This codex is one of the earliest surviving Quranic manuscripts, with combined radiocarbon dating of its parchment placing its production between 605 and 651 AD. The seven folios in Berlin were once part of a larger codex that is now split, with 33 additional folios currently held in the Egyptian National Library. The Berlin leaves were acquired in 1939 from the estate of Bernhard Moritz, the former director of the Khedivial Library.

This codex is one of the earliest surviving Quranic manuscripts, with combined radiocarbon dating of its parchment placing its production between 605 and 651 AD. The seven folios in Berlin were once part of a larger codex that is now split, with 33 additional folios currently held in the Egyptian National Library. The Berlin leaves were acquired in 1939 from the estate of Bernhard Moritz, the former director of the Khedivial Library.

This codex is one of the earliest surviving Quranic manuscripts, with combined radiocarbon dating of its parchment placing its production between 605 and 651 AD. The seven folios in Berlin were once part of a larger codex that is now split, with 33 additional folios currently held in the Egyptian National Library. The Berlin leaves were acquired in 1939 from the estate of Bernhard Moritz, the former director of the Khedivial Library.

This 9-folio parchment fragment is an important early witness to the Quranic text, exhibiting a transitional script that blends elements of Hijazi IV and early Kufic B.Ia styles. It completely lacks vocalization and uses simple dashes for diacritics, which supports its early production date.

This codex contains a colophon attributing it to ʿAlī ibn Abī Ṭālib and dating it to 40 AH (660 AD), though scholars believe this colophon was added later. It also features a waqf (endowment) deed written on the first page in 1775 AD.

This nearly complete early Kufic Quran was photographed by Otto Pretzl during a research trip to Morocco in 1934. While the main body belonged to the private library of Sherif ʿAbdarraḥmān b. Zīdān, fragments of this codex have since been dispersed to the Royal Library in Rabat, the Tareq Rajab Museum in Kuwait, and sold through auction houses like Christie's.

This nearly complete early Kufic Quran was photographed by Otto Pretzl during a research trip to Morocco in 1934. While the main body belonged to the private library of Sherif ʿAbdarraḥmān b. Zīdān, fragments of this codex have since been dispersed to the Royal Library in Rabat, the Tareq Rajab Museum in Kuwait, and sold through auction houses like Christie's.

Carbon dating of fragments from Arabe 324 (c) places its origin between 660-780 AD. The manuscript is part of a composite codex, where Arabe 324 (c) and Gotha Ms. orient. A 462 are original leaves, while other sections such as Arabe 324 (a) and (d) were added centuries later to replace damaged or missing pages.

Carbon dating of fragments from Arabe 324 (c) places its origin between 660-780 AD. The manuscript is part of a composite codex, where Arabe 324 (c) and Gotha Ms. orient. A 462 are original leaves, while other sections such as Arabe 324 (a) and (d) were added centuries later to replace damaged or missing pages.

This almost complete codex is notable for being written by at least six different scribes in Kufic script. Originally documented in Gotthelf Bergsträßer's archives as 'Medina 1a', its folios were later repaired with paper edges, and a few missing pages were completed in Naskh script.

This manuscript was documented by Gotthelf Bergsträßer as 'Saray Medina 1b', and its photographs became part of his famous archive in Munich. Notably, it still retains a dark olive-coloured leather binding with a traditional flap (miklep) and mandorla (şemse), as well as multi-colored geometric sura headings.

This manuscript was documented by Gotthelf Bergsträßer as 'Saray Medina 1b', and its photographs became part of his famous archive in Munich. Notably, it still retains a dark olive-coloured leather binding with a traditional flap (miklep) and mandorla (şemse), as well as multi-colored geometric sura headings.

This monumental manuscript is one of the oldest surviving Qurans, traditionally believed to be the personal copy of Caliph Uthman stained with his blood. After being taken by Russian imperial forces in 1868 to Saint Petersburg, it was repatriated to Tashkent in 1923.

