The so-called 'Cambridge Tafsir' is the oldest extant copy of a Persian Qur'ānic commentary, written in 628 A.H. / 1231 C.E., as stated in the colophon. The first volume has not survived and this manuscript contains only the second part of the work, beginning with the Surah Maryam. The manuscript belonged to the Dutch Orientalist Thomas Erpenius Erpenius, Thomas, 1584-1624 .Layout: 21 lines to the pageScript: Muḥammad ibn Abī al-Fatḥ al-Faqīḥ al-Gharīb Muḥammad ibn Abī al-Fatḥ al-Faqīḥ al-Gharīb محمد بن ابي الفتح الفقيه الغريب
Khulāṣat al-ikhtiṣāṣ fī maʻrifat al-qūwā wa-al-khawāṣṣ Contains Ibn al-Raqqām’s Kitāb khulāṣat al-ikhtiṣāṣ fī ma‘rifat al-qūwā wa’l-khawāṣṣ [Compendium of competence in knowing faculties and characteristics], preceded by an anonymous poem on agriculture. As stated in the incipit, Ibn al-Raqqām’s treatise is an abridgement of Ibn Waḥshīya Ibn Waḥshīyah, Aḥmad ibn ʻAlī, 9th cent. ’s Al-Filāḥa al-Nabaṭīya. The work consists of an agricultural tract in fifteen chapters, and an account of 309 plants, with their actions and properties, which are listed and numbered in the table of contentsLayout: 23 linesScript: Clear Naskh, black inkAdditions: Catchwords in the interior bottom-margin of versos marginalia Marginal commentaries in black ink marginalia Numbers referring to the index of plants written in red ink in the margins of ff. 30v-118v
This Aljamiado manuscript contains a compendium of Islamic law written by Baray de Reminjo with the help of a young scholar known as Mancebo de Arévalo. The treatise was composed in Spain in the third decade of the XVI century. A Latin note at the top of the first page states that the manuscript was given as a gift from Engelbertus van Engelen to Henry Sike in 1703.Layout: 23 lines to the page
A richly illuminated and almost complete copy of the Shahnamah with less than a page missing of its prose introduction, probably copied in the 16th/17th Century C.E. The drop-shaped Golkonda seal on the first page appears to be that of Muhammad Quli Qutb Shah, Sultan of Golkunda, 1565-1612 Muhammad Quli Qutb Shah, Sultan of Golkunda, 1565-1612 with the date 1012 [1603/4 C.E.] and a later inscription dated 1091 [1610/11 C.E.]. There is no indication of when the manuscript was completed and no mention of its place of production. The ex libris on the first page is signed by Chas Wilkins, librarian of the East India Company with the date 15th August 1806, which indicates the manuscript's provenance. The double page frontispiece depicting Sulayman enthroned and Bilqis enthroned is followed by a luxuriously executed double page illumination in gold and polychrome [2v, 3r], which ornates the beginning of the introduction and also includes an ex libris of a royal library. The following eleven miniatures found in the text suggest an unusual choice of scenes and depict in order of their appearance: Kayumars enthroned, Guruy executing Siyavusha, Kay Khusrau appointing Tus to lead an expedition to Turan, Kamus fighting Giv and Tus, a full scale battle between the armies of Iran and Turan, Rustam rescuing Bizhan from the pit, Luhrasp enthroned, Isfandiyar's second labour: fighting the lions, Rustam killing Shaghad before dying and Bahram Gur killing a dragon in India. The manuscript is bound in multi-coloured leather with gilded medallions and ornations on the front and back cover and on the flap. This item was included in the Library’s 600th anniversary exhibition Lines of Thought: Discoveries that changed the world .Layout: The text of the poem is written in 4 columns, 25 linesBinding: A multicoloured leather binding with gilded medallions and ornations. The spine was a later addition during a restoration in the 19th Century. The binding was restored in 1999-2002, when the codex underwent a throrough restoration and conservation in Cambridge University Library's Conservation Department by Kristine Rose and Deborah Farndell.
Isaac b. Solomon ibn al-Aḥdab b. Ṣaddiq Sefardi's The Epistle of the Number was composed at the end of the 14th century after Isaac settled in Syracuse, Sicily, and this is the only known copy of the work. The Epistle is a translation and enlargement of the famous Talḵīṣ ʿAmal al-Ḥisāb ('A summary of the operations of calculation', 13th century) by the Moroccan Muslim mathematician Ibn al-Bannā ابن البنّاء and it is especially notable in being the first known treatise in Hebrew to include extensive algebraic theories and operations. The Epistle attests novel mathematical vocabulary and enhances our linguistic understanding of the mechanisms that helped create the scientific vocabulary of Medieval Hebrew. The work proper begins on f.1v, with an explanation of how Isaac came to compose the Epistle. Book 1, arithmetical operations on integers, fractions and roots is on ff.1v–25r, and consists of three parts: part 1, arithmetical operations on integers; part 2, arithmetical operations on fractions; and part 3, arithmetical operations on the roots of expressible (rational) and inexpressible (irrational) quantities. Book 2, the rules which enable us to obtain the unknown from the given known, is on ff.27r–38v, and also consists of three parts: part 1, proportions and scales; part 2, the algebraic operations of restoration and operation; part 3, solution of problems of a practical nature by methods of algebra. The last words in part 3, on folio 38v, are 'another example', thus the manuscript is truncated. First words and headings are written in larger, bolder script; some words and the numerals in calculations are rubricated. There are tables with both Hebrew and Arabic numerals, as well as diagrams. There are occasional marginal calculations in a different hand, e.g., f.6r, as well as manicules, e.g., f.7v. Diagrams include the place-value numerical system with zero and Hindu-Arabic numerals, f.2r; various scales, ff.25v–26v; and multiplication tables of algebraic expressions, f.34v. Unrelated to the Epistle, f. 1r describes a mathematical problem, with a diagram of two birds sitting on two towers of unequal height, and referring to Elijah Mizraḥi אליה המזרחי in the last line. Various elaborate signatures and owners' marks follow in the lower half of the leaf, including the name Judah Eli יאודה עלי.Condition: Slightly affected by damp, a few pages show evidence of ink corrosion.Layout: Written in one column with 37-38 lines per page.
A late African copy of the Dalāʼil al-khayrāt, a 'manual' composed of blessings and prayers for everyday life and in particular for the pilgramige to Mecca. Partly composed of selections from the Qur`an and sayings of the prophet, the original work is attributed to the Sufi Muḥammad ibn Sulaymān al-Jazūlī (d. 1465 CE), who lived in in Marrocco . This text has been copied by hand throughout the Islamic world from North West Africa to South East Asia until the last century, with many copies containing illuminations and illustrations. The present manuscript is an example of an originally unbound copy, held together by a string, which is attached to the cardboard cover, probably self made or comissioned by the last owner of the book. The text is clear and in the right order. Not containing illustration, it is an evidently used copy, bearing witness of a tradition of manuscript production common to its region of descent.Layout: 106 59Script: African script in brown ink; vocalization in red ink
This manuscript contains al-Makkūdī (d. 1404)'s commentary on one of the most popular Arabic grammatical works, the Alfīyah of Ibn Mālik, Muḥammad ibn ʻAbd Allāh, d. 1274 Ibn Mālik (d. 1274) . The exceptional importance of this manuscript resides in the fact that it has preserved marginalia and commentaries written by its owner, Erpenius, Thomas, 1584-1624 Thomas Erpenius , Dutch Orientalist and author of the first scientific grammar of Arabic written in Europe. The Arabic text of al-Makkūdī is interleaved with folios containing Erpenius annotations, which provide important information about the way Arabic was studied in Modern Europe, and also about Erpenius' relationship with the Morisco Aḥmad ibn Qāsim al-Ḥājarī, with whom he read al-Makkūdī's work.Layout: 28 lines to the pageScript: Main text in Maghribi script in brown ink. Marginal notes in European nask, brown ink.
