1.Can you please explain to me the creation of a human according to islam. 2)Is beard mandatory

1. When the Quran speaks of man's creation from dust, it refers to the%0D%0Amiraculous creation of the father of all mankind, Aadam (Alayhis salaam).%0D%0AThis is evident from the aayah: "He (Allah) commenced the creation of man%0D%0Afrom dust, then created his progeny from the quintessence of a despised%0D%0Aliquid"(Sajdah: 6) (Tafseer Ibn Kathir Vol.3 Pg 323 Darus Salaam).%0D%0AIt follows logically that an offshoot or offspring shares basic substances%0D%0Aof composition with it's progenator, though indirectly. Therefore, it is%0D%0Alogical to state that human beings are created from dust, the substance of%0D%0Awhich Aadam (a.s), the firstman, was created. Ali (Radhiallaahu Anhu) has%0D%0Astated that once the embryo has grown in the womb for a period of four%0D%0Amonths, Allah sends an angel who blows the Rooh (soul) into the body... This%0D%0Ais what is referred to in the Aayah: "Then We (Allah) advance it's creation%0D%0Ato another stage.."(Mu'minoon)- (Ibid) Below is an excerpt from the book%0D%0A'The Quran, The Bible and Science' by Maurice Bucaille, (a medical doctor)%0D%0Athat makes for some interesting reading.%0D%0A%0D%0A2. Imaam Bukhari (Radhiallaahu Anhu) reports on the authority of Naafi' who%0D%0Anarrates from Abdullah ibn Umar (Radhiallaahu Anhu) that Rasulullah%0D%0A(Sallallaahu Alayhi Wasallam) said, 'Oppose the Mushrikeen (polytheists);%0D%0Alengthen the beard and trim the moustache.'%0D%0A%0D%0ANaafi' further states, 'And ibn Umar (Radhiallaahu Anhu) during Hajj or%0D%0AUmrah used to hold on to his beard with his fist and cut off whatever was in%0D%0Aexcess of that.' (Bukhari vol.2 pg.875; Kitaab-ul-Libaas)%0D%0A%0D%0AThrough this Hadith, the verdict of the growing of the beard being Waajib%0D%0A(obligatory) is deduced. That is because any explicit command of Rasulullah%0D%0A(Sallallaahu Alayhi Wasallam) will be regarded as Waajib, if there is no%0D%0Aapparent, clear reason%2Fproof which states that that particular command is%0D%0Afor Istihbaab (preference). This is an established fact in Usool-ul-Fiqh%0D%0A(principles of jurisprudence).%0D%0A%0D%0AMoreover, the Wujoob is further emphasized by the fact that Rasulullah%0D%0A(Sallallaahu Alayhi Wasallam) did practice on this in his entire life. Know%0D%0Awell that Rasulullah (Sallallaahu Alayhi Wasallam) did not trim his beard in%0D%0Ahis life (there is no Sahih Hadith which proves otherwise). However, because%0D%0Athe narrator himself (Ibn Umar (Radhiallaahu Anhu) did trim his beard upto a%0D%0Afist's length, this implies that the Wujoob of keeping a beard is upto a%0D%0Afist length only.%0D%0A%0D%0AFurthermore, such has also been reported from Sayyiduna Abu Hurayra%0D%0A(Radhiallaahu Anhu) and other Taabi'een. (Tamheed of ibn Abdul-Barr and%0D%0AFathul Baari). Therefore, the meaning of our statement that you question is,%0D%0A'If any person has trimmed his beard upto less than one fist, then his beard%0D%0Awill not be a Shar'ee beard.'%0D%0A%0D%0ALastly, for your knowledge, the sayings and actions of the Sahaaba%0D%0A(Radhiallaahu Anhum) is a Hujjah (proof) according to the majority of the%0D%0Ascholars. However, the conditions for acceptance may differ. This is also an%0D%0Aestablished principle in Usool-ul-Fiqh. Hence, the refutation of a Shar'ee%0D%0Abeard by the scholar you have mentioned does not hold any weight in front of%0D%0Athe Shar'ee proof we have mentioned.%0D%0A%0D%0Aand Allah Ta'ala Knows Best%0D%0A%0D%0AMufti Bilaal Cassim%0D%0AFATWA DEPT.%0D%0A%0D%0ACHECKED AND APPROVED: Mufti Ebrahim Desai%0D%0A%0D%0AThe Qur'an and Modern Science.%0D%0A%0D%0AVII. Human Reproduction.%0D%0A%0D%0AReminder of Certain Basic Concepts.