Kalmar khalqan tana nufin sassaƙawa, siffantawa da kuma ƙirƙira. Haka kuma tana nufin yi, halitta da kuma samarwa daga farko.91 Kalmar akhara kuma tana nufin wani ko ƙari ɗaya.92 Al-Razi ya ruwaito daga sahabin Manzon Allah ﷺ, kuma masanin tafsirin Alƙur'ani, Ibn Abbas, cewa "wasu siffofi" na nufin dukkan nau'ikan girma daban-daban, da suka haɗa da tayi, jariri da yaro.93

The word khalqan means to shape, to form and to mold. It also means to make, to create and to originate.91The word akhara means another or one more.92 Al-Razi quotes the companion of the Prophet ﷺ, and qur’anic exegete, Ibn Abbas that ‘other forms’ signifies all various types of growth including foetal, infancy, and childhood. 93

Sharuɗɗan da Alƙur'ani ya yi amfani da su wajen bayyana mataki na ƙarshe na halittar ɗan adam suna dacewa da ilimin zamani na ilimin tayin ɗan adam (embryology). Daga mako na 8 zuwa ƙarshen ciki akwai lokacin girma da faɗaɗa, wanda a lokacin ne jariri yake fara samun siffofi na ɗan adam na musamman. Ana kiran wannan mataki da suna matakin tayi (foetal stage). "Siffar" jariri tana tasowa daga wadda ba a iya bambanta ta ba zuwa wadda ake "tsarawa" da kuma "yi mata sura" irin "surar" ɗan adam. Barry Mitchell da Ram Sharma sun bayyana wannan matakin na girma.

The terms used in the Qur’an to describe the final process correspond to modern embryology. From the 8th week to the end of pregnancy the period of growth and enlargement occurs, during which time the baby begins to form human-specific aesthetic features. This is usually called the foetal stage. The baby’s ‘shape’ develops from indistinguishable to being ‘molded’ and ‘made to look like’ the human ‘form’. Barry Mitchell and Ram Sharma convey this stage of growth:

Lokacin da ya fara daga karshen mako na 8 zuwa cikakken lokaci (mako 38) shi ne lokacin girma da karuwa (lokacin tayi).94

The period of time from the end of week 8 to full term (38 weeks) is a phase of growth and enlargement (the fetal period).94

Matakin khalqan akhara: Ƙarshen matakin tayi, da farkon sabon mataki na girma.

The khalqan akhara stage: The end of the embryonic stage, and the beginning of a new phase of growth.

Likitan nan al-Harith bin Kalada an haife shi ne a tsakiyar karni na 6 a cikin kabilar Banu Thaqif a Ta'if. Wasu masana tarihi suna ganin cewa ya samu ilimin likitanci a makarantar likitanci ta Jundishapur, inda ya koyi koyarwar Aristotle da Galen.95 A cewar waɗannan masana tarihi:

The physician al-Harith bin Kalada was born in the middle of the 6th century in the tribe of Banu Thaqif in Ta’if. Some historians maintain that he received his medical education at the Jundishapur medical school where he learnt the teachings of Aristotle and Galen.95 According to these historians:

Babban alaƙar da ke tsakanin likitancin Musulunci da na Girka dole ne a nemo ta a likitancin ƙarshen zamanin Sasaniyawa, musamman a Makarantar Jundishapur maimakon ta Alexandria. A lokacin da Musulunci ya fara yaɗuwa, Jundishapur tana cikin ƙololuwar daraja. Ita ce cibiyar likitanci mafi muhimmanci a zamanin, wadda ta haɗa al'adun likitanci na Girka, na Indiya da na Iran a cikin yanayin al'umma daban-daban, wanda hakan ya shimfiɗa tushe ga likitancin Musulunci. 96

The major link between Islamic and Greek medicine must be sought in late Sasanian medicine, especially in the School of Jundishapur rather than that of Alexandria. At the time of the rise of Islam Jundishapur was at its prime. It was the most important medical centre of its time, combining the Greek, Indian and Iranian medical traditions in a cosmopolitan atmosphere which prepared the ground for Islamic medicine. 96

Bayan wannan labari, wasu masana tarihi da masu sharhi suna ganin cewa Annabi Muhammad ﷺ ya kwafi bayanan Aristotle da Galen game da tayin ɗan adam mai tasowa ta hannun Ibn Kaladah, kuma ya nemi shawarar likita daga gare shi.97 Wannan ba shi da tushe saboda dalilai da dama.

