Sunday, February 26, 2017

Aladdin and the Enchanted Lamp :P-Six

Aladdin ar Jadur Sarag

Waafesi  [There and back again]


Áñzinná Aladdin ar tar sáñti ókkol cíar gorí górot wafes aiyér. Asimbit sáñtí uggúa yé hoiyé dé: “Aladdin saawá! badcá Súltan or manúic ókkol aiyér, hátot doo to yó asé. Tará kiyóllá aiyer dé ré?” hoi fusár loiyé. 
“Aññí yó hoi no farí…” hoi juwab diyé.

In the evening Aladdin and his friends finished huntin and  began to go home. Suddenly a friend said: ‘Aladdin,  look! The Sultan's men are coming, with swords in their hands. What do they wants?  ‘I don't know, ’ Aladdin answered. 

Súltan or manúic ókkol ai oré, tará hoiyé. “Aladdin, aññárattú tuáñré badcá hañsé hámahá loiza fori bó. Íba bicí guiccát.”

“Kiyóllá?” hoi Aladdin e fusár loiyé. Kintu badcár sífayi ókkol e taré hoi no farér. 

Badcá Súltan ór raz mohól ót zehón fooñssé…
Badcá Súltan e Aladdin oré kírkeri ekkán ót loi giyé. “Horé… tor raz mohól?” hoi badcá yé guccár sáñte fusár loiyé. “Aññár zii óre horé félaiyós…? Aññáré juwab de!?”
Aladdin e kíkeríttu háddí saiyé. Ére zobin ar asman ún asé dé. Honó raz mohól dehá nozar. Bagan ókkol ó nái. Ére kessú hoilé kessú nái. Te sug ún hárilo, abar sug melí saiyé. Mogor tartú badcá Súltan óre hoi bár honó juwab nái. 
“Iín hala jadu, mui tuáñré hámicá dorhás goijjílúm” hoí uzir e azom e badcár hañnot fúicfucái hoiyé.

When the Sultan's men arrived, they said: ‘ Aladdin, we must take you to the Sultan. He's very angry. ’ ‘Why?’ asked Aladdin, but the men could not tell him. In his palace the Sultan took Aladdin to a window. ‘Where is your palace? ’ he cried angrily. ‘And where is my daughter? Answer me!’ Aladdin looked out of the window. There was only the ground and the sky_ no palace, no gardens, nothing. He closed his eyes, opened them and looked again, and he had  no answer for the Sultan.   ‘It's black magic. I always said that, ’ the Vizier said quietly in the Sultan's ear. 

Aladdin e badcár foot fori dorhás goijjé dé: “Badcá húzur, moré ehón mari félo. Badr-al-Budur sára morttú basító mone no hoór.” Tar sug óttú faní zai cína buri zargói.
“Salic din or bútoré íbaré fa fán tuwa, no failé tui moribí” hoi badcá Sultan e dómki diyé.
“Onor hókum matár uoré” Aladdin e dorhás goijjé.

‘Your Majesty. ’ Aladdin put his head at the Sultan's feet. ‘Kill me now_I do not want to live without Badr-al-Budur.’ There were tears in his eyes. ‘Find her in forty days _ or you die,’ the Sultan said. ‘I hear and obey, Your Majesty, ’ Aladdin answered. 


Kintu, Aladdin e tar jadur sarag sára Aladdin e ki gorí fari bó? Te coór óttú neli tar bibi ar tar raz mohól óre tuwat asé. Kintu ,áw, te horé tuwai faibo. Tiríc fañs din fojjonto tuwai baáde, te hál ekkán ór haindát zai boi boi hañder. “Uo… Badr-al-Budur…, o mor ador lé…! Tui horé…?” hoi hoi hañdat tar hát oré fanít gólai diyé. É ottót tar kinna oñlot finné dé jadur oñçí ré dikké. Te oñçí wáré dholan maijjé.
“WHOOSH!” hoi abas di háil dúñwár mazóttú oñçír jin neli accé. “Ki zorurot asé, Malík” hoi fusár loiyé.
“Mor bibi wáré tuwai aññár hañsé aní dé” hoi aros goijjé. “Mehérbani góri…”

