522

Looking at maṣāḥif there are more dimensions than
Ḥafṣ or Qālūn, Azraq or Iṣbahānī, Dūrī or Sūsī,
rasm according to Ibn Najāḥ or ad-Dānī or Ārkatī,
long vowlels written by extra vowel signs or a leng­thening vowel׃
by page layout:
there is not only the Ottoman berkenar layout on 604 pages,
the 13 lines on 848 pages common in South Africa,
but the 15 line on 522 as well ‒ very common in Egypt.
It seems to have started 1308/1891 in Istan­bul (al-Maṭbaʻa al-ʻUṯmāniyya)
with a muṣ­ḥaf written by Muṣ­ṭafa Naẓīf (d. 1913)
reprinted in Kairo i.a. by ʿAbd ar-Raḥmān Muḥammad, and by Muṣṭafa al-Bābī al-Ḥalabī, and by Aḥmad aš-Šamarlī.

reprinted in Bairut with tafsir

in Q52 by the publisher Aḥmad Šamarlī

1316/1998 in Russia

in a pocket edition in Tehran

in 1975 Aḥmad Šamarlī published a line by line copy of MHQ's 522 pages written by Muḥammad Saʿd Ibrāhīm al-Ḥaddād, a muṣḥaf that became famous as "the Šamarlī"

pocket version by Šamarlī or other publishers:

colour version

pirated by Andalusia in Cairo in 2000

1960 Muṣṭafa al-Bābī al-Ḥalabī, like the small kfe after 1952: with tanMiM before the bas­mala, but with the 1924 sura title boxes, and 1924 pauses

there are many more editions:
القرآن الكريم / بخط مصطفى نظيف الشهير بقدروغلي، لا يمسه الا المطهرون تنزيل من رب العالمين
القرآن. ١٩٣٤
٤٩٦ص. مصر : عبد الحميد احمد حنفي Notes رقم الطلب للنسخة الاولى والرابعة: 6843 C 53، ورقم الطلب للنسخة الثانية: 5532 AP، ورقم الطلب للنسخة الثالثة: 1165.
نسخة واحدة أو أكثر من هذا الكتاب تابعة لمجموعة أملاك الغائبين AP.
עותק אחד או יותר של ספר זה שייכים לאוסף נכסי נפקדים AP.
One copy or more of this book belong to the Absentee Property Collection (AP)

القرآن
نظيف، مصطفي
مصر : المكتبة الملكية،
1980؟
"طبع باذن من مشخة المقارئ رقم 170"
522 صفحة.
القرآن الكريم / بخط السيد مصطفى نظيف الشهير بقدروغلي.; al-Qurʼān al-Karīm / bi-khaṭ al-Sayyid Muṣṭafá Naẓīf al-Shahīr bi-Qadarū­ghalī
Miṣr : ʻAbd al-Ḥamīd Aḥmad Ḥanafī; مصر : عبد الحميد احمد حنفي
1934
قرآن كريم : في كتاب مكنون لا يمسه الا المطهرون تنزيل من رب العالمين
Qurʼān Karīm : fī kitāb maknūn lā yamassuhu illā al-muṭahharūn tanzīl min Rabb al-ʻĀlamīn
Marriott Library Rare Books Collection
قدرغهلي، مصتفى نظيف Qadurghahʹlī, Muṣtafá Naẓīf
197-? 522 pages ; 14 cm. Housed in a decorated, leather-covered wooden clamshell box with feet, and enclosed in a card­board gift box.
Cairo, Egypt : Dār al-Kutub al-Dīnīyah lil-Ṭibāʻah wa-al-Nashr, Muḥammad ʻAbd al-Muʻṭī wa-awlāduh; [القاهرة، مصر] : دار الكتب الدينية للطباعة والنشر، محمد عبد المعطي واولاده،

القرآن الكريم : لا يمسه اللا المطهرون al-Qurʼān al-karīm : lā yamassahu illā al-muṭahharūn
Muṣḥaf al-Ḥaramayn al-Sharīfayn
Marriott Library Rare Books Collection
نظيف، مصطفى Naẓīf, Muṣṭafá.
1964, 486, [8] pages ; 20 cm.

at the same time the first two signatories, al-Qāḍī and al-Ḥuṣarī, were involved in the KFE of the Amīriyya.

