In fact there are still many translations and commentaries in circulation today that can give a completely false idea of the Qur'anic Revelation on this subject to the scientist who reads them. The majority of translations describe, for example, man's formation froma 'blood clot' or an 'adhesion'. A statement of this kind is totally unacceptable to scientists specializing in this field. In the paragraph dealing with the implantation of the egg in the maternal uterus, we shall see the reasons why distinguished Arabists who lack a scientific background have made such blunders.
This observation implies how great the importance of an association between linguistic and scientific knowledge is when it comes to grasping the meaning of Qur'anic statements on reproduction. The Qur'an sets out by stressing the successive transformations the embryo undergoes before reaching its destination in the maternal uterus.
--sura 82, verses 6 to 8:
"O Man! Who deceives you about your Lord the Noble, Who created you and
fashioned you in due proportion and gave you any form He willed." --sura 71, verse 14:
"(God) fashioned you in (different) stages."
Along with this very general observation, the text of the Qur'an draws attention to several points concerning reproduction which might be listed as follows:
1. fertilization is performed by only a very small volume of liquid.
2.
3. the constituents of the fertilizing liquid.
4.
5. the implantation of the fertilized egg.
6.
7. the evolution of the embryo.
8.
1. Fertilization is Performed by Only a Very Small Volume of Liquid The Qur'an repeats this concept eleven times using the following expression:
--sura 16, verse 4:
"(God) fashioned man from a small quantity (of sperm)."
The Arabic word nutfa has been translated by the words 'small quantity (of sperm)' because we do not have the terms that are strictly appropriate. This word comes from a verb signifying 'to dribble, to trickle'; it is used to describe what remains at the bottom of a bucket that has been emptied out. It therefore indicates a very small quantity of liquid. Here it is sperm because the word is associated in another verse with the word sperm.
--sura 75, verse 37:
"Was (man) not a small quantity of sperm which has been poured out"
Here the Arabic word mani signifies sperm. Another verse indicates that the small quantity in question is put in a 'firmly established lodging' (qarar) which obviously means the genital organs. --sura 23, verse 13. God is speaking:
"Then We placed (man) as a small quantity (of sperm) in a safe lodging firmly established."
It must be added that the adjective which in this text refers to the 'firmly established lodging' makin is, I think, hardly translatable. It expresses the idea of a firmly established and respected place. However this may be, it refers to the spot where man grows in the maternal organism. It IS important to stress the concept of a very small quantity of liquid needed in the fertilization process, which is strictly in agreement with what we know on this subject today.
2. The Constituents of the Fertilizing Liquid
The Qur'an describes the liquid enabling fertilization to take place in terms which it is interesting to examine:
a. 'sperm', as has been stated precisely (sura 75, verse 37)
b.
c. 'a liquid poured out'. "Man was fashioned from a liquid poured out" (sura 86, verse 6)
d.
e. 'a despised liquid' (sura 32, verse 8 and sura 77, verse 20) The adjective 'despised' (mahin) would, it seems, be interpreted not so much on account of the nature of the liquid itself, as more the fact that it is emitted through the outlet of the urinary tract, using the channels that are employed for passing urine.
f.
g. 'Mixtures' or 'mingled liquids' (amsaj): "Verily, we fashioned man from a small quantity of mingled liquids" (sura 76, verse 2) Many commentators, like professor Hamidullah, consider these liquids to be the male and female agents. The same view was shared by older commentators, who could not have had any idea of the physiology of fertilization, especially its biological conditions in the case of the woman. They thought that the word simply meant the unification of the two elements.
h.
Modern authors however, like the commentator of the Muntakab edited by the Supreme Council for Islamic Affairs, Cairo, have corrected this view and note here that the 'small quantity of sperm' is made up of various component parts. The commentator in the Muntakab does not go into detail, but in my opinion it is a very judicious observation.
