has come as a messenger from God. Maryam in Syriac (ܡܪܝܡ) is a common adjective connoting blessing and perhaps the verb "[God] exalts her". 35–37 Dome of the Rock The verses from Maryam 19:35–37, which are seen by Muslims as strongly reaffirming Jesus' prophethood to God, are quoted in inscriptions in the oldest extant Islamic monument, The Dome of the Rock in Jerusalem. 41–65 Abraham The second section, verses 41–65, tells of Abraham's departure from his family's idolatrous ways and then refers to many other prophets. The text discusses the various responses of those who heard their prophecy and the fates those hearers met; throughout these descriptions, the oneness of God is emphasized. 66–98 Islamic view of the Trinity The third section, verses 66–98, confirms the reality of resurrection and offers depictions of the Day of Judgment alongside depictions of this life. 91–98 Birmingham manuscript The Birmingham Quran manuscript preserves the final eight verses (Q19:91–98) of Chapter 19, Mayryam (plus parts of Chapter 18, Al-Kahf; and Chapter 20, "Taha"). Located in the Cadbury Research Library, It is written in the Arabic language in Hijazi script by unknown scribe(s). The Manuscript has been radiocarbon dated to between 568 and 645 CE (in the Islamic calendar, between 56 BH and 25 AH). Saud al-Sarhan, Director of Center for Research and Islamic Studies in Riyadh, considers that the parchment might in fact have been reused as a palimpsest. Saud's perspective has been backed by a number of Saudi-based experts in Quranic history who deny that the Birmingham/Paris Quran could have been written during the lifetime of Muhammad. They emphasize that while Muhammad was alive, Quranic texts were written without any chapter decoration, marked verse endings or use of coloured inks, and did not follow any standard sequence of surahs. 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. Q19:91–92 dissents from the Trinitarian Christian practice of calling upon God in the name of his ‘son’. 91That they attribute to the Most Merciful a son. 92And it is not appropriate for the Most Merciful that He should take a son. Q19:96 supports a requirement for "Faith and deeds" 96Indeed, those who have believed and done righteous deeds – the Most Merciful will appoint for them affection. Notes