamaluddin Mohammad Ibn Makram
Ibn Manzoor Al-Afriki Al-Masri.
[23] Noggle, G.R. & Fritz, G.J.: Introductory Plant Physiology, Prentice-Hall,
NJ, USA, Second Edition, 1983, pp. 497-500.

21

Human Life Cycle:

Science & Holy Quran: II. Processes:
A New Objective and Scientific Trial to
Understand Verses(1,2), Surah Al-Insan(76).
ABSTRACT:
In the name of Allah, Most Gracious, Most Merciful: "Has there not been
over Man a long [an undefined variable] period of Time, when he was nothing (not even)[was a thing not to be]a mentioned? * Verily We created Man from a
drop of mingled sperm [Nutfah Amshaj]b, in order to try him: So We gave him
(the gifts), of Hearing and Sight" Surah Al-Insan (76:1,2)
a
More correct translation ; b The exact Arabic expression used in the verse.
The present study is a trial to manifest the inimitability in Verses (1,2),
Surah Al-Insan(76), in view of the recent solid facts about human creation.
Considering objective evidences, the author suggests the following scientific
interpretation: Allah, The Mighty, says: "Has there not been" Verily it comes,
"over" denoting a stage of humanity, "man" a species' name i.e. child(ren) of
Adam, the first creation, "a long" a variable undefined "period of time, when he
was nothing" he was a thing, stage of germ cells, being preserved in the gonads of
parents for a variable period extending from 5 to more than 100 years, "-(not even)
mentioned" in humanity, being undefined, and only after meiosis, just prior to
gamete production, they become (defined) with their unique genetic package,
"Verily We created man" child(ren) of Adam, and repetition of (man) to clarify
that, " from a Nutfah Amshaj" is a subsequent developmental stage, the gamete,
the first phase exhibiting genetic uniqueness. "Amshaj" is a pleural adjective used
with the singular noun "a Nutfah". The singular of "Amshaj" is (Mashij), a thing
resulting from mixture of two things only. The gamete & the zygote are actually "a
Nutfah" i.e. a droplet, which contains a group of unique recombinant chromosome
or "Amshaj", each being a (Mashij) formed as a result of crossing-over of genetic
material between paternal and maternal chromosomes during meiosis. The
mechanisms leading to genetic uniqueness, mixing of chromosome (crossing over)
during meiosis and of gametes at fertilization, have described in a single
expression, a Nutfah Amshaaj, whose accuracy, beauty, and
comprehensiveness can be only fully understood by biologists.

22

INTRODUCTION:
Though interpreters of the Holy Quran mentioned many meanings for the
Quranic expression a Nutfah Amshaj [2-9], there is universal agreement that
the most correct and solid one is mixture of mans and womans fluids as narrated
by Sahaba (Prophets PBUH- Companions) [2-6,8]. A recent one even suggested
that it implies the formation of a Nutfah from male and female cells after
fertilization [9], i.e. fertilized oocyte or zygote, a meaning that is also hold by most
of Islamic scholars [18-24]. The zygote resembles a droplet, one of the linguistic
meanings of Nutfah [21], being formed out of male Nutfah (sperm) and
female Nutfah (oocyte), i.e. a mixed or mingled Nutfah [18-20]. This is also
stated in Hadith (Mosnad Ahmad Ibn Hanbel). The Prophet PBUH- was asked by
a Jew, O Mohammad, tell me from what is man created? He PBUH- replied, O
Jew. Man is created from both mans Nutfah and womans Nutfah. The Jew
said, So said the previous ones (i.e. prophets)[18,19]. Other investigators [25,26]
suggested that a Nutfah Amshaj implies that semen is a mixture of secretions
from different glands, i.e. testes, seminal vesicles, prostate, Coopers and Littres
glands. This odd meaning was originally suggested by Maurice Bucaille [26] and
is apparently based on what he understood from the imprecise translation of a
Nutfah Amshaj as a drop of mingled sperm [10]. Unfortunately, none has
revised full context of the two verses (76:1,2) [18-26]. The present study is a trial
in objective interpretation [13], in view of recent solid facts about human creation
[27-32].

