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 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 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 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.

The manuscript has suffered from historical water and oil damage, causing its parchment leaves to become quite wrinkled. It features elegant gold script used exclusively for the surah titles and verse counts.

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 early Quranic folio is notable for its use of red ink for the title of Surah 83 in a naskhi-tending script, contrasting with its Kufic body text. It also features pentavalent and vigesimal verse dividers.

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 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, 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 is notable for its intricate verse markers, featuring irregular golden 'hāʾ' letters for five-verse groupings and specific squares with golden alphanumeric characters for ten-verse groupings. The final surviving folio features an archaic, three-sided golden illuminated band decorated with red and green dots, indicating the approaching end of the codex.

This 19-folio parchment fragment is written in the Abbasid-era kūfī D.IV script. It was acquired by Johann Gottfried Wetzstein, the Prussian consul in Damascus, during his tenure in the mid-19th century.

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 fragment of an Abbasid Qur'an was acquired by the University of Cambridge in 1878 from Edward H. Palmer, who collected it alongside other early manuscripts during a research trip to the Sinai Peninsula.

This manuscript is a small-format Kufic Quran fragment consisting of 21 folios of firm vellum. The script is remarkably small, upright and fairly regular, with vowels explicitly marked in red.

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 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 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 notable for its detailed colophon written in both Arabic and Persian. It precisely dates the completion of the codex to noon on Friday, May 29, 1198 AD, by a Persian scribe and teacher (muʿallim) named Muḥammad b. Sulaimān.

This manuscript is a rare case where a Quranic codex is precisely dated by a colophon (completed on May 5, 1204 AD) and the scribe, al-Faḍl b. ʿUmar ar-Rāʾiḍ, is a known Iraqi scholar mentioned in Muslim scholarly literature. It also contains an exegetical compilation detailing circumstances of revelation, abrogated verses, and variant readings.