إِنّا خَلَقنَا الإِنسانَ مِن نُطفَةٍ أَمشاجٍ نَبتَليهِ فَجَعَلناهُ سَميعًا بَصيرًا

Indeed We created man from the drop of a mixed fluid so that We may test him. So We made him endowed with hearing and sight.

EXEGESIS

Nuṭfah (fluid) is, in essence, a small quantity of water or liquid.^{‎[1]Lisan, 9/335.} Nuṭfah is mostly used to refer to the reproductive liquid or sperm of male animals.^{‎[2]Mizan, 20/121.} More generally, nuṭfah is a subtle or weak outflowing of a tangible or intangible material.^{‎[3]Tahqiq, 12/158.} For example, leftover water in a ewer, purified water, and the fluid that leaks from a female’s breast are all called nuṭfah.^{‎[4]Bahrayn, 5/125.} This meaning is also confirmed by a reported conversation between God and Prophet Moses (a), where He says: ‘This world is but a nuṭfah [a weak outflowing of a tangible or intangible material] that is not [worthy of being] the reward of a believer.’^{‎[5]Tuhaf, 494.}

Amshāj (mixed) is the plural of mashīj^{‎[6]Tahqiq, 11/115; Mizan, 20/121.} which is what is mixed or amalgamated together. This term has been used to describe semen due to the diversity of its constituents or due to the mixing that takes place between it and the female reproductive fluids (86:7).^{‎[7]Mizan, 20/121.}

Putting these together, it begins to become apparent that nuṭfatin amshājin can be better understood as a summarised description of the creation of human being that has been elaborated in verses 22:5, 23:12-14, and 4:1. Furthermore, an understanding can be gained about the choice of singular form for nuṭfah constrasted with the plural form for amshāj. Each human being is created from a seminal fluid or a nuṭfah in its specific or general sense.^{‎[8]Tahqiq, 12/158.} In turn, initially this nuṭfah is comprised of many constituents and amalgamations, amshāj, including the male and female reproductive fluids or the various bio-chemical constituents that comprise the seminal fluid.^{‎[9]Amthal, 19/245.} Next, as this very nuṭfah is recreated into new and more complex bodies, each of these transitional bodies become new amalgamations in their own right (22:5, 23:12-14). Finally, all human beings are created from a single outflowing of intangible material: one soul (nafs): O mankind! Be wary of your Lord who created you from a single soul, and created its mate from it, and from the two of them, scattered numerous men and women (4:1).

Nabtalī (we may test) comes from ibtilāʾ, which means to put something to trial (2:249, 47:31, 3:186, 3:154, 33:11). Hence, this verse recounts that humankind has been put to test after being given the means of discernment through the faculties of hearing and sight.^{‎[10] Tabrisi, 10/615; Tibyan, 10/206; Razi, 30/741.} It is as if the verse would read: we have created man from a mixed fluid, then we endowed him with hearing and sight so that We may test him.^{‎[11] Tabrisi, 10/615; Qummi, 2/398.} Ibtilāʾ can also mean to transfer something from one state to another or one phase to another.^{‎[12] Alusi, 15/196; Mizan, 20/121; Fadlallah, 23/261; Zamakhshari, 4/666.} Consequently, this verse is referring to the physical transitions that take place during God’s creation of the human being in the stages inside and outside the mother’s womb (22:5, 23:12-14, 40:67, 75:37-39, 80:18-19, 18:37, 35:11).^{‎[13] Mizan, 20/121.} This double meaning brings to mind the correlation between the phenomenom of trial and the stages of growth.^{‎[14] Alusi, 15/169.} Here, trials are likened to the stages of physical growth in the coming to life of a human being because trials are the only means by which human beings can experience spiritual growth and transformation (2:214, 27:40, 3:140-142, 2:124, 2:155).

The gifts of hearing and sight enumerated in this verse go deeper than having physical ears and eyes. They are the capacities for listening and insight which have been endowed to every human being and must be used to bring him towards the virtue of gratefulness (shukr) (16:78, 23:78). In the Exposition, we will show how gratefulness and guidance come hand-in-hand and are inseparable.

EXPOSITION

The tangible entity that is called insān (human being) is a living being that has senses and free will. In discussing the creation of the human being, specifically Prophet Adam (a), rūḥ (soul), or nafs (self), has been used, such as: So when I have proportioned him and breathed into him of My spirit, then fall down in prostration before him; (38:72), and Then He proportioned him and breathed into him of His spirit, and made for you the hearing, the sight, and the hearts. Little do you thank (32:9). (See also 15:29, 4:1, 7:189, and 21:35.)

