This blog first appeared as my article in Arabian Gazette on July 26, 2015. Click here for the original version
The discovery of oldest Qur’an fragment in Birmingham is a moment of excitement and reflection for the modern Muslim world.
For the world’s 1.6 billion Muslims, Qur’an provides a rich experience of devotion and knowledge that has transcended languages & cultures. Touted as the world’s most memorized book, the Qur’an decks the homes of faithful, often closely combined with its exegesis authored by scholars who spent a lifetime understanding the nuances of what is believed to be the divine speech. A refuge of sorts for the believer, a comprehensive understanding of the book allows for the book to pour in wisdom at every pit-stop of the journey called life.
[pullquote]The leaves of parchment have been carbon-dated back 1,500 years – a time period that makes the object of discovery contemporaneous with Prophet Muhammed (PBUH)[/pullquote]
Much of the West’s interaction with the Qur’an is marked more by its content than the book itself. Speaking on the 9/11 attack, Hamza Yusuf – described by the New Yorker Magazine as most influential Islamic scholar in the Western world – said, “Islam was hijacked on that plane as an innocent victim.” The spate of attacks undertaken in the guise of Islamic legitimacy has stirred up a wave of tirade against the role of the holy book.
The majority moderate Muslims’ close-knit relationship with the book has been a fertile ground for condemnable acts that riled up emotions. Perhaps the most infamous of them being a failed attempt by Pastor Terry Jones to incinerate the revered book.
A leaf from history
The pages of the world’s oldest Qur’an recently discovered in Birmingham is a gratifying victory at best, and at the least, a consolation from the grim challenges of integration and other dire events for Muslims in the West.
The leaves of parchment have been carbon-dated back 1,500 years – a time period that makes the object of discovery contemporaneous with Prophet Muhammed (PBUH) – the living medium through whom the divine revelation reached the scribes and tribes at large.
“The person who actually wrote it could well have known the Prophet Muhammad. He would have seen him probably, he would maybe have heard him preach. He may have known him personally – and that really is quite a thought to conjure with.” – David Thomas, Professor of Christianity and Islam at Birmingham University.
On the question of how the historic folios emerged from here, Dr. Yasir Qadhi, a prominent Islamic cleric in America and professor at the Religious Studies Department of Rhodes College, had the following to say on his Facebook page –
A fundamental tenet of Islam is the belief in its flawless preservation, and to the effect means that the devotional dimension of this find would remain largely unmoved. What breathes soul into the discovery is its context – incidentally a Qur’anic reality that eludes those who use the very same verses for sinister gains.
A symbol of modern endeavour
Two news-grabbing events collided with the discovery – David Cameron’s controversial Anti-Extremism Bill and a shooting range declared as ‘Muslim-free zone’ by a Florida gun-shop owner. While the first is considered as knee-jerk measures that risk disenfranchising Muslims further away from the social fabric, the latter casts a shadow of suspicion due to the misgivings of an isolated incident. Both cases hold a mirror to the challenges faced by Muslims in the West, and their continous struggle to reconcile their religious identity with secular beliefs.
In the discovery is a lesson for those who have debated the relevance of Islam in today’s age. Just like the fragments stood the test of time, Muslims are expected to inspire resillience against weathering challenges like the ones mentioned above. While the scholars of tomorrow are trained in the confines of a seminary in the Arab World, opportunities for engagment arise out of a University in UK. Our obsession with that which is literal and neglect of wisdom has taken conversation away from the divine speech to prime-time debates.
The Hijazi script inked in the parchment is a reminder of the magnificence and beauty ingrained in the literary representation of Islam. It begs a reflection on the current state of the Islamic world – divine wisdom written and preserved for posterity is short-changed and perverted by agents of violence.
Like the fragments in the observatory room which represent the complete book, the diverse Muslim communities should aim to confidently represent what the faith ultimately stands for and unites us with. Just as any text scripted from ill-conceived fringes of the faith cannot pass as divine word, intolerance developed outside the folds of peace should not pass as being Muslim.
A thousand years from now, pages from another chapter of the Qur’an may emerge at a centre of learning. Reaffirming the authenticity, the question will not revolve around the text, but rather the spirit of the book observed by Muslims.
And it isn’t the historic, but Muslims in modern times that will have to be prepared with a response.