What are the components parts of sperm Spermatic liquid is formed by various secretions which come from the following glands:
a. the testicles: the secretion of the male genital gland contains spermatozoons, which are elongated cells with a long flagellum; they are bathed in a sero-fluid liquid.
b.
c. the seminal vesicles. these organs are reservoirs of spermatozoons and are placed near the prostate gland; they also secrete their own liquid but it does not contain any fertilizing agents.
d.
e. the prostate gland: this secretes a liquid which gives the sperm its creamy texture and characteristic odour.
f.
g. the glands annexed to the urinary tract: Cooper's or Mry's glands secrete a stringy liquid and Littr's glands give off mucous.
h.
These are the origins of the 'mingled liquids' which the Qur'an would appear to refer to. There is, however, more to be said on this subject. When the Qur'an talks of a fertilizing liquid composed of different components, it also informs us that man's progeny will be maintained by something which may be extracted from this liquid.
This is the meaning of verse 8, sura 32:
"(God) made his progeny from the quintessence of a despised liquid."
The Arabic word, translated here by the word 'quintessence', is sulala. It signifies 'something which is extracted, the issue of something else, the best part of a thing'. In whatever way it is translated, it refers to a part of a whole. Fertilization of the egg and reproduction are produced by a cell that is very elongated: its dimensions are measured in ten thousandths of a millimetre. In normal conditions , only one single cell among several tens of millions produced by a man will actually penetrate the ovule; a large number of them are left behind and never complete the journey which leads from the vagina to the ovule, passing through the uterus and Fallopian tubes. It is therefore an infinitesimally small part of the extract from a liquid whose composition is highly complex which actually fulfills its function.
In consequence, it is difficult not to be struck by the agreement between the text of the Qur'an and the scientific knowledge we possess today of these phenomena.
3. The Implantation of the Egg In the Female Genital Organs.
Once the egg has been fertilized in the Fallopian tube it descends to lodge inside the uterus; this is called the 'implantation of the egg'. The Qur'an names the lodging of the fertilized egg womb:
-sura 22, verse 5:
"We cause whom We will to rest in the womb for an appointed term."
The implantation of the egg in the uterus (womb) is the result of the development of villosities, veritable elongations of the egg, which, like roots in the soil, draw nourishment from the thickness of the uterus necessary to the egg's growth. These formations make the egg literally cling to the uterus. This is a discovery of modern times.
The act of clinging is described five different times in the Qur'an. Firstly in verses 1 and 2 of sura 96:
"Read, in the name of thy Lord Who fashioned, Who fashioned man from something which clings."
'Something which clings' is the translation of the word 'alaq. It is the original meaning of the word. A meaning derived from it, 'blood clot', often figures in translation; it is a mistake against which one should guard: man has never passed through the stage of being a 'blood clot'. The same is true for another translation of this term, 'adhesion' which is equally inappropriate. The original sense of 'something which clings' corresponds exactly to today's firmly established reality.
This concept is recalled in four other verses which describe successive transformations from the small quantity of sperm through to the end: sura 22, verse 5: "We have fashioned you from ... something which clings." sura 23, verse 14: "We have fashioned the small quantity (of sperm) into something which clings."
sura 40, verse 67: "(God) fashioned you from a small quantity (of sperm),
from something which
clings."
sura 75, verse 37-38: "Was (man) not a small quantity of sperm which has been poured out After that he was something which clings; then God fashioned him in due proportion."
The organ which harbours the pregnancy is qualified in the Qur'an by a word which, as we have seen, is still used in Arabic to signify the uterus. In some suras, it is called a 'lodging firmly established' (sura 23, verse 13, quoted above and sura 77, verse 21) .
4. Evolution of the Embryo inside the Uterus
The Qur'anic description of certain stages in the development of the embryo corresponds exactly to what we today know about it, and the Qur'an does not contain a single statement that is open to criticism from modern science.
After 'the thing which clings' (an expression which is well-founded, as we have seen) the Qur'an informs us that the embryo passes through the stage of 'chewed flesh', then osseous tissue appears and is clad in flesh (defined by a different word from the preceding which signifies 'intact flesh').
--sura 23, verse 14:
"We fashioned the thing which clings into a chewed lump of flesh and We fashioned the chewed flesh into bones and We clothed the bones with intact flesh."
