KazanS

Just as there is not ONE King Fu'ad Edition but seven different ones,
as there is not THE Muṣṭafā Naẓīf Qadir­ġalī muṣḥaf, but two written by him (plus one re-arranged and maybe ten with (partialy) andalusized spelling
as there is not THE Šamarlī but four very different ones,

BTW: when the KFC calls their editions (of Ḥafṣ and of Dūrī) on 522 pages "Šamarlī" it shows that they are igorant: almost 100 years before the Egyptian publi­sher produced a muṣḥaf with the famous 15-line-on522-pages lay­out, Muṣṭafā Naẓīf Qadirġaī had written one in Istan­bul, and Šamarli had others formats
AND there is not ONE Muḥammad Saʿd Ibrāhīm al-Ḥaddād edition

as there is not THE Madina al-Nabawiyya Edition, but ten,
as there is not THE Madina ʿUṯmān Ṭaha edition of Ḥafṣ but almost fifty
  three if one looks at sub­stantial dif­ferences (not at colour, size, decora­tion etc.),
there are many different Kazan editions: first the St.Petersburg with 13 lines:

hundred years later in Kazan, with 13 lines too, but very different:

The first Kazan edition, 1803, had only nine lines:

Some pages from the 1809 print held by the Austrian National Library:

one with 15 lines with pagina­tion top middle:

one of 1286/1852 with 17 lines, pagination top at the edges:

one of 1307/1890 with 13 lines:

Not only the layout changes, but the font as well:

1857 there were more stapeled forms than 1907
which shows that the KFE with its reduced set of forms
(its base line emphasis, and clear con­nection between letter and vowel sign)
was not extra-ordinary, but a child of the Zeit­geist.
While first the type cutters wanted to come as close as possible to hand writing,
they wanted to make the text as clear and read­able as pos­sible (once type set maṣāḥif were accepted). And there a new ones:

‒ ­

The Pope, The Cairo Edition

Among Catholics one may speak of "the pope", among "normal" people   one SHOULD say "the Roman pope", "the pope of the Occident", "the bishop of Rome", because ‒ leaving meta­phorical use aside ‒ there are two more popes: the Coptic and the Greek "bishof of Alexan­dria and all Africa" in Cairo ((the bishops of Antiochia and All the Orient are not styled as pope)). What is common know­ledge among Egyptian Christians is un­known to many people in the States or in the UK.
Unlike popes, of which there are only three at a time, there are literaly thousand Cairo editions of the qurʾān. But some young scholars write of "The Cairo Edition". Out of ignorance or stu­pi­ti­ty? Maybe they do not know the dif­ference between "a" and "the" ... When I alerted one, s/he added "collo­quially known", an other just shrugged h*r/s shoulders, a third admitted that s/he has never looked into another muṣḥaf ‒ although as Pro­fessor of Isla­mic Stu­dies s/he should have been to a mosque and/or an islamic book­shop and opened a muṣ­ḥaf used by local Muslims (and they certainly do NOT use the KFE/King Fuʾād Edition = idiot's "CE"!)
Sometimes one sees "the St. Peters­burg edition of the Qurʾān". I do not know how many editions exist ‒ certainly not just one: First we know of edi­tions in 1787, 1789, 1790, 1793, 1796 and 1798. Copies of these six edi­tions have no year on the title page or in the back­matter ...

... so one could treat them as one: the 1787-98 Mollah Ismaʿīl ʿOsman St. Petersburg edition: Because there are more, like the 1316/1898 Muṣṭafā Naẓīf Qadirġalī St. Petersburg edition

Note the title: Kalām Qadīm
which does not refer to an antique shop, to antiquarian,
but to the pre-existence of the kalāmullāh ὁ λόγος

"THE St.Petersburg" edition is illogical. Only ignorant or stupid people use that expression. (Of course some are ignorant, stupid AND amoral.))

Kazan

Since 1802/3 (parts of) the Kur'an were printed in the Tartar centre of Tsarist Russia, Kazan.

  Here the first and last page of a book from the Bavarian National Library;
  the left side is page 58 of ǧuz 5 -- each ǧuz is paginated afresh

Like the 1787 Mollah Ismaʿīl ʿOsman St.Petersburg Muṣḥaf they were type printed.

I know of no studies on the orthography, the pauses, liturgical divisions and so one.

It clearly belongs to the Asian school, closest to Ottoman.

In the first 200 years there are small changes in calligraphy

and orthography: Where the original (black on white) is close to Ottoman, the modern one (black on yellow) has hamzat on alif, madda for lengthening, and alif alif for /ʾā/

Added later:
Walter Burnikel and Gerd-R. Puin published
„Gustav Flügels Vorworte, kommentiert. Ein Rückblick
auf die Geschichte des Korandrucks in Europa“ in
Markus Groß /Robert M. Kerr (Hg.):
Die Entstehung einer Weltreligion VI.
Vom umayyadischen Christentum zum abbasidischen Islam.
Berlin: Schiler & Mücke 2021, ISBN 978-3-89930-389-6
(INÂRAH Schriften zur frühen Islamgeschichte und zum Koran, Band 10), S. 64-129
with observations not only on Flügel and Redslob, but on Kazan (and Hamburg and Padua) too.

Since 2011 the rasm is very close to Gizeh 1924

‒- with the exception of dual alif (first: Kazan 1856, last line Kazan 2016)

The Tartar (both in Kazan and on the Crimea) most of the time have as title "Kalam Šarīf" (or al-Muṣḥaf aš-Ṣarīf) ‒ not "al-Qurʾān al-Karīm" (like the Arabs), nor "Q. maǧid" (like in Iran) nor "Q ḥakīm" (like in Hind).

Japanese Tartars being the exception:

here a page from a Japanese YaSīn edition: