Shajara Code Decoded

By Dr. Imad Hassan

It correlates the Darwinian Th eory with many mystery verses in the Quran
and Bible. Th e Muslim pilgrimage to Makka being an actual imitation of
the missing link in Darwin theory, the conversion of the Apes man into
intelligent civilised man.
According to the Quran all living beings evolved from one origin, single
living cell, Except the cattle which in Arabic includes ONLY: Camel Cow,
sheep and goat. Th e cattle according to the Quran are Extraterrestrial
creatures brought down to civilise the intelligent man and takes him away
from hunting the wild life

• Language: English
• Publisher: AuthorHouse UK
• Release date: Oct 25, 2013
• ISBN: 9781491881507

Book preview

Contents

Acknowledgments

Introduction

Chapter One

The Scriptures

This chapter provides a brief description of the scriptures and the facts we have considered relevant while using various Scriptures as sources of information about evolution: main citations come from The Bible and The Qur’an.

The Bible:

The Qur’an:

Intrinsic Evolution of the Scriptures:

The Arabic Language:

Evolution of The Qur’an text:

Language of the Raven:

Chapter Two

Evolution

This chapter provides a brief description of evolution from a secular, scientific perspective as well as from a religious perspective. It highlights the difficulties faced by religious institutions in accepting the notion of evolution, as well as the difficulties faced by secular, modern scientists in accepting the Divine revelations: We summarise the additional contents of this chapter as:

Historical Perspective:

The Big Bang Theory:

The Conundrum of life:

The Devil Triangle:

Darwinism destroys Christianity:

Charles Darwin:

Darwinism:

The Scientific Approach:

Religion versus Science:

Intelligent Design ‘ID’:

The Divine Design:

The Geography of Evolution:

1. Time Frame:

2. Locality:

Evolution in the Scriptures:

Evolution in The Qur’an:

Noah’s Arguments:

Australopithecus:

Ancient Muslim Philosophers:

Ibn Arabi:

Evolution in other Religions:

Chapter Three

Volcanic Ashes

This chapter examines the various descriptions in the Scriptures regarding how the creation of humans came from dust. The chapter correlates these findings with similar modern scientific views. Additional content includes:

Shared Illusion:

The Creation in The Qur’an:

The Confusion:

‘Man’ is not Adam:

The ‘image’ of God:

Death and Life:

Chapter Four

Aliens Downloaded

This chapter provides a brief description of the five pillars of Islam with special consideration of the fifth pillar, the pilgrimage, which is an artistic imitation of the early days of the intelligent beings after they were transformed from ape-humans. Further subheadings are:

Adolescent World:

The Concept of Existence:

Translating the Mind:

The Divine Being:

The Angels

Roles of Angels; ‘Malaa-ika’:

The Jinn:

Solomon and the Jinnie:

Shaytan:

Mini Dictionary:

Chapter Five

The Proof

This chapter provides a brief explanation and description of the invisible living beings described in the Scriptures as existing around us. Further sections discuss the following:

Logical Approach:

The First Pillar: Shahada

The Second Pillar: Salat

The Third Pillar: Zakat:

The Fourth Pillar: Fasting at Ramadan:

The Fifth Pillar: The Hajj:

The Timing:

The location:

Step 1: Ihram:

Step 2: Assembly at Mina:

Step 3: The Hill of Arafat:

Step 4: Valley of Muzdalifa:

Step 5: Return to Mina:

Step 6: House of God:

Step 7: Safa and Marwa:

Universal Invitation:

Chapter Six

Darwin’s Missing Link

This chapter clarifies our relationship with ‘dust’ and explains in minute detail how the Divine Being modified the human brain, installed the faculty of intellect and ‘uploaded’ basic Divine knowledge into the mind so that humans would act as viceroys of God on Earth. Subheadings are:

Mysterious Men

‘Similitude’ in The Qur’an:

The Similitude of Jesus:

Creation of Jesus:

The Modifiable:

Breathing the Spirit:

Darwinian Missing Link:

The First Stage:

The Second Stage:

The Final Stage:

Appointing the Viceroy:

Submission to the Viceroy:

The Fallen Angel:

The Ultimate Hostility:

Chapter Seven

In the Janna

The Janna or ‘Garden’ of Arafat was the first home for the newly converted intelligent beings. It is where they were forbidden from approaching the ‘Shajara’ and where the first sin took place. This chapter explores the sin, in addition to:

Creation of the Female:

The Sequence of Nouns:

The Janna:

The Coded Command:

Shajara Decoded:

Night of Dokhla:

Satanic Ceremony:

Akala Decoded:

Psychosexual History:

Chapter Eight

EXODUS

This chapter explores the circumstances and consequences of the Shajara and human departure from the Garden. Further sections explore:

The First Outfit:

The Original Sin

The Reactions:

The Punishments:

The Original Forgiveness:

The Repentance:

The Journey of Repentance:

The Lord’s ‘Words:’

The Cosmic Stones:

Exodus from Arafat:

The Paradox:

Stoning the Jinn:

Chapter Nine

The Appearance

This chapter explores the events of the first night outside the Garden and the preparation for human control of earth. Subheadings are:

The First Night Out:

Exorcism:

The Witness of the Jinn:

Quantum Physics:

The Anniversary of the Appearance:

Daha Decoded:

Mina Decoded:

Losing Direction:

Chapter Ten

The Prophets

This chapter gives an account of the concepts of ‘prophets’ and ‘messengers,’ their characteristics, relationships and distinct roles. The chapter prepares to study the life of the Prophet Abraham, who reunited humankind with their ancestors. Subheadings run thus:

Prophet:

The Messenger:

Moses the Messenger:

Miracles:

The Divine Revelation:

Prophets are Ordinary Humans:

The Divine Purification:

Chapter Eleven

Millat Ibraheem

This chapter describes the intellectual evolution of humanity and the foundation of the scientific thinking represented by the school of Abraham, which eventually guided him to the land of evolution. The Chapter discusses: Beloved Abraham; Newton’s Apple; Searches for God; Life after Death; The Inquisition; Reverend Terry Casey.

