Defending Islam

Humans Created Between the Backbone and Ribs?

Does the Qur’an Really Say Humans Are Created from Fluid Between the Backbone and Ribs?

Introduction

Surah At-Tāriq (86:5–7) beautifully reminds us of our humble beginnings—highlighting how humans originate from a simple drop of fluid. However, some critics have misunderstood these verses, particularly the phrase about a fluid "emerging from between the backbone and the ribs." They argue this verse is scientifically inaccurate, claiming the Qur’an mistakenly locates semen production in the chest or backbone. But is this what the Qur’an actually says?

In this article, we’ll clear up the confusion once and for all. We'll explore:

We'll also use logical, theological, and scientific arguments to debunk common misconceptions and reveal the true elegance and wisdom behind these verses.

Text and Translation of 86:5–7

First, let’s see the verse itself. Surah At-Tāriq, verses 5–7 read in Arabic:

فَلۡيَنظُرِ ٱلۡإِنسَـٰنُ مِمَّ خُلِقَ ۝ خُلِقَ مِن مَّآءٍ دَافِقٍ ۝ يَخۡرُجُ مِنۢ بَيۡنِ ٱلصُّلۡبِ وَٱلتَّرَآئِبِۚ

A translation is:

“So let man observe from what he was created. He was created from a fluid, ejected, emerging from between the backbone and the ribs.”

In plain terms, the Qur’an is reminding humans to reflect on their origin: they are created from a gushing or spurting fluid that issues from “between the sulb (loins/backbone) and the tara’ib (ribs)”. The context of these verses is to humble humans and demonstrate God’s power to resurrect – if God can create a human from a mere drop of fluid, He can surely bring humans back to life after death ([Surah At-Tariq 86:1-17 - Quran Translation Commentary - Tafsir Ishraq al-Ma'ani

]) ([Surah At-Tariq 86:1-17 - Quran Translation Commentary - Tafsir Ishraq al-Ma'ani

]). Thus, the primary purpose is not to teach anatomy, but to offer a sign of divine power and human humility.

The controversial part is the description of where this creative fluid “emerges from.” Does the Qur’an literally mean that semen originates from between one’s spine and ribs? Critics argue this contradicts modern biology, which shows that sperm is produced in the testes (in the groin, not near the chest). However, as we will see, the Arabic phrasing allows several interpretations, and classical scholars and modern experts have offered answers that reconcile the verse with reality.

Understanding the Term “Dāfiq” and Related Words for Fluids

In verse 6, the key phrase is “ماءٍ دافق” (mā’in dāfiq). This literally translates to “gushing water” or “a fluid gushing forth.” Here “dāfiq” (دَافِقٍ) is an Arabic active participle meaning gushing, spurting, or pouring forth with force . It describes the action of the fluid, not the type of fluid itself. The verse doesn’t name the fluid explicitly as “semen” or “sperm”; it just calls it “water/fluid” that is “ejected” or “forcefully emitted.” This choice of words is significant. The Qur’an in different places uses various terms for fluids and stages of human creation, each with specific nuance. Let’s compare dāfiq and mā’ with some other related terms found in Islamic texts:

In summary, dāfiq is an adjective highlighting the dynamic force of ejection, while other terms like manī pinpoint the substance (semen), and nutfah the tiny amount, etc. The Qur’an’s phrasing “water gushing forth” hints at the act of ejaculation without limiting the meaning strictly to “sperm” alone. As one classical explanation notes, “difq” implies “throwing or pouring,” imagining the fluid as if it exerts effort to enter the womb . The wording is elegantly concise and even vague by design, allowing it to encompass the male and female fluids together. Ibn Kathīr in his tafsīr remarks that “mā’ dāfiq (emitted fluid) is used in Arabic for both the sperm and the egg,” and that it “emanates from the man and the woman, and with Allah’s permission, the child comes forth as a product of both.” . In other words, the “gushing fluid” can be understood as both the male ejaculate and the female ovulatory/sexual fluids involved in conception. This is significant because it shows the verse is not necessarily saying only male fluid is involved; it alludes to mixed reproductive elements – a fact the Qur’an affirms elsewhere (e.g. “We created man from a mixed drop of fluids” ).

