Chemical Stages of Human Creation
Sustenance system and chemical stages of human creation
We have studied the unscientific and illogical myth of Darwinian evolution. There is no second
opinion about it that this theory is self-contradictory, irrational, illogical and based on
whims and suppositions. The scientific investigations in this regard revolve around
various chemical as well as biological stages of the creation of man. The
natural phenomena of provisions and sustenance for human growth are manifest in
human life with all their splendour and invite human reason to study them, draw
inferences from them and graduate from the objective of man’s development to
its real being as envisaged by the holy Qur’ān. Human life passed through
various chemical stages before it developed to its final shape. This may be
called a phase of its chemical creation. The study of the system of subsistence
during this process is an interesting subject; modern science has learnt it
after the research spread over centuries. The Holy Qur’ān, however,
unfolded these facts fourteen centuries ago. The study of the Qur’ān
reveals that human life, before its consummation passes through the following
seven stages:
- Inorganic matter
- Water
- Clay
- Adsorbable clay
- Physically and chemically altered old mud
- Dried or highly purified clay
- Extract of purified clay
1. Inorganic matter
Allāh the Highest states in the noble Qur’ān:
It is He Who created you from dust. [1]
Some stages of biological evolution have also been mentioned in this verse:
Then from a drop of semen, then from a hanging nest (in the uterus), then He brings you
forth as an infant. [2]
But the noteworthy point here is that Almighty Allāh is associating these stages of evolution
with His overriding as quality the Rabb (Sustainer) of all the worlds. The Qur’ān states:
And I have been commanded to submit only to the Rabb (Sustainer) of the universe.
[3]
Here the creation of human life follows the description of His sublimity
as the Rabb (Sustainer) of the entire universe. It becomes explicit here
that the Holy Qur’ān is inviting us to understand God as the Rabb
(Sustainer) of the entire universe. Through the creative process of human life,
man has been urged to reflection the fact as to how he had passed through
various processes? How he was converted from one condition to another? And how
he reached the destination of perfect creature finally? It is really a
manifestation of the sustenance of Almighty Allāh. Man himself is a world
to be explored.
2. Water
The second stage of chemical creation of human life is water. Almighty
Allāh clearly mentions in the 54th verse of surath al-Furqān:
And it is He Who created man from (a drop of semen like) water, then He has made for him
blood ties and marriage relationships. [4]
After referring to the stages of human creation Almighty Allāh’s
status of being the Sustainer of the universe has been elaborated in this verse:
And your Rabb (Sustainer) is Powerful. [5]
It is being related that the process of the human creation is a manifestation of divine
system of sustenance. It has been stated at another place:
And We made of water the sign (of life) of everything living (on earth). Will they not then
believe (despite knowing these realities)? [6]
This verse is an invitation to faith for the scientists researching into the various stages
of the evolution of man and the earth.
3. Clay
The third stage of chemical creation of human life is clay. Allāh relates in the Qur’ān:
It is He Who created you from clay (i.e. He originated the chemical inception of human life
on the planet earth from it). [7]
Here the noteworthy point is that the translators of the holy Qur’ān have taken the
same meaning of “tīn” and “turāb” and that is clay. A fallacy arises
here whether these are two stages or one with two names. In order to differentiate between
them we have taken the meaning of tīn as ‘clay’ and turāb as ‘actually dust’.
According to Imam Rāghib the meaning of turāb is soil. While tīn is
such dust which is kneaded with water. Imam Rāghib says:
The combination of dust and water is called tīn.
[8]
Similarly it is stated:
Tīn is such clay which is kneaded with water.
[9]
4. Adsorbable clay
The fourth stage of chemical creation of human life is adsorbable clay. Allāh the Greatest
states with reference to it in the noble Qur’ān:
Surely, We created them from sticky clay.
[10]
Adsorbable clay is the next shape of “tīn” and at this stage the thickness of
the clay increases. When the flow of water from the clay stops, it is called adsorbable clay.