THE SUGGESTED VIEW:

"Amshaj" is the pleural form of the noun (Mashij), a thing resulting by
mixture of two things, derived from a verb (Mashj) meaning to mix two things
only. It is used as an adjective for the singular noun "a Nutfah". Linguistically,
this formulation implies that a Nutfah is a droplet that contains Amshaj.
Scientifically, (Mashij) implies the unique recombinant chromosome formed after
crossing-over of genetic material between homologous paternal chromosomes
during meiosis. Both the gametes & the zygote are virtually "a Nutfah Amshaj"
i.e. a droplet that contains a group of unique recombinants Amshaj, being 23 in
the former and 46 in the latter. The main two mechanisms leading to genetic
uniqueness entails mixing (or better mashj), the first is mixing of two
chromosomes (crossing-over) during meiosis and the second is mixing of two
gametes at fertilization. Both mechanisms have been precisely and
comprehensively described in a single expression, a Nutfah Amshaaj.
Consequently, the zygote is virtually nothing but the end result product of two
mixing (Mashj) processes.
Objective Evidences Supporting This View:
(I) (Mashij) is the most accurate Arabic expression denoting a recombinant
chromosome:
Linguistically, the Arabic verb (Mashj) means to mix any two things
together, and the resultant is a (Mashij) [2,3,14]. That is why it was said to be the
mixture of two colors [14], red and white [3,14], mans water and womans water
[2-6,8], colours of a Nutfah as that of man is white and that of woman is yellow
[4,8], and a Nutfah or water with blood [2-4], i.e. menstrual blood [4]. A very

23

important fact, unfortunately sometimes missed, is that words in Holy Quran are
not synonymous [11,12]. That is why one must always seek the wisdom of using a
specific word in a certain context. Other Arabic verbs (Khalata and Shaba) or their
derivatives, both implying to mix, are stated in other verses (Khalata in 2:220,
6:146, 9:102, 10:24, 18:45, 38:24 & Shaba in 37:67). Contrary to these verbs, the
verb (Mashj) implies specifically mixing of two things only. The derivative
Amshaj is stated only once in the Holy Quran (76:2).

Figure 14: Human Karyotype of a Male (44,XY)

The significance of meiosis during gametogenesis is that it provides
constancy of the chromosome number from generation to generation by producing
haploid sex cells or gametes. In the first meiotic division, homologous
chromosomes (a matched pair, one from each parent) pair during prophase to
form synapsed chromosomes or bivalents. Exchange of genetic material between
each pair takes place through crossing-over by relocating segments of the maternal
and paternal chromosomes. During diplotene, they start to move apart except
where crossing-over has occurred, and the exchange of strands results in X-like
formations, known as chiasmata, which hold the homologues together. Each of the
two resultant recombinant chromosomes has a unique genetic package. So,
crossing-over serves to shuffle the genes and thereby produce a recombination of
genetic material [20,24,30,31]. Considering all of the above, a recombinant
chromosome is virtually a (Mashij) resulting from mixing two chromosomes. Such
an implication is not derived from the English verb (recombine) nor the other
Arabic verbs (Khalata and Shaba), with a derivative of the latter (Al-Sebghi AlMashoub) being used in translating recombinant chromosome [16].

24

(II) Linguistic Implication of Describing a Single Noun Nutfah with a

Pleural Adjective Amshaj:
"Amshaj" is the pleural form of the noun (Mashij), a thing resulting by
mixture of two things, derived from a verb (Mashj) meaning to mix two things
only. It is used as an adjective for the singular noun "a Nutfah". Few interpreters
suggested that the expression a Nutfah Amshaj entails omission, being
originally a Nutfah having Amshaj [4,8]. Yet, a well known basis for
interpretation is that assuming omissions should be avoided whenever possible. On
the other hand, there are many similar formulated expressions in Arabic language,
e.g. (Borma Aashar) or pot tenths [4,8,14], (Thawb Afwaf) or dress layers, (Habl
Armam) or rope pieces, and (Romh Aksad) or spear pieces) [14]. The so-described
singular noun is said to be dispersed into the pleural adjective then recollected
[8,14], i.e. it is nothing but a recollection of the pleural adjective. So, (Borma
Aashar) is nothing but ten pieces recollected forming a pot. Similarly, (Thawb
Afwaf) is nothing but multiple layers recollected to form a multi-layered dress. So,
the formulation a Nutfah Amshaj implies linguistically that Nutfah or
droplet is nothing but recollected Amshaj or recombinants, which is virtually the
function of a Nutfah. The Nutfah, whether a gamete or a zygote, acts as a
container of the genetic package or code represented by the recombinant
chromosomes Amshaj.

