Apostate prophet defies Quran biology; Does Alaqa agree with embryology?

In answer to the video "43 Scientific Mistakes in the Quran"

23:14"[We] then formed the drop into a clot and formed the clot into a lump and formed the lump into bones and clothed the bones in flesh; and then brought him into being as another creature..."

This embryology verse, read without any preconceived notions and with the correct understanding of each Arabic word is very straightforward. It all starts with a nutfa, or drop. This singular nutfa is connected in 76:2 to the plural "amshajin" denoting it being a blend of components. So until now, we know that embryonic life necessitates, not only the drop, ie the sperm, but the drop to be mixed with other components.

This wasnt revealing to the primary Arab addressees anything they didnt already know in terms of knowledge of nature. They obviously understood that complex life could not simply spring from a drop of sperm, they understood they needed to impregnate a woman. They also knew that impregnation wasnt sometimes enough as women could be infertile. So they knew, just as the verse is saying, that the sperm needs to be mixed with the appropriate female components for the first stages of life to be possible. Hence the statement attributed to the prophet 

"man is created from a man's nutfa and a woman's nutfa".

The verse continues, after the "drop" stage, comes the clot. The word used is ALAQA, meaning something that sticks, or attaches to another. The famous poems hanged on the Kaaba in pre-islamic times were called mu-allaqaat. In abstract, it expresses one's emotional attachement. The early embryo shares many concrete features with the alaqa. A blood clot, because it is sticky, is called ALAQA but the term is by no means used exclusively for it. After the "sticky thing" stage comes the mudghata which means a lump of flesh. That lump is elsewhere described with an expression denoting its very primitive state

22:5"formed and unformed".

This evokes the image of the small aggregate of embryonic cells before their complete differentiation. Within this lump, bones are formed and are covered with flesh. At this point the verse doesnt say whether that flesh was shaped before, after or together with the bones. All the passage speaks of is the COVERING of the bones with flesh, not the making of this flesh itself. The particle used to link every stage is called FA isti'nafiya which simply connects 2 statements without indicating sequential order. And even if for argument's sake we take the particle as denoting sequence, it remains irrelevant to the contention that this covering flesh was formed after the bones. This is because, as already noted, the FORMATION of the flesh is nowhere mentionned. This silence does not warrant the arbitrary conclusion that it must have formed after the bones. For that conclusion to be justified one would need an absolute assertion "ALL the lump was made into bones". Also one expects the formation of the flesh to be listed, just as it lists the previous relevant stages in the verse. 

Finally, to justify the "flesh after bones" theory, no statement elsewhere in the Quran should allow the possibility that something other than bones could be formed in that lump. But the Quran neither uses absolute terms (all), nor does it list the formation of the flesh among the stages of the fetus. That omission, and the flexible use of words are both highly relevant, testifying to the Quran's surgical precision and internal consistency. Because in fact, there is in 22:5 a statement allowing for the bones and flesh to have formed within the lump, which is a stage prior to the "covering" of the bones with flesh. It says the completed human being is made from the mudgha/lump. This of course includes his bones, flesh and every particle making up his body. At most, what a critic could try arguing is that first the bones were formed, then they were covered with flesh. Obviously, a non-existent entity cannot be covered with flesh. Bones need to first exist or begin their formation for them to be covered with flesh.