During 2015, we saw an increasing number of reports of anti-Muslim graffiti which have been posted on street corners through to bus stops and advertisement hoardings. The language of bigotry may well be changing, but the impacts of it can be significant, given the anger that it generates which can become counter-productive for community relations.

We received this report in today, showing graffiti that has been drawn within a toilet in busy Doncaster station.

To add further insult, the terms, “filthy Muslim pigs” with references to toilet paper as pages of the Holy Qur’an are made.

We have informed relevant officials at Doncaster station to remove this graffiti.

If you come across such graffiti in the future, please do not hesitate to contact us in Tell MAMA. (E-mail: info@tellmamauk.org, twitter: @tellmamauk, or you can report through our web-site: www.tellmamauk.org.) We take a pro-active approach to tackling such issues by getting authorities to remove such bigoted material.

Tell MAMA also runs a helpline service which runs from 9 am to 6 pm on weekdays. The service will be available again on the 3rd of January 2016.

The post Anti-Muslim Graffiti Proliferation is Worrying – this in Doncaster Station appeared first on TELL MAMA.

A recently discovered manuscript at Birmingham University could be one of the world’s oldest fragments of the Quran, thanks to scientific analysis.

Tests at Oxford University’s Radiocarbon Accelerator Unit dated the parchment between AD 568 and 645 with 95.4 per cent accuracy. That timeline is a close match to the time of the Prophet Muhammad (AD 570 and 632).

This accidental discovery gives new significance to the study of Islam in Birmingham. A PhD researcher, Alba Fedeli, decided to get the parchments tested. The manuscript was misbound with leaves of a similar seventh century Quran manuscript.

Susan Worrall, Director of Special Collections (Cadbury Research Library), at the University of Birmingham, said:  “We are thrilled that such an important historical document is here in Birmingham, the most culturally diverse city in the UK”

The manuscript, which consists of two parchment leaves, contains parts of Suras 18 to 20, written in Hijazi, an early Arabic script.

According to Professor David Thomas, Professor of Christianity and Islam, the findings are significant. With a ‘degree of confidence’ the parchment text is traceable to less than two decades after Muhammad’s death.

“These portions must have been in a form that is very close to the form of the Qur’an read today, supporting the view that the text has undergone little or no alteration and that it can be dated to a point very close to the time it was believed to be revealed,” he said.

Dr Muhammad Isa Waley, Lead Curator for Persian and Turkish Manuscripts at the British Library, said “these two folios, in a beautiful and surprisingly legible Hijazi hand, almost certainly date from the time of the first three caliphs”.

There was no successor after Muhammad’s death. Responsibility fell upon the so-called al Khulafa’ al Rashidun or ‘four rightly-guided caliphs’. Individuals picked from Muhammad’s most loyal companions. That leadership lasted between AD 632–56.

Uthman ibn Affan, the third caliph, standardised the Quranic text, and destroyed other collections. His death in 656 was the precursor to Islam’s first civil war following the  nomination of his successor.

The manuscript is part of the University’s Mingana Collection of Middle Eastern manuscripts, held in the Cadbury Research Library. In total, the Mingana Collection holds more than 3,000 Middle Eastern documents collected by a Chaldean priest named Alphonse Mingana in the 1920s.

Edward Cadbury, the Quaker philanthropist, bank-rolled Mingana’s exploration. He wanted to raise the profile of Birmingham as a place of religious studies.

The Quran manuscript will be on public display at the Barber Institute of Fine Arts, University of Birmingham, from Friday 2 October until Sunday 25 October.

The post ‘Oldest’ Quran manuscript found in Birmingham University appeared first on Religious Reader.

The Quran advocates many values that shape one’s intellectual and spiritual journey to God; but most importantly, these values also enable adherents to be more tolerant as they consider themselves vicegerent of God.

Unfortunately, it appears that some Muslims do not give due consideration to these values. In this rather brief chapter I shall mention three values without in-depth elaboration: these are the value of life; the value of respecting differences; as well as the value of justice.

How the Qur’an values life

When your Lord said to the angels, “I am
appointing someone as my deputy on earth,”
they said (almost protesting), “Are you going to
appoint one who will commit corruption and
bloodshed therein, even though we (are the ones
who) commemorate Your Name and glorify
You?” The Lord said, “I know that which you
do not know”. (Q. 2:30).