At first glance, it may seem to some that the human being is constituted of the union between the body and the soul, like dough that is made up of water and wheat. If they are united, they form a living human being, and if they are split apart, that human being will die. This perception is corrected when we look at verse 11 of Sūrat al-Sajdah: Say: ‘You will be taken away by the angel of death, who has been charged with you. Then you will be brought back to your Lord’ (32:11). You in the aforementioned verse refers to the complete reality of the human being and not a part of it. Hence, the breathing of the soul into the body is not the merger of two separate entities, i.e. the body and the soul, that have different essences and attributes. Instead, it is the transformation of the body into an actual, complete human being, since the human being is the same reality whether or not it is attached to the physical body.^{‎[15] Mizan, 20/139.} This is supported by verses 23:12-14: Certainly, We created man from an extract of clay. 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! The drop of fluid that became a clinging mass, then a fleshy tissue, then bones, then bones with flesh, is the constitution that became the new creature or the human being. Hence, that which was not anything worthy of mention in verse 1 was the first constituent, like the clay or the seminal fluid. Despite the fact that it did exist, it only became worthy of mention when it became a seeing, hearing, and moral entity endowed with free will, i.e. when it became a human being.^{‎[16] Mizan, 20/139.} In conclusion, the human being is a single essence from which comes all voluntary manifestations of the body and the soul. In addition, the essence of the human being transcends physical matter as can be derived by 32:11, 39:42, and 23:14.^{‎[17] Mizan, 20/139.}

The first two verses of this surah frame the origin and reality of the human being as a transition from a mixed fluid to a complete hearing and seeing human being. Such a transition is made by the Creator, the verses assert. This discourse puts forth arguments for the existence of the Creator based on the most basic truths about the origin of humankind. First, the complete human being came into existence after non-existence. Second, he was given the capacity of hearing and sight without having any hand or say in it. None of these occurrences could have taken place without the Creator and Endower.^{‎[18] Mizan, 20/121.}

The purpose of gifting human beings with hearing and sight is to empower them with the necessary discernment to choose the path of truth and righteousness: a path grounded in gratefulness, the upcoming verse explains. The human being’s sight is to give him the insight to appreciate the signs of God that inform him about the realities of his Maker, his origin, and his final destination. With his hearing, man is called to listen to the word of truth from God’s emissaries and books, and follow it (39:18, 2:285, 3:193, 24:5, 72:13).^{‎[19] Mizan, 20/121-122.}

The path that is referred to in the upcoming verse is the way that takes the human being towards felicity in this world and the next, and that is the path of Islam (3:19, 3:85, 6:125, 39:22).^{‎[20] Tabrisi, 10/615.} Guidance to the right path also means, by inference, that knowledge of the wrong paths has also been granted (33:67, 91:7-8, 90:8-10).^{‎[21] Razi, 30/741.}

INSIGHTS FROM HADITH

1. From Abū al-Jārūd, that Imam al-Bāqir (a) said about the mixed fluid that we transform from state to state: ‘It is the fluid of the man and the woman that are mixed together.’^{‎[22] Qummi, 2/398.}

REVIEW OF TAFSĪR LITERATURE

Exegetes have presented a number of explanations to help understand the meaning of amshāj and its conjugation in the plural form. Most exegetes have said that it is the mixing between the male and female reproductive fluids.^{‎[23] Razi, 30/740.} Other interpretations for amshāj include the different transitional organisms and amalgamations that the initial seminal fluid is recreated and transformed into, until the creation of the complete human being (22:5, 23:14),^{‎[24] Tabari, 29/126-127. He reports it without adopting it from Ibn Abbas, Qatādah, and ʿIkramah.} or the different mixes of colours or traits of the seminal fluid of each man,^{‎[25] Tabari, 29/127. He reports it without adopting it from Ibn Abbas and Mujāhid.} or the different veins that are found in each seminal fluid.^{‎[26] Tabari, 29/127. He reports it without adopting it from Zayd and others.}

Comparing the conclusion presented earlier to the interpretations presented by the exegetes, we can understand that amshāj cannot only be referring to the mixing between the male and female reproductive fluids. It is an expression that goes further to include the various amalgamations that form different transitional living organisms from which the human being was created. In fact, it is not unlikely that as human knowledge gains deeper insight into the multi-sphered human reproductive phenomenon, more reasons for the use of amshāj in its plural form would also come to light. As for interpretations that took amshāj to be different mixes of physical colours or veins, they are lacking evidence.

INSIGHTS FROM OTHER TRADITIONS

1. The hearing ear, and the seeing eye, the LORD hath made even both of them.^{‎[27] Proverbs 20:12.}

[1] Lisan, 9/335.
[2] Mizan, 20/121.
[3] Tahqiq, 12/158.
[4] Bahrayn, 5/125.
[5] Tuhaf, 494.
[6] Tahqiq, 11/115; Mizan, 20/121.
[7] Mizan, 20/121.
[8] Tahqiq, 12/158.
[9] Amthal, 19/245.
[10] Tabrisi, 10/615; Tibyan, 10/206; Razi, 30/741.
[11] Tabrisi, 10/615; Qummi, 2/398.
[12] Alusi, 15/196; Mizan, 20/121; Fadlallah, 23/261; Zamakhshari, 4/666.
[13] Mizan, 20/121.
[14] Alusi, 15/169.
[15] Mizan, 20/139.
[16] Mizan, 20/139.
[17] Mizan, 20/139.
[18] Mizan, 20/121.
[19] Mizan, 20/121-122.
[20] Tabrisi, 10/615.
[21] Razi, 30/741.
[22] Qummi, 2/398.
[23] Razi, 30/740.
[24] Tabari, 29/126-127. He reports it without adopting it from Ibn Abbas, Qatādah, and ʿIkramah.
[25] Tabari, 29/127. He reports it without adopting it from Ibn Abbas and Mujāhid.
[26] Tabari, 29/127. He reports it without adopting it from Zayd and others.
[27] Proverbs 20:12.