Figure 15: Crossing-over and the formation of a recombinant chromosome.

25

(III) The Use of (Mashij) as a Scientific Arabic Expression in Biology:

Recently, (Mashij) and its derivatives were used as a scientific expression
in Arabic language in correspondence to gamete, gametocyte, and gametogenesis
[15,16,23]. On the other hand, other expressions, denoting coupling or union of two
things, were used in correspondence to zygote [15,16]. So, despite knowledge of
Arabic language and solid facts about creation, man failed to suggest the most
proper Arabic expression to be used. A zygote is actually a (Mashij) resulting from
mixing (Mashj) of the two gametes. Both the gametes and the zygote are precisely
and comprehensively described in a single expression, a Nutfah Amshaj, i.e. a
droplet containing recombinants. The zygote is virtually nothing but the end result
product of two mixing (Mashj) processes.
(IV) Amshaj denotes Genes:
Some interpreters report such meaning. It is said that Allah has made the
Nutfah containing a mixture of human characteristics such as hotness, coldness,
moisture and softness [4]. Ibn Al-Sokiet said that Amshaj means mixtures, since
a Nutfah is a mixture of different kinds, and hence man has different inborn
characteristics [2,14]. Recently, it is said that these mixtures denote genes [9].
(V) Narration by Sahaba (Prophets PBUH- Companions) and Tabien
(Their Followers or Students):
(A) a Nutfah Amshaj denotes a Gamete:
Ali Ibn Abbi-Talib may Allah be pleased with him- says that the
location of the Amshaj is in the backbone [14]. Backbone refers to the back
[3-5] as in the verse Proceeding from between the backbone and the ribs(86:7).
The predecessors used the term (back) to refer to the location of gametes in
human body, as the exact location in the gonad was not known. The latter
actually develops from the back, between vertebral column (backbone) and
ribs, as referred to in the verse Proceeding from between the backbone and the
ribs(86:7).
(B) a Nutfah Amshaj denotes a Zygote:
In Tafseers, there is universal agreement that the most correct and solid
meaning of a Nutfah Amshaj is mixture of mans and womans fluids [2-6,8],
being narrated by Ibn Abbas [2-5], Mojahed, Ikrema, Al-Hassan, and Al-Rabieh
Ibn Anas [2-5]. The importance of narration stems from the fact that these sayings
are most likely recitations of what was originally said by the Prophet PBUHhimself. However, a question may be raised, which man and which woman?
Interpreters and Islamic scholars hold the view that they are the husband and the
wife [2-6,8,18-23]. The union of the male Nutfah and female Nutfah results
in the zygote, which is also a Nutfah or droplet. In this context, a Nutfah
Amshaj implies that within this droplet there are many things mixed together.
These are the chromosomes, derived from the father and the mother and containing
the genetic material [19,20]. This view has not demonstrate the wisdom of using
the verb (Mashj) in particular in this context. Some might claim that it denotes the
presence of 23(Mashij) or (Amshaj), i.e. pairs of homologous chromosomes within
the zygote. However, (Amshaj) or mixtures do not exist, since each individual of
any homologous chromosome pair remains separate in the zygote and all the

