u/ZoroRoronoa75

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[supprimé]

86:5 - Then let man consider from what he was created.
86:6 - He was created from a spurting fluid,
86:7 - Emerging from between the backbone and the ribs.

The passage states that the human being is created from a ماء** دافق (māʾ dāfiq) which يخرج من بين الصلب **والترائب (yakhruju min bayni al-ṣulbi wa-l-tarāʾib). The PDF precisely starts from the idea that the gonads initially develop in a high region before testicular descent.
Māʾ dāfiq does not necessarily mean "all of the final semen" This is likely the first important element of the defense. Māʾ designates a fluid. Dāfiq, from the root d-f-q, characterizes something that flows, is projected/emitted, or pours forth. It does not chemically mean "semen composed of testicular + prostatic + vesicular secretions." We can therefore reasonably understand: māʾ dāfiq = emitted/propelled reproductive fluid. This fluid can be conceptualized by its fertilizing component, that is, the fluid transporting the spermatozoa, without assuming that the verse provides a biochemical description of the final ejaculate. This distinction is important because it answers the objection: "The prostate and seminal vesicles do not form in the lumbar region, therefore the verse is false." This objection is only decisive if one establishes beforehand that māʾ dāfiq necessarily designates the entirety of the final semen and all its secretions. Yet the lexicon does not mandate this.

Spermatozoa actually come from the testes In modern physiology, spermatozoa are produced in the testes after puberty. They then pass into the epididymis and the vas deferens before mixing with secretions from the accessory glands. Thus, to trace back to the organic origin of the fertilizing component of māʾ dāfiq: reproductive fluid containing spermatozoa \leftarrow spermatozoa \leftarrow testes. This provides a precise biological referent to look for embryologically.

Yet the testes do not initially form in the scrotum This is the central embryological fact. The gonads appear in the genital ridges, associated with the mesonephric system on the posterior abdominal wall. The testis therefore differentiates while it is still high in the abdomen, prior to its subsequent descent into the scrotum. If we adopt the criterion we retained — where is the tissue located when it acquires its specifically testicular identity? — the answer is indeed: in the posterior abdomen, associated with the urogenital/mesonephric system, prior to testicular descent. This is much stronger than arbitrarily tracing back to a primitive embryonic cell common to many organs.

Embryological mapping furthermore yields a genuine thoraco-lumbar component Our verification showed something important: the mesonephros and the urogenital ridge are initially very extended longitudinally, across levels ranging from the thorax to the lumbar region. The gonad does not occupy this entire length — an essential nuance — but it develops on the ventro-medial surface of this system, on the posterior wall of the trunk. Thus, the embryological reading does not simply rest on: "the testes were vaguely somewhere in the belly." It rests on an anatomical system that is truly dorsal and thoraco-lumbar, associated with the spinal column.
Ṣulb lends itself quite naturally to this posterior anatomy الصلب (al-ṣulb) designates the back, the dorsal/spinal structure, and can be translated depending on contexts as back, spine, backbone, loins. It is precisely behind/near this structure that the posterior abdominal wall bearing the embryonic urogenital system is located.

Therefore, the verse's first anatomical landmark: ṣulb is quite easy to link to the embryological localization of the gonads.
Tarāʾib can genuinely be translated as "ribs" This is an important correction compared to an overly hasty objection. Lexicons and ancient commentaries give several meanings to ترائب (tarāʾib): bones of the chest, the region where a necklace rests, the region between the collarbones and the chest, but also certain ribs.

This explains why so many independent translations have adopted:
Sahih International: backbone and the ribs;
Yusuf Ali: backbone and the ribs;
Pickthall: loins and ribs;
Muhsin Khan: back-bone and the ribs;
Certain French translations: lombes et côtes.
Thus, an embryological defense can legitimately start from the rendering: "between the spine/back and the ribs" without inventing a modern meaning for tarāʾib. It is simply not its only ancient interpretation.

And the ribs precisely begin their development during this period This is the other interesting element of our mapping. When the gonadal ridge develops and the dorsal urogenital system is present, embryonic rib structures also appear and progressively elongate ventro-laterally. One therefore genuinely obtains, during this period of development: posterior spinal structure (ṣulb) \rightarrow gonado-mesonephric system on the posterior wall \rightarrow parietal/costal structures (tarāʾib in a "ribs" reading). This does not mean one can draw a modern anatomical box officially called "the space between the backbone and the ribs" and find the testis exactly there. But it makes the correspondence anatomically intelligible, and not fanciful.

Yakhruju min does not force a designation of the fluid's final location This is probably the best linguistic argument against the PDF's objection. خرج** من (kharaja min) means to come out of / originate from. It indicates an origin, but does not grammatically contain an instruction saying: "go back up solely to the last anatomical location immediately before exit." In a natural language, one can say a product "comes from" its place of origin even after several intermediate steps. For example, we say "this wine comes from this vineyard," whereas at the exact moment it is served it physically comes from a bottle, after fermentation and storage. Similarly, "this oil comes from these olives" remains perfectly natural even after pressing, filtering, and bottling: "to come from" can therefore designate a prior origin, not merely the last exit point. Thus: yakhruju min bayni... can in principle be understood as an origin, and not exclusively as the position of the liquid at the millisecond preceding its ejaculation. The PDF is therefore too categorical when it asserts that kharaja min excludes a prior origin and necessarily signifies a local immediate emission. This is precisely one of the claims that needs correcting.

