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Equally, the application of intermittent dashes to differentiate consonants varies from the counterpart pointing in the standard text at four places.
Otherwise, the aspect in which the Birmingham Quran differs most substantially from the standard text is in its verse divisions; of the four surahs partially witnessed in these leaves, three have a verse division omitted in at least one place.
Professor Lumbard notes that the discovery of a Quranic text that may be confirmed by radiocarbon dating as having been written in the first decades of the Islamic era, while presenting a text substantially in conformity with that traditionally accepted, reinforces a growing academic consensus that many Western sceptical and 'revisionist' theories of Quranic origins are now untenable in the light of empirical findings – whereas, on the other hand, counterpart accounts of Quranic origins within classical Islamic traditions stand up well in the light of ongoing scientific discoveries.
Today, experts sound the alarm because many manuscript collections are threatened either by poor storage conditions or by opponents of a multi-faceted history of ideas in Islamic scholarship.At the same time, researchers increasingly focus on analysing Yemeni manuscripts as unique original sources.These documents point back to times when manuscripts played a central role in knowledge transmission from teacher to student, not only in Yemen but all over the Islamic world.They maintain that those features were introduced into Quranic practice in the time of the Caliph Uthman, and so it would be entirely possible that the Birmingham leaves could have been written then, but not earlier.Süleyman Berk of the faculty of Islamic studies at Yalova University has noted the strong similarity between the script of the Birmingham leaves and those of a number of Hijazi Qurans in the Turkish and Islamic Arts Museum, which were brought to Istanbul from the Great Mosque of Damascus following a fire in 1893.