Before exploring scientific angles, let’s examine how classical scholars understood the puzzling phrase “between the backbone and the ribs.”

Classical Commentary on “Between the Backbone and the Ribs”

What does “min bayni aṣ-ṣulbi wa-t-tarā’ib” (between the sulb and the tara’ib) mean? This was discussed by early Islamic scholars, and they offered a few interpretations:

]). It’s worth noting that pre-modern scholars obviously did not have modern embryology, but they knew that both men and women play a role in conception (as confirmed by authentic hadith, which we will mention). Thus, many early authorities saw sulb and tara’ib as a way to reference both sexes – essentially saying “the fluid comes from the father and mother.”

]), or “the lower ribs.” Some even reported tara’ib could figuratively mean “the core of human body” or “the upper part of the torso” (one report even said it can refer to hands, feet, and eyes, implying all parts of the body centrally) . In short, tara’ib is an ambiguous term in Arabic. Scholars admitted at least three different meanings for tara’ib and were not certain which was intended . The only general agreement was that tara’ib refers to an area near the chest (and many believed it alluded to the woman). This ambiguity itself suggests the Qur’an was not teaching precise anatomy – rather, it alludes to a broad region in a manner the audience could relate to.

To summarize the classical exegesis: No early Muslim scholar ever claimed that literal, fully formed sperm originates in the middle of the chest. The majority understood it as a euphemism for the contributions of both spouses (loins of the man, breastbone area of the woman). Others said it’s generally the man’s own body core. In either case, “between the backbone and ribs” was not taken as a precise anatomical statement about the location of the testes or such, but rather a way to refer to the human torso (for the man) or the union of male and female (when read as two parts from two people). The language was accessible to the Arab audience, who understood sulb as “loins/back” – the source of male virility – and tara’ib as something like “chest bones” – possibly alluding to the woman’s upper body (where her heart and breasts are, symbolically the nurturing side).

The spiritual lesson remains clear regardless of the exact meaning: we come from a gushing drop of fluid, from parents, so do not be arrogant, and recognize God’s power.

However, since modern critics focus on scientific accuracy, let’s look at how these interpretations line up with scientific knowledge:

Modern Explanations and Scientific Insights

Modern Muslim scholars and scientists have revisited these verses in light of current knowledge of anatomy and embryology. The goal is not to force “science” into the Qur’an, but to see if a plausible alignment exists that removes any contradiction, given that truth cannot contradict truth. Two main scientific angles are offered:

  1. Embryological Origin of Reproductive Organs (Miracle Perspective): It is now known that during embryonic development, the primordial germ cells and the gonads (testes in males, ovaries in females) actually originate near the spine, at the level of the lower ribs, in the embryo. Specifically, in the developing fetus, the gonads form roughly between the backbone and the rib cage (in the mid-back area near the kidneys). Later, they migrate to their final positions (the testes descend to the scrotum, and the ovaries to the pelvis). Modern scholars like Dr. Muhammad Duwdaa and Dr. Muhammad ‘Ali al-Bār point out that this embryonic fact precisely mirrors the Qur’anic phrase . The cells that will form the testes and ovaries originate between the spinal column and the lower ribs in the fetus, then move downwards . Even after they settle, they remain connected to that area by blood vessels and nerves – for example, the testicular arteries branch off the aorta near the kidneys (high in the abdomen), and the ovarian arteries similarly originate in the upper abdomen . Thus, one could say the true origin of the sperm-producing organ is between the backbone and ribs – a fact unknown in the 7th century. IslamQA summarizes: “Modern medicine has discovered that this place – between the backbone and the ribs – is where the cells that form the testes first grow, before descending…. Both the testes and ovaries, in the initial stages of development, are near the kidneys, between the backbone and the ribs… after developing, they descend to their places… yet are supplied by blood vessels from that same region.” . From this view, the verse is hinting at an astonishing scientific truth: that the reproductive source (sperm or egg) initially comes from the back/between ribs area in utero. When an adult’s fluid spurts out, it’s coming from organs that began in that location. Some authors thus call this a Qur’anic “scientific miracle” that was only confirmed centuries later .

