இஸ்லாமிய அறிவியல்: பூமி தட்டையானது: சூரியனை விட பூமி பெரியது

ஈராக்கை சேர்ந்த அரபி மொழி அறிஞர், குரான் ஆராய்ச்சியாளர் கூறுவதின் படி, குரானில் பூமி தட்டை என்றுதான் கூறப்பட்டுள்ளது. சூரியன் பூமியை விட சிறியது என்று கூறப்பட்டுள்ளது. சூரியனின் அளவு சந்திரனின் அளவை விட இரண்டு மடங்குதான் பெரியது என்றும் கூறப்பட்டுள்ளது.

நம் ஊரில் (அரபி மொழியை தாய்மொழியாக கொள்ளாத ) தமிழ் முஸ்லீம்கள் (உதாரணம் சகோதரர் சுவனப்பிரியன்), குரானில் உலக அறிவியல் எல்லாம் இருக்கிறது என்று எழுதியிருந்தார்கள்.

அரபி மொழியை தாய்மொழியாக கொண்டவர்களே குரானில் பூமி தட்டை என்றுதான் சொல்லப்பட்டுள்ளது என்று கூறுகிறார்கள்.



http://www.memritv.org/clip/en/1684.htm


Iraqi Researcher Defies Scientific Axioms: The Earth Is Flat and Much Larger than the Sun (Which Is Also Flat)

Following are excerpts from an Iraqi TV debate on whether the earth is flat, which aired on Al-Fayhaa TV on October 31, 2007.

Fadhel Al-Sa'd, Iraqi researcher on astronomy : The Koranic verse that I have just recited – "The breadth of Paradise is as the breadth of the heavens and earth" – attests to the fact that the Earth is flat.

[...]

Iraqi physicist 'Aboud Al-Taei: If the Earth is not round, what shape does it have? I have proof today, as a result of scientific development – using satellites, modern devices, and spaceships... In particular, considering the spaceships and space shuttles that constantly circle the Earth, and some have left Earth for the solar system... The photographs they took prove that the Earth is round.

[...]

When you watch a ship sailing towards the shore, all you see at first is the mast. Then you see the ship's bow, and eventually the entire ship.

[...]

Fadhel Al-Sa'd: When you stand on the beach and you look into the distance, everything you see is in the visible distance. In the blurred distance, you cannot see a thing. Later on, as the ship gets closer to the shore and the harbor, you see its upper part. How do you see it? The eye, as I have said... So far, no doctor has succeeded in understanding how the eye works. How come you see things as round when they are in the blurred distance, but when they get within visible distance, you see them as straight? It happens the same way. When we stand on the ground, we are close to it. Therefore, we see with only half of the eye. If we split the iris into half, we see with the upper half things that are far, and with the lower half things that are near.

[...]


In 1999, there was a full solar eclipse. We went to Mosul, and over there we climbed to Mar Matti Monastery, the altitude of which is 3,600 feet.

The sun began to disappear slowly behind the moon. This is because the moon is half the size of the sun. The moon's diameter is 1,200,000 km, while that of the sun is 2,400,000 km.

[...]

'Aboud Al-Taei: The figures he mentioned regarding the size of the moon... By means of scientific methods, and physical and astronomical principles, scientists have managed to determine the mass of the moon. It is one-sixth the mass of the Earth. This explains the gravity on the moon, which was determined by the astronauts who reached the surface of the moon. They proved that the moon is round. Gravity was less there. It was six times less than the gravity on the Earth, which is why the weight of things is one-sixth there.

[...]

Interviewer: Lunar and solar eclipses, sunset and sunrise, and the changing of seasons – how would you explain all these phenomena, if the Earth is not round, as you claim?

Fadhel Al-Sa'd: The sun circles the Earth because it is smaller than the Earth, as is evident in Koranic verses.

[...]

Have you ever seen how the sun moves? I have seen the sun moving. The sun makes one move every 24 hours.

[...]

What I say is based on Koranic science. He bases his arguments on the kind of science that I reject categorically – the modern science that they teach in schools. This science is a heretic innovation that has no confirmation in the Koran. No verse in the Koran indicates that the Earth is round or that it rotates. Anything that has no indication in the Koran is false.

இங்கிலாந்து:குரான் படிக்கப்போன சிறுவனுக்கு விளக்குமாற்றால் அடி. உதை - இமாம் கைது

இங்கிலாந்து:குரான் படிக்கப்போன சிறுவனுக்கு விளக்குமாற்றால் அடி. உதை - இமாம் கைது


Imam beat boy with mop
Adam Derbyshire
24/11/2007

AN Imam who beat an 11-year-old boy with a mop handle for talking during a lesson at a mosque has been convicted of assault.

Religious leader Guhlam Mustapha Hazarvi, 42, dragged the frightened boy into the corner of a classroom and beat him.

The boy suffered `horrific' bruising following the assault at the Newton Street mosque, off Penny Meadow, Ashton-under-Lyne.

Forty children go to the mosque every evening from 4.30pm to 6.30pm to study the Koran.

During a lesson in May, the boy's friend leant over and asked him to help with a word he couldn't understand. The innocent chatter sent Hazarvi into a rage.

Jon Savage, prosecuting, said: "He took exception and grabbed the boy by the collar, dragging him into the corner. He hit him with the stick several times.

"After the lesson, the boy went home and kept quiet but his brother confessed to their father what had happened.

Severe bruising

"The boy showed him the bruising. It was so severe, the youngster even found it uncomfortable to sit down."

The boy's father was so upset he took him round to confront the Imam. Hazarvi showed no remorse and told him he had `disciplined' and `punished' the boy for speaking in class.

The following morning, the boy's father spoke to staff at his son's primary school in Ashton. Teachers were so horrified by the injuries they took photographs and urged him to contact police.

Concerned about the impact on his community, the boy's father wrestled with his conscience until June 2 when he finally contacted detectives.

Three days later, police arrested the Imam at his home in St Albans Avenue, Ashton under Lyne. He was taken in for questioning and later charged.

Hazarvi admitted assault causing actual bodily harm at Bolton Crown Court.

Married with four children, Hazarvi arrived in Britain seven years ago. The highly-educated imam can reportedly recite the Koran word for word.

In mitigation Saul Brody said: "He is a well respected community leader who has made a positive contribution to the Muslim community.

"He accepts, and feels keenly, the shame he's brought upon himself.

Frustration

"It was an unpleasant incident, committed out of frustration - but he should have controlled himself.

"There is no excuse for assaulting a child in his care and he does not seek to rely on any cultural justification for his actions."

After learning Hazarvi had remained in place at the mosque, Judge Brian Appleby told him: "If this was a school you would be out of a job, however, in actual fact, the community have stood by you.

"The boy was in your care and you were his teacher. You have not put forward the cultural excuse that you were able to reprimand the child in this way. Under English law you cannot."

The judge said that Hazarvi could be jailed for the offence but decided to sentence him to a 12-month community order with six months supervision and ordered him to carry out 80 hours unpaid work.

Judge Appleby said: "Given your previous good character, I feel unpaid work will be a humiliating experience and therefore a greater punishment.

"I hear deportation papers have been served on you as a result but I think that would be quite wrong for those steps to be taken."

தவறாக குரானை மொழிபெயர்த்ததாக ஆப்கனியர் கைது

தவறாக குரானை மொழிபெயர்த்ததாக ஆப்கனியர் கைது செய்யப்பட்டுள்ளார்

Afghan blasphemy suspect arrested
Agence France Presse
KABUL: An Afghan official accused of misinterpreting the Holy Quran in a translation of the holy book was arrested trying to cross into Pakistan Sunday, a day after parliament banned him from travelling, the attorney general said.

Mohammad Ghaws Zalmai, a spokesman for attorney general Abdul Jabar Sabet, was picked up at the Torkham border crossing in the early morning, Sabet told reporters in Kabul. "Ghaws Zalmai was arrested at the border gate as he was crossing into Pakistan," he said.

Sabet said he had also ordered the arrest of a Kabul preacher, Qari Mushtaq, who had approved Zalmai's version of the Quran. On Saturday both houses of parliament slammed the official's translation into Dari of the Muslim holy book, saying he had misinterpreted many issues. It ordered that he should not be allowed to leave the country until the religious committee of the Upper House had studied his text. Media reports said several thousand copies of his translation have been distributed free. Zalmai, a former journalist who heads media affairs in Sabet's office, told AFP he did not want to comment on the issue.

Abadullah Abad, a medical doctor who had obtained a copy, said he could not see how Zalmai's translation was fundamentally different to another accepted Dari version.

"I read it and compared it to the other accepted copy of the holy book and found nothing altered," Abad said.

குரானுக்குள் போதை மருந்துகள் வைத்து கடத்தல்

பாகிஸ்தானிலிருந்து இங்கிலாந்துக்கு போதை மருந்துகளை கடத்த, அவைகளை குரானுக்குள் வைத்து கடத்தியிருக்கிறார்கள்.

ஹிராயின், ஹஷிஷ் ஆகியவற்றை ஏராளமான அளவில் குரான் புத்தகங்களை எடுத்து அவைகளை நடுவில் வெட்டி புதைத்து மூடி அனுப்பி வைத்திருக்கிறார்கள்.

ராவல் பிண்டி நகர கஸ்டம்ஸ் அதிகாரிகள் ஒரு புத்தக பார்ஸலை பிரித்து ஆராய்ந்த போது இது கண்டுபிடிக்கப்பட்டது.

இவ்வாறு புனிதப்புத்தங்களை அவமதித்த பாகிஸ்தான் முஸ்லீம்களுக்கு எதிராக உலக முஸ்லீம்கள் போராடுவார்கள் என்றெல்லாம் அப்பாவியாக எதிர்பார்க்காதீர்கள்.

Holy books used for smuggling narcotics
By Shakeel Anjum

RAWALPINDI: The Customs Collectorate, Rawalpindi, has recovered huge quantity of heroin and hashish, concealed in the Holy Quran and religious books being parcelled to United Kingdom (UK) through International Mail office, Customs sources told The News.

Collector Customs Muhammad Ashraf Khan and Additional Collector Dr Arsalaan, received information that a drug mafia active in Pakistan, was sending huge consignments through mail for a long time, the sources said adding, the authorities constituted a raiding party comprising deputy collector, Naveed Iqbal, superintendent Wasim Ahmad and inspectors Afaan Younas, Muhammad Ismail and Imtiaz Bhatti to conduct raids at International Mail offices in Rawalpindi and Islamabad.

The team during checking of parcels booked for England, found four parcels suspicious, the sources said and added the Holy Quran and religious books (Tafheem-ul-Quran) as well as garments were packed in the parcels.

During the search, the raiding party recovered 5.5 kilograms of hashish and 710 grams of heroin concealed in the cavities of the Holy Quran and Tafheem-ul-Quran, the sources said.

ஹாசன் சுரூர்- இந்து பத்திரிக்கையில் சுரீர்

இஸ்லாமிய பயங்கரவாதிகள் தானாக பயங்கரவாதங்களை செய்யவில்லை. அவர்கள் இஸ்லாமை புரிந்துகொண்டதாலேயே அப்படிப்பட்ட பயங்கரவாதங்களில் இறங்குகிறார்கள் என்று ஹாசன் சுரூர் இந்து தினசரியில் அதிர்ச்சி கொடுக்கிறார்.

இந்த கட்டுரையில் அதிர்ச்சியான விஷயங்களை எழுதியிருக்கிறார்.

முஸ்லீம்கள் பலிகடா ஆக்கப்பட்டுள்ளதாலோ, அல்லது அவர்கள் ஏழ்மையில் இருப்பதாலோ இந்த பயங்கரவாத செயல்கள் நடைபெறுகின்றன என்று முஸ்லீம்கள் கூறுவது பொய் என்று கூறுகிறார்.

இது தங்களை தாங்களே ஏமாற்றிக்கொள்ளுவது (denial) என்று கூறுகிறார்.

இஸ்லாமிய பயங்கரவாதம் வேறேதோ கிரகத்திலிருந்து இறங்கவில்லை. இஸ்லாமிய பயங்கரவாதம் இஸ்லாமிலிருந்துதான் தோன்றுகிறது.

குரானிலேயே வன்முறையை நியாயப்படுத்தும் வசனங்கள் இருக்கின்றன. அந்த வசனங்கள் இன்று தேவையற்றவை என்று கூறுகிறார்.

Debate or denial: the Muslim dilemma
Hasan Suroor


More Muslims need to realise that Islamist terrorists are not simply “misguided” individuals acting on a whim but that they are people who know what they are doing and they are doing it deliberately in the name of Islam.