Contains the only extant copy of al-Māturīdī's Kitāb al-tawḥīd. This treatise discusses the opinions of different religious groups -both Muslim and non-Muslim- on a variety of theological issues, with especial attention to the polemics concerning the attributes of God.Layout: 21 lines to the page
Manuscript of Niẓāmī's Khamsah containing his five major poems: Makhzan al-Asrār, Khusraw va Shīrīn, Laylà va Majnūn, Haft Paykar, and Iskandarʹnāmah. The manuscript is lavishly illuminated with thirty illustrations painted in Indian style, and has fully decorated headpieces marking the beginning of each poem. The manuscript is undated, but it was probably copied in the 11th century A.H. / 17th century C.E.Layout: 17 lines, 4 columns to the pageScript: Clear Indian Taʿlīq
A richly illuminated 16th Century [CE] copy of the Persian version of Qazwini's ʻAjāʼib al-makhlūqāt wa-gharāʼib al-mawjūdāt, "The marvels of creation and the oddities of existence", commonly known as "The cosmography of Qazwini".. The text is structured according to a hierarchical cosmological order, with the celestial spheres, incorporating the fixed stars, the 12 signs of the Zodiac, stellar constellations and the surrounding spheres, which make up the observable celestial phenomena, followed by the invisible phenomena, the "Guardians of the Kingdom of God" and other angels, and the division of time and calendars. In the second section of the work the elemental division of the sublunar sphere is classified into the four elements fire, wind, water and earth. The seas, oceans and islands including their inhabitants, are governed by Water, while Earth contains the mountains, wells, rivers, minerals, plants and the animal kingdom, including human beings and their cultures. Numerous illustrations of commonly known mammals, birds, insects and reptiles can be found, along with strange beings, which conclude the text.Layout: 17 lines to the pageAdditions: A description of the manuscript on 243r in Latin signed by Saloman Negri Saloman Negri
This work is a gloss on the second part of Ḥall mushkilāt al-Ishārāt , that is, 'The Resolution of difficult issues in the Ishārāt' , which is a commentary by Naṣīr al-Dīn al-Ṭūsī (d.1274) on the Ishārāt wa-al-tanbīhāt (“Pointers and Reminders”) by Avicenna (d.428/1037) Avicenna, 980-1037 , in response to the commentary on the same work by Fakhr al-Dīn al-Rāzī (d. 606/1209) Rāzī, Fakhr al-Dīn Muḥammad ibn ʻUmar, 1149 or 50-1210 الرازي، فخر الدين محمد بن عمر . Avicenna’s original work is divided into two parts; the first part which deals with logic consists of ten chapters called nahj (a path) نهج and the second part is also divided into ten chapters called namaṭ (a mode or manner of acting)نمط. Being the last philosophical compendium of Avicenna, the Ishārāt received special attention by later Avicennian philosophers, as is evidenced by a great number of commentaries and glosses written on this work from the 6/12th century onward. Naṣīr al-Dīn al-Ṭūsī’s commentary created a platform for more sophisticated discussions. The present gloss can be attributed to Quṭb al-Shīrāzī (d. 1310 or 11), a pupil of Naṣīr al-Dīn al-Ṭūsī (d. 1274). This manuscript is a gloss on Ṭūsī, Naṣīr al-Dīn Muḥammad ibn Muḥammad, 1201-1274 Naṣīr al-Dīn al-Ṭūsī الطوسي، ناصر الدين محمد بن محمد 's commentary, and not a commentary by him (as the title page would have it), most probably by his well-known student Quṭb al-Dīn al-Shīrāzī (d.710/1311) or by one of his students. This anonymous collated manuscript, copied in Cairo in Ramaḍān 760/1359 by an Iranian scribe in an informal serifless taʿlīq script, appears to be unique (so far no other copy of this text has been located). It provides yet another proof of the importance of the text of Avicenna not only in Iran but also in the Arab world.Layout: 21 lines to the pageScript: A very early example of taʿlīq scriptAdditions: Catchwords on every verso pageBinding: Rebacked old full-leather Islamic binding with small central decoration (Mamlūk?)
This manuscript bearing the title al-Mughnī fī al-Ṭibābah contains a medical work written by the physician Hibat Allāh ibn al-Ḥusayn (d. 1101) commonly entitled al-Mughnī fī tadbīr al-amrāḍ wa-maʿrifat al-ʿilal wa-al-aʿrāḍ. The treatise, which was dedicated to the caliph al-Muqtadī (d. 1094), classifies a number of diseases according to the part of the body they affected, describing their causes, symptoms and treatments in an original three column display. The date in the colophon of the manuscript is obliterated, but several ownership statements provide a terminus ante quem in the second half of the sixth century A.H / twelfth century C.E.Layout: 22 lines to the page. Main text written in one column and three columns to list disease المرض, cause السبب and symptom العرض
