Mataki na gaba a cikin bayanin Alkur'ani game da ci gaban tayin ɗan Adam shi ne suturta ƙasusuwa da tsoka. Kalmar kasauna tana nufin: sanya tufafi, yin sutura, yin ado da tufafi da kuma sanya kaya. Haka kuma tana ɗauke da ma'anoni kamar: rataya, lulluɓe, fuskanta, layin ciki da kuma sanya akwati. Ƙarin fassarorin kalmar sun haɗa da: rufe gaba ɗaya, rufewa, sakawa, zamewa da kuma ba da kamanni da sa yayi kama.79 Kalmar lahm tana nufin tsoka, nama, ko wani yanki na tsoka ko nama. 80 81

The next stage in the qur’anic description of the development of the human embryo is clothing the bones with flesh. The word kasauna means: to clothe, to dress, to garb and to attire. It also carries the meanings of: to hang, to drape, to face, to line and to case. Further interpretations of the word include: to incase, to cover, to put, to slip and to give the appearance of and make look like.79 The word lahm means flesh, meat, or a piece of flesh or meat. 80 81

Kalmomin da ake amfani da su a cikin Alƙur'ani don kwatanta wannan mataki sun yi daidai da ilimin zamani na ilimin halittar tayi (embryology). Kalmar "kasauna" tana nuna ƙaura da haɗuwar myoblasts, waɗanda ke tsara kansu zuwa tarin tsoka na baya da na ciki (dorsal da ventral) suna kewaye da ƙashin tayi da ke tasowa. Waɗannan ci gaban halittu suna bayyana ta ma'anonin da kalmar "kasauna" ke ɗauka, kamar: sanya tufafi, sutura, rufewa da lulluɓewa. Kalmar "lahm" ba ta takaita ga tsokar gaɓoɓi kawai ba, tana kuma shafar tarin tsokar da ke kewaye da ƙashin tsakiya (axial skeleton).

The words used in the Qur’an to describe this stage are remarkably consistent with modern embryology. The word kasauna denotes the migration and aggregation of the myoblasts which organize into dorsal and ventral muscle masses surrounding the developing skeleton. These physiological developments are illustrated by the meanings kasauna carries, such as: to clothe, to dress, to incase and to cover. The word lahm is not just limited to the limb muscles but also applies to the muscles masses surrounding the axial skeleton.

Barry Mitchell da Ram Sharma sun yi bayani kan tsarin samuwar tsoka a kan kwarangwal ɗin gaɓa mai tasowa:

Barry Mitchell and Ram Sharma elucidate the process of muscle formation over the developing limb skeleton:

Tsokar tsokar ɗin gaɓɓai suna banbanta daga myoblasts a ɓangaren kusa (proximal) na ƙwayar gaɓa, kuma nan da nan suna karɓar jijiyoyinsu daga ventral rami na jijiyoyin kashin baya. Sai myoblasts su yi ƙaura zuwa ɓangaren nesa (distal), kuma nan da nan su tsara kansu zuwa tarin tsoka na baya (dorsal) da na gaba (ventral) waɗanda ke kewaye da ƙashin da ke tasowa, suna ɗauke da jijiyoyinsu tare da su.82.

The limb muscles differentiate from myoblasts in the proximal part of the limb bud, and soon receive their innervations from the ventral rami of the spinal nerves. The myoblasts then migrate distally and soon become organized into a dorsal and ventral muscles mass surrounding the developing skeleton, carrying their innervations with them.82.

John Allen da Beverley Kramer sun tabbatar da yadda tsokar gaɓɓai ke samuwa: Jim kaɗan bayan an kafa samfurin ƙasusuwan da aka yi da guringuntsi, ƙwayoyin myogenic, waɗanda yanzu suka zama myoblasts, suna haɗuwa su samar da taruwar tsoka a gefen gaba da gefen baya na gaɓɓai. Waɗannan taruwar tsoka, sassan da suka dace, su ne ke samar da masu lanƙwasa da masu miƙewa na haɗin gwiwa. Ana kuma samar da tsokar juyawa, ta yadda masu lanƙwasawa da masu juya tafin hannu zuwa ƙasa suke da alaƙa, kuma masu miƙewa da masu juya tafin hannu zuwa sama suke da alaƙa.83.