Judging from much of the Muslim reaction to the latest Islamist outrage — last month’s attempted bombings in London and Glasgow — the community seems to have talked itself into a default position in relation to violent Muslim extremism. The same old arguments are being flogged again betraying an unwillingness to acknowledge either the scale of the problem or its nature. The fear of making the community or Islam look bad has created a strange silence aroun d issues that lie at the heart of the Islamism debate.

Broadly, the Muslim argument is that it is all down to a host of external factors. Top of the list is the western foreign policy, especially with regard to the Palestinian issue, compounded by the invasion and continuing occupation of Iraq. Then there are social and economic reasons such as lack of education and high rate of unemployment in the Muslim community — again attributed to external causes such as racial or religious discrimination.

In other words: don’t blame us; it is all other people’s doing. We are only the victims. As someone who feels the same pressures as other Muslims, I wish this was true. But it isn’t. It not all other people’s doing. We are not just the victims.

I used the term ‘default position’ as an euphemism. There is a more robustly appropriate term, which is being increasingly used to describe the Muslim position: denial. The view that Muslims are in denial of the extent of the problem and their own responsibility in dealing with it is no longer confined to right-wing Muslim-bashers. Even liberal opinion has started to shift.

Appearing on an NDTV panel discussion last week, I was struck by how closely my two distinguished co-panellists — one in New Delhi and the other in Bangalore — stuck to the ‘default’ position. They kept refer ring to “looming images” from Iraq and Palestine; and to the frustration and “anger” bred by American and British foreign policy. There were obligatory references to social deprivation etc., etc. And as for the three Indian doctors suspected to have been behind the London-Glasgow plot, they were simply “misguided” individuals acting alone.

There was much hand-wringing when the anchor underlined the fact that Muslims had been behind all recent acts of terrorism. Yes, it was worrying. Of course, the community condemned any violence committed in the name of Islam, a peaceful religion. And, indeed, there was need for introspection and discussion. But all this was hedged in with so many “ifs” and “buts” that the whole debate seemed like a huge exercise in denial. At least up to the point where I was cut off because the satellite time ran out.

It is the response of a community that sees itself under siege and is irritated that every time a Muslim does something silly it is expected to stand up and apologise. Add to this the prevailing Islamophobia (it is pretty widespread, make no mistake about it), and it is not difficult to understand why Muslims are in this defensive mood. But how long will they continue to shy away from facing the truth? And the truth is that many of their assumptions about the underlying causes of extremism are flawed. Every fresh terrorist attack chips away at the idea that foreign policy and socio-economic factors are the sole drivers of Islamist extremism, making the Muslim default position more untenable.

Hassan Butt, a reformed British extremist, recalls how “we used to laugh in celebration whenever people on TV proclaimed that the sole cause for Islamic acts of terror like 9/11, the Madrid bombings and 7/7 was Western foreign policy.” Writing in The Observer, he said if he was still stuck in his old ways, he would be “laughing once again” at suggestions that the June 29-30 failed attacks were motivated by anger over British foreign policy.

Mr. Butt criticised Muslims and liberal non-Muslim intellectuals and politicians for failing to recognise the “role of Islamist ideology in terrorism” — an ideology that, according to another lapsed extremist Shiraz Maher, preaches a “separatist message of Islamic supremacy” and seeks to establish a “puritanical caliphate.” Mr. Maher knew Kafeel Ahmed, the Indian who tried to blow up Glasgow airport and is now fighting for his life in a hospital in Scotland.

Both Mr. Butt and Mr. Maher were activists of Hizb-ut-Tahrir, one of Britain’s most controversial radical groups with a long and notorious history of recruiting potential jihadis in mosques and on university campuses. Mohammed Siddique Khan, who masterminded the 7/7 bombings, was a member of Hizb at the same time as Mr. Butt. The July 7 attacks were widely attributed to the invasion of Iraq and other west-inspired “atrocities” against Muslims. According to Mr. Butt, though many extremists were enraged by the deaths of fellow Muslims across the world “what drove me and many of my peers to plot acts of extreme terror within Britain, our homeland and abroad, was a sense that we were fighting for the creation of a revolutionary state that would eventually bring Islamic justice to the world.”

