Mataki na gaba na ci gaban tayin ɗan adam shine nutfah. Wannan kalma tana da ma'anoni daban-daban:

The next stage of the development of the human embryo is nutfah. This word has various meanings:

1. Idan aka duba harshen Larabci, kalmar nan "nutfah" tana iya nufin digo ko zubar ruwa kadan, ko ɗigon ruwa, ko maniyyi.33. "Nutfah" kuma tana iya nufin abu guda ɗaya wanda yake ɓangare na wani babban rukuni na irinsa. Saboda haka, nutfah na iya zama maniyyi guda ɗaya daga cikin miliyoyin maniyyin da ke cikin maniyyi, ko kwai guda ɗaya na mace daga cikin wasu ƙwai da yawa a cikin ovaries.34.

1. By looking at the Arabic language, it can mean a dribble, a trickle, a drop or semen33. Nutfah can also mean a singular entity which is a part of a bigger group of its kind. Therefore, a nutfah could be a single sperm from a collection of millions of sperms contained in semen, or a single female egg from a group of many other eggs in the Ovaries.34.

2. Bisa ga hadisin Annabi, Annabi Muhammadu ﷺ ya bayyana nutfah a matsayin haɗuwar ruwa "daga nutfar namiji da kuma daga nutfar mace".35

2. According to Prophetic tradition, the Prophet Muhammad ﷺ explained the nutfah as a combination of liquids “from a male nutfah and from a female nutfah”.35

3. A cikin Alƙur'ani an siffanta nutfah a matsayin haɗin ruwaye da aka gauraya (al-amshaj): "Mun halicci mutum daga digon nutfah na ruwa mai gauraya." 36.

3. In the Qur’an the nutfah is described as a combination of mingled (al-amshaj) fluids: “We created man from a drop (nutfah) of mingled fluid.” 36.

Daga mahangar nahawu, wannan ayar tana nuna hoton nutfah a matsayin wani abu guda wanda ya kunshi haɗuwar ruwaye da suka fito daga uwa da uba. Kalmar al-amshaj (cakuɗaɗɗe) siffa ce ta jam'i, amma ana amfani da ita tare da sunan nutfah wanda yake a mufuradi. Ta fuskar nahawu, wannan yana nuna manufar ayar cewa nutfah abu ɗaya ne ko digo guda da haɗuwar abubuwa ta samar.

This verse, from a grammatical perspective, portrays an image of the nutfah as an entity made up of a combination of fluids coming from the mother and the father. The word al-amshaj (mingled) is a plural adjective and it is used here with the singular noun nutfah. Grammatically, this highlights the verse's concept of nutfah as being a single entity or drop produced by a combination of substances.

Ƙa'idodin da Alkur'ani da Hadisi suka gabatar sun yi daidai da abin da aka sani a yau game da ilimin tayin halitta na zamani. Musamman, matakin nutfah yana nuna tsarin hadi, wanda ke buƙatar 'hadewar' sassa daga uwa da uba. Waɗannan sassa suna samar da kwayar halitta guda ɗaya da ake kira zaigot. Dangane da wannan, masana ilimin tayin halitta John Allen da Beverley Kramer sun bayyana cewa:

The principles put forward by both the Qur'an and the Prophetic tradition coincide with what is known today of modern embryology. The nutfah stage specifically implies the process of fertilisation, which requires the ‘mingling’ of components from the mother and the father. These components form a single cell known as the zygote. In regard to this, embryologists John Allen and Beverley Kramer state:

Mutum ɗan adam yana tasowa ne daga haɗuwar ƙwayoyin halitta guda biyu masu ƙanƙanta da ake kira sel, ɗaya daga uwa (oocyte) ɗaya kuma daga uba (spermatozoon). Ana kiran waɗannan ƙwayoyin gametes. Tare, waɗannan gametes suna samar da sel guda ɗaya, zygote, wanda daga gare shi ne dukkan amfrayo ke girma, tare da membobin da ke kewaye da shi. 37

The human individual arises from the conjugation of two minute structures called cells, one from the mother (oocyte) and one from the father (spermatozoon). These are called gametes. Together, these gametes form a single cell, the zygote, from which the entire embryo, including its surrounding membranes, grows. 37

Daga mahangar ilimin halittar jiki, kowace daga cikin sel guda biyu daga uwa da uba na bukatar kasancewa cikin ruwaye masu muhimmanci ga hadi. Maniyyi yana cikin ruwan da ake kira semen38, kuma kwan mace (oocyte) an lullube shi da bayanan mazaurin bututun kwai (oviductal secretions) da ake buƙata domin rayuwarsa da iyawarsa ta a hadu da shi. Masana ilimin halittar jiki Bruce Koeppen da Bruce Stanton sun bayyana haka:

From a physiological perspective, each one of the two cell structures from both the mother and the father need to be contained in fluids necessary for fertilization. The spermatozoon is contained in fluid called semen38, and the oocyte is coated in oviductal secretions required for its viability and fertilizability. Physiologists Bruce Koeppen and Bruce Stanton explain:

Ɓoyoyin cikin bututun mahaifa (oviduct) suna rufewa tare da shiga cikin tarin ƙwayoyin cumulus da kwai (cumulus-oocyte complex), kuma ana iya buƙatar su don kwan ya iya rayuwa da kuma iya haɗuwa da maniyyi.39

Oviductal secretions coat and infuse the cumulus-oocyte complex and may be required for viability and fertilizability.39

Don haka, nazarin kalmar nutfah a matsayin wani abu gauraye da ake samu sakamakon ƙwayoyin halitta guda ɗaya daga uwa da uban (waɗanda ake samu a cikin ruwayen da ake buƙata don haɗuwa) ya yi daidai da bayanin ilimin lafiyar jiki game da samuwar zaigot.

Thus, the analysis of the word nutfah as a mingled entity formed as a result of single cells from the mother and the father (which are contained in fluids necessary for fertilization) corresponds with the physiological description of the zygote's formation.

Matakin nutfah: Samuwar zygote (kwayar farko ta halitta), ta hanyar haɗuwar ruwaye biyu daga uwa da uba, wanda ke ɗauke da ƙananan tsarin kwayoyin halitta guda biyu (oocyte da spermatozoon).

he nutfah stage: The formation of the zygote, via the mingling of two fluids from the mother and the father, which contains two small cell structures (the oocyte and the spermatozoon).

Matakan ci gaban tayin ɗan adam da Alƙur'ani ya bayyana sun samu bincike daga wasu masana tafsiri. Suna ikirarin cewa maganar Alƙur'ani game da ci gaban ɗan adam an kwafo ta ne daga ayyukan masanin falsafa kuma mai ilimi iri-iri na Girkanci na dā, Aristotle, da kuma masanin falsafa kuma likita na ƙarni na 2, Galen. A cikin haske na wannan bincike, wannan zargi ba shi da tushe, domin Aristotle ya yi imani cewa namiji kaɗai ke samar da ruwan da ke da alhakin ci gaban tayin (kayan halitta na gado). Ya zaci cewa maniyyin namiji shi ne sifa mai aiki, yayin da kwan mace ke ba da ɓangare mara aiki kawai don hadi; ra'ayin da ya saɓa wa ilimin tayi na zamani.

The stages of the developing human embryo described in the Qur’an have been examined by some commentators. They assert that the qur’anic discourse on human development is plagiarised from the works of the ancient Greek philosopher and polymath Aristotle, and the 2nd century philosopher and physician Galen. In light of the above analysis this allegation is baseless, as Aristotle believed only the male produces fluid responsible for the development of the embryo (the genetic material). He supposes the male semen to be the active form and the female ovum as providing only the passive element for fertilization; an idea contradictory to modern embryology.

A gaskiya, Aristotle yana ganin cewa maniyyi yana haɗuwa da jinin al'adar mace, sannan yana daskarewa ya zama tayi. Ra'ayoyin Aristotle game da ci gaban ɗan adam a fili sun saɓa da Alƙur'ani da ilimin tayi na zamani, kamar yadda rubuce-rubucensa da kansa suka nuna:

In fact, Aristotle was of the opinion that semen mixed with women’s menstrual blood, coagulating to form the embryo. Aristotelian accounts of human development are evidently incongruous with both the Qur’an and modern embryology, as illustrated in his own writings:

...mace, ko da yake ba ta bayar da wani maniyyi a cikin haihuwa ba... tana bayar da wani abu, watau sinadarin da ke tattare da jinin al'ada... Idan namiji shi ne mai aiki, wanda ke fara motsi, mace kuwa a matsayinta na mace ita ce mai karɓa, to lallai abin da mace take bayarwa ga maniyyin namiji ba maniyyi ba ne, sai abu ne na asali. Kuma hakika haka muke ganin yana faruwa; gama sinadarin halitta na jinin al'ada yana cikin abin da ake kira farko-farkon abu (prime matter).40.

...the female, though it does not contribute any semen to generation... contributes something, viz., the substance constituting the menstrual fluid… [I]f the male is the active partner, the one which originates the movement, and the female qua female is the passive one, surely what the female contributes to the semen of the male will be not semen but material. And this is in fact what we find happening; for the natural substance of the menstrual fluid is to be classed as prime matter.40.

