Embryology in the Quran: Difference between revisions

===The Nutfah (Semen) Stage and the Missing Female Ovum===

The first stage of Qur'anic embryology is the nutfah stage. The word nutfah<ref name="LLnutfah"></ref> literally meant a small amount of liquid, and was a euphamism for semen. The Lisan al Arab dictionary of classical Arabic gives these definitions (translated from the Arabic):

{{Quote||A little water; a little water remaining in a waterskin; a little water remaining in a bucket; pure water, a little or a lot<ref>http://www.baheth.info/all.jsp?term=%D9%86%D8%B7%D9%81</ref>}}

A nice example of nutfah usage can be found in a pre-[[Islam|Islamic]] poem where it is used to mean “the small quantity of wine that remained in a wineskin”.<ref>Irfan Shahid, “Byzantium and the Arabs in the sixth century. Volume 2, Part 2”, p.145, Washington, D.C.: Dumbarton Oaks, 2009</ref>

Verses 80:18-19, and 77:20-22 together with 23:13 strongly imply that it is semen that is stored in the womb and developed into the embryo, as the [[Greek and Jewish Ideas about Reproduction in the Quran and Hadith|Jews and Greeks]] believed.

{{Quote|{{Quran-range|80|18|19}}|'''Pickthall:'''From what thing [shayinشَىْءٍ] doth He create him? From a drop of seed [nutfatin نُّطْفَةٍ]. He createth him and proportioneth him}}

{{Quote|{{Quran-range|77|20|22}}|'''Sahih International:''' Did We not create you from a liquid disdained? And We placed it in a firm lodging For a known extent.}}

Verses 20-21 closely parallel 23:13, which too says "We placed it (jaAAalnahu) in a safe place (qararin makeen)", and uses the word nutfah instead of maa' maheenin (liquid disdained). The 'hu' ending to jaAAalnahu can mean him or it, and probably means the former in 23:13. However, 77:20 uses the 2nd person "you", so the latter meaning, 'it' is clearly intended in the next verse, in reference to the liquid.

{{Quote|{{Quran|23|13}}|'''Pickthall:'''Then placed him as a drop (of seed) [nutfatan نُطْفَةً] in a safe lodging [qararin makeenin قَرَارٍ مَّكِينٍ];}}

The Qur'an never explicitly explains how and if the female parent contributes genetic material. It is merely the assumption, and an assumption only, of apologists that 'nutfatun amshajin' (amshajin means mixed<ref>أَمْشَاج Amshajan  - [http://www.studyquran.org/LaneLexicon/Volume7/00000245.pdf] Volume 7 Page 2717</ref>) in verse 76:2 includes the female gamete (ovum).  

{{Quote|{{Quran|76|2}}|'''Yusuf Ali:'''Verily We created Man from a drop of mingled sperm [nutfatin amshajin نُّطْفَةٍ أَمْشَاجٍ], in order to try him: So We gave him (the gifts), of Hearing and Sight.}}

The term ‘nutfatun amshaajin’ could just as easily refer to the sperm-menstrual blood union of Aristotle and the ancient Indian embryologists, or the two semens hypothesis of Hippocrates and Galen, or even the readily observed mingling of semen and vaginal discharge during sexual intercourse. In other words, the fact the Qur'an does not explicitly state that ‘nutfatun amshaajin’ contains the ovum, together with the existence of other possible explanations, means that it is illogical to assume the former and not the latter.  

The insistence that it explains the former is pure conjecture devoid of evidence, and constitutes the [[Logical Fallacy|logical fallacy]] of equivocation, and its adoption is merely wishful thinking or 'reinterpretation after the fact.’

Some critics argue that in fact, the Qur'an itself provides the evidence of its doctrinal omission or rejection of the role of the ovum in procreation, for verse 2:223 states that wives are tilth. This is saying they are like the earth, which contributes nutrients only, receiving the seed from the male.  

{{Quote|{{Quran|2|223}}|'''Pickthall:''' Your women are a tilth for you (to cultivate) go to your tilth as ye will, and send (good deeds) before you for your souls, and fear Allah, and know that ye will (one day) meet Him. Give glad tidings to believers, (O Muhammad).}}

This one isn't a particularly strong criticism, however, as one could argue that the womb is the tilth for a fertilised seed. Whether by means of some female fluid or otherwise, the resemblance of a child to its mother was a question that interested the early Muslims, as can be seen in the hadith. See the article [[Greek and Jewish Ideas about Reproduction in the Quran and Hadith|Greek and Jewish Ideas about Reproduction in the Quran and Hadith]] regarding this and many other common arguments used by proponents of Qur'anic embryology concerning the nutfah stage.</ref>