Beloved Abraham:

Newton’s Apple:

Searches for God:

Life after Death:

The Inquisition:

Chapter Twelve

Family Reunion

This chapter describes the first return of the children of Abraham to the house of their ancestors, ‘the adams,’ to establish it as an argument for humankind as well as a sacred location for believers. Subheadings are:

The Pioneer:

Geographical Dimension:

Time Dimension:

Traits & Milestones:

Miracles:

Cold Fire:

The Search for Children:

The Covenant:

A. THAT TOWN:

The ‘words’ again:

B. THIS TOWN:

Chapter Thirteen

The Sparrow

This chapter describes the first settlement of Hagar and Ishmael in Baca to signify the family reunion. It explores the first connections of later generations with the Home of the adams. Section titles are:

Flashbacks:

The House:

Establishing the Salat:

Baca in The Bible:

Chapter Fourteen

Fidaa (Ransom)

This chapter explores the mystery of the story of the sacrifice of Abraham’s son and correlates it with the earlier sins of their ancestors. It also brings the ‘mystery’ of the cattle into the equation. Subheadings are:

The ‘Sacrifice’ in The Bible:

The Fidaa in The Qur’an:

The Sacred ‘Pieces:’

The Harmony:

Male Circumcision:

Factor X:

Chapter Fifteen

The Mystery of the Cattle

This chapter presents the foundation of the Theory of ‘Azan Al-anaam.’ It explores the scientific basis of the ‘Pairing Analogy’ in the Scriptures and how our ancestors were misled in their faith when they became confused over the mystery of the cattle—‘The Descending Evolution.’ Other subheadings are: am and Eve.

Al-Anaam in the Scriptures:

The Cow:

The Camel Singled Out:

Their ‘Milk’:

The Creation of Al-anaam:

Deaf, Dumb and Blind:

Religious Correlation:

The Golden Calf:

Hypothesis of the Mystery:

The ‘Paring’ Analogy:

Who are ‘We’ in this context?

Chapter Sixteen

Ears of the Cattle

Here we present scientific facts and mysteries associated with the cattle and their correlation with the Divine design and evolution of the earth. Subheadings are:

27th February 2007:

Origin of Life:

The Root of Evolution:

Baheemat (mystery):

The Dunbar Number:

Ears of the Cattle:

Pulling off the Azan:

The Divine Cattle:

The Pregnant Cows:

Slaughtering the Children:

Prohibiting Land Hunting:

The Golden Calf:

Hinduism:

Adam and Eve:

Chapter Seventeen

Noah’s Ark

This chapter unpicks the fictional perception of Noah’s Ark and examines the event as a representation of Divine selection, carried out for certain genes to continue and thrive, while the rest to become extinct via the so-called ‘natural selection’ process in Darwinian Theory. Further sections are:

Natural Selection:

Noah’s Ark:

Noah’s Ark in The Bible:

Noah’s Ark in The Qur’an:

The Aftermath:

Further Purifications:

Chapter Eighteen

The Divine Throne

This chapter deals with the essence of creation. It analyses many mysterious Qur’anic verses of scientific relevance to arrive at a detailed description of how life started from one cell and evolved over billions of years. It explores the various laws that governs the evolution and concludes with ‘Divine Design’ rather than simple evolution. Sub-sections are:

Einstein’s Relativity:

Relativity in the Scriptures:

Life and ‘water’:

Mutations in the Genes:

The Dominant and the Recessive:

Riding ‘from’ the ‘Sheep:’

Locomotion:

Evolution Summary:

The Divine Throne:

Rest on Water:

The Origin is Water:

Balance on the Throne:

The Divine Seat:

Chapter Nineteen

Parallel Universes

Here we explore how the Seven Parallel Universes were created and how they evolved. We also follow their expansion to the final Big Bang and End of Time: Subheadings are:

The Ancient View:

The Millennium Assembly:

‘Samaa’ versus ‘Heaven:’

The Lowest Samaa:

The Seven Samawat:

Seven Parallel Universes:

The ‘assumed’ Big Bang:

Artistic Impression:

Samawat and Earth:

Evolution of the Universes:

Makka: the Middle of the Earth:

The Real Big Bang and End of Time:

Endnotes

Table of Diagrams

The Cycle of Death and Life

The Divine Design:

The Odd that Proves the Theory:

The Divine Purification

Evolution of the Seven Parallel Universes

The Pilgrimage Map

To The Spirit of the late Reverend:

Terence Sidney Casey

15th December 1943-19th August 2005

You enlightened my life . . .

Terry Casey was laid to rest at the village of Nantgwyn, Mid Wales in the United Kingdom on Thursday 25th August 2005.

www.shajaracode.com

DECLARATION

Unless otherwise indicated, all the Biblical quotations in this book are taken from the authorised King James Version of 1611.

The Qur’anic verses are taken from various, widely-used translations with special commentary on difficult concepts and terminologies.

Acknowledgments

Nature did not place two mother tongues in one mouth; neither did God. Knowledge is a pool from which everyone has the right to take his share, and to add to.

I am very grateful to my brother Aladdin in Sudan, who decoded the Shajara Code first, and then contributed to the writing of the Arabic version of this book; Azan Al-anaam which is usually but incorrectly understood to mean ‘Ears of the Cattle.’ Most of this book is a translation from the co-authored Arabic version.

Amanda Moss, my Jewish friend, played an invaluable role in helping me in the first translation of the book. At the time, the language did not matter as much as documenting the ideas. Also, being of the house of Abraham, her contribution in reviewing my understanding of the Jewish scripture was vital.

I have a sincere, highly intelligent friend, whom I have seen frequently in capacity of Schizophrenic patient. Whenever I asked him about past events in his life, he used to fascinate me by saying: ‘it has happened since Adam was a boy!’ One day I had the courage to ask: who told you that Adam was once a boy? ‘And who told you that Adam was not once a boy?’ came his witty reply. Since I have found no evidence for the age of Adam in The Bible or The Qur’an, I have borrowed his phrase for this book, but will keep his identity anonymous! I would like to thank him for such witty responses.

