One of the big mistakes in the Coran is saying that sperm and semen originate in a manâs spine. This is simply not so.
There are some serious problems with this translation and the assumptions made therein.
To begin with, these verses say nothing whatsoever about the creation of sperm or the creation of anything else. Consequently, they do not inform us of where the creation of sperm takes place. They merely say that the substances under discussion come out form the places being described. The word being used is âyakhrujâ meaning âto exit, leave, come out, emergeâ. It in no way implies anything related to creation or origination.
Secondly, the phrase âmââ dâfiqâ (emitted fluid) is not restricted in meaning to sperm but is used in Arabic for both the sperm and the egg. Ibn KathĂŽr, in his commentary on this verse, writes: âIt emanates from the man and the woman, and with Allahâs permission, the child comes forth as a product of both.â
Thirdly, the words translated as âbackboneâ (sulb) and âribsâ (tarââib) are not understood in Arabic to belong to the same person. Arabs understand the âsulbâ to refer to a part of the male body and the âtarââibâ to a part of the female. Ibn KathĂŽr states: âIt refers to the ?sulbâ of the man and the ?tarââibâ of the woman, which is the area of her chest.â He then quotes this interpretation on the authority of the Prophetâs companion Ibn `Abbâs. This same understanding is given in all the major classical works of Qurâanic commentary.
Moreover, the word âsulbâ should not necessarily be translated as âbackboneâ. This word has many possible meanings and backbone is only one of them. It is also quite commonly used to mean the loins of a man. This is how it is used elsewhere in the Qurâân. Allah says: âProhibited to you (for marriage) are.wives of your sons proceeding from your loins (aslâb, the plural of sulb).â [SĂťrah al-Nisââ: 23] There can be no problem with sperm coming out from the area of a manâs loins.
Likewise, when we look at the word being translated as âribsâ (tarââib, the plural of tarĂŽbah) we find that it is used linguistically for the general are of the chest and the abdomen. In al-QâmĂťs, the famous classical dictionary of al-FayrĂťzabâdĂŽ it is defined as a number of things: âthe bones of the chest or what comes after the two collarbones or what comes between the collarbones and the chest or the four ribs to the right of the chest or the four ribs to the left of the chest or the hands, eyes and feet or the collarbones.â Some Companions of the Prophet (peace be upon him) and some Successors had also provided many possible meanings, like the lower ribs and al-Dahhâkâs statement that it is the area between the breasts and feet and the eyes (a mere indication of centrality).
This word clearly has a very broad and diverse definition. It is so ambiguous a word that the Companions of the Prophet (peace be upon him) could not give it a precise definition. Scholars of Qurâânic commentary have consistently admitted to there being at least three different possible meanings for this word as it is used in the verse. This is an admission that they do not know for certain what the tarââib are, except that they generally agree it refers to an area of the womanâs body. 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 that is being indicated by these verses.
What we are dealing with here is a gross error in translation and not a scientific error at all.