%0D%0AIt is imperative to recall certain basic concepts which were unknown at the%0D%0Atime of the Qur'anic Revelation and the centuries that followed. Human%0D%0Areproduction is effected by a series of processes which we share in common%0D%0Awith mammals. The starting point is the fertilization of an ovule which has%0D%0Adetached itself from the ovary. It takes place in the Fallopian tubes%0D%0Ahalf-way through the menstrual cycle. The fertilizing agent is the male%0D%0Asperm, or more exactly, the spermatozoon, a single fertilizing cell being%0D%0Aall that is needed. To ensure fertilization therefore, an infinitely small%0D%0Aquantity of spermatic liquid containing a large number of spermatozoons%0D%0A(tens of millions at a time) is required. This liquid is produced by the%0D%0Atesticles and temporarily stored in a system of reservoirs and canals that%0D%0Afinally lead into the urinary tract; other glands are situated along the%0D%0Alatter which contribute their own additional secretions to the sperm itself.%0D%0AThe implantation of the egg fertilized by this process takes place at a%0D%0Aprecise spot in the female reproductive system: it descends into the uterus%0D%0Avia a Fallopian tube and lodges in the body of the uterus where it soon%0D%0Aliterally implants itself by insertion into the thickness of the mucosa and%0D%0Aof the muscle, once the placenta has been formed and with the aid of the%0D%0Alatter. If the implantation of the fertilized egg takes place, for example,%0D%0Ain the Fallopian tubes instead of in the uterus, pregnancy will be%0D%0Ainterrupted. Once the embryo begins to be observable to the naked eye, it%0D%0Alooks like a small mass of flesh at the centre of which the appearance of a%0D%0Ahuman being is at first indistinguishable. It grows there in progressive%0D%0Astages which are very well known today; they lead to the bone structure, the%0D%0Amuscles, the nervous system, the circulation, and the viscerae, etc.%0D%0A%0D%0AThese notions will serve as the terms of reference against which the%0D%0Astatements in the Qur'an on reproduction are to be compared.?%0D%0A%0D%0A1. Fertilization is Performed by Only a Very Small Volume of Liquid.%0D%0AThe Qur'an repeats this concept eleven times using the following%0D%0Aexpression: - sura 16, verse 4: "(God) fashioned man from a small quantity%0D%0A(of sperm)."%0D%0A%0D%0AThe Arabic word %7Bnutfa%7D has been translated by the words 'small quantity (of%0D%0Asperm)' because we do not have the terms that are strictly appropriate. This%0D%0Aword comes from a verb signifying 'to dribble, to trickle'; it is used to%0D%0Adescribe what remains at the bottom of a bucket that has been emptied out.%0D%0AIt therefore indicates a very small quantity of liquid. Here it is sperm%0D%0Abecause the word is associated in another verse with the word sperm.%0D%0A%0D%0A- sura 75, verse 37: "Was (man) not a small quantity of sperm which has been%0D%0Apoured out?" Here the Arabic word %7Bmani%7D signifies sperm. Another verse%0D%0Aindicates that the small quantity in question is put in a 'firmly%0D%0Aestablished lodging' (%7Bqarar%7D) which obviously means the genital organs.%0D%0A%0D%0A- sura 23, verse 13. God is speaking: "Then We placed (man) as a small%0D%0Aquantity (of sperm) in a safe lodging firmly established."%0D%0A%0D%0AIt must be added that the adjective which in this text refers to the 'firmly%0D%0Aestablished lodging' %7Bmakin%7D is, I think, hardly translatable. It expresses%0D%0Athe idea of a firmly established and respected place. However this may be,%0D%0Ait refers to the spot where man grows in the maternal organism. It is%0D%0Aimportant to stress the concept of a very small quantity of liquid needed in%0D%0Athe fertilization process, which is strictly in agreement with what we know%0D%0Aon this subject today.?%0D%0A%0D%0A2. The Constituents of the Fertilizing Liquid.