I apologise to Charles Darwin on behalf of all those who thought him evil as well as those who misused his scientific work for their own anti-religious agenda. They all suffer from the ‘Dawkins Delusion Syndrome’ which I have described clinically in my book: Nothing: A View through the Eyes of the Dead. Darwinian Theory, once a scientific work, has been so corrupted that it no longer does what its composer intended.

I am also very grateful to the hundreds of thousands of Arabic speakers who have contributed to heated debate online while discussing the linguistic evidence for Azan Al-anaam, the main subject upon which this new translation is based.

Finally, Dr. Ann Williams, my professional proof-reader, has put her ‘mother tongue’ in my mouth so that the book sounds closer to the work of a native English writer while preserving my style (and some of my inevitable errors).

Shajara Code Decoded is a book for generations to come, but everyone is welcome to read it today.

Introduction

The Origin of Species

Almost all intellectual literature is reviewed and re-read with new minds. Unsolved and even apparently solved crimes are revisited, with astonishing new findings that, in many cases, reverse custodial sentences.

History is not closed. Every day both new and well-established archaeologists persist in trying to make more sense of our most ancient civilizations. This process includes a continuous review of humanity’s history. It is not only about making new discoveries of antiques, bones or fossils, but also about understanding written material, which may change our perceptions of the past which alters our perceptions of the present which alters our preparations for tomorrow.

It is ironic that some scientists make assumptions from biochemical examinations of ancient human ashes, yet they turn a blind eye to the echoes of those people’s perceptions of life. Such views are well-documented in their preserved literary materials. The Qur’an and The Bible are undoubtedly the most influential books in history. Regardless of faith, it is indisputable that these works were produced between 1.4 and 3 millennia ago. Any sensible scientist who wants to know how we evolved must undertake a careful and impartial study of these ancient works. They represented the most powerful scientific, political and theological texts of their time. In fact, they are still as powerful today; how can they be dismissed when studying history?

If The Origin of Species has moved the western world in the last one and a half centuries, the books of The Bible and The Qur’an have stood the test of time in moving the earth for millennia, and they still do so. Honest scientists can have only one of two choices while reflecting on those books: they are either of Divine origin, as claimed, or they are the product of the greatest minds of all time. Regardless of their theological contents and faith orientations, they are ancient books that give ample access to psychology, knowledge, reality and history, as perceived by those genius ancient authors.

Although the two disciplines seem paradoxical, ‘science’ and ‘religion’ share the desire to convince the layman that the true players in every visible scene are invisible. They aim at convincing us that what we see with our naked eye is an illusion; that reality is contrary to what we see. While our eyes see the sun rise in the east and climb swiftly across the sky until it disappears in the west, science tells us that it is actually this rock-solid, firm and apparently stationary earth that has moved in the opposite direction.

Religion tells us that when our bodies disintegrate after death, our invisible souls remain and our bodies will be rebuilt and resurrected in another life. Secular scientists see the former assertion as fact, even though the layman may never be convinced, except by having faith in this scientific illusion. Conversely, to secular science, the latter is pure delusion, even though scientists have not answered, as yet, the question of where we come from and where we go after death.

Humanity today is like a group of people who have suddenly awoken to find themselves in the middle carriage of a fast train. We have no idea where we are heading. Worse: we have no idea where we have come from. Furthermore, we have no access to the driver, if there is one, to inform us about our origin or destination. What we cannot disregard is the fact that there was a beginning and there will be an end. There was an origin for the universe, and then for life, and there will be a destination for both. Unless we know the origin, we cannot know the inevitable destination. Until then, humanity remains in a state of perpetual anxiety over the conundrum of life.

There have never been more slaves than in today’s world. Slavery was never a wanted ‘honour’ for which people struggled to be approved, as it is today. Yet contemporary people believe themselves to be more liberated than their ancestors. A few examples of such slavery are; the slavery to credit cards, biometric I.D. and the countless laws and rules that govern modern life, as well as to the strong influence of the media. In the midst of the desert or the jungle, everyone makes up his own mind concerning the surrounding reality, but in modern cities, there is no freedom of choice. We are all slaves, one way or another.

When Sara Pauline made a slip of tongue, assuming that Africa was a single country, the whole world laughed. When an enlightened Professor in science such as Richard Dawkins presumes that ‘religion’ is one entity and the concept of God is one concept, atheists applaud. Richard Dawkins was far from even examining the history of Christianity correctly, let alone having sensible ideas about Judaism or the very alien Islam; yet, by using the Christian Bible—in questionable translation—he claims that ‘God’ is a universally delusional concept. Alas, because of his title, he must be correct, and the ‘intellectual’ anxious slaves applaud.

This book is intended to liberate people from the slavery of modern times. It intends to liberate Muslims from the slavery of scholars whose minds stopped working a few centuries ago. Contrary to what The Qur’an teaches, they have propagated the view that ‘thinking’ and ‘reasoning’ are sins. It intends to liberate Christians and Jews from the dogma of ‘Adam and his little rib;’ the Biblical dogma that has also blinded Muslims—though not found in the Qur’an—and is responsible for a great deal of atheism in the west. It also strives to liberate western atheists who have renounced Christianity from the dogma that if the Churches collapse, then there is no God anywhere at any time in history.

Most importantly, it seeks to liberate all people from the delusion that Charles Darwin was an atheist or that he invited people to atheism at any time or claimed that there is no God.

The book explores the ancient, often misunderstood, Scriptures in view of our modern understanding of reality. It concludes that human beings are connected to all other living things on earth. Our biological relationship with the natural world is not one of dominion but of intimate interdependence. Our relationship with apes is not one of progress but of sharing common roots. We were never apes, but human and apes were one creature at a certain time. Also we, apes and carrots were one creature at a more ancient time. All of this represents the Divine design, as described in the ancient Scriptures.

Although the bulk of our evidence is taken from linguistic analyses of the Arabic Qur’anic text, many references are to the translated English Bibles.