This monumental manuscript is one of the oldest surviving Qurans, traditionally believed to be the personal copy of Caliph Uthman stained with his blood. After being taken by Russian imperial forces in 1868 to Saint Petersburg, it was repatriated to Tashkent in 1923.

The physical manuscript is currently lost and its origin is unknown; it survives today only through six photographs published in Bernhard Moritz's monumental 1905 album 'Arabic Palaeography'.

The physical manuscript is currently lost and its origin is unknown; it survives today only through six photographs published in Bernhard Moritz's monumental 1905 album 'Arabic Palaeography'.

This codex fragment was documented in Bernhard Moritz's 1905 'Arabic Palaeography' album and was reportedly discovered in the ancient Egyptian city of Bahnasa (Oxyrynchos). Scholars suggest it may originally belong to the same large codex as other early Quranic fragments currently held in the Vatican, Paris, and the Khalili Collections.

This manuscript is notable for its early use of colored ornamentation. The surahs are separated by decorative bands composed of pearls, lozenges, and elongated hexagons painted in yellow, green, and red, often accompanied by a palmette projecting into the outer margin. Furthermore, verses are marked by distinct groups of oblique strokes.

This manuscript is notable for its early use of colored ornamentation. The surahs are separated by decorative bands composed of pearls, lozenges, and elongated hexagons painted in yellow, green, and red, often accompanied by a palmette projecting into the outer margin. Furthermore, verses are marked by distinct groups of oblique strokes.

This manuscript is a highly prized copy traditionally ascribed to the penmanship of Ali ibn Abi Talib, the fourth Caliph. It features modern gold and colored borders on the paper margins.

This early Quranic fragment from the Ellen W. Harrison Collection provides a glimpse into the evolution of Arabic script and orthography. It features an early vocalization system where vowel marks are indicated by red dots and the hamza by a red semicircle. Its script style closely parallels important early specimens in the Chicago Collection studied by Nabia Abbott.

The title of Surah 61 is written in red using an archaic naskhi script without diacritics, naming it 'sūrat al-ḥawāriyyīn' instead of the usual 'sūrat aṣ-ṣaff', a variant title known to the masoretic tradition.

This codex is highly decorated for its time. It features rosettes to separate individual verses, golden letter 'hāʾ' to indicate groups of five verses, and intricately illuminated medallions that write out the names of ten-verse groupings in full. Sura titles are also indicated in gold letters within decorated bands.

This codex is highly decorated for its time. It features rosettes to separate individual verses, golden letter 'hāʾ' to indicate groups of five verses, and intricately illuminated medallions that write out the names of ten-verse groupings in full. Sura titles are also indicated in gold letters within decorated bands.

This codex is highly decorated for its time. It features rosettes to separate individual verses, golden letter 'hāʾ' to indicate groups of five verses, and intricately illuminated medallions that write out the names of ten-verse groupings in full. Sura titles are also indicated in gold letters within decorated bands.

This near-complete Kufic Quran is bound in brown leather over wood with arabesque interlacing and iron rings. It bears the foundation seal of Sultan Osman III, and its first three leaves as well as sura headings are illuminated.

This nearly complete codex is an exceptional document, as complete codices in Kūfī D script style are extremely rare. The manuscript features illuminated pages for the first three and last six folios, as well as at surah beginnings.

This nearly complete codex is an exceptional document, as complete codices in Kūfī D script style are extremely rare. The manuscript features illuminated pages for the first three and last six folios, as well as at surah beginnings.

This nearly complete codex is an exceptional document, as complete codices in Kūfī D script style are extremely rare. The manuscript features illuminated pages for the first three and last six folios, as well as at surah beginnings.

This manuscript features a forged colophon claiming it was copied in 798 AD by order of Caliph Harun al-Rashid. An old legend also suggested it was a diplomatic gift sent to Charlemagne, though scholars have proven both the attribution and the legend to be false.

