Response to the suspicion that embryology in the Qur’an was borrowed from Galen and Al-Harith bin Kalda, may God be pleased with them

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

. Allah the Almighty said: ((Then We made the sperm-drop into a clinging clot, then We made the clot into a lump of flesh, then We made the lump of flesh into bones, then We covered the bones with flesh; then We developed it into another creation. So blessed be Allah, the best of creators.))

And Allah the Almighty said: ((O mankind, if you are in doubt about the Resurrection - then indeed, We created you from dust, then from a sperm-drop, then from a From a clinging clot, then from a lump of flesh, formed and unformed, that We may make clear to you. And We cause whom We will to remain in the wombs for a specified term, then We bring you out as a child, then [this is] [a period], [that] you may reach your [full] strength. And among you is he who is taken [in death], and among you is he who is returned to the most decrepit old age so that he does not know, after [having] knowledge, a thing. And you see [something], (The earth is barren, but when We send down upon it rain, it quivers and swells and produces

[abundantly] of every beautiful pair.) And the Most High said: ((Indeed, We created man from a sperm-drop mixture that We may try him; and We made him hearing and seeing.))

We read from Sahih al-Bukhari, Book of the Virtues of the Helpers:
((3938 - Hamid bin Umar narrated to me, on the authority of Bishr bin al-Mufaddal, Humayd narrated to us, Anas narrated to us, that Abdullah bin Salam heard of the arrival of the Prophet, may God bless him and grant him peace, in Madinah, so he came to him and asked him about some things. He said: I am going to ask you about three things that no one knows except a prophet: What is the first sign of the Hour? What is the first food that the people of Paradise will eat? And why does a child yearn for his father or his mother? He said: “Gabriel told me about it just now.” Ibn Salam said: That is the enemy of the Jews from the angels. He said: “As for the first sign of the Hour, it is a fire that will gather them from the east to the west. As for the first food that the people of Paradise will eat, it is the extra liver of a fish. As for the child, if the man’s water precedes the woman’s water, the child will be born, and if the woman’s water precedes the man’s water, the child will be born.” He said: I bear witness that There is no god but Allah, and that you are the Messenger of Allah. He said -[70]- O Messenger of Allah, the Jews are a people of slander, so ask them about me before they know about my Islam. So the Jews came and the Prophet, may Allah bless him and grant him peace, said: “Which man is Abdullah ibn Salam among you?” They said: The best of us and the son of the best of us, the most excellent of us and the son of the most excellent of us. So the Prophet, may Allah bless him and grant him peace, said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “What do you think if Abdullah ibn Salam embraces Islam?” They said: “May Allah protect him from that.” “So he did it again to them.” They said: “The same.” So Abdullah went out to them and said: “I bear witness that there is no god but Allah and that Muhammad is the Messenger of Allah.” They said: “He is the worst of us and the son of the worst of us,” and they belittled him. He said: “This is what I feared, O Messenger of Allah.”

The enemies of Islam, atheists and missionaries, claim that the Quran and Sunnah borrowed all of the above-mentioned ideas from the Greek physician Galen via the physician of the Arabs in the Arabian Peninsula at the time of the Prophet, may God bless him and grant him peace, “Al-Harith ibn Kalda,” may God be pleased with him, as they claim that he received Galen’s ideas from Jundishapur. This is a blatant lie and a clear fabrication that does not come from the mind!

Response:
The first axis: Refuting the lie that the Quran borrowed from Al-Harith ibn Kalda, may God be pleased with him.
We say that the claim that the Prophet, may God bless him and grant him peace, borrowed the previous verses about the fetus from Al-Harith ibn Kalda, may God be pleased with him, is rejected for the following reasons:

First: It has not been proven that the Prophet, may God bless him and grant him peace, met Al-Harith ibn Kalda, may God be pleased with him, during the Meccan period in which the previous verses were revealed. It has also not been proven that he met him during the Medinan period, and no one has mentioned that, even though hadiths have been narrated about Al-Harith meeting the Prophet, may God bless him and grant him peace, that are not proven due to the weakness of their chains of transmission .

The first narration,
the book of knowledge of the companions, by Abu Naim, Chapter Ha
2073 - Ahmad ibn Bundar narrated to us, Abu Bakr ibn Abi Asim narrated to us, Muhammad ibn Ali ibn Maymun narrated to us, Abd al-Aziz ibn Yahya al-Harrani Abu al-Asbagh narrated to us, Muhammad ibn Salamah narrated to us, on the authority of Muhammad, Ishaq narrated to us, on the authority of Ismail ibn Muhammad ibn Sa`d ibn Abi Waqqas, on the authority of his father, who said: Sa`d, may God be pleased with him, fell ill. May God be pleased with him, while he was with the Messenger of God, may God bless him and grant him peace, during the Farewell Pilgrimage, and the Messenger of God, may God bless him and grant him peace, visited him. He said: O Messenger of Allah, I see myself only because of what is wrong with me. The Prophet, may Allah bless him and grant him peace, said: “I hope that Allah will heal you, so that some people may be harmed by you and others may benefit from you.” Then he said to Al-Harith ibn Kaldah Al-Thaqafi: “Treat Sa`d from what is wrong with him.” He said: By Allah, I hope that he will be healed in what he has in his baggage. Do you have any of this date with you? Is Ajwa something? They said: Yes. So he made him a portion, mixed dates with fenugreek, then added ghee to it, then made him drink it, and it was as if he had been freed from shackles. It was narrated by Sufyan ibn Uyaynah, on the authority of Ibn Abi Najih, on the authority of Mujahid, on the authority of Saeed, similarly. He said: So the Messenger of Allah, may Allah bless him and grant him peace, placed his hand between my breasts, until I felt its coolness on my heart, and he said: You are a man of refuge, go to Al-Harith bin Kalada, the brother of Thaqeef, for he is a physician.