But without his magic lamp, what could Aladdin do? He went out from the city, and looked and looked for his wife and his palace, but of course he did not find them. After thirty-seven days he sat by a river and cried: ‘Oh, Badr-al-Budur, my love!’ Where are you? Where can I look now?’ He put his hands into the water of the river, and then he saw the magician's ring on his little finger. He began to rub it… WHOOSH! Out of the blue smoke came the jinnee of the ring. ‘What is your wish, master?’ he asked. ‘Find my wife and bring her back to me,’ answered Aladdin. ‘Please…’

“Malík, yían mui gorí nofarím, sarag or jin e daki loi giyói dé zé. Étolla cúde sarag or jin e íba wafes aní faribó dé, zé. Kintu mui tuáñré molikar hañsé fooñsái di farim.”
“Éen óile tora- turi fooñsái do…!”
“Fúna mozin taabedari gorí yúm.”
Arob dec ót tún Morokko dec án bout mail durór sófor. Mogor Aladdin deki hóthát eré fooñssé gói. Ére raz mohól gán tar muúntú deházár. Te bagan ot góli kírkerí uzu saiyé. 
“Badr-al-Budur … tuíñ ére asó né? hoí te dak maijjé. 

‘Master, I cannot do that. The jinee of the lamp took the princess away, and only the jinee of the lamp can bring her back. But I can take you to her.’ ‘Take me then_quickly! ’ ‘To hear is to obey. ’ It is many, many miles from Arabia to Morocco,  but Aladdin was there in a second. And there was his palace,  in front of him. He went into the gardens and looked up at the windows. ‘Badr-al-Budur,’ he cried, ‘are you there? ’


Badr-al-Budur é tar abas oré raz mohól ór bútótun tái fuinne. “Aladdin nikí tó” hoi íba yé sinta goijjé.“Mogor te de uu Arob decót.” Íba yé kírkeri uzu giyé, baáde kírkeri kúli baáré saiyé.
“Aladdin…! Oo…ador lé! hoí ìba yé dak maijjé.
“Eré uore tora turi uró gái! Ya eré jadugor nái” hoi sáyeba yé dak maijjé. 
Buot din baáde foilá bár hísafe Aladdin e háñcce. 
“Táñir ham goróní uggúa yé tora turi duñri lami bagan ot góledé gura duwar gán kúli diyé. Aladdin e sáyebar hambára uzu duñri uiththé gói. Foñsí mottón sáyeba re vukot loi féille.

In the palace Badr-al-Budur heard him. ‘Is that Aladdin? ’ she thought. ‘But he is far away in Arabia. ’ She went to the window, opened it, and looked out.  ‘Aladdin!’ she cried. ‘Oh, my love!’For the first time in many days, Aladdin smiled. ‘Come up, quickly!’ the Princess called. ‘The magician is not here now.’ Her slave-girl ran down and opened a little door into the gardens. Aladdin ran up to the Princess's rooms, and in a second she was in his arms.


“O…mor foran…” hoi sáyeba yé hoiyé. “Daku uggúa yé moré eré loi accé dé. Uggúa jadugor é, tar nam…”
“Tar nam Abanazar, aññí taré mari féillúm…” bóli Aladdin e hoiyé. “Hoó sái_ tartú aññár sarag án asé né?”
“Aw…asé” bóli Badr-al-Budur ré hoiyé. “Te sarag yían óre tar fúañti hámicá loiza gói. Sarag yían ór jadur takot oré aññí ya zani faijjí. Kiyólla hoilé, te añáré buzái yé. Uff… kiyólla aññí dilám dé yá…?”

‘Oh, my love,’ the Princess said. ‘A bad man carried me here. A magician. His name is_’ ‘His name is Abanazar and I am going to kill him,’ said Aladdin. ‘Tell me_ does he have my old lamp? ’ ‘Yes,’ Badr-al-Budur said. ‘He always carries it with him. I know about its magic now, because he told me. Oh, why did I give it away? ’


“Fuinnó… o mor hoilla” bóli Aladdin e hoiyé. “Tuáñré aññí gúmór dabai túra diyum. Te wafes ailé tuíñ taré kessú fii bár jinís diyo, gúmór dabai gún oré é jinis ót miyái diyó. Te gúmót foille, aññí taré mari félai faijjum. No dhorai yó … óine. Tuáñré górót hára wafes loizaiyúm moi. Ehón ekká jadur takot dehái bár taim” hoi te tar oñçí ré dholan maijjé.
“WuuC!” hoi mati oré…“Ki zorurot asé, malík?” hoi oñçí r jin e fusár loiyé.
“Mor hañsé…gúm or dabai túra añnó” hoi Aladdin e hókum díye.