At this stage clay becomes slightly firm and starts sticking.
5. Physically and chemically altered old mud
The fifth stage of chemical creation of human life is physically and chemically altered old mud.
Almighty Allāh related in the noble Qur’ān:
And certainly We originated the (chemical) creation of man from such ringing clay that was old
and had become slime (due to the changes by sunlight, and other physical and chemical effects).
[11]
From the above verse it becomes explicit that in the process of the
chemical creation of man this stage comes after the stage of adsorbable clay.
The word salsāl is originated from salsal and it means:
The jingling of the voice produced from the dried clay. That is why the dried clay is called
salsāl because it sounds.
[12]
It is stated:
So the word salsāl means that dry clay which adds sound due to its dryness.
[13]
The condition of salsāl can be watched only after the drying of clay. It is so
because the ordinary dust, which is called turāb, has no quality to give sound.
So the stage of salsāl comes after the stage of adsorbable clay. When the
adsorbable clay dried up with the passage of time gave a sonic complexion to its
dryness. This was a physical change in it but the chemical change was also
inevitable. So there would be a change in the chemical features of this clay.
The following verses of holy Qur’ān verify both these things:
- They will be roasted in a scorching fire (i.e. join the Fire). [14]
- They shall not taste therein (any kind of) cool nor drink except hot scalding water and pus (flowing from the wounds of dwellers in the hell). [15]
So in hama’ there is a reference to that black clay whose blackness was produced due to
heat and temperature. So this word is pointing to the stage of burning and decomposing.
Masnūn
It means something odorous and inconsistent. It is taken from the word sunn whose meaning
is polishing or cleaning something. But here it means to be changed and produce bad odour as a
result of change. It is stated in the Holy Qur’ān:
So (now) look at your food and drink, they have not yet even become changed (stale).
[16]
When a long period had passed and the process of rottening and burning
had completed, the colour of the adsorbable clay changed into black producing an
odour in it as a result of burning. The reference is being made in physically
and chemically altered mud.
Why is odour produced due to something burning? Its reply is very
explicit. During the process of burning the densities produce odour which is not
permanent. This odour stays until the process of the rottening of densities
continues. When the densities are removed this odour is also annihilated.
So the word salsāl is explicating that on reaching that stage all the
blackness and odour of the clay was removed and its densities were annihilated too.
6. Dried or high sounding purified clay
The sixth stage of chemical creation of life is dried or high sounding
purified clay. Allāh the Highest stated in this respect:
He created man from ringing clay, like baked pottery.
[17]
When the act of burning completes the clay becomes dried and this shape is being related
to salsāl kal-fakhkhār. Two references are given in this simile:
- Becoming dried after burning like potsherd.
- Coming into fine condition when purified from dirt.
The word fakhkhār is originated from fakhr and it means a preference.
Normally a water pot is also named as fakhkhār. The exegetes says that baking
makes potsherd and water pot so solid and firm that it sounds. That is the reason it is being
related to fakhkhār (one who does proud). Imam Rāghib says:
Every exquisite and fine thing is called fākhir that is why refined cloth is
called thawb fākhir and a fine she-camel is called nāqah fakhūr.
[18]
And the word fakhkhār is an exaggerated version of it, which stands for excessive
refinement. Muhammad Fīrūz Ābādī says:
Al-Fākhir is a subject and fine (part) of everything.
[19]
The word fakhkhār means more refinement and exquisiteness. According to
this meaning it is a palpable embodiment of dignity rather than its pure verbal
expression. There is no difference between the two meanings. There is a great
similarity between them. Here Almighty Allāh is explaining the point that
the clay, during the creation of man, was burnt to such an extent that it became
dried. This clay having been purified of all the dirt became refined and
exquisite. When this clay reached the stage of salsāl kal-fakhkhār
it became dry like a potsherd and assumed a very refined shape after all that refining
process. Now such a pure, refined and clean substance was ready to make a leaven of man.