Following this narrative some historians and commenta tors believe the Prophet Muhammad plagiarised Aristotle’s and Galen’s accounts of the developing human embryo via bin Kalada, and sought medical advice from him.97 This is unfounded for various reasons.

1. Kamar yadda aka bincika a baya, idan Annabi ﷺ ya kasance yana da tasiri daga ilimin bin Kalada na likitocin Girka, to ta yaya ya ƙi abin da ba daidai ba musamman, ya inganta abin da yake daidai, kuma ya ƙara sababbin matakai ko sassa na tsarin, waɗanda duk ilimin halittar tayi na zamani ya tabbatar?

1. As previously explored, if the Prophet ﷺ had indeed been influenced by bin Kalada’s knowledge of the Greek physicians, how did he specifically reject what was wrong, improve what was right, and add new stages or parts of the processes, of which all are corroborated by modern embryology?.

2. Iƙirarin cewa Annabi ﷺ ya nemi shawarar likita daga wajen Ibn Kalada ba ya nufin ko ya tabbatar da cewa ya kwafi aikin Ibn Kalada. Nauyin hujja yana kan wanda ya yi iƙirarin. Daga mahangar tarihi, babu wata hujja kai tsaye kuma bayyananniya da ke nuna cewa Annabi ﷺ ya ƙirƙiri ra'ayoyinsa game da ilimin halittar ciki ta hanyar Ibn Kalada.

2. Claiming the Prophet ﷺ sought medical advice from bin Kalada neither implies nor stipulates the fact that he copied bin Kalada’s work. The onus of proof is on the one who is making the claim. From a historical perspective there is no direct and explicit evidence that indicates the Prophet ﷺ manufactured his views on embryology via bin Kalada.

3. Tarihin farko-farko game da rayuwar Annabi ﷺ ya nuna kuma ya jaddada amincin halayensa. Ba makaryaci ba ne, kuma ikirarin cewa ya kasance makaryaci ba shi da hujja. Zaton cewa ya kwafi Ibn Kalada, alhali yana riƙe da cewa Alkur'ani maganar Allah ce, don haka ba zai yiwu a yi tunaninsa ba. Har abokan gaba na saƙonsa sun san shi da suna "Amintacce."98

3. Early historical sources on the Prophet’s ﷺ life illustrate and emphasise the integrity of his character. He was not a liar and to assert as much is indefensible. The presumption that he copied bin Kalada, while maintaining the Qur’an to be the word of God, is therefore inconceivable. He was known even by the enemies to his message as the “Trustworthy”.98

Ƙarin shaida ga amincin Annabi ﷺ da gaskiyarsa ita ce cewa maƙaryaci yakan yi ƙarya ne don neman wani amfanin duniya, amma Annabi ﷺ ya ƙi duk abin duniya da yake nema, kuma ya sha wahala sosai saboda saƙonsa. Ya ƙi arziki da mulkin da aka miƙa masa don ya daina yaɗa saƙonsa. 99 Abin lura shi ne an tsananta masa saboda imaninsa; an ƙauracce masa, aka kore shi daga birninsa mai ƙaunar zuciya, Makka; aka hana shi abinci; kuma yara suka jefe shi da duwatsu har jininsa ya cika ƙafafunsa. Matarsa ta rasu, kuma sahabbansa masoya sun sha azaba da tsanantawa.100 Farfesa mai ritaya a fannin nazarin Harshen Larabci da Musulunci, marigayi W. Montgomery Watt, a cikin littafinsa Muhammad at Mecca, ya yi bayani a kan haka: Shirinsa na jure tsanantawa saboda imaninsa, babban halin kirkin mutanen da suka yi imani da shi suka kuma dube shi a matsayin shugaba, da girman nasarar da ya samu a ƙarshe - duk suna nuna cikakken amincinsa. Zaton cewa Muhammad ﷺ maƙaryaci ne yana haifar da matsaloli fiye da waɗanda yake warwarewa.101