    It’s important to note that even those taking this view do not deny the immediate fact that semen is emitted from the genital region in adults. They’re instead saying the Qur’an did not say “from the testes” or “from the kidney” etc., it said “from between backbone and ribs” which can be understood at a deeper level as referring to the developmental origin or the internal connection of those reproductive elements. Indeed, an embryologist would affirm that the gonads are derived from the gonadal ridge which is alongside the embryonic kidney in the back. By using this broad phrasing, the Qur’an’s statement is surprisingly accurate in a way no one could observe at the time. While a Bedouin in the 7th century would take it in the general sense of “loins and chest” (and thus find no issue), a 21st-century embryologist marvels that it literally describes the initial location of the reproductive glands. This layering of meaning – simple for the layman, profound for the expert – is seen by believers as evidence of the Qur’an’s miraculous precision, yet in a form that didn’t confuse the first audience.

  2. Involvement of Both Male and Female Fluids (Combined Contribution): Another scientifically sound explanation aligns with the classical majority view: the verse subtly alludes to both the man’s and woman’s fluids. Modern biology shows that a child is formed by the combination of sperm from the male and an ovum (egg) from the female, along with fluids that accompany them. The male’s seminal fluid is indeed ejaculated from the loins (lower back region, via genital organs), and the female’s ovum is released near her fallopian tubes in the pelvic region – but interestingly, the female orgasm can also produce a fluid release, and the overall process of ovulation/fertilization happens deep in her body (roughly in the area between her lower spine and the front of her body). Some modern commentators suggest “between the backbone and ribs” for the woman could broadly encompass the location of her reproductive organs (since tara’ib doesn’t necessarily mean upper ribs only; it can mean the general chest/torso area, which by extension could cover the abdominal region where the ovaries are). Dr. Maurice Bucaille, in The Bible, The Qur’an and Science, interpreted tara’ib as “pelvis” of the woman, suggesting the meaning as “between the man’s loins and the woman’s pelvis” – essentially pointing to the sexual union. While linguistic support for tara’ib = pelvis is debatable, the intended idea is the male-female pairing. The Qur’an elsewhere explicitly says, “Verily We created man from a drop of mixed fluid, (amshāj)” , which scholars like al-Ṭabarī, al-Rāzī, and Alūsi explained as “the mingling of the male sperm with the female discharge (ovum or fluid).” . Therefore, Surah At-Tāriq can be understood to be in harmony with the concept of fertilization: a gushing fluid (semen) that interacts with the female element, resulting in a new creation.

    It’s noteworthy that Prophet Muhammad ﷺ spoke about the role of both male and female fluids in procreation. In a hadith recorded in Sahih Muslim, he said: “The male’s fluid is thick and white, and the female’s fluid is thin and yellow. Whichever of them prevails or comes first, the child will resemble that parent.” (Sahih Muslim 311). He said this in answer to a question about why a child sometimes looks like the father or the mother. This hadith (which is sahih) shows that female sexual discharge (“water of the woman”) was known and considered a contributor to the child, and that the Prophet ﷺ attributed hereditary resemblance to both parents’ “waters.” Another hadith in Musnad Ahmad (also graded authentic) states: “Not from all the fluid will a child be formed; and if Allah intends to create (a child from that semen), nothing can prevent it.” . This implies only a portion of the semen (and by analogy, the ovum) actually becomes the baby, which accords with the fact that not every sperm or every emission leads to conception – only one sperm and one egg (out of many) will fuse to start a life. The use of “min (from) a gushing fluid” in 86:6 could be understood in a partitive sense as well: from some of this emitted fluid, life is created . Classical scholars like Qatādah noted this nuance, aligning it with the hadith above. All of this confirms that the Qur’an and hadith acknowledge a two-partner process and even the selective nature of conception. So, reading “between backbone and ribs” as a poetic way to say “between the man and woman’s bodies” is reasonable. After all, the sexual act is literally an interaction of a man’s front and a woman’s front, which could be loosely seen as between his back and her ribs or vice versa. There is an Arabic idiom aspect here: sulb (loins) is often a metonymy for male lineage/issue (e.g., “son of my loins”), and tara’ib being tied to the female could be a metonymy for female lineage/issue. Thus the child emerges from the two lineages (sulb of man, tara’ib of woman) by means of those fluids.