Verification:
The narration is not authentic due to the
defect of Muhammad bin Ishaq’s chain of transmission, and he is a mudallis, and his narration is not accepted unless he explicitly states that he heard it and is not the only one to narrate the hadith.
Ibn Hajar, may God have mercy on him, said in Fath Al-Bari, Commentary on Sahih Al-Bukhari, Part Eleven, Book of Seeking Permission, Chapter on Praying for the Prophet, may God bless him and grant him peace:
((And Ad-Daraqutni said: Its chain of transmission is good and continuous. And Al-Bayhaqi said: Its chain of transmission is good and authentic. And Ibn Al-Turkmani commented on it by saying that he said in the chapter on the prohibition of killing someone who has a soul after mentioning a hadith in which Ibn Ishaq is mentioned: The hadith masters are cautious about what he alone transmitted. I said: And this is a valid objection because this addition was transmitted by Ibn Ishaq alone, but what he alone transmitted, even if it does not reach the level of The correct one is in the degree of hasan if he explicitly states the hadith, and it is like that here.

Al-Dhahabi, may God have mercy on him, said in the biography of Ibn Ishaq in Siyar A’lam al-Nubala’, sixth class, seventh part:
((And Ahmad said: Ibn Ishaq used to conceal, except that the book of Ibrahim ibn Sa’d, if it was a hearing, he would say: He narrated to me, and if it was not, he would say: He said. And Ahmad said: Ibn Ishaq came to Baghdad, and he did not care about who he narrated from, on the authority of al-Kalbi, And on the authority of someone else, and he said: It is not an argument.
Abu al-Abbas ibn Uqdah said: I heard Abdullah ibn Ahmad ibn Hanbal: My father used to follow the hadith of Ibn Ishaq, and he would write it a lot with high and low chains of transmission, and he would include it in (al-Musnad), and I never saw him leave his hadith.
It was said to him: Is it an argument? He said: It was not an argument in the Sunan.
Ayyub ibn Ishaq ibn Safiri said: I asked Ahmad ibn Hanbal, and I said: If Ibn Ishaq narrates a hadith alone, do you accept it? He said: No, by God, I saw him narrating a single hadith from a group, and he did not separate the words of one from the words of another.
Al-Uqaili: Al-Khadir bin Dawud told me, Ahmad bin Muhammad told us: I said to Abu Abdullah: What do you say about Ibn Ishaq? He said: He is very prone to tadlees. I said: So if he says: He informed me, and he narrated to me, is he trustworthy? He said: He says: He informed me, and then he contradicts himself. It was said to Abu Abdullah: Yahya bin Saeed narrated from him? He said: No, like someone who denies that .

The second narration
is Sunan Abu Dawud, may God have mercy on him, Book of Medicine, Chapter on Ajwa dates, Hadith No. 3875
[3875] Ishaq bin Ismail narrated to us, Sufyan narrated to us, on the authority of Ibn Abi Nujayh, on the authority of Mujahid, on the authority of Sa`d, who said: I fell ill with an illness. The Messenger of God, may God bless him and grant him peace, came to visit me and put his hand between my breasts until I felt its coolness on my heart. He said: You are a man who has a broken heart. Go to Al-Harith bin Kalda, the brother of Thaqeef, for he is a man who practices medicine. Let him take seven dates from the Ajwa dates of Madinah and crush them with their pits, then let him give birth to you with them.

Verification:
The narration is weak due to the interruption between Mujahid and Sa`d, may God be pleased with him .
Ibn Abi Hatim, may God have mercy on him, said in his book Al-Marasil, Chapter Meem:
((756 - I heard my father say: Mujahid, on the authority of Suraqah, is a mursal. 757 - I heard my father say: Mujahid did not meet Saad, but rather he narrated on the authority of Mus`ab bin Saad on the authority of Saad.
758 - I heard my father say: Mujahid narrated from Aishah in a mursal hadith and from Abu Dharr in a mursal

hadith. The narration was weakened by Imam Al-Albani, may God have mercy on him, in Sahih and Da’if Sunan Abu Dawud, may God have mercy on him, Hadith No. 3875:
(( Weak ))

