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.

Considered by Gotthelf Bergsträßer to be the most important representative of the ḥiǧāzī script style due to its extensive size. It features a bold hand with tall, right-leaning hastae that sets it apart from more conventional early Kufic Qurans. Two folios from this same codex are currently preserved at the Dār al-Āṯār al-Islāmiyya in Kuwait.

Considered by Gotthelf Bergsträßer to be the most important representative of the ḥiǧāzī script style due to its extensive size. It features a bold hand with tall, right-leaning hastae that sets it apart from more conventional early Kufic Qurans. Two folios from this same codex are currently preserved at the Dār al-Āṯār al-Islāmiyya in Kuwait.

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 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.

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.

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 manuscript features almost complete diacritical marks using oblique strokes, red dots for vocalization, and green dots for hamza. Each surah is introduced by an ornamental band containing its title and verse count in gold lettering, and verse groups are marked with gold hāʾ symbols and letter-numeral medallions.

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 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 manuscript was previously owned by Kaikobad I, Sultan of the Sultanate of Rum (1219-1237). According to scholars, other folios of the same codex are held in the Library of Topkapı Sarayı in Istanbul.

This nearly complete 8th-century Quranic manuscript is notable for its extensive preservation, containing text from the very beginning of the Quran to its final Surah. Curiously, folio 134 has been reported missing from the French National Library since approximately 2000, and no microfilm image of it survives.

This nearly complete 8th-century Quranic manuscript is notable for its extensive preservation, containing text from the very beginning of the Quran to its final Surah. Curiously, folio 134 has been reported missing from the French National Library since approximately 2000, and no microfilm image of it survives.

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 single folio on parchment is held at the Brown University Library. Written in the Kufic B.II script, it is a surviving fragment of an early Quranic manuscript, comprising verses from Surah Al-Imran.

This fragment originally belonged to the same codex as Marcel 16 (National Library of Russia) and Is. 1615 II (Chester Beatty Library). Notably, folio 65 verso was left blank without interrupting the text, likely because the poor quality of the parchment caused ink from the recto side to bleed through.

This fragment originally belonged to the same codex as Marcel 16 (National Library of Russia) and Is. 1615 II (Chester Beatty Library). Notably, folio 65 verso was left blank without interrupting the text, likely because the poor quality of the parchment caused ink from the recto side to bleed through.

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 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.

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 manuscript is notable for its rich ornamentation, including golden dot groupings to separate verses and elaborate golden medallions with the names of the tens spelled out in golden characters on a red background.

This manuscript is notable for its rich ornamentation, including golden dot groupings to separate verses and elaborate golden medallions with the names of the tens spelled out in golden characters on a red background.

This manuscript is notable for its rich ornamentation, including golden dot groupings to separate verses and elaborate golden medallions with the names of the tens spelled out in golden characters on a red background.

This manuscript features distinctive verse division markers: gold Kufic 'hāʾ' letters (the numerical value for five in the abjad system) indicate groups of five verses, while specific medallions containing letter-numerals mark groups of ten verses. Diacritics are largely absent, though there are some later additions in color.

This early Abbasid-era manuscript is notable for its sparse use of diacritics and its decorative elements, including golden Kufic hāʾ letters and medallions to mark every five and ten verses, as well as golden ink for Surah titles and verse counts.

This early Abbasid-era manuscript is notable for its sparse use of diacritics and its decorative elements, including golden Kufic hāʾ letters and medallions to mark every five and ten verses, as well as golden ink for Surah titles and verse counts.

This early Abbasid-era manuscript is notable for its sparse use of diacritics and its decorative elements, including golden Kufic hāʾ letters and medallions to mark every five and ten verses, as well as golden ink for Surah titles and verse counts.

This manuscript features verse numbering in yellow ink, explicitly marking Sura 4 with 175 verses. This numbering aligns with the historical counting systems of Basra, Mecca, and Medina, differing from the standard 176 verses in the modern Cairo edition.

Groups of five verses are marked by golden Kufic hāʾ letters, while groups of ten are marked by type 2.A.II medallions. Additionally, Surah 4 is preceded by its title and verse count written in gold ink.

Groups of five verses are marked by golden Kufic hāʾ letters, while groups of ten are marked by type 2.A.II medallions. Additionally, Surah 4 is preceded by its title and verse count written in gold ink.

The manuscript originates from the collection of J. Richard and its text is written without diacritical marks, using red dots for vocalization. It features a unique binding with 16th or 17th-century brown leather boards, possibly of Indian origin, decorated with a central plaque and stamped fleurons.

This Abbasid-era manuscript was acquired by Edward H. Palmer in 1878 during a research expedition to the Sinai Peninsula.

This Abbasid-era manuscript was acquired by Edward H. Palmer in 1878 during a research expedition to the Sinai Peninsula.

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

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

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

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

This codex is reconstructed from 74 scattered leaves across multiple collections, including the Mingana Collection in Birmingham and the Minassian Collection at Brown University. Described by Alba Fedeli, it provides insight into the dispersal of early Qur'anic manuscripts in modern antiquarian markets.

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 manuscript utilizes an early color-coded system for its vocalization and orthography, employing red dots for vowels, green dots for the hamza, and yellow dots for the shadda. It also features illuminated rosettes separating individual verses and specialized medallions to mark groups of five and ten verses.

The manuscript features golden dots arranged in upward-pointing triangles to mark verse endings, golden letters for five-verse divisions (pentades), and golden ornaments enclosing written numbers for decades. Later additions on paper were made in a modern Naskh script to replace missing parts of the third Surah, and an appended list of the 99 Names of God is also included.

The manuscript features golden dots arranged in upward-pointing triangles to mark verse endings, golden letters for five-verse divisions (pentades), and golden ornaments enclosing written numbers for decades. Later additions on paper were made in a modern Naskh script to replace missing parts of the third Surah, and an appended list of the 99 Names of God is also included.

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 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 codex was originally part of a lavish, multi-volume manuscript. Its rich polychrome vocalization includes yellow or orange dots for hamza, green dots for alif al-wasl, and blue symbols for sukun and tashdid. The sūra titles employ angular chrysography reminiscent of Marinid and Nasrid architectural decoration from the 14th century.

This codex was originally part of a lavish, multi-volume manuscript. Its rich polychrome vocalization includes yellow or orange dots for hamza, green dots for alif al-wasl, and blue symbols for sukun and tashdid. The sūra titles employ angular chrysography reminiscent of Marinid and Nasrid architectural decoration from the 14th century.