The complete embryological reading thus becomes coherent One can now reconstruct the interpretation without going through the more fragile argument of the aorta and nutrients: ماء **دافق — māʾ dāfiq = emitted reproductive fluid \downarrow its male fertilizing component contains spermatozoa \downarrow spermatozoa originate from the testes \downarrow the testes did not initially form in the scrotum \downarrow the tissue acquires its testicular identity while the gonad is still within the urogenital system of the posterior abdominal wall \downarrow this system possesses a thoraco-lumbar/dorsal localization during development \downarrow ṣulb can designate the spine/back \downarrow tarāʾib can lexically designate thoracic bones/ribs \downarrow māʾ dāfiq can therefore be described, tracing back to the embryological origin of its fertilizing component, as originating from a structure initially developed in this region of the trunk, associated with the spine and costal structures.

This is, in my view, the strongest and most defensible version of embryological concordism.
It also avoids the vascular argument This is important because al-Bâr's initial argument reported in the document insists heavily on the aorta, veins, nerves, and lymphatics. I find this argument much less convincing. If "originating from" simply means the necessary nutrients arrive via the aorta, then the exact same reasoning can be applied to an enormous number of organs. This is precisely the objection formulated in the PDF. Testicular descent is a much more specific argument. The testis genuinely existed as a testis in another anatomical region before occupying the scrotum. One is therefore not simply arbitrarily tracing a molecule back through its blood circulation.

What about the seminal vesicles? They even provide secondary, albeit weaker, support. Their own primordium appears caudally from the distal part of the Wolffian duct: one cannot therefore say that "the seminal vesicle formed high up and then descended." However, if one traces back to the Wolffian tissue from which it derives, one effectively reaches the dorsal mesonephric system. Therefore:
Testis: strong embryological argument;
Wolffian system: secondary embryological support;
Seminal vesicle as an organ: no comparable high origin to the testis;
Prostate: no comparable high origin.
And once again, this is not fatal to this reading if māʾ dāfiq designates the reproductive fluid carrying the fertilizing component rather than an exhaustive biochemical definition of the final semen.

What a serious defender could therefore assert
A robust formulation would be:
The verse can receive a coherent embryological reading: the "māʾ dāfiq" can designate the emitted reproductive fluid containing the male fertilizing component. This component originates from the testes, which, contrary to their adult position in the scrotum, initially differentiate on the posterior abdominal wall within the embryonic urogenital system prior to their descent. The terms ṣulb and tarāʾib respectively possess meanings associated with the back/spine and the chest bones/ribs, while yakhruju min can express an origin without linguistically mandating the fluid's final location before emission. A possible correspondence therefore exists between the Quranic formulation and the embryological origin of the male reproductive system.

I would deliberately choose "can receive" and "possible correspondence," rather than "the Quran indisputably describes the genital ridge."

How far can we go?
Based on everything we have verified, I would classify the claims as follows:
Claim
Solidity
The testes initially differentiate in the posterior abdomen before descending
Very strong
The embryonic gonado-mesonephric system is dorsal and possesses a thoraco-lumbar extension
Very strong
Ṣulb can designate back/spine
Very strong
Tarāʾib can designate ribs/thoracic bones
Strong, but not its sole meaning
Māʾ dāfiq can globally designate an emitted reproductive fluid
Strong
It must exclusively designate the fraction containing spermatozoa
Not demonstrated
Yakhruju min allows for a prior origin and not just the last traversed location
Linguistically defensible
86:7 can be read in reference to testicular embryological origin
Coherent interpretation
86:7 can only mean testicular embryology
Not demonstrated
Modern embryology objectively proves a "scientific miracle"
Theological/philosophical conclusion going beyond anatomical and linguistic data

It is this last distinction that I would preserve. After our verifications, I consider the embryological reading significantly more defensible than the PDF's critique presented it, notably because the latter abusively transformed yakhruju into a necessary description of the immediate site of ejaculation and minimized the true abdominal origin of the testis. But the extra step — "this correspondence could have had no other origin and therefore necessarily constitutes a miracle" — is no longer a question that anatomy or grammar alone can demonstrate.
I seek refuge in Allah from the accursed, outcast, and stoned devil.

In the name of Allah, The Most Gracious, The Most Merciful.

Classical translation of the verse (Oregon State University):
3:7 - It is He who has sent down to you the Book; in it are verses [that are] precise - they are the foundation of the Book - and others unspecific. As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allah. But those firm in knowledge say, "We believe in it. All [of it] is from our Lord." And no one will be reminded except those of understanding.

Translation Submission.org:
3:7 - He has sent down to you this Scripture, containing straightforward verses — which constitute the essence of the Scripture — as well as multiple-meaning or allegorical verses. Those who harbor doubts in their hearts will pursue the multiple-meaning verses to create confusion, and to derive a certain meaning. None knows the true meaning thereof except GOD and those well founded in knowledge. They say, "We believe in this — all of it comes from our Lord." Only those who possess intelligence will take heed.

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