and it was weakened by the researcher Shu’ayb Al-Arna’ut in his graduation of Sunan Abu Dawud, may God have mercy on him, and he said:
(((1) Its men are trustworthy, but it is mursal, because Mujahid - who is Ibn Jabr Al-Makki - narrated from Sa’d - who is Ibn Abi Waqqas - in a mursal hadith according to what Abu Hatim and Abu Zur’ah said . And what came in Al-Tabarani about restricting Sa’d to Ibn Abi Rafi’ was narrated only by Yunus Ibn Al-Hajjaj Al-Thaqafi, from Sufyan Ibn Uyaynah, and this Yunus is unknown, only one person narrated from him, and no one authenticated him except Ibn Hibban. And no one among the Companions is known to be named Sa’d Ibn Abi Rafi` from a different chain of transmission.
Ibn Sa`d included it in “Al-Tabaqat Al-Kubra” 3/146 on the authority of Muhammad ibn `Umar Al-Waqidi, and Al-Hasan ibn Sufyan as in “Al-Isabah” 3/58 on the authority of Qutaybah ibn Sa`id, both on the authority of Sufyan ibn `Uyaynah, with this chain of transmission. Al-Waqidi restricted Sa`d in his narration to Ibn Abi Waqqas.
Al-Tabarani included it in “Al-Kabeer” (5479) on the authority of Yunus ibn Al-Hajjaj Al-Thaqafi, on the authority of Sufyan ibn `Uyaynah, on his authority. He said: On the authority of Sa`d ibn Abi Rafi`.
Ibn Al-Athir said in “Usd Al-Ghabah” in the biography of Al-Harith ibn Kaladah 1/413: Ibn Ishaq narrated, on the authority of Isma`il ibn Muhammad ibn Sa`d ibn Abi Waqqas, on the authority of his father, who said: Sa`d fell ill... then he narrated something similar to this story.

Ibn Al-Qattan said in his book Bayan Al-Wahm wa Al-Iham in the book Al-Ahkam, Chapter: Mentioning Hadiths that he included as connected but they are disconnected or doubtful. In its connection:
((And it is as he mentioned, but I doubt its connection, because it is from the narration of Mujahid, from Saad Ibn Abi Waqqas, and I do not know of his hearing from him , and I only know that he narrates from Aamer Ibn Saad Ibn Abi Waqqas, from his father Saad, and he narrates from the Companions: from Ibn Umar, Ibn Abbas, Abu Saeed, Jabir, Abu Hurairah, Abu Rayhanah, and his narration from Aishah is mursal, and from Ali likewise, and the death of Saad Ibn Abi Waqqas was in the year fifty-eight, and Mujahid at that time was about thirty-eight. A year, so it is not unlikely that he heard it from him, but I do not know him.
(571) And he mentioned on the authority of Abu Dawud, on the authority of Sa`d ibn Abi Waqqas: I fell ill with an illness, and the Messenger of God - may God bless him and grant him peace - came to visit me, “and he placed his hand between my breasts until I felt its coolness on my heart, and he said: You are a man who is afflicted with a heart attack. Go to Al-Harith ibn Kaldah, the brother of Thaqif, for he is a man who practices medicine.” The hadith, and he also remained silent about it, authenticating it, and Mujahid only narrates it on the authority of Sa`d.))

The third narration:
The Book of Knowledge of the Companions by Abu Na`im Al-Isfahani, Chapter Ha`
2071 - Muhammad ibn Ishaq said: Some of those who do not I accuse, on the authority of Abdullah bin Mukram, on the authority of a man from Thaqeef, who said: “When the people of Taif embraced Islam, some of them spoke about those slaves. The Messenger of God, may God bless him and grant him peace, said: ‘Those are the ones freed by God.’ Among those who spoke about them was Al-Harith bin Kalada.

Verification:
The narration is weak for two reasons:
1.The ambiguity in Sheikh Ibn Ishaq who narrated it to him, and this takes the ruling of the unknown
2. The narrator’s ambiguity, which is also considered unknown .