Contrary to the rigid Judaeo-Christian view that God created Adam from dust and then created Eve from his rib, there has never been such a rigid Islamic view concerning the origin of life in general and humanity in particular. Having said that, there is no doubt that Muslims have adopted the Jewish view over the centuries, through the interpretation of too many mysterious passages in The Qur’an that refer to the creation of humanity. Among Muslim scholars, however, there has always been a wide range of different interpretations of the Arabic text of The Qur’an, particularly in regard to this subject. These range from the ultra-conservative ‘creationists’ to the most liberal ‘evolutionists.’ It is possible to speak passionately from either end of the spectrum with absolute belief in totally opposing conclusions. The Biblical idea of ‘dusty Adam and his little rib’ dominates the current traditional teaching of Muslims concerning human origins; early Muslim evolutionists were seen by some as apostates. The work of Ibn Arabi (1165-1240 AC) was described by some as blasphemous, and many degrading and scandalous claims were made against him after he wrote Uqlatu Al-mustafiz, which could be translated as ‘The Controller of the Wonderer.’ In this pioneering work, Ibn Arabi was the first to describe that biological life ascended from common primitive species to highly complex species under Divine control. He also described that the monkey is literally the last animal and the first human in the evolutionary ladder. Statements such as these have been exclusively associated with Charles Darwin, while the pioneering Ibn Arabi has disappeared from historical record.

Contrary to the outcomes which Darwinism has led, Muslim philosophers were seen as religious leaders and thinkers by those closer to their end of the spectrum. Furthermore, none of their work was hijacked by atheists to promote their own agenda. Muslim philosophers were not questioning the existence of a ‘First Cause,’ but were trying to understand how creation began and continues to exist. Their search was prompted by their faith in the Wise Creator rather than doubts in His revelations. Thus the Islamic evolutionary school never contradicted Divinity, but attempted to understand the course of creation or so-called ‘nature’.

This book is being re-published after improvements in translation and presentation, although there will always be room for further improvement. It comes as a tribute to Charles Darwin on the 200th anniversary of his birth and the 150th anniversary of his book On the Origin of Species. It is also a tribute to Ibn Arabi, who pioneered the concept of the ape-human, within a very comfortable religious philosophy, eight centuries before Darwinian Theory. It is not a book that one may read effectively while riding a bus, (one can easily bus-ride and read a shallow slogan which says ‘there is probably no God, so stop worrying and enjoy life.’) This book requires more concentration, attention and sensible scientific reasoning.

This is a new translation derived from the original, Arabic version; Azan Al anaam. It comes after the original has been widely discussed, criticised and approved by uncountable Arab scholars over three years of internet debates. Though it presents completely new definitions of many phrases from the Scriptures, these have been accepted as sensible interpretations by a wide range of native Arabs. It is only a matter of time before such new meanings are included in the standard translation of The Qur’an.

Finally, the author is under no illusion that this book will attract much attention in the near future. Galileo was not fully recognised until five centuries after he developed his theory, which was regarded as insane or suspicious at best, during his own time. Darwinian Theory is more popular today than when Darwin presented his first disturbing conclusions. Meanwhile, Ibn Arabi, remains anonymous. Shajara Code Decoded provides extensive scientific analysis and evidence on the origin of species which are largely gleaned from the ancient Scriptures. The book also asserts, for the first time, a species that did not belong to that one, common origin.

Dr Imad Hassan

London, 26th September 2013

Chapter One

The Scriptures

This chapter attempts to explain what we mean when we use the term ‘scriptures’ in relation to the creation. Atheists deliberately strive to mislead the public by implying that the term ‘religion’ refers to one universal doctrine that is obtained from one highly-acclaimed holy book. This makes it easier for them to disregard the intellectual challenges in various religions purely by refuting the errors in the least authentic of all the scriptures.

When we use the term ‘scriptures’ without specification, we refer to the shared information in The Torah of Moses, The Psalms of David, The Gospels of Jesus and The Qur’an of Mohammed. These four books represent the foundations of the three Abrahamic faiths: Judaism, Christianity and Islam. The three faiths share common origins and hold similar basic beliefs, although they differ in their practices, philosophical perspectives and approaches to various Divine revelations. The most prominent common ground within the three faiths is the connection to Abraham and ‘monotheism’. This could be defined as ‘belief in one omnipotent, omnipresent Divine being.’ This is the assumed ‘one God’ who has spoken to various Prophets who (under God’s direction) have consequently produced what are known as the Divine books or ‘scriptures’. The three faiths originated in the house of the Prophet Abraham. Moses, David and Jesus are later progeny of Abraham’s second son, Isaac. Mohammed is a descendant of Abraham’s first son, Ishmael. The three faiths endorse Abraham as a great Prophet of God. Despite their common roots, the differences in the doctrines of the three faiths are more significant than their similarities. Such differences stem, in the most part, from what is perceived in the four Divine books to be the actual word of God.

Although each book might apparently represent a different faith or era, the reality is much more complex. The Torah is the Divine book of Judaism, but the Jews also uphold David as one of their great Prophets. Thus, the book of David, Psalms, is equally a Divine book in the Jewish faith. Since Christianity is regarded as a continuation of the teachings of the Prophets of Israel, The Christian Bible includes the Torah, the Psalms, the books of the Prophets and the Gospels attributed to Jesus, as well as the letters of the later Christian apostles, most notably St Paul.

Whilst the Christians attach Divine origin to The Bible, from Abraham to St Paul, the Jews believe only their books to be of Divine origin. This explains why, when we read the Jewish scriptures, we notice that they end just before the start of the Christian books in The Christian Bible. In contrast, The Christian Bible normally includes the two books, joined together under one title The Bible. These are the Old Testament (which represents the Jewish scriptures) and the New Testament (which represents Christian heritage and the life of Jesus). Islam, in principle, claims to be the continuation of Christianity and Judaism. The Qur’an teaches that man altered the original teachings of the Prophets and their Divine books. While it approves the Divine revelations of previous Prophets, The Qur’an remains an independent book that presents a complete account of all the previous Divine revelations to all the Prophets. This includes Moses and his Torah and David and his Psalms as well as Jesus and his Gospel. While The Qur’an deals with almost all the historical and philosophical subjects that are covered in the previous books, the details are significantly different. The Qur’an shares more similarities with the Torah of Moses and the Psalms of David than it shares with the Gospels of Jesus. The latter are believed to have been written by man about Jesus, rather than being the real ‘Injil¹’ revealed to Jesus. Furthermore, The Qur’an points to certain passages in the current Jewish and Christian Bibles in an authoritarian manner, claiming that man adulterated the original Divine revelations of the respective Prophets.

