Tafsir of An-Nahl 16:4

An-Nahl (The Bee): Verse 4

{خلق الإنسان من نطفة فإذا هو خصيم مبين} (He created man from a sperm-drop; and behold, he becomes an open disputer.)

Know that after the celestial spheres and the stars, the noblest of bodies is that of humankind. Since God Almighty mentioned the proof of the existence of the Wise Deity through the celestial bodies, He followed it by mentioning the proof derived from man himself.

Know that man is composed of a body and a soul. His statement, {He created man from a sperm-drop} points to the proof of the Wise Creator derived from his body. And His statement, {and behold, he becomes an open disputer} points to the proof of the Wise Creator derived from the states of his soul.

The argument proceeds as follows:

Undoubtedly, the sperm-drop (nuṭfah) appears to the senses as a body with uniform parts. However, some physicians argue that it is, in reality, composed of heterogeneous parts. This is because it originates from the residue of the fourth stage of digestion. Food undergoes a first digestion in the stomach, a second in the liver, a third in the veins, and a fourth when it reaches the essence of the organs. At this stage, some parts of the nourishment reach the bone, showing the effect of the great natural disposition (ṭabīʿah), and similarly for the flesh, nerves, vessels, etc. Then, when heat dominates the body during the surge of desire, a fluid melts from all the organs—this is the sperm-drop. Based on this view, the sperm-drop is a body composed of heterogeneous parts and natures.

If we accept this, we argue: The sperm-drop, in itself, is either a body uniform in nature and essence, or it is composed of heterogeneous parts.

1. If it is uniform: It is impossible that the cause for the development of the body from it is the inherent nature (ṭabīʿah) present in the essence of the sperm-drop and the menstrual fluid. This is because nature acts inherently and necessarily, not through deliberation or choice. If the natural force acts upon a uniform material, its resulting action must necessarily be a sphere. This is the basis for the claim that simple elements must naturally assume a spherical shape. If the cause for the animal's development from the sperm-drop were merely nature, its shape would have to be a sphere. Since this is not the case, we know that the cause for the emergence of animal bodies is not nature, but rather an Agent possessing Will and Choice, who creates with wisdom, deliberation, and choice.

2. If it is heterogeneous (the second case): Even if we assume the sperm-drop is composed of parts heterogeneous in nature and essence, the development of the body from it must still be through the deliberation of a Wise, Volitional Agent. The evidence for this is twofold:

• First Argument: The sperm-drop is a fluid rapidly undergoing transformation. If this is the case, the parts contained within it cannot maintain their position and proportion. The part destined to become the brain could end up in the lower regions, and the part destined for the heart could end up in the upper regions. If this were true, the animal's organs would not maintain their specific arrangement consistently or even most of the time. Since they do maintain this specific arrangement, we know that the emergence of these organs in this precise order can only be due to the deliberation of the Wise, Volitional Agent.

• Second Argument: Even if the sperm-drop is a composite of parts with different natures, its composition must ultimately resolve into simple parts. If this were so, and the controller were a natural force, each of those simple parts would necessarily have a spherical shape. Consequently, the resulting animal would have to be a collection of spheres joined together. Since this is not the case, we know that the controller of animal bodies is neither nature nor the influences of the stars and planets, as those influences are uniform. Therefore, we conclude that the controller of animal bodies is a Wise, Volitional Agent—which is the objective.

This concludes the proof derived from the bodies of animals regarding the existence of the Volitional Deity. This is what is meant by the Almighty’s saying: {He created man from a sperm-drop}.

The proof derived from the states of the human soul is what is meant by His saying: {and behold, he becomes an open disputer}. This involves several issues:

Issue One: Explaining the Basis of the Proof

In the beginning of their creation (fiṭrah), human souls possess less understanding, intelligence, and acumen than the souls of other animals. Observe how a chick, immediately upon emerging from the shell, distinguishes between friend and foe—fleeing from a cat and seeking refuge with its mother, and distinguishing between suitable and unsuitable food. However, the human infant, upon separation from the mother's womb, cannot distinguish at all between friend and foe, or between what is beneficial and what is harmful. Thus, man at the beginning of existence is in a more deficient state and possesses less intellect than other animals.

Yet, as man matures, his intellect strengthens, his understanding grows, enabling him to measure the heavens and the earth, to know the Essence and Attributes of God, and to comprehend the categories of creatures—spirits, bodies, celestial objects, and elemental substances. Furthermore, he gains the capacity to raise powerful doubts against God's religion and engage in intense argumentation concerning all matters.

This transition of the human soul from that extreme deficiency to that extreme acuity must occur through the planning of a Wise, Volitional Deity, who moves souls from their imperfection to their perfection, and from their ignorance to their knowledge, according to wisdom and choice. This is what is intended by the Almighty’s saying: {He created man from a sperm-drop; and behold, he becomes an open disputer}.

Once you grasp this subtlety, you can derive many other points.

Issue Two: The Stages of Creation and the Meaning of Khaṣīm

1. The Stages of Creation: God Almighty creates man from the sperm-drop through many transformations mentioned in the Noble Qur'an, such as: {And We have certainly created man from an extract of clay. Then We placed him as a drop in a firm lodging} (Al-Mu'minun: 12-13). However, God abbreviated it here because the detailed account is mentioned in other verses.

2. The Meaning of {and behold, he becomes an open disputer} (fa-idhā huwa khaṣīm mubīn): This phrase has two points of discussion:

• First Point (Linguistic): Al-Wāḥidī states that khaṣīm means one who argues or disputes (mukhāṣim). Linguists say that khaṣīmuk is one who disputes with you, and the pattern faʿīl can mean mufāʿil (reciprocal action), similar to nasīb (relative) meaning munāsib (one who relates), and ʿashīr (companion) meaning muʿāshir (one who keeps company), or akīl (eater) and sharīb (drinker). It is also possible that khaṣīm is an active participle from the root khaṣama (to dispute), as in the recitation of Ḥamzah: {while they are disputing} (yaḵṣimūn) (Yā-Sīn: 49).

• Second Point (Theological Purpose): The phrase {and behold, he becomes an open disputer} has two interpretations: * Interpretation A: He becomes one who argues for himself, contending with opponents, despite having been a filthy drop, an inanimate object without sensation or movement. The purpose here is to show that the transition from that base state to this noble, high state could only occur through the planning of a Wise, All-Knowing Planner. * Interpretation B: He becomes a disputer against his Lord, denying his Creator, saying: {Who will give life to bones while they are decayed?} (Yā-Sīn: 78). The purpose here is to describe man's excess in impudence, ignorance, and persistence in ingratitude.

Conclusion: The first interpretation (A) is more appropriate, as these verses are presented to establish the proof for the existence of the Wise Creator, not primarily to detail the audacity and persistence of people in disbelief and ingratitude.

{والأنعام خلقها لكم فيها دفء ومنافع ومنها تأكلون * ولكم فيها جمال حين تريحون وحين تسرحون * وتحمل أثقالكم إلى بلد لم تكونوا بالغيه إلا بشق الأنفس إن ربكم لرؤوف رحيم}

(And the cattle He created for you; in them is warmth and [many other] benefits, and of them you eat. And for you in them is beauty when you bring them home [to rest] and when you lead them out [to pasture]. And they carry your heavy loads to a land you would not have reached except with great trouble to yourselves. Indeed, your Lord is full of kindness and is Most Merciful.)