Our Arabic manuscripts date from the early 8th to the 19th century AD. They originate from a wide range of Arab countries, from Yemen to North Africa, and from other regions with Muslim communities including Iran, Central Asia, India, China, Indonesia, Malaysia, and West Africa, showing fascinating variations in style and script. Our collections include material held by the British Museum prior to and acquisitions made since then, together with the collections of the India Office Library which were transferred to the British Library in Taken together, our collection is among the largest in Europe and North America. Comprising almost 15, works in 14, volumes, it includes some of the finest copies of the Holy Qur’an along with autograph and other high-quality copies of major religious, historical, literary and scientific works. The manuscripts offer a rich resource for study of Islam and the Muslim world, Islamic arts and sciences, the Arab world, and all aspects of Arabic writing and other arts of the book. A selection of our scientific manuscripts are currently being digitised as part of a joint project with Qatar Foundation, the Qatar National Library and The British Library. These are available via the Qatar Digital Library.
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Incense that symbolized prayers lifted to God filtered through the hall. So did history, all those rituals of a Christian community indigenous to a region whose faith runs as deep as its diversity. Chants vaulted over the stone, their rhythm defiantly Eastern, with an intimation of Constantinople, and inflections of Greece, Rome, Persia and the ebb and flow of Arab tribes moving across the Syrian desert.
There were echoes of lamentations recited in Ashura, the holiest time in the Shiite Muslim calendar, or the cadence of the call to prayer, from the Sunni Muslim mosque in my neighborhood in Beirut. Beliefs separated the rituals, but history, culture and language bound them — at least for now. Fear is, in fact, a sentiment voiced often these days by Arab Christians, a sad refrain for an ancient community that was so long a force in politics and culture in the Arab world.
These days, a community that still numbers in the millions — with the largest populations in Egypt, Lebanon, Syria, Jordan, Iraq and the Palestinian territories — finds itself little more than a spectator to events reshaping a place it once helped create, and sometimes a victim of the violence that those events have unleashed. In all the narratives that the Arab revolts represent — dignity, democracy, rights and social justice — many Christians hew to a far bleaker version of events: that their time may be running out.
I respect all religions. But from what I see now, in 30 years, there will be no Christians left here. But focusing on that conflict, and the bigotries that beset it, misses the nuances of what Christians represent to the region, and the lessons that their history in other times of tumult might offer the future. In the 19th century, they ushered in a renaissance of Arab culture.
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