1966 Maktaba al-Ǧumhuriyya al-ʿArabiyya

1956 nochmal in der alten Orthographie, einzig die Zahlen am Versende sind nicht original

1962 Maktabat wa-Maṭbaʿat al-Mašhad al-Ḥusainī with 17 lines per page (would have about 350 pages if all of the copy were as the first pages, but later the lines were not made longer anymore, just 17 lines instead of 15 ‒ see examples below ‒ so the muṣ­ḥaf has 486 pages of qurʾānic text):

I guess the publisher did what I tried here (re­arranged a "real" muṣ­ḥaf, creat­ing a "vir­tual" one):

1969 made by Turks in Germany, in Cologne's twin city Deutz:

"Al-rasm muwāfiq li-muṣḥaf sayyidinā ʻUthmān raḍiya Allāh ʻanhu." "Ṭubiʻa bi-iḏn mašyaḫat al-Ǧāmiʻ al-Azhar taḥta murāqabat Idārat al-Buḥūṯ al-Islā­mī­yah bi-al-Azhar."
al-Qāhirah : Maktabat wa-Maṭbaʻat al-Maš­had al-Ḥusaynī; القاهرة : مكتبة ومطبعة المشهد الحسيني، 1373/1953:

1977 the Government Press started to com­pete with a type set muṣ­ḥaf on 525 pages, the Muṣḥaf al-Azhar aš-Šarīf:

After ten years, the Azhar publishes a Muṣḥaf al-Azhar aš-Šarīf pirating MNQ:

1982 an other one:

The King Fahd Complex (KFC) for printing the muṣ­ḥaf had asked ʿUṯmān Ṭaha to write a version of the reading of Dūrī in the MNQ522 layout.

Then asked him to write one of Ḥafṣ

(the last two images ‒ as many others these days ‒ are from the collection of Muḥammad Hozien)
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editions and race

Most Germans find it strange that Americans are obsessed with race. Yes, some skin is darker, some hair frizzy, but after a beach holiday, a Greek's skin can be darker then that of her African-American neighbour. In 2000 for the first time Americans could be officialy multi­racial or "mixed" as the British say.
For Germans, the very idea of human races is absurd, why should character corelative with skin colour?
How can most "white" Americans forget that not long ago, Italians, Irish and Jews were obviously non-White, that only the numerical decline of English, Scandi­navian, Protestant Dutch and Germans brought them to admit that Serbs and Jews are white alright.
It's not because of the Nazis ‒ who by the way did not write a lot about die "weiße Rasse", but about nordische, westi­sche/mit­tel­meeri­sche, osti­sche/al­pine, dinari­sche, (ost)bal­tische, fäli­sche, sude­tische, vorder­asiatische, orienta­li­sche Rasse und deren Mi­schungen (cf. Hans F. K. Gün­ther: Kleine Rassen­kunde des deutschen Volkes) ‒ but because in German "Rasse" is not only "race" but "breed" --> in German, dogs and horses come in races, not humans; despite US and ZA laws against mis­cege­nation, there are no Kör- und Stut­bücher (lists of re­cognized males and females of a certain human race) re­gulat­ing the status of "true White", "true Jewish", or "true Sephardic").
The language we normally speak shapes the way we think:
For German speakers there is a clear dif­ference bet­ween "Auf­lagen" (runs of an iden­tical book) and "Aus­gaben" (fresh/changed editions) ‒ in English both can be called "editions", although the dif­feren­ce bet­ween "run", "reprint" "re­vised and expanded/ new edition" exists: there is a fog not exist­ing in German. From the 1940s on­ward, one can spot on the copy­right page/impressum a printer's key "10 9 8 7 6 5 4 3 2 1" or often "1 3 5 7 9 10 8 6 4 2". In Germany mostly two rows of numbers like „26 27 28 29 · 97 96 95 94“ ‒ this is the 26th run in 1994, from the first row each time one numbers is/was scratched from the plate, for the second row the last year was taken away (un­less there was a second run in the same year).

at the bottom right "1": first edition, left "15": 2015

For me the two pages above are from two different Aus­gaben: not the same edition. When you look at the last page/im­pressum of different Amīriyya editions, you find: Gizā+Būlāq, Būlāq, Maṣr, al-Qahira ‒ to me this is not just "second run" and dif­ferent year, the text before the year is so different that it is not the SAME edition.

And in the second edition 1925/6 the word "its origin" (= its modell, seine Vorlage)

and ten signets were added.

Later the dedication page was changed

later yet, الن in 73:20 was changed to ان لن .
When you have in the 1952 aḍ-Ḍabbāʿ Amīriyya edition seven pages

that are missing in the small 1955 aḍ-Ḍabbāʿ Amīriyya edition, they ARE not the same edition, although by the same editor(s), the same publisher!
Yes, there are people who do not care to dis­tinguish between at least four different edi­tions bet­ween the first and 1951, nor between at least two different editions starting from 1952 ((I am willing not to count different year, different place of pub­lication, dif­ferent name of the same printer, different authorities vouch­saving the cor­rect­ness)), not even bet­ween the editions made by al-Ḥusaini al-Ḥaddād and those made by aḍ-Ḍabbāʿ and collea­gues, but they should not hold a con­ference on book editions.

IDEO held a con­ference on the 1924 edition but used some­thing like the 1952 title box. They just don't care, do not know, do not even want to know.
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