‘Listen, my love, ’said Aladdin. ‘I'm going to give you some sleeping-powder. When he comes here again, you must give him a drink and put the powder in it. When he is asleep, I can kill him. Don't be afraid. I'm going to take you home very soon. Now for some good magic. ’ He began to rub his ring … WHOOSH!‘What is your wish, master? ’ said the jinee of the ring. ‘Bring me some sleeping-powder, ’ said Aladdin. 

“Fúna mozin taabedari gorí yúm.”
Éhon gúm or dabai túra loi oñçír jin fíri accé. Baáde Aladdin loi sáyeba tará Abanazar aibár soiñ gorér. 
Zehón áñzinná óiye, te círi bai urér dé abas tará fúinne. 
“No dhoraic!” hoi Aladdin e tar bibi ré fúcfucái hoiyé. “Mui dákor hambárat asom, tor ére búñg gorí aifaijjum” hoi óre bazáiyá hambárat tora turi goillí duwaror fisé luwai káikké.
Abanazar e Badr-al-Budur ór hambárar duwar kúli bútoré góille gái. Te muggali háñci óre “tuíñ din ottú dine bec cúndor oizoor goi Badr-al-Budur…” bóli hoiyé. “Tuáñr zamai… ebbe behazor Aladdin hodé íte etuun é mori giyói. Tuáñttú aññré cádi gorá fori bou. 
Tuíñ yó cúna, juhár, raz mohól ar haar ekkán faibi! Kintu tuáñttú mor bibi bona foribó.”

‘To hear is to obey. ’ In a second the jinnee was back with some sleeping - powder. Then Aladdin and the Princess waited for Abanazar. In the evening they heard him on the stairs. ‘Don't be afraid, ’ Aladdin said quietly to his wife. ‘I am in the next room and can be with you in a second. ’ He went quickly into the next room and stood behind the door. Abanazar opened the door of Badr-al-Budur's room and came in. He smiled: ‘You are more beautiful every day, Badr-al-Budur,’ he said. ‘Your husband, that good -for-nothing Aladdin, is dead now. You must Marry me. You can have gold, jewels, palaces, anything! ’ But you must be my wife.’

Ebbe foila bár hísafe sáyeba ye Abanazar oré muggali háñci dehái yé.

“kiyólla no faittám?” hoi íba yé juwab diyé. “Tuíñ deki uggúa dóni, baáde morttú eré kúci láger. Yián ór kúci yé kessú ekkán hái.”
Toi íbayé taré cúnar lamba goloic uggúat mazé fii bá cis di ére gúmór dabai yó miyai diyé.
“Aññrá ek goiloic uggúattú ekku fúañti hái…Abanazar” boli íbayé hoiyé. Baáde íba yé háñci dehái yé. “Tuíñ age hooná, baáde mui háim. Aññrár decót noiya buo zamaiyé hámicá endilla goré dé.”

 For the first time the Princess smiled at Abanazar. ‘Why not?’ she said. ‘You are rich man and I am happy here. Yes, let's drink to that. ’ And she gave him a tall gold cup with the drink and the powder in it. ‘Let us drink from one cup, Abanazar,’ she said, and smiled at him. ‘You first, then me. In my country new husbands and wives always do this.’

“Morokkor baríq cúndori Badr-al-Budur… mor adoijjá bibir name” boli Abanazar e kúci háñci gorí hoiyé.
Te Badr-al-Budur ór sugót díyan dorí sai, íbayé diyé dé córbot óre háifeillé. Bicí dhoraiya ói táikké dé sáyeba yé taré soñi roiyé. Kintu… bicí gom gúm ór dabai ána. Fañs sekénót Abanazar sug ún hári gúm ót fori giyói. 
Sáyeba yé bazáiyá hambárar duwaror uzu duñr diyé.
“hara, hara aí…Aladdin” hoi íbayé daikké.

‘To Badr-al-Budur, the most beautiful woman in Morocco, ’ Abanazar said happily, ‘and my wife.’ He looked into Badr-al-Budur's eyes and began to drink. Very afraid, the Princess watched him. But it was a good sleeping-powder, and after five seconds Abanazar's eyes closed and he was asleep. The Princess ran to the door of the next room. ‘Quick, Aladdin, ’ she called. 

