Creation of Man

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:

  1. Inorganic matter
  2. Water
  3. Clay
  4. Adsorbable clay
  5. Physically and chemically altered old mud
  6. Dried or highly purified clay
  7. 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.


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:
  1. Becoming dried after burning like potsherd.
  2. 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:
  1. Stage of inorganic matter
  2. 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:
  1. Sugar
  2. Glycerin
  3. Fatty Acids
  4. Amino Acids
  5. 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:
  1. Adenosine Phosphates
  2. Poly Sachaides
  3. Fats
  4. Proteins
  5. 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:
  1. Auto-reproduction
  2. 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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