Wata tatsuniya mai tasiri ta samu gindin zama game da ayyukan Nestoriyawa a birnin Gondeshapur [Jundishapur] da ke kudu-maso-yammacin Farisa. Bisa ga labarin da ake maimaitawa sau da yawa, Nestoriyawa sun mayar da Gondeshapur babbar cibiyar ilimi a karni na shida, inda suka kafa abin da wasu masu sha'awa suka zaɓi kira jami'a, inda za a iya samun koyarwa a dukkan ilimomin Girka. An yi zargin cewa Gondeshapur tana da makarantar likitanci, mai tsari na karatu bisa littattafan Alexandriya, da asibiti irin na asibitocin Byzantium, wanda ya kasance yana samar da likitocin da aka horar da su a magungunan Girka ga masarautar. Mafi muhimmanci kuwa, an dauki Gondeshapur a matsayin wadda ta taka rawar gani wajen fassara ilimin Girka zuwa harsunan Gabas ta Tsakiya, kuma, hakika, a matsayin babbar hanyar da ilimin kimiyyar Girka ya bi zuwa ga Larabawa. Bincike na baya-bayan nan ya bayyana wani yanayi da ya fi sauki sosai. Ba mu da kwararan shaida da ke tabbatar da wanzuwar makarantar likitanci ko asibiti a Gondeshapur, ko da yake da alama an samu makarantar tauhidi da watakila wata karamar asibiti da ke makale da ita. Babu shakka Gondeshapur ta kasance wurin ayyukan ilimi masu tsanani da wani adadi na aikin likitanci - ta samar da jerin likitoci ga kotun Abbasiyawa a Baghdad tun daga karni na takwas - amma abin shakka ne ko ta taba zama babbar cibiyar koyar da likitanci ko fassara. Ko da yake labarin Gondeshapur ba abin dogaro ba ne cikin cikakkun bayanansa, darasin da aka yi nufin koyarwa da shi yana da inganci duk da haka. 102.

An influential mythology has developed around Nestorian activity in the city of Gondeshapur [ Jundishapur] in south-western 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 physicians 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. Recent research has revealed a considerably less dramatic reality. 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 Gondeshapur was the scene of serious intellectual endeavour and a certain amount of medical practice —it supplied a string of physicians for the Abbasid 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. 102.

5. Masana tarihi irin su Manfred Ullman da Franz Rosenthal suna shakka game da bayanan da suka shafi bin Kalada. Suna kiransa da mutum na almara104, wanda ke da alamomin adabi da suka yi kama da haruffan da aka ƙirƙira. Farfesa Gerald Hawting, a cikin makalarsa The Development of the Biography of al-Harith ibn Kalada and the Relationship between Medicine and Islam, ya rubuta:

5. Historians such as Manfred Ullman and Franz Rosenthal are skeptical about the material referring to bin Kalada. They refer to him as a legendary figure104, which has literary allusions to characters of fictitious creation. Professor Gerald Hawting, in his essay The Development of the Biography of al-Harith ibn Kalada and the Relationship between Medicine and Islam, writes:

A cikin waɗannan majiyoyi na baya-bayan nan, bayanai game da al-Harith suna da warwatse, ambaton sana'arsa a matsayin likita ba su da daidaito, kuma inda suka bayyana, sukan zo ne a zahiri kawai, kuma da alama babu bayani mai yawa game da yanayin maganin nasa ko cikakken bayani game da rayuwarsa.105 Daga wannan mahanga, amfani da labarun tarihi marasa tabbas ko marasa cikakkiyar hujja game da "sana'ar likita" ta bin Kalada yana raunana hujjar cewa Annabi ﷺ ya kwaikwayi likitan karni na bakwai.

In these latter sources the information about al-Harith is fragmentary, references to his profession as a doctor are not consistent and, where they occur, tend to be incidental, and there seems to be little information about the nature of his medicine or detail about his life.105 From this perspective, using unreliable or inconclusive historical narratives concerning bin Kalada’s “profession as a doctor” serve to weaken the argument that the Prophet ﷺ copied the 7th century physician.

6. Babu wata shaida da ke nuna cewa akwai wata babbar makarantar likitanci a karni na 6 ko na 7. Masanin magani kuma masanin tarihi Plinio Prioreschi, a cikin littafinsa A History of Medicine, ya nuna cewa babu wata majiyar Farisa da ke tabbatar da da'awar cewa Jundishapur ta taka muhimmiyar rawa a tarihin magani.106

6. There appears to be no evidence of a major medical school in either the 6th or 7th century. The academic medic and historian Plinio Prioreschi in his book A History of Medicine highlights that there are no Persian sources that substantiate the claim that Jundishapur played a significant role in the history of medicine.106

7. Akwai rahotannin tarihi da ke cewa Ibn Kalada ya musulunta kuma an dauke shi a matsayin sahabin Annabiﷺ. Masanin kabilu kuma masanin harshe, William Brice, a cikin littafinsa An Historical Atlas of Islam, ya rubuta cewa: Ya musulunta kuma ya samu matsayin daya daga cikin sahabban Annabiﷺ.107.

7. There are historical reports stating that bin Kalada converted to Islam and was considered a companion of the Prophetﷺ. Ethnographer and linguist, William Brice in his book An Historical Atlas of Islam, writes: He was converted to Islam and had acquired the status of one of the Prophet's Companions.107.

Masu suka zargi suna cewa Annabi Muhammadu ﷺ ya yanka ko ya bincika tayin mutane da na dabbobi, saboda haka ilimin kimiyyarsa ya samo asali daga hakan. Hujja ta farko da ke karyata wannan zargi ita ce, yawancin matakan da Alkur'ani ya bayyana ba za a iya ganinsu da ido tsirara ba, sai da na'urorin ƙara gani, misali matakin nutfah da matakin 'alaqah. Wani dalili mai karfi da ke ƙaryata hakan shi ne, rashin amfani da kuma rashin fa'ida ga Annabi ﷺ ya kashe lokacinsa yana bincika tayi, alhali manufarsa da ya bayyana ita ce yada saƙon Musulunci. Wadannan ayoyi (wato, ayoyin da ke bayanin ci gaban tayi) ba su shafi ainihin Musulunci ko yaduwarsa ba, kuma ba zai yiwu ba su shafe shi ba, musamman a yanayin Larabawa na karni na bakwai, inda zurfin ilimin tayi ba zai yiwu ba. A karshe, me yasa babu wasu bayanai da ke nuna cewa Annabi ﷺ ya yanka tayin dabbobi ko na mutane? Irin wannan zargi bai dace da rayuwarsa da manufarsa ba, Annabi Muhammadu ﷺ.

Critics allege that the Prophet Muhammad ﷺ dissected or examined human and animal embryos, and therefore serves as an explanation of his scientific knowledge. An immediate refutation of this allegation is that many of the stages described in the Qur’an cannot be seen with the naked eye but require optical aids, examples of which include the nutfah stage and the `alaqah stage. Yet another poignant reason invalidating this is the impracticalness and counter-productivity of the Prophet ﷺ spending his time examining embryos, when his proclaimed mission was to spread the message of Islam. These particular verses (that is; the verses detailing the development of the embryo) did not, and would have been unlikely to, affect the essence or propagation of Islam, especially in a 7th century Arabian context where such deep understandings of embryology was improbable. Finally, why aren’t there any records of the Prophet ﷺ dissecting animal or human embryos? Such a claim does not tally with the life and mission of the Prophet Muhammad ﷺ.

Saboda haka mutum ya duba daga me aka halicce shi. An halicce shi daga ruwa mai tsiro, wanda ke fitowa daga tsakanin kashin baya da hakarkarin.

So let man observe from what he was created. He was created from a fluid, ejected, emerging from between the backbone and the ribs.114.

