الَّذِي أَحْسَنَ كُلَّ شَيْءٍ خَلَقَهُ وَبَدَأَ خَلْقَ الْإِنْسَانِ مِنْ طِينٍ ﴿۷﴾ ثُمَّ جَعَلَ نَسْلَهُ مِنْ سُلَالَةٍ مِنْ مَاءٍ مَهِينٍ ﴿۸﴾ ثُمَّ سَوَّاهُ وَنَفَخَ فِيهِ مِنْ رُوحِهِ وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ قَلِيلًا مَا تَشْكُرُونَ ﴿۹﴾ وَقَالُوا أَإِذَا ضَلَلْنَا فِي الْأَرْضِ أَإِنَّا لَفِي خَلْقٍ جَدِيدٍ بَلْ هُمْ بِلِقَاءِ رَبِّهِمْ كَافِرُونَ ﴿۱۰﴾

﴾7﴿ Allazee ahsana kulla shai in khalaqa; wa bada a khalqal insaani min teen
﴾8﴿ Thumma ja'ala naslahoo min sulaalatim mim maaa'immaheen
﴾9﴿ Thumma sawwaahu wa nafakha feehi mir roohihih; wa ja'ala lakumus sam'a wal-absaara wal-af'idah; qaleelam maa tashkuroon
﴾10﴿ Wa qaalooo 'a-izaa dalalnaa fil ardi 'a-innaa lafee khalqin jadeed; bal hum biliqaaa'i rabbihim kaafiroon

﴾7﴿ The One who perfected everything He created and began the creation of man from clay
﴾8﴿ Then He made his offspring from a humble extract of fluid
﴾9﴿ Then He proportioned him and breathed into him of His Spirit, and made for you hearing, sight, and hearts. Yet little do you give thanks
﴾10﴿ And they say, When we are lost in the earth, will we indeed be created anew, Rather, they are deniers of the meeting with their Lord

[7] This is another rational proof. The previous one was an external (afaqi) proof, and this one is an internal (anfusi) proof.
(أَحْسَنَ) – The meaning is that He created every creature in the best form, with suitable shape, appearance, and limbs.
(وَبَدَأَ خَلْقَ الْإِنسَانِ) – Since the creation was mentioned in general, now the sequence of human creation is explained.
Note: This is explicit that the first creation of man was from clay, so a logical conclusion arises that the first human was Adam (peace be upon him).
Therefore, the theory that claims Adam was not the first human is completely incorrect.
[8] (سُلَالَةٍ) refers to something that is drawn out with force. It indicates that the sperm which is drawn out with the strength of desire from the loins and chest is the source from which offspring is produced. A normal or inactive sperm does not lead to the creation of a human.
[9] This part completes the description of human creation.
(سَوَّاهُ) – This refers to the transformations that lead to the completion of the human body parts, as mentioned in Surah Al-Mu’minun (23:13–14).
(رُوحِهِ) – Its attribution to Allah is due to the fact that there is no visible material cause for the creation of the soul.
Hearing, sight, and the heart are specifically mentioned because, like the soul, these faculties are also hidden—even though their physical organs are visible.
[10] This is a rebuke for denying resurrection after death.
Since earlier the truthfulness of the Messenger and the explanation of monotheism through proofs were already established, now the fourth objective is mentioned—the affirmation of the Hereafter.
And because the previous arguments were sufficient for proving the Resurrection as well, no additional proofs were mentioned for it.