  3. Seminal Vesicles or Prostate (minor modern suggestion): A few modern readers, attempting to pinpoint an anatomical organ “between backbone and ribs,” have speculated it could refer to the seminal vesicles or prostate gland in the male, since those contribute to semen production and are located internally (in front of the spine, though in the lower abdomen). However, anatomically those glands are in the pelvic area (behind the bladder), quite low in the body – below the ribcage. It’s a stretch to call that location “between the backbone and ribs.” No major scholar explicitly championed this idea, and it seems less likely given the classical interpretations. The seminal vesicles do store semen and ejaculate it, but their development and blood supply also trace back to the same embryonic origin we discussed. So even this attempt ultimately ties into the embryological view. Overall, the scientifically strongest explanations remain the two above: embryology and combined male-female reference.

  4. Interpretive Translation (entire torso): Some modern translators avoid the literal bone terms and translate the phrase idiomatically. For example, one tafsīr on Quran.com suggests: “This may simply signify that the seminal fluid comes out from the entire body of both men and women.” . In a sense, that’s true – the nutrients, enzymes, and components of reproductive fluid are products of one’s entire metabolism, and the sexual fluids are an output of the body’s internal system. But more straightforwardly, it’s saying the “loins to ribs” is just a way to denote the trunk of the body – meaning the fluid emerges from inside the human body, not literally the limbs or extremities. This aligns with the observation that the spinal cord (backbone) and brain are the control centers of the body, so one poetical interpretation (even given by Yusuf Ali) was that the “backbone” is the source of one’s strength and the “ribs” protect the vital organs – thus the life-giving fluid is a product of that vital core ([Surah At-Tariq 86:1-17 - Quran Translation Commentary - Tafsir Ishraq al-Ma'ani

]) ([Surah At-Tariq 86:1-17 - Quran Translation Commentary - Tafsir Ishraq al-Ma'ani

]). In other words, the fluid comes from the living core of a person (which is certainly true – it’s not excreted from a finger or hair, but from deep inside).

From these modern considerations, we see no irreconcilable conflict between the verse and science. If one prefers the embryology miracle angle, the verse is amazingly precise. If one prefers the generic or combined-angle, the verse is elegantly broad yet accurate (since indeed both male and female contributions are needed and both originate from within their bodies).

Even the vagueness of tara’ib proves beneficial – had the Qur’an said a specific organ like “kidneys” or “loins” only, it would be less comprehensive. Instead, “between backbone and ribs” covers a lot of territory in the midsection of the human body, and as Islamic scholars say, “it can apply to any region nearing the ribcage. Therefore, the area of the ovaries, the fallopian tubes, or the uterus can easily fit into the general area indicated by these verses.” . We now know ovaries are located in the woman’s lower abdomen (below the last ribs but within the torso), and testes develop near the kidneys (just under the ribs) – so both are “in the vicinity of the rib/spine area” at some point.