Second: Assuming the authenticity of the narrations, they talk about the Prophet’s meeting, may God bless him and grant him peace, with Al-Harith bin Kalda, may God be pleased with him, after the conquest of Mecca .
The first weak narration states: “Saad, may Allah be pleased with him, fell ill while he was with the Messenger of Allah, may Allah bless him and grant him peace, during the Farewell Pilgrimage . ”
The third weak narration states: “ When the people of Taif embraced Islam, some of them spoke about those slaves. So the Messenger of Allah, may Allah bless him and grant him peace, said.” This was undoubtedly after the conquest of Mecca, because the people of Taif did not embrace Islam until after Hunayn, Awtas, and the siege of Thaqeef, all of which were after the conquest. The three verses above are, in order, from Surat Al-Mu’minoon, Al-Hajj, and Al-Insan, and they are Meccan surahs. We read all three of them, without exception, from Al-Itqan fi Ilm Al-Quran by Al-Suyuti, may Allah have mercy on him. The first part, the first type: In knowing the Meccan from the Medinan: ((And Abu Ja`far al-Nahhas said in his book, Al-Nasikh wa al-Mansukh: Yamut ibn al-Muzari` told me, Abu Hatim Sahl ibn Muhammad al-Sijistani told us, Abu Ubaydah Ma`mar ibn al-Muthanna told us, Yunus ibn Habib told me, I heard Abu `Amr ibn al-`Ala` say: I asked Mujahid about summarizing the Medinan verses of the Qur’an from the Meccan ones. He said: I asked Ibn Abbas about that, and he said: “Surat Al-An’am was revealed in Mecca all at once, so it is Meccan except for three verses that were revealed in Medina: {Say: Come, I will recite} until the end of the three verses, and the previous surahs are Medinan . And the Surahs Al-A'raf, Yunus, Hud, Yusuf, Ar-Ra'd, Ibrahim, Al-Hijr, and An-Nahl were revealed in Mecca - except for three verses at the end, for they were revealed between Mecca and Medina on his return from Uhud - and the Surahs of Bani Israel, Al-Kahf, Maryam, Ta-Ha, Al-Anbiya , and Al-Hajj - except for three verses: {These two are opponents} until the end of the three verses. They were revealed in Medina - and Surat Al-Mu'minun, Al-Furqan, and Surat Ash-Shu'ara - except for five verses from the end of them that were revealed in Medina: {And the poets - those who go astray follow them} to the end of it.



And Surah An-Naml, Al-Qasas, Al-Ankaboot, Ar-Rum, and Luqman - except for three verses from them that were revealed in Madinah: {And if all the trees on the earth were pens} to the end of the verses - and Surah As-Sajdah except for three verses: {Is he who is a believer like he who is a wicked} to the end of the three verses, and Surah Saba, Fatir, Yaseen, As-Saffat, Sad, and Az-Zumar except for three Verses were revealed in Medina about Wahshi, the killer of Hamza: {Say, "O My servants who have transgressed,"} to the end of the three verses, and the seven Ha's, Mims, Qaf, Ad-Dariyyat, At-Tur, An-Najm, Al-Qamar, Ar-Rahman, Al-Waqi'ah, As-Saff, and At-Taghabun, except for verses at the end of them that were revealed in Medina. By Al-Mulk, Al-Haqqah, Sa’ala, Nuh, Al-Jinn, and Al-Muzzammil, except for two verses: {Indeed, your Lord knows that you stand} and Al-Muddaththir to the end of the Qur’an, except when the earth is shaken and when the victory of Allah comes and Say, “He is Allah, the One” and Say, “I seek refuge in the Lord of daybreak” and Say, “I seek refuge in the Lord of mankind,” for they are Madani. And the Surahs Al-Anfal
, Bara’ah, An-Nur, Al-Ahzab, Muhammad, Al-Fath, Al-Hujurat, Al-Hadid and what follows

them up to At-Tahrim were revealed in Medina. This is how he narrated it in its entirety, and its chain of transmission is good. All of its men are trustworthy, well-known scholars of Arabic. As for the hadith of the conversion of Abdullah bin Salam, may God be pleased with him, to Islam, it was at the beginning of the Prophet’s, may God bless him and grant him peace, descent into Medina after the migration, ten years before the Farewell Pilgrimage !

Third: Some sources mentioned that Al-Harith bin Kalda, may God be pleased with him, learned medicine in Persia and Yemen, especially from the Jundishapur School, but this is not proven due to the lateness of these sources .
The oldest of these sources that state that Al-Harith bin Kalda learned medicine in Persia is:
What Ibn Juljul Al-Andalusi mentioned in his book Tabaqat Al-Atbaa’, page 54, during his biography of Al-Harith bin Kalda, may God be pleased with him:
((Al-Harith bin Kalda Al-Thaqafi had studied in the region of Persia and Yemen and trained there and learned medicine and played the oud. He also learned that in Persia and Yemen and lived during the days of the Messenger of God, may God bless him and grant him peace, Abu Bakr, Omar, Othman, Ali bin Abi Talib, and Muawiyah, may God be pleased with them.))