'Chewed flesh' is the translation of the word mudga; 'intact flesh' is lahm. This distinction needs to be stressed. The embryo is initially a small mass. At a certain stage in its development, it looks to the naked eye like chewed flesh. The bone structure develops inside this mass in what is called the mesenchyma. The bones that are formed are covered in muscle; the word lahm applies to them.
Another verse which requires extremely delicate interpretation is the following:
--sura 39, verse 6:
"(God) fashions you inside the bodies of your mothers, formation after formation, in three (veils of) darkness." (zulumat)
Modern intrepreters of the Qur'an see in this verse the three anatomical layers that protect the infant during gestation: the abdominal wall, the uterus itself, and the surroundings of the foetus (placenta, embryonic membranes, amniotic fluid).
I am obliged to quote this verse for the sake of completeness; the terpretation given here does not seem to me to be disputable from an anatomical point of view but is this what the text of the Qur'an really means
It is known how certain parts appear to be completely out of proportion during embryonic development with what is later to become the individual, while others remain in proportion.
This is surely the meaning of the word mukallaq which signifies 'shaped in proportion' as used in verse 5, sura 22 to describe this phenomenon. "We fashioned ... into something which clings ... into a lump of flesh in proportion and out of proportion."
The Qur'an also describes the appearance of the senses and the viscerae:
sura 32, verse 9: "(God) appointed for you the sense of hearing, sight and the viscerae." It refers to the formation of the sexual organs:
sura 53, verses 45-46: "(God) fashioned the two of a pair, the male and the female, from a small quantity (of sperm) when it is poured out."
The formation of the sexual organs is described in two sura of the Qur'an:
sura 35, verse 11: "God created you from dust, then from a sperm-drop, then He made you pairs (the male and female)."
sura 75, verse 39: "And, (God) made of him a pair, the male and female." As has already been noted, all statements in the Qur'an must be compared with today's firmly established concepts: the agreement between them is very clear. It is however very important to compare them with the general beliefs On this subject that were held at the time of the Qur'anic Revelation in order to realize just how far people were in those days from having views on these problems similar to those expressed here in the Qur'an. There can be no doubt that they would have been unable to interpret the Revelation in the way we can today because we are helped by the data modern knowledge affords us. It was, in fact, only during the Nineteenth century that people had a slightly clearer view of this question.
Throughout the Middle Ages, the most diversified doctrines originated in unfounded myths and speculations: they persisted for several centuries after this period. The most fundamental stage in the history of embryology was Harvey's statement (1651) that "all life initially comes from an egg". At this time however, when nascent science had nevertheless benefited greatly (for the subject in hand) from the invention of the microscope, people were still talking about the respective roles of the egg and the spermatozoon. Buffon, the great naturalist, was one of those in favor of the egg theory, but Bonnet supported the theory of the seeds being 'packed together'. the ovaries of Eve, the mother of the human race, were supposed to have contained the seeds of all human beings, packed together one inside the other. This hypothesis came into favor in the Eighteenth century.
More than a thousand years before our time, at a period when whimsical doctrines still prevailed, men had a knowledge of the Qur'an. The statements it contains express in simple terms truths of primordial importance which man has taken centuries to discover.
THE QUR'AN AND SEX EDUCATION
Our epoch believes that it has made manifold discoveries in all possible fields. It is thought that great innovations have been made in the field of sex education, and the knowledge of the facts of life which has been opened up to young people is regarded as an achievement of the modern world. Previous centuries were noted for their deliberate obscurity on this point and many people say that religion-without stating which religion-is the cause of it.
The information set out above is proof however that fourteen centuries ago theoretical questions (as it were) on human reproduction were brought to man's attention. This was done as far as was possible, taking into account the fact that the anatomical and physiological data needed for further explanations were lacking. One should also remember that, to be understood, it was necessary to use simple language suited to the level of comprehension of those who listened to the Preaching.
Practical considerations have not been silently ignored. There are many details in the Qur'an on the practical side of life in general, and the way man should behave in the many situations of his existence. His sex life is no exception.