John Allen and Beverley Kramer confirm how limb muscles are formed: Soon after the cartilaginous models of the bones have been established, the myogenic cells, which have now become myoblasts, aggregate to form muscle masses on the ventral and dorsal aspects of the limbs. These muscle masses, the relevant compartments, form the flexors and extensors of the joints. Rotator muscles are also formed so that flexors and pronators are related and extensors and supinators are related.83.

Tsarin samar da tsoka ba ya takaita ga gabobin jiki kawai ba. Da zarar kasusuwan jiki sun tsaru, sai tsoka ta fara samuwa kewaye da kasusuwan da ke ci gaba da girma. Misali, masanin ilimin tayi (embryologist) Bruce Carlson ya nuna cewa tsokar fuska tana samuwa ne bayan tsarin kasusuwan fuska na asali ya kafu.84

The process of muscular formation is not just limited to the limbs. Once the skeletal framework is in place, muscles start to form around the developing skeleton. For example, embryologist Bruce Carlson highlights how the facial musculature forms once the basic facial skeletal structure takes place.84

Kausana da lahm (muhimman kalmomi a wannan mataki): ƙaura da haɗuwar ƙwayoyin tsoka a kewayen gaɓar da ke tasowa da kwarangwal na tsakiya, domin samar da tsokoki, jijiyoyi da nama mai haɗa abubuwa.

Kausana and lahm (the key words in this stage): the migration and aggregation of the muscles cells around the developing limb and axial skeleton, to form muscles, tendons and connective tissue.

Masana tarihi na ilimi sun tabbatar da cewa Annabi Muhammadu ﷺ ya sace wannan mataki daga wajen Bafalsafe Bagriken nan Aristotle. Maganar Aristotle da ke cewa "A kewayen ƙasusuwa, kuma an haɗa su da su ta hanyar zarurruka masu kama da zare, akwai sassan nama da ke tsiro, saboda su ne ƙasusuwa suke wanzuwa" 85 tana kama da maganar Alƙur'ani cewa: {sa'an nan muka lulluɓe ƙasusuwa da nama}.

Academic historians attest the Prophet Muhammad ﷺ plagiarised this stage from the Greek Philosopher Aristotle. Artistotle’s following statement “Round about the bones, and attached to them by thin fibrous brands, grow fleshy parts, for the sake of which the bones exist”85 seems to correlate with the qur’anic statement “then we clothed the bones with flesh”.

A cikin kwatanta maganganun, a bayyane yake cewa Alkur'ani yana nuna sani mai zurfi da cikakken bayani game da yadda tsokoki ke samuwa. Bayanin myoblasts suna "taruwa" da "yin ƙaura zuwa ƙarshe" an yi shi ne ta hanyar ambaton Alkur'ani na kalmar kasauna (sanya tufafi da rufewa). Irin wannan cikakken bayani ba a haɗa shi a bayanin Aristotle ba. Ya kamata a lura cewa ƙaurar myoblasts da ke kewaye da ƙasusuwa ba za a iya gani da ido tsirara ba. Wannan gaskiya tana haifar da ra'ayin cewa Alkur'ani yana da asalin Allah, kuma yana sake tabbatar da matsayinsa a matsayin alama zuwa ga abin da ke bayan duniyar nan.

In comparing the statements it is clear the Qur’an demonstrates an intimate and detailed knowledge of the process of how muscles are formed. A depiction of the myoblasts ‘aggregating’ and ‘migrating distally’ is made with the qur’anic mention of kasauna (to clothe and incase). This level of detail is not, however, included in Aristotle's description. It must be noted that the migration of the myoblasts surrounding the bones cannot be seen with the naked eye. This fact creates an impression of the Divine nature of the Qur'an and reiterates its role as a signpost to the transcendent.

Wata fahimta mai ban sha'awa kuma mai muhimmanci za a iya ɗauka idan aka yi la'akari da kamanceceniyar waɗannan maganganu guda biyu. Maimakon ƙaryata sahihancin Alƙur'ani, yana kawar da da'awar cewa Annabi Muhammad ﷺ ya kwafi Aristotle. Abin da ke fara zuwa a rai shi ne tambayar cewa, idan Annabi ﷺ ya ɗauki daga aikin Aristotle, to me ya sa Alƙur'ani ya ƙunshi bayanai daidai kawai, ya ƙi haɗa bayanan Aristotle marasa daidai?