Ibn Juljul, may God have mercy on him, was an Andalusian Muslim physician who lived in Andalusia in the fourth century AH. Ibn Abi Usaybi’a wrote a biography of him.
We read from the book “Uyun al-Anbaa fi Tabaqat al-Atibba” in the biography of Ibn Juljul:
((Ibn Juljul is Abu Dawud Sulayman ibn Hassan, known as Ibn Juljul. He was a distinguished physician, an expert in treatments, and a good practitioner of the art of medicine. He was
in the days of Hisham al-Mu’ayyad bi-Allah and served him in medicine. He had insight and care for the powers of individual medicines. He explained the names of individual medicines from Dioscorides’ book “Ayn Zarbi” and revealed their hidden meanings and clarified the obscure contents. He says at the beginning of this book that Dioscorides’ book was translated in the city of peace in the Abbasid state in During the days of Ja'far al-Mutawakkil, the translator for him was Istifan ibn Basil, the translator from the Greek language to the Arabic language. Hunayn ibn Ishaq, the translator, reviewed that and corrected the translation and approved it. Whatever Istifan knew of those Greek names in his time had a name in the Arabic language, he explained it in Arabic. And whatever he did not know of a name for in the Arabic language, he left in the book with its Greek name, relying on God sending after him someone who would know that and explain it in the Arabic language, since naming does not happen by agreement of the people of each country on the notables. The medicines according to what they saw and that they named that either by derivation or otherwise from their agreement on the name, so he relied on the people who would come after him from those who knew the names of the medicines that he did not know the name for at his time, so he named them according to what he heard at that time, so he went out to knowledge.
Ibn Juljul said: This book came to Andalusia and it was on a translation, he chose from it what was known to have a name in Arabic and from it what was not known to have a name, so
the people benefited from it. It is known that he was in the East and in Andalusia until the days of Al-Nasir Abd al-Rahman bin Muhammad, who was at that time the ruler of Andalusia . So, the king Arminius, king of Constantinople, wrote to him in the year 337 AH and presented him with gifts of great value. Among his gifts was the book of Dioscorides, which illustrated the herbs with the wonderful Roman illustrations. The book was written in Greek, which is Greek. He sent with it the book of Herosis, the storyteller, which is a wonderful history of the Romans, in which there are news of the ages, stories of the first kings, and great benefits. So,

between Ibn Juljul and Al-Harith bin Kalda, may God be pleased with him, there are more than three hundred years, and he did not provide a chain of transmission for his words, so it is not proven that Al-Harith bin Kalda, may God be pleased with him, learned medicine in Persia.

The oldest sources that state that Al-Harith bin Kalda, may God be pleased with him, learned medicine in particular from the city of Jundishapur are:
what Jamal al-Din al-Qifti mentioned in his book Akhbar al-Ulama bi-Akhbar al-Hukama, Chapter of the letter Ha:
((Al-Harith bin Kalda bin Omar bin Alaj al-Thaqafi, the doctor of the Arabs in his time, originally from Thaqif from the people of Taif, traveled to the land of Persia and learned medicine from the people of that country from the people of Jundishapur and others in the pre-Islamic era and before Islam.He excelled in this craft and practiced medicine in the land of Persia and treated and obtained money there. The people of Persia who saw him testified to his knowledge. He had treated some of their nobles and recovered and gave him money and a slave girl whom Al-Harith named Sumayyah. Then his soul yearned for his country, so he returned to Taif and his medicine became famous among the Arabs. Sumayyah, his slave girl, was the mother of Ziyad ibn Abihi, whom Muawiyah included in his lineage. It was mentioned that Abu Sufyan had intercourse with Sumayyah in Taif out of fornication and she became pregnant with him and gave birth to two sons before Ziyad, one of whom was Abu Bakrah and his brother Nafi’. They claimed that he had intercourse with his slave girl Sumayyah and she gave birth to them. Al-Harith ibn Kalda embraced Islam and the Messenger of God, may God bless him and grant him peace, used to order whoever had an illness to come to him and ask him about his illness.

Jamal al-Din al-Qifti is one of the prominent figures of the sixth century AH, and he wrote a biography of him. Imam Al-Dhahabi, may God have mercy on him:
In Siyar A’lam Al-Nubala, the twenty-sixth class:
((To the most honorable judge, the unique minister, Jamal Al-Din Abu Al-Hussein Ali bin Yusuf bin Ibrahim Al-Shaibani, Al-Qifti, Al-Misri, the author of “History of Grammarians”. He also has “News of the Authors and What They Compiled”, “News of the Seljuk Dynasty”, and “History of Egypt”. He was a versatile scholar, who collected many books that go beyond description. He was a minister in Aleppo.
He died in Ramadan, in the year 646 AH .

So there are more than five hundred years between Al-Qifti and Al-Harith bin Kalda, may God be pleased with him, and he did not provide any evidence for his words, so it is not proven that Al-Harith bin Kalda, may God be pleased with him, studied in Jundishapur .

Fourth: New studies have begun to deny the claim that there was a school or university in Jundishapur to teach medicine before the eighth century .
We read what Dr. David C. Lindberg said in his book The Beginnings of Western Science, page 164
((An influential mythology has developed around Nestorian activity in the city of Gondishapur (often written “Jundishapur”) in southwestern Persia. According to the often-repeated legend, the Nestorians turned Gondeshapur into a major intellectual center by the sixth century, establishing what some enthusiasts have chosen to call a university, where instruction in all of the Greek disciplines could be obtained. It is alleged that Gondeshapur had a medical school, with a curriculum based on Alexandrian textbooks, and a hospital modeled on Byzantine hospitals, which kept the realm supplied with doctors trained in Greek medicine. Of greatest importance, Gondeshapur is held to have played a critical role in the translation of Greek scholarship into Near Eastern languages ​​and, indeed, to have been the single most important channel by which Greek science passed to the Arabs . We have no persuasive evidence for the existence of a medical school or a hospital at Gondeshapur, although there seems to have been a theological school and perhaps an attached infirmary. No doubt Gondishapur was thescene of serious intellectual endeavor and a certain amount of medical practice—it supplied a string of physicians for the ‛Abbāsid court at Baghdad beginning in the eighth century—but it is doubtful that it ever became a major center of medical education or of translating activity. If the story of Gondeshapur is unreliable in its details, the lesson it was meant to teach is nonetheless valid. Nestorian influence, though not focused on Gondeshapur, did play a vital role in the transmission of Greek learning to Persia and ultimately to the Muslim empire. There is no question that Nestorians were foremost among the early translators; and as late as the ninth century, long after Persia had fallen to Islamic armies, the practice of medicine in Baghdad seems to have been dominated by Christian (probably Nestorian) physicians.

