«Verily, there is a piece of flesh in the human body that, while good, makes the whole body good, and being unfit, disables the entire body, and, in truth, the heart is a piece.» — Bukhari 52, Muslim 1599
Miracle of human creation in the Qur’an: watch the video
It is reported that Abu Abd al-Rahman Abdullah bin Mas’ud, may Allah be pleased with him, said: «The truthful and trustworthy Messenger of Allah, (sallallahu ‘alayhi wa sallam), said to us:» Verily, each of you is formed in the womb his mother for forty days in the form of a drop of seed, then he remains as much in the form of a blood clot and as much as in a piece of flesh, and then an angel is sent to him, which blows the spirit into him. And he receives a decree to write down four things: the destiny (of the person), the term of his (life), his deeds, and also whether he will be happy or ill-fated. And I swear by Allah, besides whom there is no other god, it is true that any of you can do the deeds of the inhabitants of paradise until you are from heaven at a distance of only one elbow, after which (written) written to him on the family, and he will commit the works of the inhabitants of the fire and enter into (fire). And, truly, any of you can do the deeds of fire-dwellers until you are only one cubit from the fire, after which (written off) written to him on the family, and he will do the deeds of the inhabitants of paradise and get into (paradise ) »».
St. hadith of al-Bukhari and Muslim
The importance of this hadeeth
This hadeeth is very important and covers a person’s entire life, beginning with the first moments of his creation and appearance in this world and until the last day, depending on what he acquired and accomplished according to what was known in advance to Allah and predestinated by Him , forever will be in the abode of happiness or in the abode of suffering.
Understanding this hadith and what it directs
1. Stages of development of the embryo in the womb of the mother.
Hadith 4. Stages of Man’s Creation and the Completion of this Creation. This hadeeth indicates that within one hundred and twenty days the embryo passes through three stages, each of which lasts forty days. During the forty-first days, he exists as a drop of seed, during the second, in the form of a blood clot, and for the third, in the form of a small piece of flesh, after which the angel blows the spirit into him and records the four above-mentioned things. In His great Book, Allah Almighty also mentions changes in the fetus passing through these stages.
The Most High said: «O people! If you have doubts about the resurrection, then (remember that) We created you from dust, then from a drop of a seed, then from a blood clot, then from a piece of flesh … «(The Holy Quran, 22: 5 )
The Most High also said:
«And We created a man from the quintessence of clay, then We put him in the form of a drop of seed in a safe place, then We created a blood clot from this drop, then created a piece of flesh from the blood clot, Then We created in this piece of flesh of bone and clothed them meat, then We raised it as a new creature. Blessed be Allah, the best of creators «(Holy Quran, 23: 12-14).
In these verses Allah speaks not only of the four stages mentioned in this hadith, but also of the other three, which implies that the total number is seven.
It is reported that Ibn Abbas, may Allah be pleased with him, often said: «A man is created out of seven» — after which he read this verse.
The meaning of the creation of man by Allah Almighty is in such a sequence and in accordance with the aforementioned order of transition from one stage to another, in spite of the fact that the Most High, glory to Him, could create him whole in no time, is that this is consistent with the principle of creation Allah in the whole universe, where the consequences are due to causes, and the results are the prerequisites, and this is best evidence of the omnipotence of Allah.
It can be seen that, following this sequence, Allah the Almighty teaches His servants that in matters one should adhere to circumspection and avoid haste. And by this, one receives a notice that spiritual perfection is achieved gradually, and this is similar to the gradual achievement of the perfection of the external, which corresponds to the stages of creation and its transitions from one stage to another, continuing until it reaches maturity. Similarly, we can say that this person should be adhered to in everything, otherwise he will act only blindly and at random.
2. Blowing in the spirit
All ulema are unanimous in the opinion that the blowing of the spirit into the embryo occurs after one hundred and twenty days after the copulation of the parents, which is exactly four months and refers to the beginning of the fifth. That this is indeed the case, one can be convinced by observation, and this circumstance is taken into account in the event that it becomes necessary to refer to the regulations relating to the recognition of paternity and the obligation to bear the corresponding expenses. This is done in the case when there is confidence that the fetus has already begun to move. This is the meaning of the ban on the woman’s entry into a new marriage before the expiration of four months and ten days after the death of her husband, because that’s how long it takes to be sure that she does not have a pregnancy.
The spirit is that gives a person life, and this is the command of Allah, as He Himself told in His great Book, saying: «And they ask you about the spirit. Say: «The Spirit is from the command of my Lord, and to you knowledge is given only a little.» (The Holy Quran, 17:85)
In the comments of al-Nawawi to the Muslim sahih, it is said: «The spirit is a subtle body that penetrates into the physical body and unites with it, just as the tree’s juice connects with the green branch.»
As for al-Ghazali, in «Ichya ‘ulum ad-din,» he writes: «The spirit is a pure essence, in full control of the body.»
• 3. Prohibition of abortion of the fetus.
All the ulama converged on the fact that it is forbidden to get rid of the fetus after blowing a spirit into it, and considered such a crime to be inadmissible for a Muslim, since this would be a crime against a fully formed being that clearly shows signs of life. That’s why if the embryo is born alive and then dies as a result of abortion, then the payment for blood (diya) in full should serve as punishment for this. If the aborted fetus is born already dead, then the guilty will need to pay compensation in smaller amounts.