Abubuwan da aka ambata a sama masu sukar lamarin da masu sharhi da dama sun yi suka a kansu cewa ba su dace da kimiyya ba, kuma duk wani yunƙuri na ceto ma'ana daidai daga cikinsu an ɗauka cewa kamar sarrafa kalmomi ne. Wannan hukunci ya samo asali ne daga nazarin kalmomin (sulb) da (tara’ib), waɗanda aka fassara da ma'anar 'kashin baya' da 'hakarkari'. Waɗanda ke riƙe da cewa Alƙur'ani bai dace da kimiyya ba suna iƙirarin cewa wannan fassarar ga kalmomin sulb da tara’ib ba za ta iya dacewa da ci gaban zamani a fannin ilimin jiki ba. Duk da haka, bayan nazarin ma'anar waɗannan kalmomi bisa harshe, za a ga cewa waɗannan kalmomi a zahiri sun dace da ilimin jiki na zamani.

The above verses have been condemned by various critics and commentators as being scientifically inaccurate, and any attempt to salvage an accurate meaning from them has been suggested to be tantamount to textual acrobatics. This evaluation arises from an analysis of the words (sulb) and (tara’ib) which have been translated to mean ‘backbone’ and ‘ribs’. Those who maintain the scientific inaccuracy of the Qur’an claim the above translation for the words sulb and tara’ib cannot be reconciled with modern developments in physiology. However, after a lexical analysis of these words it will be seen that these words do in fact concur with modern physiology.

Kalmar (sulb) tana nufin abubuwa da dama, ciki har da mai tsauri, mai ƙarfi, mai ƙarfi sosai, mai taurin kai da mara sassauci. Hakanan tana nufin kowane sashe na kashin baya, musamman sashen ƙasan baya da kwankwaso. Kalma ce da ke nufin maza kawai.115 116 Kalmar (tara’ib) kuma tana nufin ƙashin ƙirji, hakarkari ko ƙashin ƙwanƙwasa117 118, kuma yawancin malamai suna cewa wannan kalma tana nufin mata musamman.

The word (sulb) carries various meanings including hard, firm, solid, stiff and rigid. It also means any portion of the backbone, particularly the lumbar portion and the loins. It is specific to males115 116. The word (tara’ib) means breastbone, the ribs117 or the pelvic arch118, and this word according to most authors refers specifically to women.

Tare da irin waɗannan bincike-bincike na fassarorin da harshen Larabci ke bayarwa, ana iya fahimtar cewa Alƙur'ani yana dacewa da ilimin halittar jiki na zamani, domin an san cewa maniyyi da ruwan maniyyi suna fitowa daga wani yanki da ake kira ƙugu (ƙashin baya na ƙasa), kuma ƙwai yana fitowa daga yankin baka na ƙashin ƙugu. Dukansu biyun suna da mahimmanci wajen halittar mutum, wato ɗan Adam.

Hadisai-hadisan Annabi ﷺ waɗanda ke bayyana da kuma ƙara haske game da ra'ayin Alƙur'ani kan tayin ɗan adam da ke tasowa sun yi daidai da ilimin tayi na zamani. Akwai hadisai masu yawa da ke tabbatar da wannan magana. Misali, hadisin da ke bayani kan ƙayyade jinsi ya nuna yadda hadisan Annabi ﷺ suka yi daidai da ci gaban kimiyya.

Prophetic traditions that clarify and elucidate the qur’anic view on the developing human embryo correspond with modern embryology. There are a myriad of traditions that substantiate this claim. For instance the following tradition on gender determination highlights how the Prophetic traditions are in line with scientific developments:

Ana aika mala'ika zuwa ga nutfah bayan ta zauna a mahaifa na dare 40 ko 45, sai ya ce: "Ya Ubangiji! Shin zai zama mai shiga wuta ne ko mai farin ciki?" Sai a rubuta hakan. Sannan ya ce: "Ya Ubangiji! Shin namiji ne ko mace?"