%0D%0AThe Qur'an describes the liquid enabling fertilization to take place in%0D%0Aterms which it is interesting to examine:%0D%0A%0D%0Aa) 'sperm', as has been stated precisely (sura 75, verse 37)%0D%0Ab) 'a liquid poured out': "Man was fashioned from a liquid poured out"%0D%0A(sura 86, verse 6)%0D%0Ac) 'a despised liquid' (sura 32, verse 8 and sura 77, verse 20) The%0D%0Aadjective 'despised' (%7Bmahin%7D) would, it seems, be interpreted not so much%0D%0Aon account of the nature of the liquid itself, as more the fact that it is%0D%0Aemitted through the outlet of the urinary tract, using the channels that are%0D%0Aemployed for passing urine.%0D%0Ad) 'Mixtures' or 'mingled liquids' (%7Bamsaj%7D): "Verily, We fashioned man from%0D%0Aa small quantity of mingled liquids" (sura 76, verse 2)%0D%0A%0D%0AMany commentators, like professor Hamidullah, consider these liquids to be%0D%0Athe male and female agents. The same view was shared by older commentators,%0D%0Awho could not have had any idea of the physiology of fertilization,%0D%0Aespecially its biological conditions in the case of the woman. They thought%0D%0Athat the word simply meant the unification of the two elements. Modern%0D%0Aauthors however, like the commentator of the %7BMuntakab%7D edited by the%0D%0ASupreme Council for Islamic Affairs, Cairo, have corrected this view and%0D%0Anote here that the 'small quantity of sperm' is made up of various component%0D%0Aparts. The commentator in the %7BMuntakab%7D does not go into detail, but in my%0D%0Aopinion it is a very judicious observation.%0D%0A%0D%0AWhat are the components parts of sperm?%0D%0ASpermatic liquid is formed by various secretions which come from the%0D%0Afollowing glands:%0D%0Aa) the testicles: the secretion of the male genital gland contains%0D%0Aspermatozoons, which are elongated cells with a long flagellum; they are%0D%0Abathed in a sero-fluid liquid.%0D%0Ab) the seminal vesicles: these organs are reservoirs of spermatozoons and%0D%0Aare placed near the prostate gland; they also secrete their own liquid but%0D%0Ait does not contain any fertilizing agents.%0D%0Ac) the prostate gland: this secretes a liquid which gives the sperm its%0D%0Acreamy texture and characteristic odour.%0D%0Ad) the glands annexed to the urinary tract: Cooper's or Mery's glands%0D%0Asecrete a stringy liquid and Littre's glands give off mucous.%0D%0A%0D%0AThese are the origins of the 'mingled liquids' which the Qur'an would%0D%0Aappear to refer to. There is, however, more to be said on this subject. When%0D%0Athe Qur'an talks of a fertilizing liquid composed of different components,%0D%0Ait also informs us that man's progeny will be maintained by something which%0D%0Amay be extracted from this liquid. This is the meaning of verse 8, sura 32:%0D%0A"(God) made his progeny from the quintessence of a despised liquid."%0D%0A%0D%0AThe Arabic word, translated here by the word 'quintessence', is %7Bsulala%7D. It%0D%0Asignifies 'something which is extracted, the issue of something else, the%0D%0Abest part of a thing'. In whatever way it is translated, it refers to a part%0D%0Aof a whole. Fertilization of the egg and reproduction are produced by a cell%0D%0Athat is very elongated: its dimensions are measured in ten-thousandths of a%0D%0Amillimetre. In normal conditions [77], only one single cell among several%0D%0Atens of millions produced by a man will actually penetrate the ovule; a%0D%0Alarge number of them are left behind and never complete the journey which%0D%0Aleads from the vagina to the ovule, passing through the uterus and Fallopian%0D%0Atubes. It is therefore an infinitesimally small part of the extract from a%0D%0Aliquid whose composition is highly complex which actually fulfils its%0D%0Afunction.%0D%0A%0D%0AIn consequence, it is difficult not to be struck by the agreement between%0D%0Athe text of the Qur'an and the scientific knowledge we possess today of%0D%0Athese phenomena.%0D%0A%0D%0A[77] It is estimated that in one cubic centimetre of sperm there are 25%0D%0Amillion spermatozoons with, under normal conditions, an ejaculation of%0D%0Aseveral cubic centimetres.