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 composed of a single parchment folio containing portions of Surah Yusuf. It is written in the early Kūfī type B.Ib script and shares paleographic similarities with manuscript HC.MS.03177 held at the Qatar National Library.

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 manuscript features an unusual version of the Hijazi script and contains illumination of horizontal chevron bands between Surahs. It belongs to a larger dispersed codex that includes manuscripts MS.68, MS.69, MS.70, and MS.699 in the Museum of Islamic Art (Doha), as well as a fragment in a private collection.

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.

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 codex is known primarily through photographs in the Gotthelf Bergsträßer archive, taken in the early 1930s. Although the original manuscript is no longer identifiable in the current museum catalogue, these rare photographs survived World War II and provide a crucial record of this early text.

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 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 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 parchment manuscript fragment consists of 13 folios written in a distinctive, unclassified vertical script with very thick strokes. It was discovered in al-Fusṭāṭ (Old Cairo), Egypt, and is now preserved at the Bibliothèque nationale de France.

This parchment manuscript fragment consists of 13 folios written in a distinctive, unclassified vertical script with very thick strokes. It was discovered in al-Fusṭāṭ (Old Cairo), Egypt, and is now preserved at the Bibliothèque nationale de France.

This parchment manuscript fragment consists of 13 folios written in a distinctive, unclassified vertical script with very thick strokes. It was discovered in al-Fusṭāṭ (Old Cairo), Egypt, and is now preserved at the Bibliothèque nationale de France.

This parchment manuscript fragment consists of 13 folios written in a distinctive, unclassified vertical script with very thick strokes. It was discovered in al-Fusṭāṭ (Old Cairo), Egypt, and is now preserved at the Bibliothèque nationale de France.

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 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 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 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, comprising 213 parchment folios, contains the entire second half of the Quran starting from Surah Maryam (19). It was documented by Wilhelm Ahlwardt in his 1887 catalogue of Arabic manuscripts at the Staatsbibliothek zu Berlin and is notable for its robust Early Kufic script (D.Vb) with characteristic letterforms, such as the initial and medial 'kāf' often resembling 'dāl'.

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.

The manuscript uses decorative medallions and bands to mark every ten verses, rather than separating individual verses. A marginal note in cursive script reveals it was once owned by Aḥmad Abū al-ʿAbbās al-Huwaydī, with later readers adding pious notes in the margins.

This Abbasid-era Kufic manuscript features an elaborate, multi-colored vocalization system, utilizing red and yellow dots for vowels and green dots for hamza. It also contains decorative rosettes separating verses and distinct medallions marking groups of five and ten verses.

This Abbasid-era Kufic manuscript features an elaborate, multi-colored vocalization system, utilizing red and yellow dots for vowels and green dots for hamza. It also contains decorative rosettes separating verses and distinct medallions marking groups of five and ten verses.

Donated to the Great Mosque of Damascus in July 911 AD, this codex is highly illuminated with a pyramid of six gold disks following each verse. While the Morgan Library holds 21 leaves, other fragments of this manuscript are preserved at the Topkapi Palace Museum, the Chester Beatty Library, and elsewhere.

This manuscript features unique tenth verse separators that combine three diagonal ink dashes with a circle of red pigment containing an abjad letter to record the exact verse count. It is part of the Heritage Library collection at the newly established Qatar National Library in Doha.

This manuscript features unique tenth verse separators that combine three diagonal ink dashes with a circle of red pigment containing an abjad letter to record the exact verse count. It is part of the Heritage Library collection at the newly established Qatar National Library in Doha.

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.

The codex features an illuminated frontispiece of geometric design and a similarly decorated finispiece. Its blind-tooled black goatskin binding is attributable to Egypt and represents an important example of early Islamic bookbinding.

The codex features an illuminated frontispiece of geometric design and a similarly decorated finispiece. Its blind-tooled black goatskin binding is attributable to Egypt and represents an important example of early Islamic bookbinding.

Held at the Qatar National Library, this Abbasid-era manuscript is written on parchment and serves as an example of Kūfī type E.I script. The codex is currently missing a folio between 6v and 7r, which presumably contained verses 27:32-46.

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.

This fragment is part of a collection of early Qur'an manuscripts acquired by Edward H. Palmer during a research trip to the Sinai Peninsula. It was subsequently acquired by the University of Cambridge in 1878 from Palmer and E.E. Tyrwhitt Drake.

This fragment is part of a collection of early Qur'an manuscripts acquired by Edward H. Palmer during a research trip to the Sinai Peninsula. It was subsequently acquired by the University of Cambridge in 1878 from Palmer and E.E. Tyrwhitt Drake.

This Kufic fragment was acquired by the University of Cambridge in 1878 from Edward H. Palmer and E.E. Tyrwhitt Drake. Palmer collected this and several other early Quran manuscripts during a research trip to the Sinai Peninsula.

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 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 small, square codex is written in a diminutive Maġribī script and is entirely vocalised in red. It uses a unique system for the tašdīd marked by a red semicircle that changes orientation based on the vowel, and employs yellow instead of gold for illumination, suggesting a middling quality of production.