Vor hundert Jahren 100 years ago

The King Fuʾād Edition of the Ḥafṣ reading of the Qurʾān is soon celebrating its 100^th anni­versary ‒ that's what the Domini­can Insti­tute in Cairo (IDEO) says.
Actually Orientalists are doing it, the edition has nothing to do with the cele­bration.
It is not even there. The two Cairo insti­tutions with func­tioning online catalogs ‒ IDEO and AUC ‒ do not have a copy. And the two insti­tu­tions that might have one ‒ al-Azhar and the National Library (Dar al-Kutub) ‒ have no on­line cata­logue for the time being.
Fortuately, both the Prussian and the Bavari­an Staats­biblo­thek have a copy of the original print of 1342/1924 (the Bavarian Aca­demy of Sciences has an­other copy).
The French Biblo­thèque National (BnF) claimed to have five copies printed in 1919.
When I wrote them that this was im­possible, they dis­covered that three of their catalog entries refered to the same physical object and stream­lined it to this:

Originaly they wrote that it was printed in Al-Qāhiraẗ : al-Maṭbaʿaẗ al-Amīriyyaẗ, 1919 القاهرة : المطبعة الأميريّة, 1919 . But in their copy one can read

المطبعة العربية ١١ شارع اللبودية درب الجماميز Šārʿ Darb al-Ǧamāmīz connecting Bab al-Ḫalq (in the north-east) and es-Sayeda Zainab (in the south-west) ‒ in the 1930s and '40s its southern part was named separetly as Šārʿ al-Labūdīya ‒
definet­ly not in Būlāq, were the Govern­ment Press was located for 150 years before it was trans­fered to Imbaba in 1972. Maybe it was the off­set press of the the National Libra­ry (Dar al-Kutub) at the time nearby.
When one reads IN the FRIST (and the later) print(s)

that the print was ac­complished by 7. Ḏul­ḥigga 1342 (= 10.7.1924), this can not be the date of the pub­lication, but rather the day when printing of the qurʾānic text was finished. After that the above note had to be set, the plates had to be made, the gathering(s) with this note and all the infor­ma­tion that follow it in the book had to be printed, all had to be made into a book block and had to be bound (con­nected with the case).
By the time the book was pub­lished it was 1343/1925. The cover of the first edition was stamped ṭabʿat al-ḥukūma al-Miṣrīya sanat 1343 h.
Bibli­graphi­caly speak­ing, the date given on page [ص] can be used, but in real life, the book was pub­lished only in the following year.
God's dogs and their handmaid wusste nichts über und um die Köng Fuʾād Aus­gabe; sie bedien­ten sich sogar einen Bildes aus der 1952er Aus­gabe um die 100­Jahr­feier 2024 zu bebildern.
Okay, not everybody knows the 1924 Gizeh print has never been re­printed, that the next edition was made in Būlāq on newly aquired smaller machines with newly made smaller plates with changes in the back matter (on pages [ف] and [س]), that the third edition had a word spelled dif­ferent­ly (/allan/ in 73:20 with a extra ‒ silent ‒ nūn),
but almost every­body not ignorant of all things qur'anic knows, that the 1952 edition is a new edition ‒ dif­ferent at 900 places.

top-left: page [س] 1342, next 1344, on the right: 1347 (and like this all later small editions ‒ till about 1980)
bellow-left: 1952 (here the 1993 ʿAmmān reprint); next the first UT0 Damascus 1399; then KFC UT1 Madina 1406; on the right: KFC Madina 1442.

Normally it is best to con­cen­trate on the editions it­selfs, to scan them for dif­ferences, to read their back­matter care­fully, but there are two texts on the 1924 edition worth studying:
Gotthelf Bergsträßer "Koran­le­sung in Kairo" in Der Islam 20,1, (1932) pp. 1-42
and Abd al-Fattāḥ (ibn ʿAbd al-Ġanī) al-Qāḍī's Tārīḫ al-Muṣḥaf aš-Šarīf (esp. pp. 59-66 in the 1952 edition by Maktabat al-Jundī).
Abd al-Fattāḥ writes of three editions:
al-Muḫallalātī's of 1308/1890
al-Ḥusainī al-Ḥaddād's of 1342/1924
aḍ-Ḍabbāġ's of 1371/1952 on which he parti­cipated as one of the editors.

Back to the copies at our dis­posale: IDEO has one from 1354/1935;
the first edition can be found in Berlin, Munich (BsB and in the Academy of Sciences), Bonn, Speyer, Kiel, Basel, Zürich (UZH), Solothurn, Nijmegen, Leiden
the 1344/1925 edition in Wien, Münster, Berlin (FUB), Kiel
1346/1927/8 one in Leiden, Tübingen, Freiburg
1347/1928/9 in Würzburg, Munich, Erlangen-N, Bay­reuth, Hamburg, Halle, Berlin (HU), Greifs­wald, Bam­berg, Gießen, Kiel, Kopenhagen, Provo UT (BYU),
1936 Beirut (USJ)
many have a copy of the NEW King Fuʾād Edition of 1952
Berlin has two from 1952, one from before the revolution mentioning King Fuʾād on page [alif], one with the page and its empty verso thrown out
Jena, Erfurt, Göttingen, Hamburg, Bamberg, Erlangen-N, Marburg, Eichstätt, Bonn, Mann­heim, Munich (BSB & LMU) Stuttgart, Tübingen, Leiden, Freiburg, Stock­holm, VicAlbert, Aix-Marseille, Madrid, Edin­burgh U, Oxford, Bingham­ton NY, Allegheny PA, Columbus (OSU)