Aladdin e doo dóri hambárat goille gói baáde gúm ót foijjé dé jadugor oré dikké. “Bála ham goijjó…mor hoillar ború ré!” hoi te hoiyé. “Aw…ehón o hambárat zou…tíyai no táikkó.”
Badr-al-Budur e ar hambárat duñrizai duwar gán bon gorí feillé. Aladdin e Abanazar or hóillat hát golai dí sarag án nelai
Loiyé. Te sarag án óre tar bazur zef or bútoré cúndor gorí loi tíyaiyé.
Aladdin or lamba doo gán e tar ham oré tora turi gorí feillé. Abanazar deki tar sug óre ar ek bar honó otté kúli no faríbó. 
Sáyeba yé hambárat mazé abar góilli oré Aladdin or hañsé duñri giyé. Te íbaré vukot bazai loiyé.

Aladdin ran in with his sword and saw the sleeping magician. ‘Well done, my love!’ he said. ‘Now, go into the next room and do not watch.’
 Badr-al-Budur ran to the next room and closed the door. Aladdin put his hand in Abanazar's pocket and took out the lamp. He put it carefully into the pocket of his coat, and then stood up. The sword did its work quickly, and Abanazar never opened his eyes again. The Princess came back into the room, and ran to Aladdin. He took her in his arms. 


“Jadugor de morigiyói…” boli te hoiyé. “Ya…añárá górot wafes zai faijjum…” boli hoi sarag án óre gócan maijjé.
“WUUC!” hoi abas di oin loi laal dúñwá okkól neillé. Sáyeba yé dhorai dhorai sairoiyé.
“Mui accóm yá…malík” bóli sarag or jin e aros goijjé. “Tuáñrttú ki zorurot asé, zé?”

“E ras mohól gán, Badr-al-Budur ar moré Arob decór aññárár coórót fooñsái do. Kintu, e kutar fuwa Abanazar oré eré rakí do.”
“Hókum mozin, malík” boli sarag or jin e hoiyé.

‘The magician is dead, ’ he said. ‘And now we can go home.’ He began to rub the lamp …
 WHOOSH! Fire and red smoke came from the lamp. The Princess watched, afraid.
 ‘I am here, master,’ said the jinnee of the lamp.  ‘What is your wish?’
 ‘Carry this palace, Badr-al-Budur, and me back to our city in Arabia.  But leave that dog, Abanazar, hete.'
 ‘To hear is to obey,  ’ said the jinnee.


Badcá Súltan e tar kírkerittú saiyé dé ére Aladdin or raz mohól óre abar dikké. Taiñr dilot kúci biggún fíri accé. Tar zii óre te azamari dóijjé dé ottót te deki Arob decór ebbe kúcír manúic uggúa boni giyói.
É din lotí… Aladdin ar Badr-al-Budur tará raz mohól ot kúci háñcir sáñte táikkil. Tará buot bosór fán accíl. Fut zii yían ó buot foida óil. Kintu… Aladdin e taahubpia jadur sarag án oré raite dine tar fúañti sóñlí rakító…

When the Sultan looked out of his window and saw Aladdin's palace again, he was a happy man. And when he took his daughter in his arms, he was the happiest man in Arabia. From that day, Aladdin and Badr-al-Budur lived happily in their palace. They lived for many years, and had many children. But Aladdin always carried the magic lamp with him, day and night. 

🌈🌈🌈🌈🌈🌈🌈🌈🌈🌈🌈🌈🌈🌈🌈🌈🌈🌈🌈🌈🌈🌈🌈🌈🌈🌈

THE END.








  

















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Saturday, February 25, 2017

EMBRYOLOGY IN QUR'AN : A DETAIL DISCUSSION

EMBRYOLOGY IN QUR'AN : A DETAIL DISCUSSION



MUSLIMS SEEK ANSWERS

A group of Muslim Scholars, under the direction of an eminent Yemani Scholar, Sheikh Abdul Majid Azzindani, collected information concerning embryology1 and other sciences in the Qur'an and undisputed Hadith2 and translated it into English.They then followed the Qur'anic advice:

“If ye realise this not, ask of those who possess the Message.”
[Al-Qur’an 16:43 & 21:7]


All the information from the Qur’an and the undisputed Hadith concerning embryology so gathered, after being translated into English and presented to Prof. (Dr.) Keith Moore, Professor of Embryology and Chairman of the Department of Anatomy at the University of Toronto, in Canada. At present he is one of the highest authorities in the field of Embryology.