Two verses in the Qur'an deal with sexual relations themselves. They are described in terms which unite the need for precision with that of decency. When translations and explanatory commentaries are consulted however, one is struck by the divergences between them. I have pondered for a long time on the translation of such verses, and am indebted to Doctor A. K. Giraud, Former Professor at the Faculty of Medicine, Beirut, for the following:
--sura 86, verse 6 and 7:
"(Man) was fashioned from a liquid poured out. It issued (as a result) of the conjunction of the sexual area of the man and the sexual area of the woman." The sexual area of the man is indicated in the text of the Qur'an by the world sulb (singular). The sexual areas of the woman are designated in the Qur'an by the word tara'ib (plural).
This is the translation which appears to be most satisfactory. It is different from the one that is often given by English and French translators, i.e. " (Man) has been created by a liquid poured out which issues from between the vertebral column and the bones of the breast." This would seem more to be an interpretation than a translation. It is hardly comprehensible. The behavior of a man in his intimate relationships with his wife is stated explicitly.
There is the order concerning the menstruation period contained in verses 222 and 223, sura 2; God gives the following command to the Prophet:
--sura 2, verses 222 and 223:
"They (the Believers) question thee concerning menstruation. Say: This is an evil. Keep away from women during menstruation and do not approach them until they are clean. When they have purified themselves, go to them, as God ordered it to you.
"Verily, God loves the repentants and loves those who purified themselves. "Your wives are a tilth. Go to your tilth as you will. Do (some good act) for your souls beforehand."
The beginning of this passage is very clear in meaning: it formally forbids a man to have sexual contact with a woman who has her period. The second part describes the process of tilling which the sower performs before sowing the seed which is to germinate and produce a new plant. Through this image therefore, stress is indirectly laid on the importance of bearing in mind the final purpose of sexual contact, i.e. reproduction. The translation of the final phrase is by R. Blachre: it contains an order which seems to refer to the preliminaries before sexual contact.
The orders given here are of a very general kind. The problem of contraception has been raised with regard to these verses: neither here, nor anywhere else, is reference made to this subject. Nor is provoked abortion referred to. The numerous passages quoted above on the successive transformations of the embryo make it quite clear, however, that man is considered to be constituted as of the stage described by the existence of 'something which clings'. This being so, the absolute respect of the individual human being, which is referred to so often in the Qur'an, brings with it a total condemnation of provoked abortion. This attitude is today shared by all monotheistic religions.
Sexual relations are permitted at night during the Fast in the month of Ramadan. The verse concerning Ramadan is as follows: sura 2, verse 187:
"Permitted to you, on the night of the fast, is to break chastity with your wives. They are a garment for you and you are a garment for them. So hold intercourse with them and seek what God has ordained for you."
In contrast to this, no exception to the rule is made for pilgrims in Makka during the celebration days of the Pilgrimage. sura 2, verse 197:
"For whom undertakes (the duty of) the Pilgrimage in its time, no wooing and no license."
This prohibition is formal, as is the fact that other activities are forbidden, e.g.
hunting, fighting, etc.
Menstruation is again mentioned in the Qur'an in connection with divorce.
TheBook contains the following verse:
sura 65, verse 4:
"For your wives who despair of menstruation, if you doubt about them, theirperiod of waiting will be three months. For those who never have their monthly periods and those who are pregnant their period will be until they lay down their burden."
The waiting period referred to here is the time between the announcement of the divorce and the time it comes into effect. Those women of whom it is said 'they despair of menstruation' have reached the menopause. A precautionary period of three months is envisaged for them. Once this period is completed, divorced women who have reached the menopause may remarry.
For those who have not yet menstruated, the pregnancy period has to be awaited. For pregnant women, divorce only comes into effect once the child is born.
All these laws are in perfect agreement with physiological data. One can, furthermore, find in the Qur'an the same judicious legal provision in the texts dealing with widowhood.
Thus, the theoretical statements dealing with reproduction, and the practical instructions on the sex life of couples, do not contradict and cannot be placed in opposition to the data we have from modern knowledge, nor with anything that can be logically derived from it.