It is not our intention to make academic comparisons or contrasts between the different books that are claimed to be Divine. However, because various passages in the ‘Divine books’ deal with the subjects of creation and evolution, we need to present the essential facts that we have taken into account while examining such passages concerning The Bible in comparison with both its Jewish and Christian components on the one hand and The Qur’an on the other.

The Bible:

The Term ‘Bible’² is a Greek word that means ‘books’. Humans, inspired by God according to Christian beliefs, collected the books included in the current Christian Bible. However, during the time of Jesus Christ, the concept of the ‘Bible’ did not exist. What we read today in The Bible, in whatever language, is in fact a translation of what was at one point believed to be the exact word of God.

Any translation, no matter how accurate and how sincere its composers, carries a great deal of human interpretation of the ancient language in which the original text was written. Thus, the new text is phrased in another language to the best of the translator’s ability. There are many factors that can influence any translated material, religious or otherwise; these include the competence and sincerity of the translators and their intellectual capability. Since religion has always been associated with politics, the political interest in the subject at the time of translation is a significant factor which determines the phrasing of the translated religious material. As it is not fair to judge ancient people on their sincerity or make biased claims about their intentions. We have taken into consideration the most significant factor that influences any translation: the way in which the language differs. The original languages of Jesus (Aramaic Arabic) and of David and Moses (ancient Hebrew) are completely different to the English language. Furthermore, the current English language is significantly different from the English language of four centuries ago (when the Latin Bible was translated into the King James Bible). This remarkably long chain of translations and re-interpretations; phrases and laws that have directly impacted the lives of so many nations throughout history, must have been significantly altered (and unavoidably tainted) by the human translators’ interpretations of what was perceived as the exact word of God in the original language. Often the translator is obliged to make a choice between many words or phrases in English or Greek before including such words or phrases in the translated text. The choice here is man-made and is dependant, in the best-case scenario, on how the particular translator understands and interprets the phrase or word in its original text.

We shall, therefore, consider, throughout this book, that what we read in The Bible today is what past translators understood from reading the original texts; texts which are, unfortunately, no longer available to us. This is not purely because there are no complete and agreed-upon books that date back to the time of Moses, David and Jesus, but also because the current language (spoken by the Jews) is significantly different from ancient Hebrew and the Aramaic Arabic of Jesus. This etymological fact makes it unfair to attempt a new understanding of English expressions, which only reflect the ancient human translators’ understanding of what were believed to be Divine revelations in a foreign language. Thus, our intellectual freedom to review the meanings of the Biblical verses that deal with the story of creation and evolution is very restricted. Despite this, there is a great deal of information available; the most important tool for a twenty-first century reader is an open mind and a faithful heart. With these in place, we can learn the extraordinary nature of what was expressed in those ancient texts.

We must admit that our success in recovering the descriptions of evolution in The Bible was primarily inspired by our understanding of similar passages in The Qur’an. This is read in our Arabic mother tongue, as it is claimed to be the actual and exact words of God transcribed during the lifetime of the Prophet Mohammed.

It is no secret that many voices among the three faiths are concerned that the contents of The Bible today do not reflect exactly what was revealed to the aforementioned Prophets. The reason for this is that many learned translators and readers suspect that the original texts have been subject to alteration and/or corruption. In our research, we have considered the fact that if alterations were intentionally introduced into the word of God; such changes are most likely to be found in verses that describe legislation, laws, politics, racial issues or finances. These are common subjects where man might have a tendency to change the word of God intentionally to serve personal interests. However, alterations in the verses which describe natural phenomena, including the creation, are likely to reflect misunderstandings and resultant misinterpretations of the original texts by translators who were translating to the best of their ability. This phenomenon is equally observed in the many translations of The Qur’an where the book deals with subjects that are difficult to comprehend in the original Arabic text. In the many translations of The Qur’an that we analysed we noticed that the translations appeared to reflect the limited understanding of the particular translator at the time, rather than providing an accurate account of what Allah (God) meant in the Arabic text.

There are variations between various translations of The Bible as adopted by various denominations of the Christian faith, including The King James Bible, The Catholic Bible, The Jehovah Witness Bible; etc. In this book, I have used the 1611 King James Bible as the predominant reference-text for Biblical quotations. This decision is predicated on the fact that it is the official Bible of the Church of England and, thus, represents the State Religion in my country, Great Britain.

As we assume that most of the readers of this book in English are of Western Judaeo-Christian heritage, it is essential to give a more detailed account of The Qur’an, which is largely an ‘alien’ book to the Westerner reader. Regardless of the faith of the reader, it is essential to have fundamental knowledge of the contextual history of The Qur’an, a book which claims to be of Divine origin. This book is composed upon the foundation of belief in this claim; namely, that the Holy Qur’an is the actual word of God.

The Qur’an:

The Qur’an in its actual form is generally considered by academic scholars to record the exact words of God, spoken by the Prophet Mohammed. Searches for variations in Western academia have not yielded any differences of great significance, and historical controversy over the content of The Qur’an has never become a major point of discussion (Wikipedia). Despite bitter divisions between many Muslim sects and countries, they all agree on one Arabic text: The Qur’an. The name ‘Qur’an’ itself is believed to be of Divine origin. The name could be derived from two roots:

1. Yaqra; meaning ‘to read or recite.’

2. Yaqrin; meaning ‘to connect two things or tie them together.’

Before the revelation of the Prophet Mohammed, Arabs did not use the word ‘Qur’an.’ However, the nature of the Arabic language enables new words to be created (according to grammatical rules) if a new entity becomes available and requires representation in a written form. This is not wholly dissimilar to the evolution of the English language whereby many new words are created to express the meaning of, for example, new forms of technology.

