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.

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 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.

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 8th-century codex features scarce use of diacritical marks and no vocalization, reflecting its antiquity. Fragments of the original manuscript are now widely dispersed, with portions held not only in Paris but also in the Vatican Library (Vat.ar.1784), the Khalili Collections (KFQ 49), and the University of Pennsylvania Museum (E 16264 D).

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 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 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.

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 manuscript features parchment folios with a 5-line layout per page. The current binding exhibits folios bound out of standard textual sequence, with verses from Surah 69 interspersed among those of Surah 68.

This manuscript features parchment folios with a 5-line layout per page. The current binding exhibits folios bound out of standard textual sequence, with verses from Surah 69 interspersed among those of Surah 68.

This manuscript features parchment folios with a 5-line layout per page. The current binding exhibits folios bound out of standard textual sequence, with verses from Surah 69 interspersed among those of Surah 68.

An endowment (waqf) note on folio 7r, added by a later hand, states that the volume was donated to the mosque of Fustat by 'Amran b. al-Talab on November 10, 940 AD (6 Safar 329 AH). The manuscript also features unique decorations for verse groupings, including outlined alifs for groups of five and specific medallions for tens, fifties, and hundreds.

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 codex was acquired by Johann Gottfried Wetzstein during his tenure as Prussian Consul in Damascus. Notably, the manuscript frequently features word-breaking at the ends of lines, a practice common in early Qur'anic codices before stricter formatting conventions were adopted.

This codex was acquired by Johann Gottfried Wetzstein during his tenure as Prussian Consul in Damascus. Notably, the manuscript frequently features word-breaking at the ends of lines, a practice common in early Qur'anic codices before stricter formatting conventions were adopted.

This manuscript features an early Kufic script closely related to the D.IV style, distinctively written to accentuate the angularity of the letters. It utilizes a sophisticated system of colored marks for pronunciation, including red dots for vocalization, yellow dots for the hamza, and dark green semicircles for the shadda.

This manuscript features an early Kufic script closely related to the D.IV style, distinctively written to accentuate the angularity of the letters. It utilizes a sophisticated system of colored marks for pronunciation, including red dots for vocalization, yellow dots for the hamza, and dark green semicircles for the shadda.

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 features distinctive illumination, such as green dots for the hamza and red dots for partial vocalization. Groups of five and ten verses are marked with marginal medallions, and Surah 27 is introduced with an elaborate title band featuring white characters on a red background adorned with plant motifs.

This manuscript features distinctive illumination, such as green dots for the hamza and red dots for partial vocalization. Groups of five and ten verses are marked with marginal medallions, and Surah 27 is introduced with an elaborate title band featuring white characters on a red background adorned with plant motifs.

This manuscript features distinctive illumination, such as green dots for the hamza and red dots for partial vocalization. Groups of five and ten verses are marked with marginal medallions, and Surah 27 is introduced with an elaborate title band featuring white characters on a red background adorned with plant motifs.

This manuscript features distinctive illumination, such as green dots for the hamza and red dots for partial vocalization. Groups of five and ten verses are marked with marginal medallions, and Surah 27 is introduced with an elaborate title band featuring white characters on a red background adorned with plant motifs.

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.

This manuscript is part of the Nasli M. Heeramaneck Collection and was gifted to the Los Angeles County Museum of Art by Joan Palevsky.

This manuscript is part of an Abbasid Qur'an that was endowed by Amajūr, the Abbasid governor of Damascus, before 876 AD. It was acquired by Edward H. Palmer during an 1878 research trip to the Sinai Peninsula.

This manuscript is part of an Abbasid Qur'an that was endowed by Amajūr, the Abbasid governor of Damascus, before 876 AD. It was acquired by Edward H. Palmer during an 1878 research trip to the Sinai Peninsula.

This manuscript is part of an Abbasid Qur'an that was endowed by Amajūr, the Abbasid governor of Damascus, before 876 AD. It was acquired by Edward H. Palmer during an 1878 research trip to the Sinai Peninsula.

This manuscript is part of an Abbasid Qur'an that was endowed by Amajūr, the Abbasid governor of Damascus, before 876 AD. It was acquired by Edward H. Palmer during an 1878 research trip to the Sinai Peninsula.

This manuscript is part of an Abbasid Qur'an that was endowed by Amajūr, the Abbasid governor of Damascus, before 876 AD. It was acquired by Edward H. Palmer during an 1878 research trip to the Sinai Peninsula.

This manuscript is part of an Abbasid Qur'an that was endowed by Amajūr, the Abbasid governor of Damascus, before 876 AD. It was acquired by Edward H. Palmer during an 1878 research trip 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 Abbasid-era manuscript was acquired by Edward H. Palmer in 1878 during a research expedition to the Sinai Peninsula.

This fragment is part of the Khayqani Qurʾān. Written on firm vellum with 8 lines per page, the upright and regular script is fully pointed and vocalized in red and black, with verse-endings marked by crude circular ornaments.

This fragment is part of the Khayqani Qurʾān. Written on firm vellum with 8 lines per page, the upright and regular script is fully pointed and vocalized in red and black, with verse-endings marked by crude circular ornaments.

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.

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

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

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.