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Embryology in the Quran: Difference between revisions
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===The Role of the Female Gamete=== | ===The Role of the Female Gamete=== | ||
The Qur'an never explicitly claims that the female parent contributes genetic material. It is merely the assumption, and an assumption only, of | The Qur'an never explicitly claims that the female parent contributes genetic material. It is merely the assumption, and an assumption only, of apologists that 'nutfatun amshaajin' (mixed drop or mingled sperm) includes the female gamete. | ||
{{Quote|{{Quran|76|2}}|'''Verily WE created Man from a drop of mingled sperm''', in order to try him: So We gave him (the gifts), of Hearing and Sight.}} | {{Quote|{{Quran|76|2}}|'''Verily WE created Man from a drop of mingled sperm''', in order to try him: So We gave him (the gifts), of Hearing and Sight.}} | ||
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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 sperm 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 term ‘nutfatun amshaajin’ could just as easily refer to the sperm-menstrual blood union of Aristotle and the ancient Indian embryologists, or the two sperm 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 | 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.’ | ||
One might contend that the Qur'an does not claim a role for the ovum at all, or is even ignorant of its existence. | One might contend that the Qur'an does not claim a role for the ovum at all, or is even ignorant of its existence. | ||
Apologists claim that the Qur'an correctly states that the sex of the progeny is determined by the sperm from the male parent, based on verses 53:45-46. | |||
{{Quote|{{cite Quran|53|45|end=46|style=ref}}|'''Pickthal:''' And that He createth the two spouses, the male and the female, From a drop (of seed) when it is poured forth; | {{Quote|{{cite Quran|53|45|end=46|style=ref}}|'''Pickthal:''' And that He createth the two spouses, the male and the female, From a drop (of seed) when it is poured forth; | ||
<BR>'''Transliteration:''' ''Waannahu khalaqa alzzawjayni alththakara waal-ontha Min nutfatin itha tumna''}} | <BR>'''Transliteration:''' ''Waannahu khalaqa alzzawjayni alththakara waal-ontha Min nutfatin itha tumna''}} | ||
There are only two logical explanations of ''nutfatin itha tumna''; that it is the sperm emitted, or the blastocyst (i.e. zygote) implanted. If it is the latter, | There are only two logical explanations of ''nutfatin itha tumna''; that it is the sperm emitted, or the blastocyst (i.e. zygote) implanted. If it is the latter, there is no case to argue that the Qur'an correctly states that gender is determined by the sperm of the male parent. Hence, ''nutfatin itha tumna'' must refer to the sperm emitted. | ||
It is possible the Qur'anic verses 53:45-46 state that the male and female progenies, and not merely the genders, are created from the sperm. This is a possibility totally discounted | It is possible the Qur'anic verses 53:45-46 state that the male and female progenies, and not merely the genders, are created from the sperm. This is a possibility totally discounted without evidence and suggests a biased interpretation of the verses in light of modern knowledge. For where is the mention of the ovum? Not in these verses nor anywhere else in the Qur'an. | ||
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 receiving the zygote (i.e. seed) from the male. | 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 receiving the zygote (i.e. seed) from the male. | ||
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{{Quote|{{Quran|2|223}}|'''Pickthal:''' 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).}} | {{Quote|{{Quran|2|223}}|'''Pickthal:''' 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).}} | ||
Therefore, if read in the context of verse 2:223, ‘nutfatun amshaajin’ cannot contain the ovum because tilth does not contribute genetic material to the development of the seed (i.e. zygote), and must mean the semen mingled with some unspecified non-genetic material-contributing female secretion.<ref>Many other common arguments used by proponents of | Therefore, if read in the context of verse 2:223, ‘nutfatun amshaajin’ cannot contain the ovum because tilth does not contribute genetic material to the development of the seed (i.e. zygote), and must mean the semen mingled with some unspecified non-genetic material-contributing female secretion.<ref>Many other common arguments used by proponents of Qur'anic embryology concerning the nutfah stage are analyzed in the article [[Greek and Jewish Ideas about Reproduction in the Quran and Hadith|Greek and Jewish Ideas about Reproduction in the Quran and Hadith]].</ref> | ||
In light of these facts, backed by the Qur'anic verses, it is apparent that the Qur'an’s view of human conception and reproduction is that the male parent contributes the diploid seed (nutfatin itha tumna) and the female parent, as tilth, | In light of these facts, backed by the Qur'anic verses, it is apparent that the Qur'an’s view of human conception and reproduction is that the male parent contributes the diploid seed (nutfatin itha tumna) and the female parent, as tilth, contributes the environment and nutrients for the growth and development of this diploid seed. | ||
Furthermore, verses 77:20-22 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|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.}} | {{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. | 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. | ||
===The Dust Stage=== | ===The Dust Stage=== | ||