He was asked to give his opinion regarding the material presented to him. After carefully examining it, Dr. Moore said that most of the information concerning embryology mentioned in the Qur’an and the undisputed Hadith is in perfect conformity with modern discoveries in the field of embryology and does not conflict with them in any way. He added that there were a few verses however, on whose scientific accuracy he could not comment. He could not say whether the statements were true or false, since he was himself unaware of the information contained therein. There was also no mention of this information in modern writings and studies on embryology.

One such verse is:
“Proclaim! (or Read!) In the name of thy Lord and Cherisher, Who created – Created man, out of a (mere) clot of congealed blood.”
[Al-Qur’an 96:1-2]


The Arabic word alaq, besides meaning a congealed clot of blood, also means something that clings, a leech-like substance.

Dr. Keith Moore had no knowledge whether an embryo in the initial stages appears like a leech. To check this out he studied the initial stage of the embryo under a very powerful microscope and compared what he observed with the diagram of a leech. He was astonished at the striking resemblance between the two!


In the same manner, he acquired more information on embryology, that was hitherto not known to him, from the Qur’an.


Dr. Keith Moore answered about eighty questions dealing with embryological data mentioned in the Qur’an and Hadith. Noting that the information contained in the Qur’an and Hadith was in full agreement with the latest discoveries in the field of embryology, Prof. Moore said, “If I was asked these questions thirty years ago, I would not have been able to answer half of them for lack of scientific information”.

In 1981, during the Seventh Medical Conference in Dammam, Saudi Arabia, Dr. Moore said, “It has been a great pleasure for me to help clarify statements in the Qur’an about human development. It is clear to me that these statements must have come to Muhammad from God or Allah, because almost all of this knowledge was not discovered until many centuries later. This proves to me that Muhammad must have been a messenger of God or Allah”.

Dr. Keith Moore had earlier authored the book, ‘The Developing Human’. After acquiring new knowledge from the Qur’an, he wrote, in 1982, the 3rd edition of the same book, ‘The Developing Human.The book was the recipient of an award for the best medical book written by a single author.

This book has been translated into several major languages of the world and is used as a textbook of embryology in the first year of medical studies. Dr. Joe Leigh Simpson, Chairman of the Department of Obstetrics and Gynaecology, at the Baylor College of Medicine, Houston, U.S.A., proclaims: “...these Hadiths, sayings of Muhammad (pbuh), could not have been obtained on the basis of the scientific knowledge that was available at the time of the
writer (implying in the 7th century). It follows that not only is there no conflict between genetics and religion (implying Islam) but in fact religion (Islam) may guide science by adding revelation to some of the traditional scientific approaches . . . there exist statements in the Qur’an shown centuries later to be valid which support knowledge in the Qur’an having been derived from God.”


DROP EMITTED FROM BETWEEN THE BACK BONE AND THE RIBS

“Now let man but think from what he is created! He is created from
a drop emitted – Proceeding from between the back bone and the ribs.”
[Al-Qur’an 86:5-7]


In embryonic stages, the reproductive organs of the male and female, i.e. the testicles and the ovaries, begin their development near the kidney between the spinal column and the eleventh and twelfth ribs. Later they descend; the female gonads (ovaries) stop in the pelvis while the male gonads (testicles) continue their descent before birth to reach the scrotum through the inguinal canal. Even in adulthood after the descent of the reproductive organs, these organs receive their nerve supply and blood supply from the Abdominal Aorta, which is in the area between the backbone (spinal column) and the ribs. The lymphatic drainage and the venous return also go to the same area.


NUTFAH – MINUTE QUANTITY OF LIQUID


The Glorious Qur’an mentions no less than eleven times that the human being is created from nutfah, which means a minute quantity of liquid or a trickle of liquid that remains after emptying a cup. This is mentioned in several verses of the Qur’an including
22:5 and 23:13.1


Science has confirmed in recent times that only one out of an average of three million sperms is required for fertilising the ovum. This means that only 1/3 millionth part or 0.00003% of the quantity of sperms that are emitted is required for fertilization. The same is also mentioned in the Qur’an in 16:4, 18:37, 35:11, 36:77, 40:67, 53:46, 75:37, 76:2 and 80:19.