As for the abortion of the fetus before the spirit is injected into it, it is also forbidden, and this opinion is held by the majority of the fuqaha. This is indicated by reliable hadith, which states that the creation of a person begins immediately after the seed is confirmed in the uterus. Thus, for example, Muslim narrates the hadeeth narrated by Husayf bin Usid, may Allah be pleased with him, who reported that the prophet (sallallahu ‘alayhi wasallam) said: «After forty-two nights (from the time of the statement) of the seed (in mother’s womb), Allah sends to him an angel who gives him a form and endows him with hearing, sight, skin, flesh and bones. »
In another version of this hadith it is said: «… more than forty …», where by the word «more» can be understood any number from three to nine inclusive.
In his book «Jami ‘al-ulum va-l-hikam» Ibn Raja wrote:
«O Messenger of Allah, so why should we (try) do (good deeds)? Is not it better to rely on this? »
«No, act, for everyone is facilitated (accomplishment) of the one for which he was created»
— Then he read the following verses: «As for who gave, and was God-fearing, and recognized the best …»
(The Holy Qur’an, 92: 5-6)
Thus, the knowledge of Allah does not deprive the slave of freedom of choice and aspiration, since knowledge is such an attribute that does not have a direct effect on a person. On the other hand, Allah the Most High commanded people to believe and obey Him, declaring disbelief and disobedience forbidden, and this serves as proof that the slave is given freedom of choice, otherwise it would appear that Allah the Almighty gives orders and puts prohibitions in vain, and it’s impossible.
Allah the Almighty said:
By the soul and the One who created it commensurate and inspired her with her sinfulness and her piety, the one who cleared and succeeded, the one who hid it, succeeded.
The Holy Qur’an, 91: 7-10
• 5. References to predestination
Allah the Most High ordered us to believe in Him and obey Him, forbidding disbelief and disobedience. This is what He has laid upon us, as far as everything that is predestined to us is concerned, we do not know anything about it, and we are not responsible for this until it happens, and therefore the erring, unbelieving and ungodly people have no right to refer to the predestination of Allah , His will and what was written by Him before, until they do something of this, because Allah the Most High said: «And say:» Do what you want, and Allah, His messenger, believers ( without fail) will see your deeds … «(The Holy Quran, 9: 105)
As for the references to predestination after the predetermined is accomplished, then it is permissible to do so, since the believer is reassured by submitting to the decision of the (cad) of Allah Almighty, and such a decision with regard to the believer leads him to good in joy and in sorrow.
• 6. The cases are judged upon their completion.
Al-Bukhari leads a hadeeth narrated from the words of Sahl bin Sa’d, may Allah be pleased with him, who reported that the Messenger of Allah, (sallallahu ‘alayhi wa sallam), said: «Verily, of deeds (one can judge) only by ( their) completion. »
The meaning of these words is that if someone in the family is written to believe and submit to Allah at the end of life, then such a person for a certain time may not believe in Allah, but then, before his life is complete, Allah Almighty will lead him to faith and obedience, a person will die in such a state and enter into paradise. The same one who is told to fall into disbelief and wickedness at the end of his life, can believe and show obedience for a certain time, but then Allah will leave such a slave without help for all the bad things that he did and what he wanted, and he will speak the same things that the unbelievers say, and do the deeds of the inhabitants of the fire, and then die in such a state and enter the fire.
Thus, one should not be deceived by the external circumstances of a person’s life, since the meaning of all is completion, as one should not and lose hope only because of external circumstances, we pray to Allah Almighty that He strengthen us in truth and in good and led us to a good outcome.
• 7. It is known that the prophet (sallallahu ‘alayhi wassalam) often turned to Allah with the following plea:
«Changing the state of hearts, strengthen my heart in your religion!»
/ Ya Mukalliba-l-kulyubi, sabbit kalbi ‘ala dini-kya! /
And in the «Sahih» of Muslim, the hadeeth is quoted, in which it is reported that one day the prophet, (sallallahu ‘alaihi wa sallam), said:
«Verily, the hearts of people are between the two fingers of the Beneficent, like a single heart, which He disposes of as He wills,
— Then he turned to Allah with such entreaty:
«O Allah, controlling hearts, do so that our hearts obey You!»
/ Allahumamm, musarrifu-l-kulyubi, sarrif kulyub-na ‘ala ta’ati-kya! /
• 8. Ibn Hajar al-Haythami said:
Verily, to the bad outcome — let Allah protect us from this — brings about this or that negative quality of the servant of Allah, which other people know nothing about. In the same way a person can perform the deeds of fire dwellers, while possessing some hidden good quality, which at the end of his life will prevail and necessarily lead him to a good outcome.
It is reported that Abd al-Aziz bin Daud said: «One day I was present at the bed of a dying man, who was told that two testimonies should be said, but he said he did not believe in them.» Then Abd al-Aziz began to question him, and it turned out that he was a drunkard. And Abd-al-Aziz often said: «Fear sins, for they brought him to disbelief.»
This hadeeth of the prophet (sallallahu ‘alayhi waallam) serves as an indication of the various stages in the development of the embryo in the womb of the mother, which was confirmed by the discoveries made in the field of anatomy and embryology already in modern times, and all this testifies to the inaccessibility of the blessed Quran and the sunna of the prophet, (sallallahu ‘alayhi wa sallam), in the realm of science.