Gizeh 1924 ‒ better ‒ worse

The Egyptian Goverment Edition printed in Gizeh in 1924 was the first offset printed mushaf,
It was type set (not type printed).
It used smaller subset of the Amiriyya font not because the Amiriyya laked the techni­cal pos­sibi­lity for more elaborate ligatures,
((in 1881 when they printed a muṣḥaf for the first time,
  they used 900 different sorts, in 1906 they reduced it to about 400,
  which they used in the backmatter of the 1924 muṣḥaf,   in the qurʾānic text even less))
but to make the qurʾānic text easier to read for state school educated (wo-)men.

They did not want that the words "climb" at the end of the line for lack of space,
nor that some letter are above following letters.

It is elegant how the word con­tin­ues a­bo­ve to the right of the base­line waw, but it is against the ra­tio­nal mind of the 20th cen­tury: every­thing must be right to left!











The kind of elegance you have with "bi-ḥamdi rabbika" is not valued my modern intelectuals.

Here you see on the right /fī/, on the left /fĭ/, a distinction gone in 1924:

And here you see, with which vowel the alif-waṣl has to be read ‒
something not shown in the KFE.
In Morocco they always show with which vowel one has to start (here twice fatḥa), IF one starts although the first letter is alif-waṣl, the linking alif, with is normaly silent.
In Persia and in Turkey one shows the vowel only after a pause, like here:

Both in the second and third line an alif waṣl comes after "laziM", a necessary pause, so there is a vowel sign between the usual waṣl and the alif ‒ a reading help missing in Gizeh 1924.

nūn quṭnī نون قطني nūn ṣila نون صلة

In Ḥafṣ ʿan ʿĀṣim there are about fifty places
where alif waṣl followes tanwin
linked with kasra /ini/.
Asia writes a small(quṭnī) nūn.

Here a Persian last page (with wa- at the end of line 1 it can only be from a farsi­phone enviro­ment). After the first verse there is "la": no need to stop; if one stops, the first word of verse 2 has a hamza-fatha ‒ although the word is normally written with alif-waṣla. But WHEN/IF one joins, it becomes /ʾaḥaduni-llāh/ ‒ note the hamza-fatha on /ʾaḥadun/. Muḥammad Ṣadīq al-Minšāwī recites it both ways.

al-Wāqiʿa 2 / kāḏība

In Baqara 72 I showed that "Medina" makes undocumented changes to Būlāq52.
Here I show that Qaṭar made another change to Būlāq52 ‒ again without explanations.

The Iranian Center for Printing and Distributing the Qurʾān (Ṭabʿo Našr) developed a new rasm, a new orthography and new vowelled waṣl signs. After studying the literature on writing the muṣḥaf and 26 important maṣāḥif from different regions and different riwāyāt, they publish their results and their reasons.
In Indonesian there was a commitee of ʿulema from all over the country that deliberates 1974 to 1983 and fixed a standard, a second comittee revisted the standard in 2002, and a third from 2015 to 2018.

Morocco ... Muṣḥaf al-Muḥammadī

To commemorate Hassan II's silver jubilee and later Muhammads VI's accession to the throne the Kingdom published editions in magh­re­bian style ‒ both in colour and back&white. I looked in vain for information about the printing place.
This could be the reason the reserve::

The press wasn't in the Sherifian Kingdom, but in Cairo. Al-Muǧallad al-ʿArabi (often printers make up names for special occasions) was in charge.
But the third edition was home made ‒ in a press founded in Faḍāla (named Muham­media since 1959) after WWII and bought in the 1960ies by the Minstery for Reli­gious Affairs and Pious Foundations al-Maṭbaʿ al-Faḍāla.



While under Hassan II there was only one Royal Muṣḥaf (in cheap and in expen­sive editions) ‒ written by seven Moroccan calligraphers

there are new four different ones:
‒ one hand written, similar to his father's

‒ one computer set ‒ "andalusian", i.e. with green dots for hamzat,

‒ one computer set ‒ "moroccan"

and the same in an expensive edition:

and with reduced colours:

‒ one with images of wooden tablets from madrasas‒ printed 2007 in Graz, Austria.