Giza1924, KFE I

The Giza Qurʾān
‒ is not an Azhar Qurʾān
‒ did not trigger a wave of printings of Qurʾāns,
    because there was finally a fixed, authorized text
‒ the King Fuʾād Edition was not immediate­ly accepted by Sunnis and Shiites
‒ did not contribute signifi­cantly to the spread of the reading of Ḥafṣ, it was neither pub­lished in 1923 nor on 10 July 1924.
But it drove the abysmally bad Gustav Flügel edition out of German study rooms,
‒ had an afterword by named editors,
‒ gave its sources,
‒ took over ‒ apart from the Kufic counting,
    and the pause signs, which were based on Eastern sources
    ‒ the Maghrebi rasm (mostly/ġāliban) accord­ing to Abū Dāʾūd Ibn Naǧāḥ)
    ‒ the Maghrebi small fall back vowels for lengthening
    ‒ the Maghrebi sub­division of the thirtieths (but without eighth-ḥizb)
    ‒ the Maghrebi baseline hamzae before leading Alif (ءادم instead of اٰدم).
    ‒ the Maghrebi mis­sspelling of /allāh/ as /allah/
    ‒ the Maghrebi spelling at the end of the sura, which assumes that the next sura is recited immediately afterwards (without Basmala): tanwin is modified accordingly.
    ‒ the Maghrebi distinction between three types of tanwin (one above the other, one after the other, with mīm)
    ‒ the Maghrebi absence of nūn quṭni.
    ‒ the Maghreb non-writing of vowel abbreviations
    ‒ the Maghrebī (and Indian) attraction of the hamza sign by kasra

in G24 the hamza is below the baseline ‒ in the Ottoman Empire (include Egypt) and Iran the hamza stays above the line

















New was the differentiation of the Maghreb Sukūn into three characters:
‒ the ǧazm in the form of a ǧīm without a tail and without a dot for no vowels,
‒ the circle as sign: should always be ignored,
‒ the (ovale) zero for sign: should be ignored unless one pauses thereafter.
‒ plus the absence of any mute (unpronounced) character.
‒ word spacing,
‒ Baseline orientation and
‒ exact placement of diacritical dots and ḥarakāt.

It was also not the first "inner-Muslim Qurʾān print" (A.Neuwirth).
Neuwirth may know a lot about the Qurʾān, but she has no idea about Qurʾān prints,
since there have been many prints by Muslims since 1830, and very, very many since 1875
and Muslims were already heavily involved in the six St. Petersburg prints from 1787-98.
It was not a type print either, but - like all except Venice, Hamburg, Padua, Leipzig, St. Petersburg, Kazan, one in Tehrān, two in Hooghli, two in Calcutta and one in Kanpur - plano­graphic printing, although no longer with a stone plate, but with a metal plate.

It was also not the first to declare to adhere to "the rasm al-ʿUṯmānī“.
Two title pages from Lucknow prints of 1870 and 1877.

In 1895 appeared in Būlāq a muṣ­ḥaf in the ʿUthmani rasm, which perhaps meant "unvocalized." Kitāb Tāj at-tafāsīr li-kalām al-malik al-kabīr taʼlīf Muḥam­mad ʿUthman ibn as-Saiyid Muḥam­mad Abī Bakr ibn as-Saiyid ʻAbd­Allāh al-Mīrġanī al-Maḥǧūb al-Makkī. a-bi-hāmišihi al-Qurʼān al-Maǧīd mar­sūman bi’r-rasm al-ʿUṯmānī.
Except for the sequence IsoHamza+Alif, which was adopted from the Magh­reb in 1890 and 1924 (alif+madda didn't work because madda had already been taken for leng­thening), every­thing here is as it was in 1924.

The text of the KFA is not a recon­struc­tion, as al-Ḥusainī al-Ḥaddād al-Mālikī had told G.Berg­sträßer: It does not exactly follow Abū Dāʾūd Sulaiman Ibn Naǧāḥ al-Andalusī (d. 496/1103) nor Abu ʿAbdallah Muḥammad ibn Muḥammad al-Ḫarrāz (d. 718/1318), but (except in about 100 places) the common Warš editions.
The adoption of many Moroccan pecu­lia­rities (see above), some of which were revised in 1952, plus the dropping of Asian characters ‒ plus the fact that the afterword is silent on both ‒ is a clear sign that al-Ḥusainī al-Ḥaddād al-Mālikī adapted a Warš edition.
All Egyptian readers knew the read­ings Warš and Qālun. As a Malikī, al-Ḥusainī al-Ḥaddād probably knew Warš editions even better than most.
The text, supposedly established in 1924, was not only available in the Magh­reb and in Cairo Warš prints, but also in Būlāq in the century before.

Now to the publication date.
You can find 1919, 1923, 1924 and 1926 in libraries and among scholars.
According to today's library rules, 1924 applies because that is what it says in the first print

But it is not true. It says in the work itself that its printing was on 10.7.1924. But that can only mean that the printing of the Qurʾānic text was completed on that day. The dedication to the king, the message about the com­pletion of printing, could only have been set afterwards; it and the entire epilogue were only printed after­wards, and the work - without a title page, without a prayer at the end - was only bound after­wards - pro­bably again in Būlāq, where it had already been set and assembled - and that was not until 1925, unless ten copies were bound first and then "published", which is not likely.

Because Wikipedia lists Fuʾād's royal monogram as that of his son, here is his (although completely irrelevant):
this is a Google translation of one of my German posts