The angel is sent to the nutfah after it has settled in the uterus for 40 or 45 nights and says, “Lord! Is it to be wretched or happy?” Then this is inscribed. Then he says, “Lord! Is it to be male or female? 119

A lokacin makon na shida na tayin da ke tasowa, igiyoyin jima'i na farko suna kama da tsinkayen yatsu. A wannan lokacin, dukkan gwajin namiji da na mace suna bayyana iri ɗaya. Duk da haka, jim kaɗan bayan makon na shida sai wani muhimmin al'amari ya faru wanda ke tantance yadda halittar tayin ta gado ke bayyana a zahiri. Wannan al'amari shi ne kunnawar kwayoyin halitta da ke haifar da samar da hormones na namiji da na mace:

During the 6th week of the developing embryo the primary sex cords are finger like projections. At this time both the male and female gonads appear identical. However, just after the 6th week a significant event occurs that determines the physical expression of the embryo’s genetic make up. This event is the activation of genes that stimulates the production of male and female hormones:

Idan chromosome Y ya kasance a cikin sel ɗin amfrayo, wani gene da ke cikin gajeren hannun chromosome ɗin, mai suna SRY, zai kunna, wanda hakan zai haifar da jerin halayen sinadarai waɗanda za su kunna sauran genes tare da ƙarfafa samar da hormones na maza. Idan chromosome X ne ya kasance, ko kuma idan gene na SRY ba ya cikin chromosome Y, amfrayo zai girma ya zama mace ta hanyoyin da ba a fahimce su sosai ba tukuna.120

If the Y chromosome is resent in the embryo’s cell, a gene within the short arm of the chromosome called SRY will turn on, initiating a chemical chain reaction that will turn on other genes and stimulate the production of male hormones. If the X chromosome is resent, or if the SRY gene is missing from the Y chromosome, the embryo will develop into a female via mechanisms that are not fully understood.120

Wannan a bayyane yake yana nuna cewa akwai dangantaka mai karfi tsakanin ilimin halittar tayi (embryology) da hadisin da ke sama.

This clearly shows a strong correspondence between embryology and the above tradition.

Duk da haka, akwai wata hadisi ta musamman da masu suka suka ce bai dace da ilimin kimiyya ba. Hadisin da ke biye an fassara shi da cewa matakan nutfah, 'alaqah da mudghah suna faruwa ne a jerin kwanaki 40 guda uku, wato lokaci na kwanaki 120. Wannan fassarar ba ta dace da bayyanar tayi a cikin wannan lokaci ba:

However, there is a particular tradition that critics have claimed to be scientifically inaccurate. The following tradition has been interpreted to mean that the nutfah, `alaqah and mudghah stages occur in three 40 day sequences, making it a period of 120 days. This interpretation does not concur with the appearance of the embryo during this time:

Manzon Allah, mai gaskiya kuma wanda aka yi wa wahayi da gaskiya, ya ce: "(Halittar) ɗan Adam tana haɗuwa a cikin mahaifar uwa cikin kwanaki arba'in, sannan ya zama ɗigon jini mai kauri na kwanaki kamar haka, sannan ya zama guntun tsoka na kwanaki kamar haka." 121.

Bayan cewa hadisin yana amfani da kalmar ‘haka nan’, wadda za a iya fahimtar ta a matsayin maimaituwar lokaci. Kalmar mujmal ce, wato a ilimin gargajiya tana nufin gaba ɗaya, alhali hadisin da ake magana a kai mubayyan ne, wato bayyananne. Ƙa'idar ilimomin gargajiya ita ce cewa bayyananne yana ƙayyade gaba ɗaya, domin a samu cikakken bayani na ma'anar da niyyar mai magana. Malamai da yawa, kamar Imam Malik da malamin ƙarni na bakwai Ibn Azzamlakani, sun kai ga matsayar cewa matakan nutfah, 'alaqah da mudghah suna faruwa ne a cikin kwanaki arba'in na farko.

Additionally, the tradition in question uses the phrase ‘like that’ which can be understood as a repetition of the time period. The phrase is mujmal, which in the classical sciences means general, whereas the aforementioned tradition is mubayyan, meaning explicit. The rule according to the classical sciences is that the general is specified by the explicit to give an accurate portrayal of the meaning and intention of the speaker. Many scholars such as Imam Malik and the 7th century scholar Ibn Azzamlakani reached the conclusion that the nutfah, `alaqah and mudghah stages occur during the first 40 days.

