How can man be created from maniy (semen) which is made from blood?

Question

Praise be to Allah.

Firstly:

Blood is only
regarded as najis (impure) when it is shed and comes out. When it is still
inside the body and veins of the animal, it is not najis.

Shaykh
al-Islam [Ibn Taymiyah] (may Allah have mercy on him) said:

We do not
accept that blood before it emerges is najis. There should be evidence for
its being najis, and there can be no comparison between blood when it comes
out and blood that is still inside the animal, because we say that the
evidence for its being taahir (pure) can be demonstrated in many ways:

(i)

Impurity is
that which is regarded as dirty and filthy. This description is not
attributed to these types of things except after they leave the place where
they are meant to be. So describing them as najis is inappropriate.

(ii)

The
requirement with regard to anything that is najis is that it must be avoided
in prayer. This is not applicable to blood and other things that are inside
the body.

The blood that
they regard as dirty inside the body is one of the basic requirements of the
animal without which it cannot survive, and it may be said that the animal
is alive because of it. To suggest that Allah has made one of the essential
elements for life of both people and animals something that is impure is
highly unlikely.

Moreover, the
basic principle is that things are pure, and cannot be proven to be impure
except on the basis of evidence, and there is no evidence to prove that this
blood which they regard as dirty is najis. End quote.

Majmoo‘
al-Fataawa,
21/598-600

Ibn al-Qayyim
(may Allah have mercy on him) said:

Waste matter
only becomes regarded as urine and stools when it departs from the place
where it is held, at which point it becomes regarded as impure; otherwise,
so long as it remains in its rightful place, it is still food and drink that
are clean and not dirty. Rather they become dirty after they are expelled
from the body. The same applies to blood: it is only impure when it has been
shed and has left the body. But if it is still inside the body and veins of
the animal, then it is not impure. End quote.

Badaa’i‘
al-Fawaa’id,
3/641

Secondly:

If we assume
that blood is impure even when it is in its rightful place, before it leaves
the body of the person or animal, then maniy (semen) is still pure even if
it is generated from blood. That is because it is transformed, i.e., it has
changed from its original state of blood into something with different
characteristics, so it becomes pure through this transformation. What
matters here is not the origin from which it is transformed; rather what
matters is the characteristics that it has now, at the time the verdict is
given on it.

Shaykh
al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

If we assume
that blood is impure, then it has transformed and changed. As for their view
that transformation does not purify, our answer is: the one who issued this
long-winded fatwa has gone against scholarly consensus, because the Muslims
are unanimously agreed that in the case of wine, if Allah has caused it to
begin to change into vinegar, then it has become pure. The same applies to
the transformation of animals and plants. Indeed, I say: Observation shows
us that everything that Allah causes to change and transform from one thing
to another, such as turning wine into vinegar, blood into semen, the ‘alaqah
(blood clot) into the mudghah (lump of chewed flesh) [this is a reference to
stages in the development the foetus], the meat of the animal that eats
filth into meat that is good and pure, and the same applies to its milk or
eggs, and crops that are irrigated with something impure becoming pure if
they are irritated with pure water, and so on — in all of these cases the
ruling of impurity is no longer applicable and the fact of impurity and the
name are no longer applicable. This is something clear and indisputable. All
physical creations on earth may be transformed by Allah from one thing to
another, and no attention is to be paid to their elements and components.

Majmoo‘
al-Fataawa,
21/600-601

Ibn al-Qayyim
(may Allah have mercy on him) said:

When something
good and pure turns into something bad and impure, it is deemed to be najis,
such as water and food when they turn into urine and stools. So how come we
agree on the fact that something pure can be turned into something impure
and do not agree on the opposite of that? Allah brings forth good and pure
things from bad and impure things, and bad and impure things from good and
pure things. The origin does not matter; rather what matters is the
characteristic of the thing itself. It is not logical for the ruling of
impurity to remain when the name and characteristic of impurity is no longer
there. The ruling is connected to the name and characteristic, and changes
with it, according to whether it is there or not. End quote.

I‘laam
al-Muwaqqi‘een,
2/14

With regard to
the purity of maniy (semen), see the answer to question number
2458.

And Allah knows best.