The difference between man and giant is, that giant was made from fire while in case of
man fire was used to keep delicacy, cleanliness and purity. It was not made the
matter of man’s creation. Almighty Allāh states:
He created man from ringing clay, like baked pottery and He created the jinns from a flame of fire.
[20]
At another place it is stated:
And the jinns We created before, from intensely burning fire, (that was smokeless).
[21]
So the fire is definitely involved in the creation of man but it is not a creative matter
as in the case of giants.
7. Extract of purified clay
The seventh stage of chemical creation of human life is extract of
purified clay. Allāh, the Almighty, declares:
And surely, We (originated) the creation of man from the extract of (chemical parts
of) clay.
Here the pure extract of clay has been pointed in which the real essence is being chosen.
Here the process of purification of the adsorbable clay has been narrated. The word
sulālah is taken from the word salla or yasullu and its meaning
is to purify something from dirt. According to Imam Rāghib the meaning of sulālah
min tīn is that such an extracted essence of clay is being cleaned from
dirt.[22] If the edge of a sword is being
sharpened it is called as-sayf-us-salsīl. Thus sulālah comes into existence
at that time when we purify something to a great extent and remove its dirt and extract its essence
in a purified form. So sulālah is a very purified and delicate shape of something and it
is declared as the essence of that thing.
Scientific interpretation of the above mentioned chemical stages
Qur’ānic interpretation of the seven stages of chemical creation of man are now being examined
by the modern scientific research.
According to the modern scientific research the creation of human life completed in two stages:
- Stage of inorganic matter
- Stage of organic matter
1. Stage of inorganic matter
At this stage science presents the concept that a ball of fire separated from the sun. The earth
came into existence because of that ball of fire. Initially its temperature was very high. Then
the earth started cooling gradually. On the upper layer of the earth the chemical relations of
Hydrogen (H2), Nitrogen (N2), Oxygen (O2) and Carbon (C2)
developed. As a result of these chemical relations the following compounds existed:
- Water (H2O)
- Ammonia (NH2)
- Meithin (Ctl4)
- Carbon Dioxide (CO2)
- Hydrogen Cyanide (HCN)
- Hydrogen Molecule (H2)
The aforementioned compounds came on the crust of the earth. After a long
time the temperature of the earth became so low that the water of the air after
freezing, turned into rain. It continued raining over the earth for centuries.
As a result the water of the rain washed or swept the six compounds lying on the
crust of the earth to the sea. They disappeared in the soil of seashore. So at
the first stage this matter changed into inorganic matter.
2. Stage of organic matter
In the second stage clay was born as a result of the combination of inorganic matter and water.
It has been interpreted as at-tīn (clay) in the holy Qur’ān.
When this clay was combined with these compounds, the adsorbable clay
came into existence. When this matter was absorbed in the seashore by the
combination of water and other chemical essences, then it became the chemical
extract of the clay. After a long time this clay after dying changed into
sounding potsherd. After a long period this clay changed into physically and
chemically altered mud. So after the completion of all the stages the chemical
creation of man was executed.
From the Qur’ānic interpretation and the scientific research about
the chemical creation of man we extract the point that the fundamental compounds
in the chemical formation of human life are clay, inorganic matter and chemical
extract of the clay. Lots of compounds were formed during these chemical stages
but five of them are noteworthy. They are:
- Sugar
- Glycerin
- Fatty Acids
- Amino Acids
- Nitrogen Gases
The Holy Qur’ān has interpreted the collection of these five compounds as the chemical
extract of the clay. Furthermore as a result of the mutual chemical process of these five
compounds five important and complicated groups were framed:
- Adenosine Phosphates
- Poly Sachaides
- Fats
- Proteins
- Nucleic Acids
As a result of the mutual chemical process of these five compounds two qualities were
produced in the chemical extract of the clay:
- Auto-reproduction
- Mutation
Almighty Allāh kept the quality of self-regeneration in a particular
nucleic acid named, Deoxi Ribose nucleic acid, which by a self-propelled
process, develops by the ratio of one to two and two to four. DNA is the
protector of the eternity and continuity of life. Chromosomes are also made by
this DNA.