Yawancin masu sukar da ke jayayya cewa ayoyin da aka ambata a sama (watau game da ci gaban amfrayo da asalin maniyyi) ba su dace da gaskiyar kimiyya ba, sukan yi amfani da fassarorin Alkur'ani da ake da su don nuna da kuma jaddada yadda wasu kalmomi a cikin Alkur'ani ba za su dace da gaskiyar kimiyya ba. Wannan hanya tana da lahani. Nazarin fassara ya tabbatar da cewa ba za a taba samun daidaito cikakke tsakanin harsuna ba, kuma yin iƙirarin hakan zai nuna cewa akwai daidaito a fannin harshe da al'ada tsakanin harsuna biyu daban-daban, abin da ba zai yiwu ba a fannin harshe. Wannan bayani ya fi shafar harshen Larabci da harsunan Turai fiye da kowane harshe, domin dukkansu "sun bambanta a harshe da al'ada".124 Saboda haka, fassara ba za ta taba wakiltar ainihin rubutun ba, kuma duk wanda ya nemi cikakken daidaito "yana bin mafarki".125 Don haka, ana bukatar nazarin ma'anar kalmomi, tare da fahimtar tafsirin Alkur'ani da ingantaccen ilimin kimiyya na zamani, domin a cimma kyakkyawar matsaya game da kimiyya da Alkur'ani.

Various critics who argue the aforementioned verses (i.e. on embryonic development and the origins of sperm) are not in line with scientific facts, tend to use the available qur’anic translations to express and highlight how certain words in the Qur’an cannot be reconciled with scientific truths. This approach is flawed. Translation studies conclude that there can never be equivalence between languages123, and to assert this would wrongfully presume cultural and linguistic symmetry between two different languages, which is linguistically unattainable. This clarification is applicable more so to Arabic and European languages than any other as they are both “linguistically and culturally incongruous”.124 Therefore, a translation will never be a representation of the original text and anyone who seeks total equivalence “is chasing a mirage”.125 Hence, a lexical analysis, coupled with an understanding of qur’anic exegesis and up-to-date knowledge of modern science, is required to form sound conclusions concerning science and the Qur’an.

Don't ask me for more text. Here is the translation: A cikin ƙoƙarin rage gibin da ke tsakanin harsuna, ana buƙatar bincike mai zurfi game da ma'anoni da ma'anoni na ƙarin bayani na kowace kalma. Saboda haka, masu fassara suna samar da fassarori da dama na ayar guda ɗaya. Bugu da ƙari, fassarori sun dogara sosai kan ayyukan tafsiri da kuma nau'ikan fahimta iri-iri da suke bayarwa. Ambaton wata fassara guda ɗaya ko iyakance hujjoji na wani muhawara zuwa fahimta guda ɗaya ba ya barin, kuma ba zai iya bayar da, isassun dalilai don isa ga wata matsaya da aka gabatar ba. Dangane da ayoyin da ke magana kan al'amuran halitta, fahimta za ta bambanta gwargwadon bayanan asali da malamin tafsiri yake da su game da wannan batu. A bayyane yake cewa, dogaro da matsaya kan fassarori da fahimta marasa daidai hanya ce mara tushe kuma marar amfani ta cire hukuncin cewa Alƙur'ani ba daidai ba ne. Idan an sasanta dukkan ma'anoni mai yuwuwa na wata ayar tare da ilimin duniyar halitta, kuma sakamakon ya nuna cewa ba su dace da juna ba kuma ba su jituwa, to da an ɗauki matsayar cewa Alƙur'ani ba daidai ba ne da muhimmanci. Har yanzu, ba haka lamarin yake ba, kamar yadda bincike da aka gabatar a cikin wannan takarda ya bayyana, ya tabbatar kuma ya sake tabbatarwa. A wani ɓangare na gaba, siffofin harshe na Larabcin Alƙur'ani ne ke ba Alƙur'ani zurfi. Amfani da kalmomi masu ma'anoni da yawa yana haifar da tekuna na tafsiri, yana samar da tushe da ƙarfafawa ga ɗaya daga cikin manyan wayewa mafi tasiri a duniya. Kamar yadda masanin harshe Hussein Abdul-Raof ya rubuta: Wadatar harshen Alƙur'ani da karɓarsa ga fassarori daban-daban na taimakawa wajen bayyana yadda wannan littafi guda ɗaya zai iya siffanta ɗaya daga cikin manyan wayewar duniya. 126