It is also interesting that the verb used is “yakhruju” – emerges/comes out . The Qur’an does not use a verb meaning “originates” or “is created” here. So the verse never actually said “sperm is created between the ribs and spine.” It said the fluid “goes forth” from there. This could just mean it passes through that region internally before exiting. For the male, the sperm passes from the testes up behind the bladder (near the spine) and then out. For the female, the ovum passes from the ovary (near the lower ribs region in early fetal life, later in pelvis) through the fallopian tube in front of the spine and then if not fertilized exits with menses. The wording “comes out” is thus not in conflict with any anatomy – it does not pinpoint a static “storage” location. As a scholarly response noted, “These verses say nothing about the creation of sperm or where it is produced; they merely say the substances come out from the places described.” . So the claim of error rests on a misunderstanding that the Qur’an allegedly taught a faulty anatomy of sperm production, which it did not explicitly do.

Addressing the Criticisms: Theological and Logical Perspectives

From the above, it becomes clear that the criticism “the Qur’an says sperm comes from the chest” is a misrepresentation. The Qur’an said no such crude thing. It used refined language that even pre-modern people did not interpret as an anatomical statement in the simplistic way critics assume. When approaching such issues, here are some points to consider:

]) ([Surah At-Tariq 86:1-17 - Quran Translation Commentary - Tafsir Ishraq al-Ma'ani

])). This is a wise approach. So, if someone today is not convinced of one explanation, they should realize the verse allows others. A Muslim can comfortably say: “Whether it refers to the father and mother, or the embryonic development, in either case there is no error. The Qur’an’s wording accommodates both layers, and Allah knows best exactly what aspect was intended.” This humility is better than overconfidence in a single “scientific miracle” interpretation or, on the flip side, doubting the Qur’an without full knowledge.

In conclusion, from a theological and logical standpoint, Surah At-Tāriq (86:5-7) is not an embarrassment to explain; rather, it can be appreciated as a subtle and wise description that befits both a 7th-century listener and a 21st-century reader. It uses modest language (calling it “water” instead of something crass), it alludes to both parents, and it carries no blatant falsehood. Classical scholars provided reasonable interpretations long before modern science – showing there was no internal Islamic conflict about it. And modern science has only expanded our appreciation for the phrase “min bayni as-sulb wa-t-tarā’ib.”

How Should Muslims Approach Such Topics?

  1. With Confidence in Revelation: Muslims believe firmly that the Qur’an is the word of Allah (God), who by definition has complete knowledge of His creation. Thus, any apparent conflict between Qur’an and science is just that – apparent, not real. Having this confidence is important so that one is not easily shaken. As the IslamToday fatwa committee wrote, “It is inconceivable that the true word of Allah could ever contradict scientific fact, since the universe is Allah's creation and He fully knows what He created.” . This doesn’t mean we dismiss science; it means we trust that ultimately there will be harmony, even if we don’t see it immediately.

  2. With Sound Knowledge and Study: We should not rely on second-hand claims (especially from antagonistic sources) about what the Qur’an “supposedly” says. Go back to authoritative tafsīr and scholarly explanations, and also understand the scientific facts correctly. Often, you’ll find the criticism is attacking a straw man – a mistranslation or a misinterpretation. In our case, studying the Arabic and tafsīrs resolved a lot. It’s wise to read classical commentaries (to see how Muslims have always understood it) and modern analyses (to see new insights). In this process, avoid sensationalism – not every claim of “scientific miracle” is valid, and not every criticism is valid either. Exercise discernment.

  3. Avoid Overstretching interpretations: While it’s good to find scientific wisdom in the Qur’an, one should avoid forcing verses to fit every new theory. The Qur’an’s wording is miraculous in that it can accommodate truth without being explicit. But if we tie a verse to a very specific scientific detail that is not actually warranted by the words, we risk two issues: (a) If that scientific detail is later revised, people might think the Qur’an was wrong, whereas it was our interpretation at fault. (b) It can lead to ignoring the main guidance of the verse by obsessing over scientific angles. In our discussion, for instance, seeing embryology in 86:7 is fascinating and permissible, but even without that, the verse stands true and meaningful. So, read the Qur’an primarily for guidance, and secondarily for signs that boost faith.