%0D%0A%0D%0A3. The Implantation of the Egg in the Female%0D%0A%0D%0AGenital Organs.%0D%0A3. The Implantation of the Egg in the Female Genital Organs Once the egg has%0D%0Abeen fertilized in the Fallopian tube it descends to lodge inside the%0D%0Auterus; this is called the 'implantation of the egg'. The Qur'an names the%0D%0Alodging of the fertilized egg womb:%0D%0A%0D%0A- sura 22, verse 5: "We cause whom We [78] will to rest in the womb for an%0D%0Aappointed term." The implantation of the egg in the uterus (womb) is the%0D%0Aresult of the development of villosities, veritable elongations of the egg,%0D%0Awhich, like roots in the soil, draw nourishment from the thickness of the%0D%0Auterus necessary to the egg's growth. These formations make the egg%0D%0Aliterally cling to the uterus. This is a discovery of modern times. The act%0D%0Aof clinging is described five different times in the Qur'an.%0D%0A%0D%0AFirstly in verses 1 and 2 of sura 96: "Read, in the name of thy Lord Who%0D%0Afashioned, Who fashioned man from something which clings." 'Something which%0D%0Aclings' is the translation of the word %7B'alaq%7D. It is the original meaning%0D%0Aof the word. A meaning derived from it, 'blood clot', often figures in%0D%0Atranslation; it is a mistake against which one should guard: man has never%0D%0Apassed through the stage of being a 'blood clot'. The same is true for%0D%0Aanother translation of this term, 'adhesion' which is equally inappropriate.%0D%0AThe original sense of 'something which clings' corresponds exactly to%0D%0Atoday's firmly established reality. This concept is recalled in four other%0D%0Averses which describe successive transformations from the small quantity of%0D%0Asperm through to the end:%0D%0A%0D%0A- sura 22, verse 5: "We have fashioned you from ... something which%0D%0Aclings."%0D%0A%0D%0A- sura 23, verse 14: "We have fashioned the small quantity (of sperm) into%0D%0Asomething which clings."%0D%0A- sura 40, verse 67: "(God) fashioned you from a small quantity (of sperm),%0D%0Afrom something which clings."%0D%0A- sura 75, verse 37-38: "Was (man) not a small quantity of sperm which has%0D%0Abeen poured out? After that he was something which clings; then God%0D%0Afashioned him in due proportion."%0D%0A%0D%0AThe organ which harbours the pregnancy is qualified in the Qur'an by a word%0D%0Awhich, as we have seen, is still used in Arabic to signify the uterus. In%0D%0Asome suras, it is called a 'lodging firmly established' (sura 23, verse 13,%0D%0Aquoted above and sura 77, verse 21) [79].%0D%0A%0D%0A[78] God is speaking.%3E [79] In another verse (sura 6, verse 98) a place of%0D%0Asojourn is mentioned.%0D%0AIt is expressed in a term very similar to the preceding one and would also seem to signify the maternal uterus. Personally, I believe this to be the meaning of the verse, but a detailed interpretation would involve much lengthier explanation which is beyond the scope of this book. Another verse which requires extremely delicate interpretation is the following:%0D%0A%0D%0A- sura 39, verse 6: "(God) fashions you inside the bodies of your mothers, formation after formation, in three (veils of) darkness." (%7Bzulumat%7D) Modern interpreters of the Qur'an see in this verse the three anatomical layers that protect the infant during gestation: the abdominal wall, the uterus itself, and the surroundings of the foetus (placenta, embryonic membranes, amniotic fluid). I am obliged to quote this verse for the sake of completeness; the interpretation given here does not seem to me to be disputable from an anatomical point of view but is this what the text of the Qur'an really means?%0D%0A%0D%0A%0D%0A4. Evolution of the Embryo inside the Uterus.