‘Qur’an’ means the ‘reader’ or ‘guiding method’ that connects or unites two things together. Much has been discussed over the centuries as to exactly what the name refers to, but due to the nature of the book, which deals with everything from theology to politics, economics, history and science, all possible meanings could be part of the explanation.

In our perception, the meaning of the word ‘Qur’an’ is the ‘reader that unites the description of the ‘Creator’ with what He has created.’ This could be derived from a verse such as the following, which invites humanity to explore creation as they see it, in light of what Allah has described, so that they may realise that the speaker in The Qur’an could not have been anyone other than the actual Creator of the universe:

[Say: `Travel in the earth, and see how He originated the creation. Then Allah will initiate the second creation in the same manner. Certainly, Allah has power over all things’] (Qur’an; 29:20)

Here, humanity is being challenged to explore the origin of the universe and of life. When they realise that what has been described to them is what they discover on earth, then they should be warned that the resurrection—a future matter—will certainly take place, due to the authenticity of the book and its accurate description of the original creation. Here The Qur’an claims to unite the spoken ‘signs’ accurately with the physical ‘signs’ as discovered by humans. This process is assumed to go on for as long as human discoveries continue, providing daily proof that the speaker of the words in the book must have been the Creator of the universe.

The Qur’an was composed over 23 years; dating from 610 to 632 AC³. In its final format, it was composed of 114 Suras. Sura means: ‘a unit of speech or expression.’ It is the equivalent of a chapter in a man-made book.

The Qur’an was communicated in a very scattered manner. Sometimes half of a verse was revealed at a certain time, and the other half at another time. Some Suras were revealed as complete units. This scattered nature is believed to be Divinely intended to serve many purposes. One such purpose is that each revelation served a specific purpose in building up the new Islamic nation and community at the time. Another purpose is that it provides challenging evidence supporting the assertion that Mohammed could not have been the composer of the book: it was impossible for any human (at that time) to compose a potential ‘book’ in the scattered manner in which the various verses of The Qur’an were first revealed while simultaneously achieving the extraordinary impact which those scattered verses had upon Mohammed’s contemporary society. The resultant, phenomenal success of these scattered verses found its genesis in the formation of Islam.

After the scattered format had achieved its aim of creating a new philosophy and nation, the book was completely re-organised into the form we see it today. Consider the implications of the latter (the final ‘organisation’ of The Qur’an): it is impossible, even during our time, for a researcher or politician to start his research by first talking about events that will happen many years in the future, and yet finally succeed in reconstructing all his writings in one book in a completely different order from how the many sections of the book were revealed over the years.

In the final version, the first revealed verses of The Qur’an are placed in Sura 96. The very last verse [2:281] was revealed a couple of years before the death of Mohammed.

Until the last verse was revealed, The Qur’an was not yet a book, but scattered verses written down under various titles and memorised by heart. Following its completion, the Angel Gabriel came to Mohammed to reveal the book as a whole in its current standard final form. Each of the 114 separate Suras in the final version of The Qur’an has a standard name. The Qur’an that we know today represents this final revelation. It was revealed in the Quraysh’ accent⁴; the most refined accent of all the Arabic tribes. The Qur’an was then re-revealed six more times in different tribal accents; the seven recitations, known as ‘phonations,’ are a standard way of reading The Qur’an, Divinely revealed as approved by the Prophet himself. The wordings and contents remain one, with variations in the pronunciation of some words according to various accents.

The Book was written during the lifetime of the Prophet. However, due to the fact that the first generation was dependant upon memorising it by heart, there were no public manuscripts until a decade later. It was during the reign of Othman, the third administrative successor to the Prophet, that all the scribes were called upon to agree on one form of handwriting and design, which was then adopted as the State copy of The Qur’an. From that point onward, Othman’s version has remained the one Arabic text of The Qur’an.

Unlike The Bible, The Qur’an is written in circular form, with no beginning and no end. The original revelation started in a scattered manner and the final composition follows barely any understandable rules, except that the Suras are longer at the beginning and become shorter towards the end. Each Sura may discuss many subjects without a specific theme, whereas some short Suras may express just one subject. Thus, there is no specific Sura that deals with the ‘creation’, like the book of Genesis, or ‘immigration’, like the book of Exodus. Furthermore, the references to the previous Prophets and their messages are approached from different angles in different Suras, according to their relevance within the subject being discussed. For example, to find out what The Qur’an says about Noah’s ark, one needs to read all the passages where the name Noah is mentioned, so that the complete idea is revealed. The Bible, in contrast, tends to follow a chronological order in describing stories of the past.

The Qur’an claims to be the final and permanent episode in the series of Divine communications with humanity that started with Adam. Thus, it speaks assertively about all the previous revelations and discusses the stories of almost all the Prophets and messengers in The Bible. It contains a prominent authoritarian language, referring to instances where humanity has corrupted the teachings of those Prophets. With this perception, one can discern that The Qur’an deals with the same stories that are characteristic of The Bible, (such as Adam and the forbidden tree, Noah’s ark, Abraham and his children; etc). We may, therefore, acknowledge the significance of these similarities, as previously mentioned. Extremely significant, however, are the dissimilarities in the contents of the stories found in The Qur’an and The Bible.

