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 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 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.

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 is part of 'Codex Amrensis 1', a composite codex reconstructed from fragments scattered across libraries in Paris, St. Petersburg, Doha, and London. It was originally kept in the historic Mosque of 'Amr ibn al-'As in Fustat, making it an important artifact of early Islamic presence in Egypt.

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 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 early Abbasid parchment folio features text from Surah Al-Ahqaf. According to Wilhelm Ahlwardt's catalogue, diacritical points are rarely used, appearing primarily as small diagonal strokes on the letters Nūn and Tāʾ. Vowels are indicated by small red dots, and the long 'ā' is frequently unmarked.

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 extensive 8th-century manuscript is well-known today through a collection of 471 photographs taken by Gotthelf Bergsträßer around 1930, preserving its contents in his archive.

This early Quranic fragment is written on yellowish parchment in a wide Kufic script. It features red dots for vocalization and red ink for Surah headings, but lacks diacritical marks.

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.

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 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 manuscript fragment features early illumination techniques, including golden 'hāʾ' letters to mark groups of five verses and medallions for groups of ten. Additionally, surah titles and verse counts were added between surahs using ink outlines filled with gold.

This manuscript fragment features early illumination techniques, including golden 'hāʾ' letters to mark groups of five verses and medallions for groups of ten. Additionally, surah titles and verse counts were added between surahs using ink outlines filled with gold.

This fragmentary manuscript is written in the C.III style of Kufic script and features distinctive ten-verse markers consisting of four dots (two red and two green) inside a yellow circle. It also contains explicit surah headings added in red ink.

BNF Arabe 351 is an early Quranic manuscript written in the Kufic D.III script with 5 lines per page. It belongs to the same original codex as several dispersed fragments, notably those from the Jean-Joseph Marcel collection currently held in Russia.

BNF Arabe 351 is an early Quranic manuscript written in the Kufic D.III script with 5 lines per page. It belongs to the same original codex as several dispersed fragments, notably those from the Jean-Joseph Marcel collection currently held in Russia.

This early Quranic fragment is notable for its illuminated Surah titles, where the title and verse counts are written with words in alternating red and green ink. The manuscript also employs rare oblique strokes for diacritical marks and red dots for vocalization, alongside red Kufic 'hāʾ' letters to mark groups of five verses.

This early Quranic fragment is notable for its illuminated Surah titles, where the title and verse counts are written with words in alternating red and green ink. The manuscript also employs rare oblique strokes for diacritical marks and red dots for vocalization, alongside red Kufic 'hāʾ' letters to mark groups of five verses.

This early Abbasid codex is written on parchment in the characteristic kūfī D.I script. The manuscript features 7 lines per page and its small dimensions (122 x 75mm) suggest it was intended as a personal, portable copy rather than for public recitation.

This manuscript was part of the collection acquired in Damascus by Johann Gottfried Wetzstein in the 19th century, which significantly enriched the Oriental holdings of the Prussian State Library.

This manuscript is part of a dispersed Abbasid-era Kufic Quran, of which at least 63 folios survive in collections worldwide including the Qatar National Library and the National Bardo Museum. Its script features the mašq method, an elegant elongation of the horizontal components of the letters.

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 parchment folio features D.Vb script that shows evolutionary signs in its letter forms, such as a right-slanting upper stroke on the kāf. The text appears to have never had diacritical marks, utilizing only red dots for vocalization.

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 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.

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 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.