The second axis: The response to the lie that the Qur’an quoted Galen’s ideas .

The response to this claim is through the following points:

First: The illiteracy of the Prophet, may God bless him and grant him peace, which prevented him from quoting from Galen’s books, most of which were in Greek and some of which were translated into Syriac in the sixth century. How could it be possible for an illiterate person who could neither read nor write in Arabic to master Syriac and Greek !!!

Allah the Almighty said: (( And you did not recite before it any scripture, nor did you inscribe it with your right hand. Then the falsifiers would have had doubts. (48) Rather, it is clear signs within the breasts of those who have been given knowledge. And none reject Our signs except the wrongdoers. (49)))

And we read in Sahih al-Bukhari, Book of Fasting, Chapter on the saying of the Prophet, may Allah bless him and grant him peace, “We do not write nor do we calculate.”
1814 Adam narrated to us, Shu’bah narrated to us, al-Aswad ibn Qays narrated to us, Sa’id ibn Amr narrated to us that he heard Ibn Umar, from the Prophet, may Allah bless him and grant him peace, that he said, “We are an illiterate nation. We do not write nor do we calculate. The month is like this and like this,” meaning sometimes twenty-nine and sometimes thirty.

And we read in Sahih Ibn Habban, Book of Biographies, Chapter on Truce and Compromise, Hadith No.: 4982,
Al-Nadr bin Muhammad bin Al-Mubarak informed us, he said: Muhammad bin Uthman Al-Ijli informed us, he said: Ubaydullah bin Musa informed us, on the authority of Israel, on the authority of Abu Ishaq, on the authority of Al-Bara’, he said: “The Prophet, may God bless him and grant him peace, performed the minor pilgrimage in Dhul-Qa’dah, but the people of Mecca refused to let him enter Mecca until he had settled the matter with them.” On the condition that he would stay there for three days. When they wrote the letter, they wrote: This is what Muhammad, the Messenger of God, has decided. They said: We do not acknowledge this. If we knew that you were the Messenger of God, we would not have prevented you from anything. But you are Muhammad ibn Abdullah. He said: I am the Messenger of God, and I am Muhammad ibn Abdullah. He said to Ali: Erase the Messenger of God. He said: By God, no. I will erase you forever. So the Messenger of Allah, may Allah bless him and grant him peace, took the book, and he was not good at writing. So he ordered, and he wrote in the place of the Messenger of Allah, Muhammad. So he wrote, This is what Muhammad ibn Abdullah has decreed, that he will not enter Mecca with weapons except the sword, and he will not leave it with anyone following him, and he will not prevent any of his companions if he wants to stay in it. So when he entered it And the time passed, they came to Ali,

and we read in Sahih Muslim, Book of Jihad and Expeditions, Chapter of the Treaty of Hudaybiyyah
1783 Ishaq bin Ibrahim Al-Hanthali and Ahmad bin Janab Al-Masisi, both of them, narrated on the authority of Isa bin Yunus, and the wording is from Ishaq: Isa bin Yunus informed us, Zakariya informed us, on the authority of Abu Ishaq, on the authority of Al-Baraa, who said: When the Prophet, may God bless him and grant him peace, was besieged at the House, the people of Mecca made peace with him on the condition that he would enter it and stay there for three days, and would not enter it except with the armor of the sword and its sheath, and would not take anyone of its people with him, and would not prevent anyone of those who were with him from staying there. He said to Ali: Write the condition between us: In the name of God, the Most Gracious, the Most Merciful. This is what Muhammad, the Messenger of God, has agreed upon. The polytheists said to him: If we knew that you were the Messenger of God, we would follow you, but write Muhammad bin Abdullah. So he ordered Ali to erase it, and Ali said: No, by God, I will not erase it. So the Messenger of God, may God bless him and grant him peace, said: Show me its place, so he showed me its place, so he erased it and wrote Ibn Abdullah.