Arguably, defectors are not the most reliable of people and there is, inevitably, an element of exaggeration in what they say about the organisation they have left and of their own role in it. Yet, so long as we are careful to remember where they are coming from and don’t allow ourselves to be mesmerised by their insiders’ account, they remain our best guide to understanding the world they have left behind. It is only an ex-extremist who can help us get a glimpse of what goes on inside an extremist organisation and sometime that can change our perceptions of an issue in a fundamental way. So, when people like Mr. Butt and Mr. Maher debunk some of the most widely held assumptions about the nature of Muslim extremism it is important to pay heed. And they are not the only ones. Ed Husain, another ex-Islamist, has written a whole book (The Islamist) warning against complacency.

First and foremost, Muslims must acknowledge what Ziauddin Sardar, one of Europe’s most prominent Muslim scholars, calls the “Islamic nature of the problem.” Islamist extremism has not descended from another planet or been imposed on the community from outside. It breeds within the community and is the product of a certain kind of interpretation of Islam. And, in the words, of Mr. Sardar, terrorists are a “product of a specific mindset that has deep roots in Islamic history.”

In a seminal essay, “The Struggle for Islam’s Soul” (New Statesman, July 18, 2005), Mr. Sardar argued that Islamists were “nourished by an Islamic tradition that is intrinsically inhuman and violent in its rh etoric, thought and practice” and this placed a unique burden on Muslims as they tried to make sense of what their co-religionists were doing in the name of Islam. “To deny that they are a product of Islamic history and tradition is more than complacency. It is a denial of responsibility, a denial of what is happening in our communities. It is a refusal to live in the real world,” he wrote.

Mr. Sardar’s views are significant. He is a practising Muslim with deep grounding in Islamic theology. He was deeply upset by Salman Rushdie’s Satanic Verses and is often involved in verbal duels with Islamophobic commen tators. But as he points out because he is a Muslim and it is in the name of his religion that terrorists are acting, he believes it is his “responsibility critically to examine the tradition that sustains them.”

More Muslims need to realise that Islamist terrorists are not simply “misguided” individuals acting on a whim but that they are people who know what they are doing and they are doing it deliberately in the name of Islam. However perverted their interpretation it remains an interpretation of Islam and it is not enough to condemn their actions or accuse them of hijacking Islam without doing anything about it.

Let’s face it; there are verses in the Koran that justify violence. The “hard truth that Islam does permit the use of violence,” as Mr. Butt points out, must be recognised by Muslims. When Islam was in its infancy and battling against non-believers violence was deemed legitimate to put them down. Today, when it is the world’s second largest religion with more than one billion followers around the world and still growing that context has lost its relevance. Yet, jihadi groups, pursuing their madcap scheme of establishing Dar-ul-Islam (the Land of Islam), are using these passages to incite impressionable Muslim youths. Yet there is no sign of a debate in the community beyond easy platitudes, and it remains in denial.

அமெரிக்கா:குரானை கழிப்பறையில் எறிந்ததற்காக ஒரு மாணவர் கைது

மன்ஹாட்டன் பேஸ் பல்கலைகழத்தின் கழிப்பறையில் பத்துமாதங்களுக்கு முன்னர் குரான் வீசி எறியப்பட்டிருந்தது தற்போது துப்பு துலங்கியிருக்கிறது.

உக்ரேன் நாட்டைச் சேர்ந்த ஸ்டானிஸ்லாவ் என்ற மாணவர் இவ்வாறு செய்திருக்கிறார் என்பதை விடியோ கேமரா பதிவுகளை ஆராய்ந்து கண்டுபிடித்துள்ளனர்.


Student nabbed in Koran dunk
BY KERRY BURKE and MICHAEL WHITE
DAILY NEWS STAFF WRITERS
Saturday, July 28th 2007, 4:00 AM
The 10-month-old mystery of who threw the Koran into the toilets at Pace University's Manhattan campus was solved yesterday with the arrest of a student, cops said.

Stanislav Shmulevich, 23, was confronted by detectives with a surveillance photo of himself leaving a Pace meditation room where the Muslim holy books were stored, police sources said.

He made "admitting statements" after seeing the photograph, a source said.

The suspect's roommate in Gravesend, Brooklyn, said she was stunned by the charges.

"It's impossible. He was defending the Koran," said Ola Petrovich, 24, an online saleswoman. "We had that conversation. He said, 'Don't criticize the Koran if you haven't read it.'

"Why would he do something so stupid?"

Shmulevich is suspected in two bias incidents at the school last fall.