The second edition (1344) was reprinted by Maṭbaʿa al-ʿarabiyya in the 1930s, by the Chinese Muslim Society in Bakīn 1955 (with the page mention­ing the king and with chinized graphics and pro­bably by Maktabat al-Šarq al-Islāmiyya wa-Maṭbaʻatuhā in 1357/1938 ‒ pro­bably because it could be a re­pro­duction of the third or even later edition.
Hyderabad

The 1952 edition, aḍ-Ḍabbāġ's edition, was reprinted a lot:
1379/1960 in Taškent/Ṭašqend
in Bairut/Damascus often mostly with an added ن in 73:20 (one of these was re­printed in ʿAmmān and made it into the web archive There were reproduction on less than 822 pages: the 1952 edition was photo­graphed 1:1, the film was cut and re­arranged on a light table. Instead of 12 lines per page, we get 14 or 15 longer lines,
1983 in Qaṭar and in Germany. The German edition was made to­gether with the Islamic Text Society (ITS), Cambridge.
Since its ISBN is a German one, I guess, the publishing place is Stuttgart, not Cam­bridge or London.

There were three edition: big and medium size leather bound, and a big one in cloth. The qurʾānic text is a reprint of the 1952 al-Amīriyya edition, the back matter was freshly set (not as neat as the original ‒ a pity!
As a rule, all 827 page editions without title page are by the Government Press,
all with a title page are by private or non-Egyptian publishers ‒
the Frommann-Holzboog/ITS is the only non-Amīriyya one without title page, no titel on the cover, nor the spine.

The text of 1952 was published by the Government Press after 1976 for about ten years,
freshly set on 525 pages in several formats: with plastic cover, cartboard, leather, small, medium and large
quite a success until ʿUṯmān Ṭaha on 604 pages ‒ first with 100% the same text, later (i.e. first in Madina) with different spelling at 2:264, 2:72 and 73:20
The 1952 edition was often reprinted, both in Bairut, Damascus, ʿAmmān, in Taškent/Tašqand and in Cairo, always in big format, but sometimes on thinner paper than the Amīriyya prints. viele + 14 Zeilen + 15 Zeilen

1925
1955 Bekīn

sowie
al-Qāhira : Maktabat al-Šarq al-Islāmiyya wa-Maṭbaʻatuhā 1357/1938 844 p. ; 24 cm.

von 1952 oft in Bairut u.a. 14zeiler, 15 zeiler
‒

1924 nicht der Standard, aber einer?

Die Professoren schreiben von einander ab: der 1924er sei der Standard.
Außenseiter, wie A.A. Brocket, A.I. Mohr und meine Wenig­keit halten dagegen: Nicht Standard.
Versöhnler könnten sagen: Okay, Türken, Inder, Indo­nesier und Afri­kaner (80% der Muslime) haben nichts damit am Hut, aber er ist doch immerhin ein Standard.
Puste­kuchen.
‒ Der 1952er unterscheidet sich an über 900 Stellen vom 1924er.
‒ Die Saʿudis haben das Pausenzeichen لا abgeschafft,
    haben im Nachwort ein meistens/ġāliban eingefügt.
    haben das hamzaʾ in 2:72 aufgebockt (was ich sonst nur bei tunesichen Qālūn-Ausgaben gesehen habe).
    haben in 73:20 ein (stummes) nūn (wieder) hinzugefügt.
    haben in 2:264 in riʾāʾa das erste hamzaʾ statt auf den Zahn hinter den Zahn gesetzt (wohl eine berechtigte Korrektur)

‒ Die Qaṭarīs haben in 56:2 ein Alif rausgeworfen.
‒ erst nachdem ʿUṭmān Tāhā die osmanische Aufteilung auf 604 Seiten mit
    dem marokkanischen rasm,
    der Grundlinienorientierung und
    den Zusatzzeichen von 1952 kombinierte,
setzte sich diese Kombination durch.
Man kann nicht sagen,
1924 sei der Standardkoran auf uns herabgekommen,
weil heute die meisten Araber diesem
irgendwie folgten.
Bis in die 1960er wurde in Syrien Hafis Osman nachgedruckt,
der iraqische Staatskoran von 1951, der weit­gehend osmanisch ist
‒ kein Nacheinander-tanwīn hat, Assimi­lation nicht durch Verdop­plungs­zeichen beim zweiten Buchstaben, nicht die ägypti­schen Pausen (weder die von 1924, noch die heutigen),
keinen Stummkreis, sondern die osmanischen Anweisungen ‒
wurde 1978, 1970, 1980 für Saʿudia, Qaṭar, Jordanien und ʿIrāq nachgedruckt.
Selbst heute gibt der Staat ‒ ad-dīwān al-auqāf as-sunnī ‒ neben einem UT-artigen einen Reprint eines nicht-604-berkenar-seitigen muṣḥaf des 1920 ver­storbenen osmanischen Kalli­graphen Ḥasan Riḍā heraus. Wenn 1924 den ara­bi­schen Stan­dard hervor­gebracht hätte, wäre das unmöglich.
Auch der jemeniti­sche Staats­koran spricht dagegen. Dass alle Maghreb-Staaten dage­gen­hal­ten, ver­steht sich. Dort laufen nur Salafisten und Schiʿi­ten mit einem UT herum.