And we read in Al-Sunan Al-Kubra of Al-Bayhaqi, Book of Marriage
12916, Chapter: He was not to learn poetry or write. Allah the Almighty said: (And We did not teach him poetry, nor is it befitting for him)
and He said: (So believe in Allah and His Messenger, the unlettered Prophet) Some of the people of interpretation said: The unlettered is the one who does not read the book, nor write with his right hand. This is the saying of Muqatil bin Sulayman, and others of the people of interpretation.
(And) Abu Hazim Al-Hafiz informed us, Abu Bakr Al-Ismaili informed us, Ali bin Siraj Al-Masry informed us, Muhammad bin Abdul Rahman, the nephew of Husayn Al-Ja’fi informed us, Abu Usamah informed us, on the authority of Idris Al-Awdi, on the authority of Al-Hakam bin Utaybah, on the authority of Mujahid, on the authority of Abdullah bin Abbas - - in His - the Almighty’s - saying: (And you did not recite before it any book , nor did you inscribe it with your right hand) he said: The Messenger of Allah - may Allah bless him and grant him peace - did not read nor write .

And it is known that the first translation of Galen’s books into Arabic was done by Hunayn bin Ishaq in the ninth century AD .
We read from the book Tabaqat al-Atibba by Ibn Juljul, page 69:
((And Hunayn served in medicine Al-Mutawakkil Ala Allah, and he was fortunate in his days and he used to wear a belt, and he learned the Greek language in Alexandria , and he was great in his translation and he is the one who clarified the meanings of the books of Hippocrates and Galen and summarized them in the best summary and revealed what was difficult from them and clarified and clarified their problems and he has useful, perfect and brilliant compositions and he took to the books of Galen and imitated the Alexandrians in them and made them in the form of question and answer and he did well in that ))

و نقرا من الموسوعة البريطانية :
((Galen's writings achieved wide circulation during his lifetime, and copies of some of his works survive that were written within a generation of his death. By 500 CE his works were being taught and summarized at Alexandria. Greek manuscripts began to be collected and translated by enlightened Arabs in the 9th century, and about 850 ibn Isḥāq , an Arab physician at the court of Baghdad, prepared an annotated list of 129 works of Galen that he and his followers had translated from Greek into Arabic or Syriac heavily based upon the commentary, exposition, and understanding of Galen.))
https://www.britannica.com/biography/Galen

Second: The six differences between the Qur'anic details in the science of algebra and those explained by Galenus .
And above these differences:
1. Jalenus acknowledged that the scent of a woman is part of the formation of the sexes in the universe and that the scent of a man is the same as that of the female body to the sexes: It consists of male semen 2. The section consists of female blood
Naqra from Meyer Essays on the History of Embryology Volume 2
((On the basis of their origin, Galen divided all parts of the body into two classes sanguineae, because he believed they arose from the blood. This classification of Galen continued in use for several hundred years, and well illustrates the
danger

of speculation Genitals are the product of male and female sperm together and have nothing to do with female blood .
Allaah says (interpretation of the meaning ) : Ibn Katheer (may Allaah have mercy on him) said: "I created man from the sperm of a bird . Ibn 'Abbas said in the Qur'an: " The water of a man or a woman if she has intercourse And it is mixed, then it moves from tour to tour, and state to state, and moon to moon The man said to the woman: "Nabtalia It may be from obedience and disobedience .







(((3938 - Hamid bin Umar narrated to me, on the authority of Bishr bin Al-Mufaddal, who narrated to us, Humayd, who narrated to us, Anas, that Abdullah bin Salam heard of the arrival of the Prophet, may God bless him and grant him peace, in Madinah, so he came to him asking him about some things, and he said: I am going to ask you about three things that no one knows except a prophet: What is the first sign of the Hour? What is the first food that the people of Paradise will eat? And why does the child gravitate towards his father or his mother? He said: “Gabriel told me about it just now.” Ibn Salam said: That is the enemy of the Jews from the angels. He said: “As for the first sign of the Hour, it is a fire that will gather them from the east to the west. As for the first food that the people of Paradise will eat, it is the extra liver of a fish. As for the child, if a man’s water precedes The woman’s semen produces the child, and if the woman’s semen precedes the man’s semen , the child is produced.” He said: “I bear witness that there is no god but Allah and that you are the Messenger of Allah.” He said: “O Messenger of Allah, the Jews are a people of slander, so ask them about me before they know about my Islam.” So the Jews came and the Prophet, may Allah bless him and grant him peace, said: “What kind of man is Abdullah ibn Salam?” Among you?” They said: “The best of us and the son of the best of us, the most excellent of us and the son of the most excellent of us.” The Prophet, may Allah bless him and grant him peace, said: “What do you think if Abdullah ibn Salam embraces Islam?” They said: “May Allah protect him from that.” “And he does it again to them.” They said: “The same.” Then Abdullah went out to them and said: “I bear witness that there is no god but Allah and that Muhammad is the Messenger of Allah.” They said: “The worst of us.” And the son of our evil, and they belittled him, he said: This is what I feared, O Messenger of God.

And the false belief continued among medical scholars until the last centuries in the belief that the fetus originates from the man’s semen alone, and therefore a group of scholars rejected their statement and presented what was mentioned in the Book and the authentic Sunnah .
We read from Fath Al-Bari, explanation of Sahih Al-Bukhari, part eleven, book of destiny:
((Because in the womb of a woman there are two powers, the power of expansion when the man’s semen enters until it spreads in the woman’s body, and the power of contraction so that it does not flow from her vagina, despite it being upside down and despite the semen being heavy by nature. In the semen of a man there is the power of action, and in the semen of a woman there is the power of reaction. So when Mixing makes the man’s semen like rennet for milk. It has been said that each of them has the power of action and reaction, but the first is more in the man and the opposite in the woman. Many of the people of anatomy claimed that the man’s semen has no effect on the child except in its contract and that it is only formed from menstrual blood. The hadiths of the chapter invalidate that, and what was mentioned first is closer. To agree with the hadith, and God knows best .