26

daughter cells thereafter. Other enthusiastic view is that it denotes the specific
characteristics (phenotype) resulting from interaction of the pair of alleles
(genotype) found at the same loci on homologous chromosomes. However, this is
rather a remote implication, entailing over-interpretation.
As shown previously, a Nutfah,whether a gamete or a zygote, acts as a
container of the genetic package or code represented by the recombinant
chromosomes Amshaj. The formulation a Nutfah Amshaj implies
linguistically that a Nutfah or droplet is nothing but recollected Amshaj or
recombinants, which is virtually the function of a Nutfah. So, a more likely
correct understanding is that this mixing of mans fluid and womans fluid denotes
virtually mixing of the male and female chromosomes. In other words, the man and
the woman may also refer to the parents of any human individual producing a
gamete, i.e. the grandfather and mother of the new creature. Creation comprises
two (Mashj) processes:
(1) The first (Mashj) or mixing process occurs during meiosis by crossing
over, i.e. exchange of genetic material between the homologous maternal and
paternal chromosomes, resulting in two recombinants. In other words, it is a
(mashj) of the mans fluid (paternal chromosomes) and womans fluid (maternal
chromosomes) resulting in 23 new Amshaj within a unique Nutfah Amshaj.
(2) The second (Mashj) or mixing process occurs during fertilization by
union of the two (paternal and maternal) gametes. In other words, it is a (mashj) of
the mans fluid (sperm) and womans fluid (oocte) resulting in a unique Nutfah
Amshaj, comprising 46 Amshaj.
A well known scientific fact is that genetic uniqueness takes places through
two steps. The first is during maturation of sex cells. Each gamete, sperm or
oocyte, receives a haploid set of chromosomes of mixed ancestry origin. None of
these gametes has a genetic package identical to that of the individual producing it.
The second is at fertilization. Any pairs of these unique gametes, a sperm and an
oocyte, unite together with fusion of their nuclei containing the chromosomes. In
addition to the first one, this step further compounds the variability [27]. So, a
Nutfah Amshaj, a gamete or a zygote, has a unique genetic package. This genetic
package of the new creature is unique and never resembles that of any man since
the start of life. Yet, it has a common origin that is our predecessors up to Adam
&Eve. In Hadith collected by Ibn Gareer and Ibn Abi Hatem, the Prophet PBUHsaid: (When the Nutfah is established in the womb, Allah has brought into it all
genealogy between it and Adam) [18,24]. So, each human being is actually the
unique result of repetitive (Mashj) up to Adam & Eve.
Among the manifestations of uniqueness of an individual is the pattern of
his fingerprints. Man rejects the idea of resurrection and denies that Allah can
reclaim him long after death. Allah, The Almighty, says I do call to witness the
Resurrection Day * And I do call to witness the self-reproaching spirit;
(eschew Evil) * Does man think that We cannot assemble his bones? * Nay,
We are able to put together in perfect order the very tips of his fingers(75:14)[10]. So, He reaffirms that He is indeed capable of reclaiming man and
reconstructing him to the finest detail that resides in the morphology of fingertips,
i.e. his finger print [24]. It is interesting to consider that the starting verses in the
following Surah (Surah Al-Insan) deals also with individuals uniqueness. Genetic
uniqueness of man, as already discussed, is coupled with being tried "Has there

27

not been over Man a long [an undefined variable] period of Time, when he was
nothing - (not even)[was a thing not to be] mentioned? * Verily We created
Man from a Nutfah Amshaj, in order to try him: so We gave him (the gifts), of
Hearing and Sight.(76:1,2). This might imply that each individual, with his
unique genetic code, will be tried and after death he will be reclaimed and
reconstructed in the exact unique form dictated by his genetic blueprint. In fact,
there are still many unknown secrets and mysteries in dealing with fingerprint in
relation to resurrection and genetic blueprint in relation to creation, each being at
the start of two successive Surahs in The Holy Quran..
(VI) The (Mashj) and Genetic Uniqueness:
The verses manifest the Power of Allah as (Mashj) aims at reshuffling of
the genetic matter so that each man should have a unique genetic code
differentiating him from the rest of mankind. During meiosis, each member of a
unique recombinant pair is randomly or independently assigned to one of the
daughter cells [30,31]. This randomization results in the 223 or 8,388,608 different
possible combinations of chromosomes in the gametes from each parent [24,30].
Hence, there are 246 (i.e. more than 70 trillion) possible combinations in the zygote
[30]. Spontaneous non-lethal mutations also increase the scope of genetic
variability [24]. However, reshuffling of genetic material during crossing-over is
the most important process towards genetic uniqueness. It adds almost infinite
variety to the ultimate genetic makeup of a given individual [31]. On the average
there are about 52 chiasmata (locations for crossing-over) per human male cell
undergoing meiosis. Yet, if one assumes the presence of only one crossover per
chromosome with a 10% paternal/maternal allele difference, then the number of
possible zygotes with different genetic packages would exceeds 6 x 1043. This
number is far greater than the number of human beings so far existed [30],
estimated to be 70-110 billion or little more [33]. This emphasizes our genetic
uniqueness [24,30]. It is practically impossible that two persons would exactly
coincide in the details of their genetic structure. Such possibility is one in infinity,
i.e. zero [24].

Figure 16: (A) Random assortment. (B) Crossing-over.