SULALAH – QUINTESSENCE OF LIQUID

“And made his progeny from a quintessence of the nature of a fluid despised.”
[Al-Qur’an 32:8]


The Arabic word sulaalah means quintessence or the best part of a whole. We have come to know now that only one single spermatozoon that penetrates the ovum is required for fertilization, out of the several million produced by man. That one spermatozoon out of several million, is referred to in the Qur’an as sulaalah. We have also come to know now that only one ovum is fertilized out of the tens of thousand produced by the female. That one ovum out of tens of thousand is also refered to in the Qur'an as Sulaalah. This word also means gentle extraction from a fluid. The fluid refers to both male and female germinal fluids containing gametes. Both ovum and sperm are gently extracted from their environments in the process of fertilization.


NUTFATUN AMSHAAJ – MINGLED LIQUIDS

“Verily We created man from a drop of mingled sperm.”
[Al-Qur’an 76:2]


The Arabic word nutfatin amshaajin means mingled liquids. According to some commentators of the Qur’an, mingled liquids refers to the male or female agents or liquids. After mixture of male and female gamete, the zygote still remains nutfah. Mingled liquids can also refer to spermatic fluid that is formed of various secretions that come from various glands.

Therefore, nutfatin amshaaj, i.e. a minute quantity of mingled fluids refers to the male and female gametes (germinal fluids or cells) and part of the surrounding fluids.

SEX DETERMINATION

The sex of a foetus is determined by the nature of the sperm and not of the ovum. The sex of the child, whether female or male, depends on whether the 23rd pair of chromosomes is XX or XY respectively. Primarily, sex determination occurs at fertilization and depends upon the type of sex chromosome in the sperm that fertilizes an ovum. If it is an ‘X’ bearing sperm that fertilizes the ovum, the foetus is a female and if it is a ‘Y’ bearing sperm then the foetus is a male.

“That He did create in pairs – male and female, from a seed when lodged (in its place).”
[Al-Qur’an 53:45-46]

The Arabic word nutfah means a minute quantity of liquid and tumnaa means ejaculated or planted.

Therefore nutfah specifically refers to sperm because it is ejaculated. The Qur’an says:

“Was he not a drop of sperm emitted (in lowly form)? “Then did he become a clinging clot; then did (Allah) make and fashion (him) in due proportion. “And of him He made two sexes, male
and female.”
[Al-Qur’an 75:37-39]


Here again it is mentioned that a small quantity (drop) of sperm (indicated by the word nutfatan min maniyyin) which comes from the man is responsible for the sex of the foetus.


Mothers-in-law in the Indian subcontinent, usually prefer having male grandchildren and often blame their daughters-in-law if the child is not a boy. If only they knew that the determining factor is the nature of the male sperm and not the female ovum! If they were to blame anybody, they should rather blame their sons, not their daughters-in-law, since both the Qur’an and Science hold that it is the male fluid that is responsible for the sex of the child!


FOETUS PROTECTED BY THREE VEILS OF DARKNESS

“He makes you, in the wombs of your mothers, in stages, one after another, in three veils of darkness.”
[Al-Qur’an 39:6]


According to Prof. Keith Moore, these three veils of
darkness in the Qur’an refer to:

(i) anterior abdominal wall of the mother
(ii) the uterine wall
(iii) the amnio-chorionic membrane.


EMBRYOLOGICAL STAGES




“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 clothedthe bones with flesh; then We developed out of it another creature. so blessed be Allah, the Best to create!”
[Al-Qur’ an 23:12-14]


In this verse Allah states that man is created from a small quantity of liquid which is placed in a place of rest, firmly fixed (well established or lodged) for which the Arabic word qaraarin makeen is used. The uterus is well protected from the posterior by the spinal column supported firmly by the back muscles. The embryo is further protected by the amniotic sac containing the amniotic fluid. Thus the foetus has a well protected dwelling place.

