Again: all we know is that the parchment itself came from an animal that lived before the Prophet’s birth.
What does this mean in terms of “rewriting the history of Islam? As for the articles on the subject of dating, here is a sampling of quotes:.” Well, fine.
Carbon-14 (C-14) dating was one of the first scientific analytical techniques that we employed to confirm the date for this piece, thought to be approximately 1420 B. C-14 dating requires that the material in question be at least 2,000 years old (and up to 50,000 years old) to get a result with a significant certainty.
For several reasons, it is a rare opportunity for us to test Museum objects using this technique.
No manuscripts or studies or science suggest that the Qurʾān predates the Prophet Muḥammad.
At best, every headline should have been a variation of “Birmingham manuscript suggests that an animal lived before the lifetime of Muḥammad.” But then, I suppose that’s not very interesting news.2.
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The final, authoritative written form was completed and fixed under the direction of the third leader, Caliph Uthman, in about AD 650.
A Qur’an that may be the world’s oldest made a splash in July, when carbon dating at the University of Oxford placed it at about 1,370 years old — the era of Muhammad.
The “Birmingham Qur’an,” named after the English university where it resides, was heralded as proof that modern texts have remained true to Muhammad’s original words. That’s not only very, very old, it’s quite possibly If the dating is correct, the “Birmingham Koran” was produced between AD568 and AD645, while the dates usually given for Muhammad are AD570 to AD632…
the creation of the Birmingham Qur’an — so before Muhammad was born or while he was a child.
Some pretty credible people are using some pretty dramatic language about this turn of events. Keith Small noted that though the parchment, not the ink was tested, he “believes that the dates are probably right and may raise broad questions about the origins of Islam,” adding: This gives more ground to what have been peripheral views of the Koran’s genesis, like that Mohammed and his early followers used a text that was already in existence and shaped it to fit their own political and theological agenda, rather than Mohammed receiving a revelation from heaven.