RNA is also framed by its command. If we imagine DNA as a boss, RNA will
be its subordinate. RNA produces proteins and performs many other functions of
the formation of human body by the order of DNA. Human character, qualities,
appearance, construction and formation are engraved on DNA in the form of
special codes. These codes are called genes. With this respect DNA is called
mutation. Because of this mutation the physical appearance of men, their
embellishments, characters and outlooks become different from each others. This
is the best masterpiece of the Creator.
At this stage the process of life began and this stage also became the
foundation of the commencement of life. The primary cells existed from these
chemical stages and they became the prelude to life. At this stage the inorganic
matter changed into organic matter and the qualities of auto reproduction and
mutation were produced in it. Now Allāh the Highest commanded the compound
reaching the stage of the sulālah min tīn (chemical extract of
clay) to become Adam.
It is stated in the holy Qur’ān:
So when I have fashioned his (outward) form in perfect proportion and breathed into (the
inner most nature of this mortal) frame My own (light-diffusing) spirit, fall you down before
him in prostration.
[23]
It is the stage of beginning of life. The first human being was Adam (D). The stage of commencement of life is based on:
I am going to create man from such ringing clay that is old and had become slime (due to
the changes by sunlight, and other physical and chemical effects).
24]
This proves that man’s physical appearance on the earth followed the final stage of chemical creation.
In other words by making him an auto reproductive organism and bringing about mutation and
creation man has become a manifestation of revolution from a base status to divinely sublime
levels of life.
It was indicated that man was endowed with these qualities so that he may
alter his habits, rise from the depths of darkness and achieve the enviable
status of ahsan taqwīm (special creation). Allāh blessed man
with the status of prophethood and saintliness and most of all the finality of
the holy Prophet (SAW) was the acme of human ascension to ultimate divine heights.
Though this status was bestowed on mankind but the person of the holy Prophet (SAW)
was sanctified, glorified and divinely purified of all the afflictions that a man can
fall prey to. At this stage Allāh enjoins the angels to prostrate before Adam (AS).
1. Qur’ān (Ghāfir) 40:67.
2. Qur’ān (Ghāfir) 40:67.
3. Qur’ān (Ghāfir) 40:66.
4. Qur’ān (al-Furqān) 25:54.
5. Qur’ān (al-Furqān) 25:54.
6. Qur’ān (al-Ambiyā’) 21:30.
7. Qur’ān (al-An‘ām) 6:2.
8. Imam Rāghib, al-Mufradāt, p.312.
9. al-Munjid fi lughah, p.496.
10. Qur’ān (as-Sāffāt) 37:11.
11. Qur’ān (al-Hijr) 15:26.
12. Imam Rāghib, al-Mufradāt, p.274.
13. al-Munjid fī lughah, p.446.
14. Qur’ān (al-Ghāshiyah) 88:4.
15. Qur’ān (al-Nabā’) 78:24-25.
16. Qur’ān (al-Baqarah) 2:259.
17. Qur’ān (al-Rahmān) 55:14.
18. Rāghib Isfahānī, Mufradāt alfāz al-Qur’ān, p.627.
19. Muhammad Fīrūz Ābādī, al-Qāmūs-ul-Muhīt (2:112).
20. Qur’ān (al-Rahmān) 55:14-5.
21. Qur’ān (al-Hijr) 15:27
22. Rāghib Isfahānī, Mufradāt alfāz al-Qur’ān, p.418.
23. Qur’ān (al-Hijr) 15:29.
24. Qur’ān (al-Hijr) 15:28.
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