Masu tafsirin Alkur'ani na gargajiya sun bayyana sabanin da ke tsakanin bayanan Aristotle game da ci gaban halittar ɗan adam da labarin Alkur'ani. Ibn al-Qayyim, malamin fiqhu kuma mai tafsirin Alkur'ani na karni na 14, ya yi amfani da hadisai daban-daban na Annabi ﷺ don jaddada cewa maniyyin namiji shi kaɗai ba shi ne ke haifar da ɗa ba.41 Haka kuma, zargin satar bayani ba shi da tushe, domin kalmomin da aka yi amfani da su a Alkur'ani sun bambanta da zaɓin kalmomin Aristotle; Alkur'ani yana da daidaito a kimiyance, Aristotle kuwa ba haka yake ba. Ra'ayin Aristotle da aka watsar (cewa jinin al'ada yana cikin tsarin hadi) an ƙara bambanta shi da Alkur'ani da amfani da kalmar nutfah, wacce ba ita ce kalmar jinin al'ada a harshen Larabci ba. Kalmar jinin al'ada a Larabci ita ce haydh.

Classical exegetes of the Qur’an convey the disagreement between Aristotelian accounts of human development and the qur’anic narrative. Ibn al-Qayyim, the 14th century jurist and commentator of the Qur’an, uses various Prophetic traditions to emphasise the fact that male semen alone is not responsible for generating a child.41 Furthermore, assertions of plagiarism are futile as the words used in the Qur’an are unlike Aristotle’s choice of words; the Qur’an is scientifically accurate and Aristotle is not. Aristotle's discredited supposition (of menstrual blood being involved in the process of fertilisation) is further contrasted with the Qur’an and its use of the word nutfah, which is not the word for menstrual blood in Arabic. The word for menstrual blood in Arabic is haydh.

Game da zargin cewa Alƙur'ani ya yi satar kwafi daga Galen, wannan ma ba shi da tushe, domin Galen ya danganta wa maniyyi abin da ya kamata mu danganta wa ƙwayar halittar mace da aka hadu da maniyyi. Ya rubuta cewa:

As for the assertion that the Qur’an plagiarised from Galen, this is once again insubstantial as Galen attributes to the semen what we should to the fertilised ovum. He writes:

Haka ma maniyyi yake: ƙarfin da yake da shi tun farko, sun kasance tare da shi.42

so it is with the semen: its faculties it possessed from the beginning.42

Akasin haka, Alkur'ani ya bayyana nutfah a matsayin digon ruwa gauraye daga bangaren namiji da na mace, ba daga bangaren namiji kadai ba. Haka kuma yana jaddada cewa dukkan namiji da mace suna da alhakin halittar dan tayin. Wannan mahangar tana samun goyon baya daga Hadisin Annabi ﷺ, inda ya ke ambaton tambaya: "Yaya kuma 'ya'yansu za su yi kama da su?" Ibn al-Qayyim ya yi hasashen cewa idan mata ba su da wani irin maniyyi, to 'ya'yansu ba za su yi kama da su ba. Maniyyin namiji kadai ba ya haifar da da, domin samuwar ciki yana faruwa ne idan maniyyin namiji ya hadu da wani abu makamancinsa (kwai) daga bangaren mace.

Contrary to this, the Qur’an describes the nutfah as a mingled drop or fluid from both the male and the female, not just the male. It also stresses both the male and female as being responsible for the child’s genetic makeup. This reasoning is further supported by Prophetic tradition with the Prophetﷺ affirming a woman's responsibility for the genetic makeup of her child, as he proposes the question: “How else do their children resemble them?”43 Ibn al-Qayyim theorizes that if women do not have a type of semen, then their children would not look like them. The male semen alone does not generate a child because conception only occurs upon the mixture of male sperm with another equivalent (ovum) from the female. 44

Wannan bayani, na cewa Alkur'ani ya dauki namiji da mace a matsayin masu alhakin "gabobin jiki" (faculties), yana karyata zaton cewa Alkur'ani ya dogara ne ga ka'idar Galen, wadda ke yawaita muhimmancin gudummawar namiji tare da raina na mace. Wadannan bambance-bambance da bayanai suna taimakawa wajen wargaza hasashen satar ra'ayi (plagiarisation), kuma ya zama wajibi a tambayi: idan Annabi ﷺ ya sata ayyukan Galen da Aristotle, me yasa kalmomin da likitocin Girka suka yi amfani da su wajen bayyana wannan mataki sun bambanta da na Alkur'ani? Kuma don me Alkur'ani ya zama daidai da kimiyya, alhali Galen da Aristotle ba su zama haka ba?

This demonstration, of the Qur’an perceiving both the male and female as responsible for the ‘faculties’, renders invalid the assumption that the Qur'an is based on Galen's theory, which exaggerates the male contribution and understates that of the female. These contrasts and explications contribute to a dismantling of the plagiarisation thesis, and it becomes necessary to pose the questions: if the Prophet ﷺ plagiarised Galen’s and Aristotle’s works, why are the words used by the Greek physicians and the Qur’an to describe this stage dissimilar? And why is the Qur’an scientifically accurate when Galen and Aristotle are not?