I find this passage from the Qur’an extremely important. It helps me appreciate mankind but also my journey towards understanding God and his relationship with mankind. For instance, the verse indicates that mankind enjoys the most privileged state amongst all God’s creations. Furthermore, the verse tells us that mankind is God’s viceroy on earth.  God could have chosen the angels (but he seemingly rebuked them) or other beings but did not.
Humans occupy a unique position in the divine scheme of things, and safeguarding the sanctity of life is paramount. It is for this reason that the Qur’an considers murder one of the greatest sins. The Qur’an informs Muslims that murdering one person is akin to murdering all mankind; but helping to preserve individual life is the equivalent of helping to preserve the life of all humankind:

If anyone kills a person not in retaliation of murder, or (and) to spread mischief in the land – it would be as if he kills all mankind, and if anyone saves a life, it would be as if he saves the life of all mankind. And indeed, there came to them Our Messengers with clear proofs, evidences, and signs, even then after that many of them continued to exceed the limits (e.g. by doing oppression unjustly and exceeding beyond the limits set by God by committing the major sins) in the land!. (Q. 5:32).

 
Indeed, if murder was a customary practice among humankind, it would not take long for the human race to vanish into extinction. Here the Qur’an informs Muslims that the survival of all humankind depends on everyone respecting and protecting others. One concludes from this noble verse that we are an interdependent species and our survival and prosperity is dependent on the value we place on the lives of others.

Respecting difference in the Qur’an, including difference of belief
Diversity, especially in the sense of difference of belief, is part of divine will. The Qur’an helps me to understand and appreciate this fact quite well as it states the following verses:

And if your Lord had willed, He could have
made [all] mankind one community; but they
will not cease to differ. (Q.11: 118)

And had your God willed, those on earth
would have believed all of them entirely.
Then, [O Muhammad], would you compel
the people in order that they become believers?
(Q. 10:99).

 O mankind, indeed We have created you from
male and female and made you into diverse
nations and tribes so that you may know one
another. Indeed, the most noble of you in the sight
of God is the most righteous of you (Q. 49:13).

Looking at these verses one can see that God in fact wills mankind to be diverse including differences in beliefs. I personally find this extremely important. These verses clearly stand against any Muslim who proselytizes and holds Islam as the only true faith and sees other religions as null, or sees people of non faith as irrelevant. Conversion is God’s work, and he willed that all mankind would not exist in a single community or hold one identical message. Even Mohammed did not have the power to convert people to Islam but Mohammed was rather asked to convey the message for conversion as one of the above quoted verses indicate is God’s work. God wills human difference and Muslims ought to see this difference as being part of the moral teaching of the Qur’an.

The value of justice in the Qur’an

O you who believe! Stand out firmly for
justice, as witnesses to God; even though it be
against yourselves, or your parents, or your
kin, be he rich or poor, God is a better
Protector to both (than you). So follow not
the lusts (of your hearts), lest you may avoid
justice, and if you distort your witness or
refuse to give it, verily, God is ever
well acquainted with what you do. (Q. 4: 135).

O you who have believed, be persistently
standing firm for God , witnesses in justice,
and do not let the hatred of a people prevent
you from being just. Be just; that is nearer
to righteousness. And fear God; indeed, God is
acquainted with what you do. (Q. 5:8).

Arguably, it is almost impossible to enjoy or appreciate any values or even the meaning of life in the absence of justice. Hence why the concept of justice is paramount in the teaching of the Qur’an. As the above verses demonstrate, God commands Muslims to be just and practice justice wherever they are in spite of how difficult the situation may prove. Furthermore, the Qur’an makes the call for righteous behaviour and the practice of justice between Muslims; but also to follow the above when dealing with non-Muslims. To not follow this path is togo against the teaching of the Qur’an.

Forgiveness in the Qur’an

The value of forgiveness, widely associated with Christianity, can play a central role in a Muslim’s spiritual journey toward God. Hence it would be just and fair to conclude this short chapter with quotes from the Qur’an:

Those who spend [charity] in prosperity
and in adversity, who repress anger,
and who forgive men; verily,
God loves the good doers (Q.3:134).

And not equal are the good deed and the bad.
Repel [bad] by that [deed] which is better;
and thereupon the one whom between you
and him is enmity [will become] as though
he was a devoted friend. (Q. 41:34)

 Imam Dr Mamadou Bocoum is presently head of the Library and a lecturer at the Muslim College, London and a Chaplain at Ford Prison, Sussex. Dr Bocoum holds a BA in Arabic Language and received his certificate in Imamship in 2004. In 2009, he completed his PhD in Islamic Studies. Dr Bocoum is keen on interfaith work and assisting Tell MAMA with outreach.

‘Towards a British Islam’ series

A biweekly series of e-books accessible via Faith Matters that will challenge assumptions and help Muslims in Britain make sense of the Qur’an in a modern context.

The post What are the three central values of the Quran? appeared first on Religious Reader.