An interesting and significant perspective can be taken considering the similarities between both these statements. Rather than negate the authenticity of the Qur’an, it serves to dismantle the claims that the Prophet Muhammad ﷺ copied Aristotle. What is primarily brought to mind is the question of how, if the Prophet ﷺ is supposed to have taken from Aristotle’s work, is it the Qur’an only contains the correct information and refused to include Aristotle’s incorrect information?

A ƙarin matsalolin ra'ayin sata (plagiarisation) suna bayyana idan aka bincika tambayar sosai, kuma wannan ya tabbatar da amincewa da sahihancin Alkur'ani. Misali, ta yaya za a bayyana cewa Annabi ﷺ bai karɓi ra'ayin Aristotle cewa tayin namiji yana samuwa a gefen hagu na mahaifa, tayin mace kuma a gefen dama na mahaifa? 86 Ko kuma gaskiyar cewa Alkur'ani bai ambaci ka'idar Aristotle da aka watsar kuma aka yi kuskuren amfani da ita ba, cewa maniyyi yana haɗuwa da jinin al'adar mace har ya yi daskarewa ya zama tayi? Kuma me ya haifar da bambanci tsakanin yadda Alkur'ani ya ƙayyade nutfah maimakon haydh (jinin al'ada) a matakin hadi? Bugu da ƙari, Aristotle ya yi imani cewa jiki na sama yana samuwa kafin jiki na ƙasa: "Yanzu sashen jiki na sama shi ne na farko da ake ayyana shi a cikin tsarin samuwar tayin; sashen ƙasa kuwa yana samun girma a hankali yayin da lokaci ke wucewa." 87.

In exploring the above question further problems with the plagiarisation thesis are brought to light, which inevitably prove the credibility and authenticity of the Qur'an. For example, how can we explain the Prophet ﷺ not adopting the Aristotelian view that male embryos are generated on the left side of the womb, and female embryos on the right side of the womb? 86 Or the fact that the Qur’an does not mention Aristotle’s discredited and misapplied theory of semen mixing with women’s menstrual blood coagulating to form the embryo? And what caused the distinction between the Qur’an’s specification of nutfah instead of haydh (menstrual blood) during the stage of fertilization? Moreover, Aristotle held the belief that the upper body is formed before the lower body: Now the upper portion of the body is the first to be marked off in the course of the embryo's formation; the lower portion receives its growth as time goes on. 87.

Wannan wani ra'i ne da Alkur'ani bai ambata ba.

Again, this is a concept the Qur’an does not mention.

Idan za a dauki da muhimmanci da'awar cewa an yi sata daga Aristotle, to dole mu yi tambaya ta karshe: me ya sa, tun da babu hanyar kimiyya da za a tabbatar ko a karyata maganganun Aristotle, Alkur'ani ya zabi ya cire wadannan zato marasa gaskiya musamman? Zabin kalmar Alkur'ani ta musamman don bayyana wannan mataki (yin sutura) zai bukaci sanin cikakken bayani game da yadda myoblasts ke motsawa. Wannan tsari, wanda Alkur'ani ya bayyana sosai, ba za a iya gani da idon mutum ba - kamar yadda aka bayyana.

If the claim that Aristotle was plagiarised is to be taken seriously we must ask a final question: why, when there was no scientific way of proving or disproving Aristotle’s statements as true, does the Qur’an choose to specifically omit these wrong conjectures? The Qur’an’s particular choice of the word to describe this stage (to clothe) would require an intimate knowledge of the migration of the myoblasts. This process, remarkably illustrated in the Qur’an, cannot - as explained - be seen with the naked eye.

Masu sukar kwatancin Alƙur'ani na tayin ɗan Adam yayin da yake tasowa suna ganin cewa kalmar lahm (nama) ba ita ce mafi daidai da za a yi amfani da ita ba, kuma kalmar adlat (tsoka) ta fi dacewa. Wannan tunanin ba shi da tushe, domin kalmar lahm ta fi faɗi sosai. Ma'anarta ta haɗa da tsoka da sauran sassan nama kamar jijiyoyi da kyallen haɗi, duk waɗannan suna shiga cikin wannan matakin. John Allen da Beverley Kramer sun bayyana wannan matakin:

Critics of the qur’anic description of the developing human embryo maintain that the word lahm (flesh) is not the most accurate word to use and the word adlat (muscle) is more appropriate. This approach is insubstantial because the word lahm is far more comprehensive. It includes muscle and other aspects of flesh such as tendons and connective tissue in its meaning, all of which are involved at this stage. John Allen and Beverley Kramer explain this stage:

A ƙarshe, tsokoki da jijiyoyi suna haɗuwa da ƙasusuwa don su iya aiwatar da ayyukansu a kan haɗin gwiwa.88

Ultimately, the muscles and tendons become attached to the bony structures so that they can produce their actions across the joints.88

Wannan magana tana tabbatar da cewa haramcin da aka sanya kan lahm (naman jiki) ba shi da tasiri. Kawai a ce "tsoka" ba zai isa ba wajen bayyana abin da ke faruwa a wannan mataki.

This statement proves the imposition against lahm to be ineffective. Simply specifying ‘muscle’ would not be comprehensive enough to describe what occurs at this stage

Masu sharhi kan kwatancin Alkur'ani game da tayin mutum mai tasowa suna ikirarin cewa Alkur'ani yana nuna jerin abubuwan da suke faruwa ba daidai ba dangane da kasusuwa da suturar tsoka. Suna bayyana cewa samuwar kasusuwa da tsoka tana faruwa a lokaci guda, amma Alkur'ani yana amfani da harafin haɗi fa, wanda a cikin mahallin ayar yana nuna jerin abubuwa da ke faruwa cikin sauri, daya bayan daya. Misali, Alkur'ani yana cewa "Mun mayar da wannan dunƙule ya zama kasusuwa, sai (fa) Muka suturta kasusuwan da tsoka".

Commentators on the qur’anic description of the developing human embryo claim the Qur’an portrays an inaccurate succession of events with regards to the bones and the clothing of the flesh. They declare bone and muscle formations occur simultaneously, but the Qur’an uses the connective particle fa, which in the context of the verse, indicates a quick succession of one thing happening after the other. For instance the Qur’an says “We made that lump into bones, and (fa) We clothed those bones with flesh”.

Wannan ra'ayi yana nuna rashin fahimtar mahallin harshe na ayar. Harafin fa da Alkur'ani ya yi amfani da shi ba ya cikin mahallin halitta; a maimakon haka yana cikin mahallin sanya tsoka a kan ƙasusuwan gaɓɓai. Alkur'ani bai kayyade lokacin da tsoka (ko tsokoki) suka samu ba; yana kayyade lokacin da sanya tsoka a kan ƙasusuwan gaɓɓai ke faruwa kawai. Wannan, kamar yadda John Allen da Beverley Kramer suka bayyana, yana faruwa nan da nan bayan haka:

This view represents a misunderstanding of the linguistic context of the verse. The Qur’an’s use of the particle fa is not in the context of creating; rather it is in the context of clothing the bones with flesh. The Qur’an does not specify when the flesh (or muscles) were formed; it only specifies when the clothing of the limb bones with flesh happens. This, as John Allen and Beverley Kramer explain, is straight after:

Jim kadan bayan an kafa samfuran guringuzon ƙasusuwa, ƙwayoyin tsoka masu samar da tsoka, waɗanda yanzu suka zama myoblasts, suna taruwa su samar da tarin tsoka a gefen ciki da na baya na gaɓoɓi. 89

Soon after the cartilaginous models of the bones have been established, the myogenic cells, which have now become myoblasts, aggregate to form muscle masses on the ventral and dorsal aspects of the limbs. 89

Muhimmin bayani a nan shi ne cewa wannan da'awa ba ta da tushe a kimiyya, domin samuwar kasusuwan gaɓa da tsokokin gaɓa ba ta faruwa a lokaci ɗaya. Masanin ilimin ciki (embryology) Bruce Carlson ya tabbatar da cewa kasusuwan gaɓa suna samuwa kafin tsokokin gaɓa: Kwarangwal ita ce nama na farko na gaɓa da ke nuna bayyanannen alamun bambance-bambance.

A significant clarification to make is that this contention has no scientific basis because limb bone and muscle formation are not simultaneous. Embryologist Bruce Carlson confirms the limb bones as being formed before the limb muscles: The skeleton is the first major tissue of the limb to show overt signs of differentiation. 90