  4. Understand Language and Genre: The Qur’an sometimes speaks in metaphor, sometimes literally, sometimes generally, sometimes specifically. Knowing Arabic idioms, classical usage, and context is key. Many alleged “scientific errors” in scriptures come from reading poetic or phenomenological language in an overly literal way. For example, the Bible saying “the sun stood still” – we understand it means the day was prolonged, not that the sun orbits the earth. Similarly, “between backbone and ribs” was not a physiology lesson but a way of speaking about human progeny. Recognizing this prevents confusion.

  5. Consult knowledgeable people: If a Muslim is troubled by a certain verse or criticism, they should not hesitate to ask qualified scholars or seek answers from reliable resources. Often, there are existing fatwas or articles (like the ones we cited) that thoroughly address the issue. The Prophet ﷺ said, “The cure for ignorance is to ask questions.” We saw that the IslamicBoard forum and Islam Q&A had already answered this very question in detail . Tap into such resources.

  6. Maintain Humility: After all the analysis, a Muslim should say “Allāhu a‘lam” (Allah knows best) where appropriate. We should not be arrogant in claiming a definitive miraculous interpretation if not certain, nor be arrogant in dismissing something our knowledge might not yet grasp. Both scientific knowledge and understanding of scripture can grow over time. True faith means trusting that if we don’t currently see the answer, it doesn’t mean there isn’t one. Many people who raised this exact criticism later found the explanations and accepted Islam, realizing the error was in their understanding, not in the Qur’an.

By approaching such topics with confidence, knowledge, and humility, Muslims can turn what seems like a challenge into an opportunity to deepen their understanding of the Qur’an and marvel at its wisdom. What initially might cause doubt can end up strengthening one’s iman (faith) when the depth of the verse is uncovered.

Conclusion

Surah At-Tāriq (86:5-7) stands as a reminder of human origins and God’s power over life. When properly understood, its words are neither scientifically inaccurate nor archaic. Classical scholars interpreted “the gushing fluid” as referring to the creative emissions of both father and mother, and modern knowledge has further shown how apt the Qur’anic phrasing is, even aligning with embryological discoveries about the development of gonads “between the backbone and ribs.” The criticisms leveled against these verses lose force once we appreciate the nuances of the Arabic language and the intent of the passage.

Theologically, Muslims affirm that the Qur’an – being divine speech – does not err. Any perceived errors typically stem from human misreadings. Logically, one verse cannot be isolated from the rest of the Qur’an or from the linguistic context. In light of all related evidence (Qur’an, hadith, science), Surah 86:5-7 is not only free of error but is remarkably insightful. As such, Muslims should approach these discussions without fear. We should use them to demonstrate the depth of the Qur’an and also to exemplify how faith and reason go hand in hand in Islam.

In the end, the Qur’an’s aim is to guide us to reflection: “So let man observe from what he was created…” We are prompted to reflect on that humble drop – how it had no mind or power, yet from it, by Allah’s decree, develops a complex human being. This should instill humility and gratitude in us, and certainty that the One who created us can resurrect us. Whether one looks at that drop in a spiritual lens (as a sign of our weakness and God’s power) or a scientific lens (as a marvel of biology and Quranic accuracy), either way one is led to appreciate the Creator. Thus, a Muslim balances both: taking the guidance and appreciating the signs.

Recommended Reading

For those interested in further exploring the relationship between the Qur’an, hadith, and science – especially in matters of embryology and human creation – here are a few recommended books and resources:

When reading any book or article, keep in mind to distinguish between established facts, scholarly opinions, and conjectures. Our faith does not hinge on every new scientific interpretation being correct – rather, our faith is that the Qur’an is true, and we use science as one lens to appreciate that truth, not as the judge of it. With that balance, one can gain immensely from these readings, insha’Allah (God willing).