On Oct. 13, a teacher discovered a paperback Koran in a toilet in a second-floor bathroom. On Nov. 21, a student found a submerged Koran in the same bathroom, cops said.

The suspect is a Ukrainian immigrant who moved to the U.S. as a boy. He's been splitting time between his Brooklyn flat and his parents' Staten Island home, and works at a European banking firm, Petrovich said.

Shmulevich was a senior at the university when he took "a break" only a few credits shy of a degree in international business, the roommate said.

"He read the Koran," she continued. "He was telling me, 'You should read it.' He's Jewish, but he's theologically sound. Both his parents are ballistic over this."

The suspect's father, Edward Shmulevich, 55, said he hadn't spoken to his son yet about the charges.

"He's a good son," the father said. "He's a hard worker and he's about to graduate from college. He works full time at night and then he goes to school. I'm surprised, utterly surprised. I don't know what happened."

Shmulevich was awaiting arraignment in Manhattan Criminal Court on hate crime charges for criminal mischief and aggravated harassment, officials said.

kburke@nydailynews.com

80000 ஆண்டுகளுக்கு முந்திய பாசிமணி மாலையை அகழ்வாராய்வாளர்கள் கண்டு பிடித்துள்ளார்கள்.

80000 ஆண்டுகளுக்கு முந்திய பாசிமணி மாலையை அகழ்வாராய்வாளர்கள் கண்டு பிடித்துள்ளார்கள்.

மொராக்கோவில் கிடைத்திருக்கும் இந்த பாசிமணி மாலைகள் 80000 வருடங்களுக்கு முன்னர் இருந்த மனித கலாச்சாரத்தின் அடையாளமாக உணரப்படுகின்றன.

ஆனால், இன்னமும் கிறிஸ்துவர்களும் முஸ்லீம்களும் உலகத்தின் வயது 6000தான் என்றுஅடித்து பேசுகிறார்கள்.

80,000-year-old Beads Shed Light on Early Culture
By Heather Whipps, Special to LiveScience

posted: 18 June 2007 08:30 am ET


Email Even the very first modern humans may have spruced themselves up with beaded bling.

Twelve shell beads discovered in a cave in eastern Morocco have been dated at more than 80,000 years old, making them one of the earliest examples of human culture. The beads are colored with red ochre and show signs of being strung together.

Similar beads have been found in other parts of Africa and the Middle East, suggesting the first Homo sapiens literally carried their penchant for baubles with them as they populated the world.

"If you draw a triangle covering the three furthest known locations of Homo sapiens between 75,000–120,000 years ago, that triangle stretches from South Africa to Morocco to Israel," said study co-author Chris Stringer of London's Natural History Museum.

"Shell beads are now known at all three points of that triangle," Stringer added. "So such behavior had probably spread right across the early human range by this time, and would have been carried by modern humans as they dispersed from Africa in the last 100,000 years."

The findings are detailed in a recent issue of the Proceedings of the National Academy of Sciences. Oxford University's Institute of Archaeology and Morocco's National Institute for Archaeological Sciences led the project.

The beads found in Morocco aren't the oldest in existence. That title belongs to two tiny shells discovered in Israel in the 1930s and dated at 100,000 years old. The shells are pierced with holes and were probably also hung as pendants or necklaces, archaeologists say.

Combined, the finds hint at the extent of the culture and symbolism being practiced by the earliest modern humans. Art and decoration like the beads are considered good indicators of how human behavior evolved from Africa to other parts of the globe.

"A major question in evolutionary studies today is 'how early did humans begin to think and behave in ways we would see as fundamentally modern?'," said co-author Nick Barton of Oxford University. "The appearance of ornaments such as these may be linked to a growing sense of self-awareness and identity among humans."

Some researchers have suggested that humans didn't become culturally modern until they reached Europe about 35,000 years ago. But Europe, which doesn't show evidence of similar jewelry or customs until much later, actually lagged behind in cultural development, Stringer said.

"This research shows that a long lasting and widespread bead-working tradition associated with early modern humans extended through Africa to the Middle East well before comparable evidence appears in Europe," Stringer said in a 2006 prepared statement, commenting on the just-released, very ancient dates for the Israeli beads.

"Modern human anatomy and behavior have deep roots in Africa and were widespread by 75,000 years ago, even though they may not have appeared in Europe for another 35,000 years," he said.