28

It is estimated that the human genome contains 3 billion nucleotide base

pairs and 50 to 100 thousand structural genes [31]. Writing the nucleotide sequence
of a genome would make a book about 70 meters thick and with more than 2
million pages [34]. Allah says: Say: "If the ocean were ink (wherewith to write
out) the words of my Lord. Sooner would the ocean be exhausted than would
the words of my Lord, even if we added another ocean like it, for its aid."
(18:109), and And if all the trees on earth were pens and the Ocean (were
ink), with seven Oceans behind it to add to its (supply), yet would not the
Words of Allah be exhausted (in the writing): for Allah is Exalted in power,
full of Wisdom. (31:27), and Behold! The angels said: "O Mary! Allah giveth
Thee glad tidings of a Word from Him: his name will be Christ Jesus. The son
of Mary, held in honour in this world and the Hereafter and of (the company
of) those nearest to Allah (3:45)[10]. Each of us is a Word from Allah,
demonstrating His Power, and being written in this inimitable biological language
(genetic code) with a vocabulary list potential that would exhaust any amount of
ink and any number of pens ever imaginable.
(VII) The Context of the Two Verses:
1) "Has there not been" it is universally agreed that this expression is a
type of question stating a fact. In other words, it means (Verily it comes) [2-8].
2) A thing implies the materialistic origin of man, i.e. germ cells in the
parents. Through meiosis, it is transformed into a unique Nutfah Amshaj. The
supporting evidences are:
1. A thing, or germ cells, exist in the parents bodies for a long [an
undefined variable] period of Time. The expression over, in over Man,
denotes that time has elapsed over man, as he was already a man, i.e. though
he was a thing but not to be mentioned [2-4]. In other words, what he was not
present by himself, but his origin that can not addressed man or categorized
as human [8].
2. The expression a thing is present in the context of human creation in
other verses. It also implies the materialistic origin from which man is created. Man
believes that a life must stem always out of a pre-existing life, i.e. life is a
continuum. Hence, a materialist origin is a pre-requisite for any creation.
However, this fact or law does not apply to Allah, The Almighty and The Creator,
Who says: (a) He said: So (it will be): Thy Lord saith, `That is easy for Me: I
did indeed create thee before, when thou hadst been nothing [hadst not been a
thing] (19:9)[10]. Zakaria (PBUH) wondered, he was an old man with no
fertilizer left [4]. Allah reminds him that he was created in the genealogy of the
first creation, Adam. By that time, he was not a thing [8]. (b) Man says:
What! When I am dead, shall I then be raised up alive? * But does not man
call to mind that We created him before out of nothing (and he was not a
thing) (19:66-67)[10]. (c) Were they created of nothing (not a thing) or were
they themselves the creators (52:35). It means: were they created out of a
`nonliving` thing? [2]. (d) It is befitting to (the majesty of) Allah that He
should beget a son. Glory be to Him! When He determines a matter, He only
says to it, `Be` and it is (19:35)[10].
3) To be mentioned Linguistically, this means to be remembered, and
not to be forgotten [14]. This expression implies that other phases of human life are

29

to be mentioned. A germ cell is a thing from which the gamete is to be formed.