This small quantity of fluid is made into alaqah, meaning something which clings. It also means a leech-like substance. Both descriptions are scientifically acceptable as in the very early stages the foetus clings to the wall and also appears to resemble the leech in shape. It also behaves like a leech (blood sucker) and acquires its blood supply from the mother through the placenta. The third meaning of the word alaqah is a blood clot. During this alaqah stage, which spans the third and fourth week of pregnancy, the blood clots within closed vessels. Hence the embryo acquires the appearance of a blood clot in addition to


acquiring the appearance of a leech. Compare the readily available Qur'anic knowledge with Man's struggle with scientific findings: In 1677, Hamm and Leeuwenhoek were the first scientists to observe human sperm cells (spermatozoa) through a microscope. They thought that a sperm cell contained a miniature human being which grew in the uterus to form a newborn. This was known as the perforation theory. When scientists discovered that the ovum was bigger than the sperm, it was thought by scientists like De Graf and others that the foetus existed in a miniature form in the ovum. Later, in the 18th century, Maupertuis propagated the theory of biparental inheritance.

The alaqah is transformed into mudghah which means ‘something that is chewed (having teeth marks)’ and also something that is tacky and small which can be put in the mouth like gum. Both these explanations are scientifically correct. Prof. Keith Moore took a piece of plaster seal and made it into the size and shape of the early stage of foetus and chewed it between the teeth to make it into a mudghah. He compared this with the photographs of the early stage of foetus. The teeth marks resembled the ‘somites’ which is the early formation of the spinal column. This mudghah is transformed into bones (izâm). The bones are clothed with intact flesh or muscles (lahm). Then Allah makes it into another creature.


Prof. Marshall Johnson who is one of the leading scientists in the USA, and is the head of the Department of Anatomy and Director of the Daniel Institute at the Thomas Jefferson University in Philadelphia in the USA, was asked to comment on the verses of the Qur’an dealing with embryology. At first he said that the verses of the Qur’an describing the embryological stages cannot be a coincidence. It was probable that Muhammad (pbuh) had a powerful microscope. On being reminded that the Qur’an was revealed 1400 years ago, and microscopes were invented many centuries after the time of Prophet Muhammad (pbuh), Prof. Johnson laughed and admitted that the firs microscope invented could not magnify more than 10 times and could not show a
clear picture.

Later he said: “I see nothing here in conflict with the concept that Divine intervention was involved when Muhammad (pbuh) recited the Qur’an.”

According to Dr. Keith Moore, the modern

classification of embryonic development stages which is adopted throughout the world, is not easily comprehensible, since it identifies stages on a numerical basis i.e. stage 1, stage 2, etc. On the other hand, the divisions revealed in the Qur’an are based on distinct and easily identifiable forms or shapes, which the embryo passes through. These are based on different phases of pre-natal development and provide elegant scientific descriptions that are comprehensible and practical. Embryological stages of human development have also been described in the following verses:

“Was he not a drop of sperm emitted (in lowly form)? Then did he become a clinging clot; then did (Allah) make and fashion (him) in due proportion. and of him He made two sexes, male and female.”
[Al-Qur’an 75:37-39]


“Him Who created thee, fashioned thee in due proportion, and gave thee a just bias; in whatever Form He wills, does He put thee together.”
[Al-Qur’an 82:7-8]


EMBRYO PARTLY FORMED AND PARTLY UNFORMED


At the mudghah stage, if an incision is made in the embryo and the internal organ is dissected, it will be seen that most of them are formed while the remaining are not yet completely formed.

According to Prof. Johnson, if we describe the embryo as a complete creation, then we are only describing that part which is already created. If we describe it as an incomplete creation, then we are only describing that part which is not yet created. So, is it a complete creation or an incomplete creation? There is no better description of this stage of embryogenesis than the Qur’anic description,

“partly formed and partly unformed”, as in the following verse:

“We 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 that We may manifest
(Our Power) to you.”
[Al-Qur’an 22:5]


Scientifically we know that at this early stage of development there are some cells which are differentiated and there are some cells that are undifferentiated – some organs are formed and yet
others unformed.


SENSE OF HEARING AND SIGHT


The first sense to develop in a developing human embryo is hearing. The foetus can hear sounds after the 24th week. Subsequently, the sense of sight is developed and by the 28th week, the retina becomes sensitive to light.
The Qur'an explains it thus:


“And He gave you (the faculties of) hearing and sight and feeling (and understanding).”
[Al-Qur’an 32:9]


“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.”
[Al-Qur’an 76:2]


“It is He Who has created for you (the faculties of)hearing, sight, feeling and understanding: little thanks it is ye give!”
[Al-Qur’an 23:78]


In all these verses the sense of hearing is mentioned before that of sight. Thus the Qur’anic description matches perfectly with the discoveries in modern embryology.

Ref: Spreading the light of Islam

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