%0D%0AThe Qur'anic description of certain stages in the development of the embryo corresponds exactly to what we today know about it, and the Qur'an does%0D%0Anot contain a single statement that is open to criticism from modern science. After 'the thing which clings' (an expression which is well-founded, as we have seen) the Qur'an informs us that the embryo passes through the stage of 'chewed flesh', then osseous tissue appears and is clad in flesh (defined by a different word from the preceding which signifies 'intact flesh').%0D%0A%0D%0A- sura 23, verse 14: "We fashioned the thing which clings into a chewed lump of flesh and We fashioned the chewed flesh into bones and We clothed the bones with intact flesh." 'Chewed flesh' is the translation of the word %7Bmudga%7D; 'intact flesh' is %7Blahm%7D. This distinction needs to be stressed. The embryo is initially a small mass. At a certain stage in its development, it looks to the naked%0D%0Aeye like chewed flesh. The bone structure develops inside this mass in what is called the mesenchyma. The bones that are formed are covered in muscle;%0D%0Athe word %7Blahm%7D applies to them. It is known how certain parts appear to be completely out of proportion during embryonic development with what is later to become the individual, while others remain in proportion. This is surely the meaning of the word %7Bmukallaq%7D which signifies 'shaped in proportion' as used in verse 5, sura 22 to describe this phenomenon. "We fashioned ... into something which clings ... into a lump of flesh in proportion and out of proportion."%0D%0A%0D%0AThe Qur'an also describes the appearance of the senses and the viscerae:%0D%0A%0D%0A- sura 32, verse 9: "(God) appointed for you the sense of hearing, sight and the viscerae." It refers to the formation of the sexual organs:%0D%0A%0D%0A- sura 53, verses 45-46: "(God) fashioned the two of a pair, the male and the female, from a small quantity (of sperm) when it is poured out." The formation of the sexual organs is described in two sura of the Qur'an:%0D%0A%0D%0A- sura 35, verse 11: "God created you from dust, then from a sperm-drop, then He made you pairs (the male and female)."%0D%0A%0D%0A- sura 75, verse 39: "And, (God) made of him a pair, the male and female." As has already been noted, all statements in the Qur'an must be compared with today's firmly established concepts: the agreement between them is very clear. It is however very important to compare them with the general beliefs on this subject that were held at the time of the Qur'anic Revelation in order to realize just how far people were in those days from having views on these problems similar to those expressed here in the Qur'an. There can be no doubt that they would have been unable to interpret the Revelation in the way we can today because we are helped by the data modern knowledge affords us. It was, in fact, only during the Nineteenth century that people had a slightly clearer view of this question. Throughout the Middle Ages, the most diversified doctrines originated in unfounded myths and speculations: they persisted for several centuries after this period. The most fundamental stage in the history of embryology was Harvey's statement (1651) that "all life initially comes from an egg". At this time however, when nascent science had nevertheless benefited greatly (for the subject in hand) from the invention of the microscope, people were still talking about the respective roles of the egg and the spermatozoon. Buffon, the great naturalist, was one of those in favour of the egg theory, but Bonnet supported the theory of the seeds being 'packed together': the ovaries of Eve, the mother of the human race, were supposed to have contained the seeds of all human beings, packed together one inside the other. This hypothesis came into favour in the Eighteenth century. More than a thousand years before our time, at a period when whimsical doctrines still prevailed, men had a knowledge of the Qur'an. The%0D%0Astatements it contains express in simple terms truths of primordial importance which man has taken centuries to discover.?