It remains undefined and non-unique not to be mentioned for a variable period
of time a long [an undefined variable] period of time in the gonads of the
parents. Following meiosis & fertilization, a well-defined Nutfah with a unique
genetic package Amshaj is formed. Due to its unique genetic code, it is to be
mentioned or remembered and not forgotten. Genetic uniqueness is not a property
restricted to diploid phase of human life. Spermatozoa and ova are single cells,
each genetically unique member of the haploid phase. Zygotes are single cells and
genetically unique members of the diploid phase [29]. Some embryologists
consider gametogenesis the first phase of development, because oogenesis &
spermatogenesis create the conditions from which subsequent embryogenesis arises
[19]. In fact, the uniqueness of the zygote is a reflection of the uniqueness of
gametes.
4) The word man is repeated in the second verse and not replaced by a
pronoun. It is universally agreed that man in verse (2) refers to human race in
general, i.e. descendents of Adam since Adam is not created out of Nutfah [5].
In verse (1), man refers to the first creation, Adam [2,3,5-7]. Yet, others
consider it a species name referring to human race i.e. descendents of Adam [4,7].
The context supports this view, as Allah says in order to try him: referring to
descendents of Adam as he himself was already tried Then learnt Adam from
his Lord words of inspiration and his Lord turned towards him; for He is OftReturning, Most Merciful (2:37)[10]. So, Adams trial has already ended [7].
Another supporting evidence is the interpretation of So, verily, with every (the)
difficulty, there is (a) relief * Verily, with every (the) difficulty there is (a)
relief.(94:5,6)[10]. A linguistic rule is that mentioning and repetition of a defined
thing (the difficulty) implies that it is one and the same. This does not apply when
it is undefined (a relief). The Prophet, PBUH, explained this verse by saying that a
(one) difficulty will not conquer two relieves [3]. The same would apply to here, as
man is actually defined the man in the two verses in Holy Quran (76:1,2).
So, if the man is the same in the two verses, what is the implication of
repetition? In Arabic language, the same pronoun (Ha) is used for it a thing and
him the man. A linguistic rule is that a pronoun refers to the nearest-by noun,
unless this is denied by the context. Hence, if the pronoun is used, it would be
mandatory to assume that a thing not to be mentioned is created out of
Nutfah Amshaj. Some interpreters mentioned that a thing refers to earlier
developmental stages: Alaqah and Mudghah [2]. So, the wisdom of repeating
the man is to deny this view; the opposite being more correct in accordance with
the suggested meaning.
5) A long [an undefined variable] period of time: The germ cells exist in
the gonads of the parents for a variable period of time. This may extend from about
5 years (Lina Madina of Peru) to very old age, as the reproductive power of males
usually extends to the end of their lives [28]. After meiosis, a well-defined gamete
with a unique genetic package Nutfah Amshaj is formed. Meiosis is a repetitive
process involving the spermatocytes in the testis. Although, the first phases of
meiosis-I of the oocytes starts during the intra-uterine life; yet it is halted at the
diplotene phase for 12 to 45 years since meiosis resumes only shortly before
ovulation [31]. In this phase, the homologous chromosomes are still attached to
each other and the unique recombinants are not yet formed or identified. So, to be

30

mentioned is a state that occurs a short while before the production of a gamete;
while it is not to be mentioned over a previously long, variable, and undefined
period of time.

CONCLUSION:
Combining the results of the present study with a previous one [35], it
becomes clear (after the absolute start of creation out of dust) that life is a
continuum that never stops, passing in different stages, originating through certain
vital processes (Figure-2 and Table 1). These phases are:
(1) Nutfah stage: or Nutfah Amshaj, the gamete, sperm or mature
oocyte, having a unique genetic package.
(2) Alaqah stage: The starting phase of which is Nutfah Amshaj
resulting from mixing (Mash j) of the two gamete. It has a unique genetic package,
as it results from the union of two unique gametes. The term Alaqah refers to, as
the name implies, the zygote and the subsequent developmental stages required to
achieve implantation.
(3) Mudghah stage: It is the somite stage, a part of which is to be
formed into a well-defined human identity; and another part remains
unformed, the germ cells in the gonads destined to be formed later. Being nonunique, it is a thing not to be mentioned. Only after a long [an undefined
variable] period of time it undergoes or completes meiosis (Mashj), the vital
process through which the genetically unique gamete, Nutfah or Nutfah
Amshaj, is produced.

(A) Holy Quran

(B) Scientific Facts

Figure-17: HUMAN LIFE CYCLE (Phases & Biologic Processes)

31

Table 1: Stages of Human Life

The Holy Quran
1. Unformed or nothing to be
mentioned: Germ Cell.
2. Nutfah or Nutfah Amshaj
after First Masshj (Crossing-over
in Meiosis)
3. Alaqah: Nutfah Amshaj
after Second Mashj (Fertilization)
with Subsequent Development
Necessary for Attachment to
Lining of the Womb.
4. Mudghah:
partly formed and partly
unformed

Modified from
Hamilton et al [32]

Modified from
Biggers [29]

1. Germ Cell after

Meiosis.
1. Fertilized Oocyte

2. Fertilized Oocyte
after Fertilization.

2. Implantation.

3. Somite Stage.
4. Organogenesis.

32

3. Multicellular
Diploid.

In the name of Allah, Most Gracious, Most Merciful:Ha Mim; By the

Book that makes things clear; We have made it a Quran in Arabic, that ye
may be able to understand (and learn wisdom) (43:1-3). In the name of Allah,
Most Gracious, Most Merciful: And say:` Praise be to Allah, Who will soon
show you His Signs, so that ye shall know them`; and thy Lord is not
unmindful of all that ye do (27:93)[10].

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34