This manuscript features a forged colophon claiming it was copied in 798 AD by order of Caliph Harun al-Rashid. An old legend also suggested it was a diplomatic gift sent to Charlemagne, though scholars have proven both the attribution and the legend to be false.

This fragment originally belonged to the same manuscript as the fragment cataloged as no. 58 by François Déroche. It is notably decorated with an intricate full-page illumination on folio 105v, featuring a gilded and interlaced geometric border. The manuscript also employs partial oblique diacritics and red vocalization dots, with verses separated by gilded Kufic letters and medallions.

This fragment originally belonged to the same manuscript as the fragment cataloged as no. 58 by François Déroche. It is notably decorated with an intricate full-page illumination on folio 105v, featuring a gilded and interlaced geometric border. The manuscript also employs partial oblique diacritics and red vocalization dots, with verses separated by gilded Kufic letters and medallions.

This heavily decorated manuscript is notable for its rich gold ornamentation, including golden hāʾ for five-verse markers and margin medallions spelling out ten-verse counts. It is part of a larger dispersed codex and connects directly with manuscript C. 4, while folio 150r bears an enigmatic 'no 7' note written by a later European hand.

This heavily decorated manuscript is notable for its rich gold ornamentation, including golden hāʾ for five-verse markers and margin medallions spelling out ten-verse counts. It is part of a larger dispersed codex and connects directly with manuscript C. 4, while folio 150r bears an enigmatic 'no 7' note written by a later European hand.

This heavily decorated manuscript is notable for its rich gold ornamentation, including golden hāʾ for five-verse markers and margin medallions spelling out ten-verse counts. It is part of a larger dispersed codex and connects directly with manuscript C. 4, while folio 150r bears an enigmatic 'no 7' note written by a later European hand.

This heavily decorated manuscript is notable for its rich gold ornamentation, including golden hāʾ for five-verse markers and margin medallions spelling out ten-verse counts. It is part of a larger dispersed codex and connects directly with manuscript C. 4, while folio 150r bears an enigmatic 'no 7' note written by a later European hand.

This manuscript is notable for its polychrome dotting, employing red dots for vocalization and green dots for hamza. Additionally, sura titles and verse counts are distinctively inscribed in yellow ink using a different script style (Group D).

The manuscript features rare oval diacritics and red dots for vocalization. Golden Kufic letters (hāʾ) are used to mark groups of five verses, while ten-verse groups are marked with decorative medallions. Notably, the beginning of Surah 19 includes the surah's title and verse count inscribed in golden ink.

The manuscript features rare oval diacritics and red dots for vocalization. Golden Kufic letters (hāʾ) are used to mark groups of five verses, while ten-verse groups are marked with decorative medallions. Notably, the beginning of Surah 19 includes the surah's title and verse count inscribed in golden ink.

This folio is part of the Minassian Collection at Brown University, which houses over 200 early Qur'anic manuscript leaves. It belongs to the same original manuscript as several other folios in the collection, including shelfmarks 6490, 6583, 6586, 6580, and 6518.

This manuscript features a rare, dated colophon from 292 AH (904-905 AD) by Ahmad al-Khayqani, who updated the vowelling and diacritical marks. Written in Persian, this colophon is considered one of the oldest known testimonies of the New Persian language written in the Arabic script.

This manuscript features a rare, dated colophon from 292 AH (904-905 AD) by Ahmad al-Khayqani, who updated the vowelling and diacritical marks. Written in Persian, this colophon is considered one of the oldest known testimonies of the New Persian language written in the Arabic script.

This codex is largely complete, containing the entire Quran, though the first folio and a few other leaves were supplied by a later hand. Written on parchment, the manuscript represents an important transitional stage in the evolution of the Arabic script toward the Maghrebi style. While generally well-preserved, some of the early and late folios exhibit water damage and have been repaired.

