How can the hadiths that discuss determining the gender and resemblance of the newborn through the concept of "superiority" (al-uluw) in the man's and woman's fluids be reconciled, especially since "superiority" is mentioned sometimes as a reason for resemblance and other times for determining gender? And how does this align with Ibn Taymiyyah's interpretation, which links precedence (al-sabq) with resemblance and superiority (al-uluw) with gender? Furthermore, is the intransitive use of the verb "alā" (to be superior) in the hadith linguistically correct?

The verb 'alā (علا) is transitive by itself and with a preposition. Among its meanings in the language are "he ascended it and climbed it." Al-Manawi, in his commentary on the hadith (definition) "Indeed, women are the counterparts of men," holds that Eve was created from Adam, peace be upon him. He also states that every female is created from the precedence and superiority of her water over the man's water, and every male from the precedence and superiority of the man's water over the woman's water. An intersex person is created from the equality of the two waters.