The scant mention of the ‘Arabs’ in The Qur’an is a surprising feature. As a race, the Arabs are only mentioned in a few places, without any special recognition. The Arab community was considered the conduit through which the final message from God to humanity was transmitted. In contrast with The Bible, which primarily addresses the Jews and makes them the ‘chosen’ people, The Qur’an addresses ‘humanity’ in almost all its forms. This Biblical phenomenon itself was reinforced by The Qur’an, as it describes that all the messengers in the house of Israel, including Jesus, were primarily addressing their own particular nations at their own contemporary period in history and not the ‘whole of humanity.’ Thus The Qur’an presents Mohammed as the only universal messenger and The Qur’an as the only Divine book for all races, past, present and future. This all-inclusive universality is evident in almost all subjects throughout The Qur’an, except in the verses that deal with law and legislation, morals and rituals; these verses are specifically addressed to those who believe. Thus, a Qur’anic verse either addresses ‘humanity’, when it presents arguments for reflection, or addresses ‘believers’ when it sets rules or gives instructions to those who believe. There is not a single verse in the entire Qur’an that addresses the Arab race exclusively.

Regardless of its claims to be of Divine origin, the universal tone of The Qur’an has led many academics to regard it as a masterpiece of humankind. Although revealed in perfect Arabic, the book deals with innumerable natural phenomena, describing them in minute detail. This aspect has recently been explored under the discipline of ‘scientific miracles of The Qur’an’ to prove that the speaker could not have been anything other than the Divine. The inclusion of specific information of a scientific nature has played three fundamental roles in the value of the book as viewed by Muslims:

1. It provides a challenging argument that no man on earth could have invented such information before modern times, thus proving its claimed Divine origin.

2. It provides proof that the Arabic text of the book today was not altered, even with good intentions, because much of the material contained within was contradictory to the views and beliefs held at the time of the revelation.

3. Combining the above two facts, the book presents the following argument: ‘if you find what We describe about the mysteries of nature to be correct, then be warned that what We describe of the hereafter will be correct too’. Thus, it is regarded as a correct description of what will happen after death: phenomena that are outside the scope of science to examine and prove or disprove.

Since it was composed, The Qur’an has become the main reference for all the sciences which study the Arabic language. The book is the basis for Arabic grammar, vocabulary, parables and colloquialisms. In addition, it is the main point of reference during the composition of literary sources (such as thesauruses).

Intrinsic Evolution of the Scriptures:

Neither The Torah, The Psalms nor The Gospel claimed to be the final Divine revelation, whereas The Qur’an did. Moses was sent mainly to the children of Israel and The Torah addressed them exclusively. Furthermore, Moses prophesied the coming of messengers and Prophets after him, which indicates that new Divine revelations would take place, rather than The Torah being a Divine Encyclopaedia for all times. The following verse provides good evidence of this:

[I (God) will raise them (Jews) up a Prophet from among their brethren like unto thee (Moses) and will put my words in his mouth, and he shall speak unto them all that I shall command him]. (Deuteronomy 18:18).

Christians assume that the above verse prophesied the coming of the Messiah. Muslims claim that the brethren of the Jews are the Arabs; hence this prophecy refers to Mohammed. I deal with this dispute in detail in The Princess of Egypt and that Mysterious Prophet. The point here is that neither Moses nor The Torah marked the end of Divine communication with humanity. It is indisputable that there were many messengers and Prophets after Moses, confirming that the Torah did not contain the answers to all things for all times. The same applies to the mission of Jesus; nowhere is it reported that Jesus claimed to be the seal of Divine communication with humanity. In fact, he said exactly the opposite:

[Therefore say I unto you, the Kingdom of God shall be taken from you (the Jews) and given to a nation bringing forth the fruits thereof] (St Matthew 21: 43).

Taking ‘the Kingdom of God’ from the Jews and giving it to another nation could only mean that there would be extremely important Divine communication with humanity through another nation after Christ. Furthermore, nowhere does Jesus claim that his Injil (Gospel) would evolve to inform all humanity of whatever they would need to know for the rest of time.

The above declarations lift the burden from the Torah and the Injil (Gospel) to provide answers for all human curiosity at all times. By contrast, we find The Qur’an assertive on this matter of finality. While The Qur’an approves the Divine origin of the Torah, Psalms and Injil, it also points to their limited and temporal nature. Furthermore, it clearly declares Mohammed to be the last messenger and Prophet to all humanity and The Qur’an to be the permanent Divine revelation for the rest of time:

[We have not sent you (Mohammed) but as a universal messenger to all humanity, giving them glad tidings and warning them against sins, but most people have no knowledge]. (Qur’an; 34:28)

[Mohammad is not the father of any of your men, but he is the Messenger of Allah, and the seal of the Prophets, and Allah has full knowledge of all things]. (Qur’an; 33:40)

The point here is not about whether or not The Qur’an is Divine, but the fact that the book literally claimed to be the final Divine revelation. This claim, by definition, means that while The Qur’an was revealed to Mohammed, it included all the information that the Divine Being wanted to pass to all humanity for the rest of time. If the claim is correct, such information must have been designed in coded messages that, when read at a particular time, will give meanings that will suit the needs of the people of that time, while the text remains the same. Such coded messages remain a characteristic of The Qur’an alone, not only because it is claimed in the book itself but also because it is widely believed that it is preserved in its original Arabic. The preservation of the original text makes it possible for new understandings of the original Divine expression to be sought every time human perceptions of nature evolve.

All three faiths agree that the prophecy of Moses (that Prophets will come after him) was fulfilled. Jesus’ prophesy was also fulfilled in Mohammed (according to Muslims). From an historical and academic view, no one has claimed to be a messenger after Mohammed and succeeded in proving his claims and creating a new faith, as happened with Judaism, Islam and Christianity. Until a new messenger appears and creates a new faith parallel to the three main faiths of humanity, the assertion of The Qur’an; that it was the last revelation and that Mohammed was the final messenger from God, remain a challenge to those who deny these claims.

What we are interested in here are the claims of the book that it is designed with an intrinsic evolutionary system. The Qur’an hints at this phenomenon of evolution from within in the following verse:

[Say: `If every ocean become ink for the words of my Lord, surely, the ocean would be exhausted before the words of my Lord were exhausted, even though We brought the like thereof as further help]. (Qur’an; 18:109).