This codex is largely complete, containing the entire Quran, though the first folio and a few other leaves were supplied by a later hand. Written on parchment, the manuscript represents an important transitional stage in the evolution of the Arabic script toward the Maghrebi style. While generally well-preserved, some of the early and late folios exhibit water damage and have been repaired.

This 10th-century Quranic manuscript is notable for being written on Oriental paper rather than parchment. It features complete diacritics and vocalization, with distinctive colorful verse markers including yellow Kufic 'hāʾ' letters to signal groups of five verses.

The manuscript fragment was acquired by Edward H. Palmer and E.E. Tyrwhitt Drake during a research trip to the Sinai Peninsula in 1878. It represents a rare and important example of early Western Islamic calligraphy.

The manuscript fragment was acquired by Edward H. Palmer and E.E. Tyrwhitt Drake during a research trip to the Sinai Peninsula in 1878. It represents a rare and important example of early Western Islamic calligraphy.

This fragment of an Abbasid-era Quran is notable for its 'New Style I' script, representing a stylized evolutionary phase in early Arabic calligraphy. The manuscript preserves an elegant and compact layout of 7 lines per page on parchment.

This fragment of an Abbasid-era Quran is notable for its 'New Style I' script, representing a stylized evolutionary phase in early Arabic calligraphy. The manuscript preserves an elegant and compact layout of 7 lines per page on parchment.

Part of the Minassian Collection at Brown University, this leaf is written in New Style I script on paper, demonstrating the transition to paper as a writing material for Qurans in the Islamic world.

This complete Quran was produced in Baghdad by the renowned calligrapher ʿAlī b. Hilāl, also known as Ibn al-Bawwāb, around 1000-1001 AD. He is a significant figure in Islamic art, closely associated with the adoption of the round Naskh script to transcribe the Quran.

This complete Quran was produced in Baghdad by the renowned calligrapher ʿAlī b. Hilāl, also known as Ibn al-Bawwāb, around 1000-1001 AD. He is a significant figure in Islamic art, closely associated with the adoption of the round Naskh script to transcribe the Quran.

This anonymous, undated manuscript features a distinct 'New Style (type III)' script. While it lacks regular diacritics, vocalization is marked with red dots. Interestingly, individual verses are not separated, but golden Kufic hāʾ letters signal groups of five verses, and medallions mark every ten verses. Furthermore, Sura 63 has its title and verse count beautifully rendered in golden ink.

This anonymous, undated manuscript features a distinct 'New Style (type III)' script. While it lacks regular diacritics, vocalization is marked with red dots. Interestingly, individual verses are not separated, but golden Kufic hāʾ letters signal groups of five verses, and medallions mark every ten verses. Furthermore, Sura 63 has its title and verse count beautifully rendered in golden ink.

This codex is closely related to two other Andalusian manuscripts held in Istanbul, which were written in Cordoba (1143-1144 AD) and Valencia (1182-1183 AD), suggesting a similar provenance. It features distinctive Maġribī micrography for the main text and angular chrysography for the Surah headings.

This manuscript is characterized by a colorful vocalization system where yellow dots mark the hamza, green dots signal the waṣl, and symbols of sukūn and tašdīd are traced in blue. The Maghribī script is a descendant of the Kufic script, and a manuscript of similar calligraphic style was notably copied by the Marinid sultan Abū al-Ḥasan in 1345 AD.

This manuscript is characterized by a colorful vocalization system where yellow dots mark the hamza, green dots signal the waṣl, and symbols of sukūn and tašdīd are traced in blue. The Maghribī script is a descendant of the Kufic script, and a manuscript of similar calligraphic style was notably copied by the Marinid sultan Abū al-Ḥasan in 1345 AD.

This manuscript is characterized by a colorful vocalization system where yellow dots mark the hamza, green dots signal the waṣl, and symbols of sukūn and tašdīd are traced in blue. The Maghribī script is a descendant of the Kufic script, and a manuscript of similar calligraphic style was notably copied by the Marinid sultan Abū al-Ḥasan in 1345 AD.