And we read from Al-Qurtubi’s interpretation, may God have mercy on him, of Surat Al-Hujurat:
“Fourth : Some of the early people believed that the fetus is only from the man’s water alone, and is raised in the mother’s womb, and is derived from the blood in which it is . They argued with the words of God Almighty: “Did We not create you from a despised water? Then We placed him in a firm lodging” [Al-Mursalat: 21]. And His words, the Most High: “Then He made his offspring “From a lineage of despised water”
[As-Sajdah: 8]. And His statement: “Was he not a drop of ejaculated semen?” [Al-Qiyamah: 37]. This indicates that creation is from a single water. The correct view is that creation is from the water of the man and the woman, according to this verse, as it is a text that does not allow for interpretation. And His statement, the Most High: “He was created from a gushing water. It emerges from between the backbone and the ribs.” [At-Tariq: 37] 6] What is meant by it are the loins of men and the collarbones of women, as will be explained. As for what they have used as evidence, it does not contain more than that Allah the Most High mentioned the creation of man from water, progeny, and sperm, and He did not attribute it to one of the parents without the other. This indicates that the water and progeny belong to them and the sperm is from them, as indicated by what we have mentioned. And that a woman desires as a man desires, and this is where the resemblance comes from, as was explained at the end of “Ash-Shura.”

And we read from the book “Tuhfat al-Mawdud bi-Ahkam al-Mawlud” by Ibn al-Qayyim, may God have mercy on him, Chapter Seventeen:
“On the authority of Abdullah, he is Ibn Mas`ud, he said: A Jew passed by the Messenger of God, may God bless him and grant him peace, while he was speaking to his companions, so a man from Quraysh said: O Jew, this one claims that he is a prophet. So he said: I will ask him about something that only a prophet knows. So he came until he sat down, then he said: O Muhammad, from what is man created? He said, O Jew, from each is created: from the sperm of the man and from the sperm of the woman. As for the sperm of the man, it is a coarse sperm from which the bones and nerves are formed, and as for the sperm of the woman, the sperm of the woman is a delicate sperm from which the flesh and blood are formed. So the Jew stood up and said, This is what those before you
used to say. These hadiths contain matters, one of which is that the fetus is created from the sperm of the man and the sperm of the woman, contrary to those naturalists who claim that it is only created from the sperm of the man alone. And God Almighty said: {So let man see from what he was created. He was created from a fluid ejected, emerging from between the backbone and the ribs.} At-Tariq 7-5 Al-Zajjaj said: The linguists said: The ribs are the place of the necklace in the chest, and the plural is ribs. Abu Ubaidah said: The ribs are the place where the jewelry is hung from the chest, and this is the saying of all the linguists. Ata’ said on the authority of Ibn Abbas: He means the backbone of the man and the ribs of the woman, and it is the place of her necklace.

2. Galen did not mention the stages of the clot and the lump of flesh, and he did not mention that the bones, like primary cartilage, are formed first before the flesh.
We read from the same previous source:
((He spoke of four stages in prenatal development,The first of which he called geniture. During this stage the conceptus was said to be unformed and white like semen. In the second stage it became a fetus, but was said to be without liver, brain, and heart although vascularized. Galen seems to have suggested no special name for the third stage, in which the heart, liver, and brain were well formed, but in which the external features still were largely unformed. In his fourth stage of prenatal life, puer, all of the organs were well formed and the joints freely movable . From this it is evident that this stage occurred relatively late in fetal life.))

While the Qur’an states in places that the fetus passes inside the mother’s womb through the stages of the clot and then the formed and unformed lump of flesh.

Allah the Almighty said: (( Then We made the sperm-drop into a clinging clot, then We made the clot into a lump of flesh, then We made the lump of flesh into bones, then We covered the bones with flesh; then We developed it into another creation. So blessed be Allah, the best of creators.))

Allah the Almighty said: ((O mankind, if you are in doubt about the Resurrection - then indeed, We created you from dust, then from a sperm-drop, then from a clot, then from a From a lump of flesh, formed and unformed, that We may make clear to you. And We cause whom We will to remain in the wombs for a specified term. Then We bring you forth as a child, and then [this is] [a period], that you may reach your [full] strength. And among you is he who is taken [in death], and among you is he who is returned to the most decrepit old age [in life] so that he does not know, after [having] knowledge, a thing. And you see the earth (Lifeless, but when We send down upon it water, it quivers and swells and grows [abundantly] of every beautiful pair.)

And the Almighty said: ((Read in the name of your Lord who created (1) Created man from a clot (2))

So where is the alleged quote????