أَوَلَم يَرَ الإِنسانُ أَنّا خَلَقناهُ مِن نُطفَةٍ فَإِذا هُوَ خَصيمٌ مُبينٌ

Does not man see that We created him from a drop of [seminal] fluid, and behold, he is an open contender!?

EXEGESIS

Yara (see), although originally used for physical visualisation, can also indicate the specific knowledge that requires pondering and consideration. Thus, the verse means: Does man not consider that We have created him from a drop of seminal fluid?

Nuṭfah (a drop of fluid) originally means water, be it little or much. By extension, it is used for sperm or the seed of a human being. The indefinite form is used to indicate its insignificance and lowliness and to demean the contender’s argument who denies such a simple fact. The rhetorical question used here has the purpose of perplexity and shock of the strange situation of the human who denies an inevitable, basic fact.^{‎[1]Mizan, 17/111.}

Khaṣīm (contender) is hyperbole that indicates excessiveness, extremism, or amplification of contention (khuṣūmah). According to some exegetes, it means ‘an eloquent contender created from a foul-smelling drop of sperm, now arguing against us eloquently’.^{‎[2]Bihar, 57/375.} However, the hyperbole is used to express the attitude of the contender and not necessarily the way he spoke.

EXPOSITION

This verse and the following verses form a solid logical argument for resurrection against anyone who uses similar arguments to deny such a concept. From a microscopic, worthless, tiny cell of sperm that the naked eye cannot see comes a fully formed human with knowledge, intellect, and power to contend. It is not even a drop of semen but a microscopic, tiny, living cell, floating among thousands of cells in that tiny drop of liquid. That one cell is combined with a tiny living cell from a woman’s reproductive system, and then, after certain stages of development, it becomes a complete human being. Does not the arrogant contender consider the processes of his creation? Then We made him a drop of [seminal] fluid [lodged] in a secure abode. Then We created the drop of fluid as a clinging mass. Then We created the clinging mass as a fleshy tissue. Then We created the fleshy tissue as bones. Then We clothed the bones with flesh. Then We produced him as [yet] another creature. So blessed is Allah, the best of creators! Then indeed you die after that (23:13-15).^{‎[3]As indicated in 23:14, these are six stages of growth of the foetus inside the womb: sperm, then clot, then a lump of flesh, then the appearance of bones, then being covered with flesh, and finally, the appearance of sense and movement.}

There is a subtle delicacy in the expression he is an open contender. On one hand, it acknowledges the ingenious capabilities of man, while on the other, it condemns the way he uses them. From one side it acknowledges the intelligence, intellect, understanding, independent will, authority, and power placed in that drop of water, but on the other side it condemns his vainglory, forgetfulness of his origin, and ungratefulness to his Lord, to the extent that he uses all the blessings given to him gratis, against the bestower of those blessings and disputes inimically against his Creator.

INSIGHTS FROM HADITH

1. Imam al-Ṣādiq (a) said: ‘It is strange that a creature claims that God is hidden from His servants while he sees in himself the effects of the creation, in a structure that dazzles his mind and composition that invalidates his argument.’^{‎[4]Muhammad Rayshahri, Mīzān al-Ḥikmah, 1/785.}
2. Imam Ali (a) said: ‘This [human] is the one He created in the darkness of the wombs … Then he gave him a remembering heart, articulating tongue, and an observant sight so that he might understand with consideration and limit his ego. However, when his structure became firm and his personality got established, he repulsed arrogantly.’^{‎[5]Muhammad Rayshahri, Mīzān al-Ḥikmah, 1/785.}
3. Imam Ali (a) said: ‘What is for the son of Adam in being arrogant! His beginning is sperm, and his end is a filthy corpse. Neither can he provide for himself, nor can he push away his death.’ Imam al-Bāqir (a) has added to the context: ‘And in between those two he does not know what is going to be done with him [after death].’^{‎[6]Muhammad Rayshahri, Mīzān al-Ḥikmah, 3/2381.}

REVIEW OF TAFSĪR LITERATURE

It is said that the man in this verse refers to Ubayy ibn Khalaf, who brought a rotten bone to the Holy Prophet, asking him: ‘Do you claim that your God is going to bring this bone back to life!’ So, the Messenger of God answered: ‘Yes, and He will place you inside hell.’ Rāzī mentions that it is proven in the principles of jurisprudence that, by default, statements should be considered in their general sense and not specifically limited to particular events.^{‎[7]Razi, 26/107.} Therefore, even if this verse has a specific indication, the application is broad and general.^{‎[8]Razi, 26/108.}

[1] Mizan, 17/111.
[2] Bihar, 57/375.
[3] As indicated in 23:14, these are six stages of growth of the foetus inside the womb: sperm, then clot, then a lump of flesh, then the appearance of bones, then being covered with flesh, and finally, the appearance of sense and movement.
[4] Muhammad Rayshahri, Mīzān al-Ḥikmah, 1/785.
[5] Muhammad Rayshahri, Mīzān al-Ḥikmah, 1/785.
[6] Muhammad Rayshahri, Mīzān al-Ḥikmah, 3/2381.
[7] Razi, 26/107.
[8] Razi, 26/108.