Qur'anic and Biblical Narrations
General Outlines
A large number of subjects dealt with in the Bible are also found in the Qur'an. Firstly, there are narrations referring to the Prophets; Noah, Abraham, Joseph, Elias, Jonah, Job and Moses; the Kings of Israel; Saul, David, Solomon-to name just some of the main narrations they share in common. There then follow more specific accounts of great events in the course of which the supernatural has intervened, e.g. the Creation of the Earth and Heavens, the Creation of Man, the Flood, the Exodus. Finally, there is all that has to do with Jesus and His mother Mary as far as it concerns the New Testament.
What reflections do the subjects dealt with in the two Scriptures provoke when viewed in the light of our modern knowledge of them from extra-Scriptural sources
Parallel: Qur'an/Gospel and Modem Knowledge.
With regard to the parallel of Qur'an/Gospels, one must first note that none of the subjects referred to in the Gospels, which were criticized from a scientific point of view (see Part Two of this book), is quoted in the Qur'an.
Jesus is referred to many times in the Qur' an, e.g. Mary's annunciation of the nativity to his father, the annunciation of the miraculous nativity to Mary, Jesus's stature as a Prophet of the highest order, His role as a Messiah, the Revelation He directs to Man which confirms and modifies the Torah, His preachings, His disciples and apostles, the miracles, His Ascension to God, His role in the Last Judgment, etc.
Suras 3 and 19 of the Qur'an (the second of which bears Mary's name) devote long passages to Jesus's family. They describe His mother Mary's nativity, her youth and the annunciation of her miraculous motherhood. Jesus is always called 'Son of Mary'. His ancestry is exclusively given with regard to His mother's side, which is quite logical since Jesus had no biological father.
Here the Qur'an differs from Matthew's and Luke's Gospels: as we have already seen, they give the paternal genealogies of Jesus which are, moreover, different from each other. In the Qur'an, Jesus is placed according to His maternal genealogy in the line of Noah, Abraham, and Mary's father (Imran in the Qur'an):
--sura 3, verses 33 and 34:
"God chose Adam, Noah, the family of Abraham and the family of Imran above all His creatures, as descendants one from another."
So Jesus is descended from Noah and Abraham on His mother Mary's side, and from her father Imran. The errors made in the naming of the 'ancestors of Jesus' found in the Gospels are not present in the Qur'an, nor are the impossibilities in the genealogies contained in the Old Testament of Abraham's ancestry, both of which were examined in the first and second parts of this book.
Once again, this fact must be noted if one is to be objective, and yet again its great importance appears very clearly in the face of the unfounded statements which are made claiming that Muhammad, the author of the Qur'an, largely copied the Bible. One wonders in that case who or what reason compelled him to avoid copying the passages the Bible contains on Jesus's ancestry, and to insert at this point in the Qur'an the corrections that put his text above any criticism from modern knowledge. The Gospels and Old Testament texts are quite the opposite; from this point of view they are totally unacceptable.
Parallel: Qur'an/ Old Testament and Modem Knowledge.
In the case of the Old Testament, certain aspects of this parallel have already been dealt with. The Creation of the world, for example, was the subject of a critical study made in the Old Testament section of this book. The same subject was examined with regard to the Qur'anic Revelation. Comparisons were made and there is no need to cover this ground again.
It seems that historical knowledge is too vague and archaeological data too scarce for parallels to be established in the light of modern knowledge on problems concerning the Kings of Israel, who form the subject of narrations in both the Qur'an and the Bible.
Whether or not one can tackle the problem of the Prophets in the light of modern data depends on the extent to which the events described have left traces which may or may not have come down to us.
There are however two subjects dealt with in both the Qur'an and the Bible which should command our attention and which need to be examined in the light of modern knowledge. They are as follows:
- the Flood, - the Exodus.
-
- The first because it has not left traces in the history of civilization which support the Biblical narration, whereas modern data do not permit us to criticize the narration contained in the Qur'an.
-
- The second because the Biblical and Qur'anic narrations evidently complement each other in their broad outlines, and modern data seem to provide both of them with remarkable historical support.
-