The text of The Qur’an has a fixed number of words in its original Arabic, but the reference here is to the endless new revelations that the book will continue to provide. The content of this book ‘Shajara Code Decoded’ provides new support for this claim. The last thing that Muslims and non—Muslims alike expect from The Qur’an is to find a detailed description of what Darwin concluded in his profound studies on the origin of humanity. And yet, The Qur’an has been with us for centuries without anyone paying attention to the actual meanings of such passages.

The Arabic Language:

By its very nature Arabic is a very complex, artistic and poetic language. A single word can have a host of meanings. The art and beauty of Arabic is shown by the way a writer or speaker constructs words to form a sentence or paragraph. The art and creativity in the style and poetry are what determine the strength and beauty of a sentence or poem. That is why Muslims always say that the translations of The Qur’an do it absolutely no justice, because the poetry and complexity of language-art are completely compromised in translation. When an English speaker, for instance, reads The Qur’an, he/she is merely absorbing the subject of each verse; they do not experience the beautiful and complex stylistic and linguistic eloquence that is claimed to be essential evidence of the Divine origin of The Qur’an. Also, he/she can only read what the translator has understood in the original text, which might be inconclusive or mistaken. This is very likely to affect the translation of descriptions of natural phenomena, which are not clearly understood by humans at various times.

According to Muslims, the choice of Arabic as the language of the last Divine revelation to all mankind has many justifications:

1. Arabic was the most mature, developed and saturated among all languages at the time. Poems and prose that were composed even before the era of Mohammed are still an important reference in Arabic literature today and will continue to be so.

2. While other languages are still developing and changing, Arabic has never needed revision or change at the level of grammar and vocabulary since The Qur’an was written down. Arabic handwriting was standardised when The Qur’an was converted into writing at the time of the Prophet’s companions. Since then, spoken and written Arabic have remained identical. The case is completely different with other languages. English, for example, is not the same today as it was spoken and written at the time of King James’ Bible. The preservation and stability of the original Arabic language has played a significant role in keeping the original expressions in The Qur’an open for new interpretations as human knowledge about the universe evolves.

3. Arabic is one of the first—if not the first—spoken languages in history. It was the language of the nations that developed and became civilised after the era of Noah.

4. Arabic was the first language to cross ethnic boundaries. Since the time of Abraham, an Arab is one who speaks Arabic, regardless of his or her ethnic roots. Ishmael, the first son of Abraham, became an Arab by tongue, despite the fact that his roots were not from the native Arabic tribes. This was the earliest case in history when ethnicity and roots started to be overshadowed by knowledge, ideology and culture. Many of the companions of Mohammed were Arabs by tongue even though their ethnic roots were not native to Arabia.

5. The word ‘Arab’ means to drive and express. An Arabic word is a word that can be derived from an original root and can subsequently have derivatives.

6. Arabic is the only language that uses ‘tone signs’ instead of vowel letters. Every letter in a word is assigned a musical tone indicated by standard signs. For example, the letter equivalent to ‘R’ can be pronounced as r, ra, ru, ri, rr, ran, ron and rin. As the signs change the tone of each letter in the word, the meaning of the word, derived from the original root, changes as well. Words that are written with exact letters but different tone signs have different pronunciations and meanings. This system adds a vertical dimension to the capability of the language, making it extremely powerful and highly expressive with the same number of twenty-eight consonant letters.

7. Arabic is the first language in history, and one of the few spoken today which recognises women in nouns, adjectives, verbs and any other forms of words by using specific connecting pronouns. It also recognises single, dual and plural males as well as females, which adds to its precision of expression. For example: a tall male is taweel, a tall female is taweela and two tall males are taweelan, while two tall females are taweelatan. Three or more tall men are tiwal, while three or more tall women are taweelat.

With regard to nouns, a male student is talib while a female student is taliba. Two male students are taliban, while two female students are talibatan. Multiple male students are tollab, while multiple female students are talibat.⁵

We will see in this book how many passages describing the creation and evolution are hidden within the text of The Qur’an, utilizing the powerful expressive properties of the Arabic language. It is interesting to note that while The Qur’an deploys the expressive ability of the Arabic language to make its case, the ‘Arabs’ (as an ethnic group) are mentioned only ten times in the entire text. Furthermore, in seven of these ten sections, the ‘Arabs’ are condemned. We cite one example to clarify the difference between praising the Arabic language in The Qur’an and treating the Arab people as equal to the rest of humanity, whether good or bad:

[The Arabs of the desert are the worst in disbelief and hypocrisy, and most apt not to know the ordinances of the Revelation which Allah has sent down to His Messenger. And Allah is All-Knowing, Wise.]

[And among the Arabs of the desert are those who regard that which they spend in the cause of Allah as a compulsory fine and they wait for calamities to befall you (Muslims). On themselves shall fall an evil calamity. And Allah is All-Hearing, All-Knowing].

[And among the Arabs of the desert are those who believe in Allah and the Last Day, and regard that which they spend as means of bringing them near to Allah and of receiving the prayers of the Prophet. Aye! It is for them certainly a means of bringing them near to Allah. Allah will soon admit them to His mercy. Surely, Allah is Most Forgiving, Merciful]. (Qur’an; 9:97-99).

The above is fair criticism of some Arabs who behaved wrongly. Being Arabs did not give them any especial credit in the view of Allah. The language, however, is treated differently from the race:

[Alif Lam Ra⁶. These are verses of the clear Book]

[We have revealed it in Arabic—that you may understand] (Qur’an; 12:2).

[This Qur’an is a revelation from the Gracious, the Merciful God]

[A Book, the verses of which have been expounded in detail and which will be repeatedly read, couched in clear, eloquent Arabic language, for a people who have knowledge] (Qur’an; 41:2-3).

The above two examples explain that the Arabic language was chosen for its ability to conduct the Divine instructions to humanity as they are intended to be, but did not give any special credit to the Arabs as a race.

Evolution of The Qur’an text:

It is difficult to explain the intrinsic power of a language to somebody who does not speak it. However since this book is based on a new reading of the same old text, it is essential at least to attempt to clarify how the same phrase yields new completely different meanings at different times. As I mentioned earlier, the Arabic words are derived from root meanings. Also, most words have several meanings which are all