Ha-Maʾor ha-Gadol, a super-commentary on Abraham ibn Ezra Ibn Ezra, Abraham ben Meïr, 1092-1167 on the Pentateuch, by Shem Ṭov b. Judah ibn Mayor שם טוב בן יהודה ן מאיור of Briviesca in Spain. The work was composed in 5144 A. M. (1384 CE), when the author was 24, see f. 2v, where he states ואף כי איש כמוני בן ארבע ועשרים. This copy was produced by the scribe Yoḥanan b. Abraham ibn ʿAziz Yoḥanan b. Abraham ibn ʿAziz in Salonika in 1557, f. 240r; MS Oxford, Bodleian 228 is another copy of the same work by the same scribe. There are catchwords on every verso and the titles at the beginning of each paraša are written in larger letters, decorated with supralinear dots. There are some diagrams within the body of the text, e.g. ff. 77v and 80v. Some of the margins are defaced by scribbled calculations, e.g. f. 1r, children’s alphabetic and other writing exercises, e.g. f. 1v-2r or f. 77r, and more than a few manicules, e.g. ff. 117v–118r. A later hand has added the name of the corresponding paraša to the top margin of every recto. Other owners have left their marks, including some notes in Ladino on ff. 138r-139r, which perhaps relate to items for a dowry. An identification of the work and its author, signed by M. Steinschneider and dated 1867, is pasted into the front fly-leaf. Solomon Schiller-Szinessy explained the importance of this work (of which only two copies were known to him) as resting on two essential features: (a) it is mainly concerned with explaining the grammatical content of Abraham ibn Ezra’s commentary, and thus as a grammatical supercommentary it is unique, and (b) it contains ‘an inexhaustible source of biography and bibliography’ based in large part on oral traditions known to the author, which are not found elsewhere. He also lauded the copyist in hyperbolic terms: ‘[of] the copyist of this MS. it is impossible to speak in too high terms. His intelligence is only equalled by his conscientiousness; and even editors of our own time could only rival but never exceed him’!Condition: Slightly wormed and affected by damp.Layout: 26-27 lines
This manuscript, entitled A collection of mystical and theological treatises contains four separate works. The first is a commentary on the Awarif al-Ma`arif (عوارف المعارف) of Suhrawardī , a well known work on Sufi doctrine in 63 chapters. The explanations, which are partly in Persian and partly in Arabic, are on selected words and passages of the text. In his introduction (ff. 1v-3v) the author states that he used the translation of his grandfather, Ẓāhir al-Dīn ʿAbd al-Raḥmān ibn ʻAlī al-Shīrāzī, d. 1316 (ظاهر الدين عبدالرحمن بن علي الشيرازي) Ẓāhir al-Dīn ʿAbd al-Raḥmān ibn ʻAlī al-Shīrāzī, d. 1316 (2r), praising it as the best translation of the original work. The same translation is also mentioned by Jāmī, 1414-1492 (جامی) Jāmī, 1414-1492 in his Nafaḥāt ʼal-ʼuns (نفحات الانس). The second is on a number of traditions from the al-ṣaḥīḥ (الصحيح of Bukhārī, Muḥammad ibn Ismāʻīl, 810-870 Bukhārī, Muḥammad ibn Ismāʻīl, 810-870 (البخارى، ابن عبد الله محمد بن اسمعيل) The third is a work entitled Kitāb al-Qaṣd ilā Allāh, which contains a collection of al-Shādhilī’s mystical sayings organized into 57 chapters. The works of the Moroccan Ṣūfī, who lived between ca. 593-656 A.H./ca. 1196-1258 C.E., have not survived; and only the texts collected by his disciples have come down to us, notably those included in the Laṭāʾif al-Minan by Ibn ʻAṭāʼ Allāh, Aḥmad ibn Muḥammad, d. 1309 Ibn ʻAṭāʼ Allāh, Aḥmad ibn Muḥammad, d. 1309 and the Durrat al-Asrār by Ibn al-Ṣabbāgh, Muḥammad ibn Abī al-Qāsim Ibn al-Ṣabbāgh, Muḥammad ibn Abī al-Qāsim The importance of this manuscript lies both in the text it has preserved and in its arrangement. A collation of the sayings of the Kitāb al-Qaṣd ilā Allāh with those transmitted by Ibn ʿAṭāʾ Allāh and Ibn al-Sabbāgh reveals that this manuscript contains unedited content which has not been collected in other works. Although the name of the compiler is unknown, the coherent arrangement of the chapters and the completeness of their contents also suggest that this work was copied or compiled from a source that predated the aforementioned works of al-Shādhilī’s pupils.Layout: 23 linesAdditions: Catchwords in the interior bottom-margin of versos
The only known copy of a brief treatise on Naqshbandi practices and rituals by Tāj al-Dīn ibn Zakariyya Mahdī Zamān al-Rūmī, of the Indian branch of the Naqshbandi Sufi Order, who died in Mecca in AH 1050/AD 1640. Not available in a printed edition. According to Trimingham (1971, pp. 93-94) Tāj al-Dīn ‘had an interesting career and eventually found a niche in Mecca away from the rivalries which ensued after the death of Muḥammad Bāqī bi’llāh. From this vantage point he had much to do with commending the Naqshbandī Way to Arabs. He translated books like Jāmī’s Nafaḥāt and ‛Alī al-Kāshifī’s Rashaḥāt ‛Ain al-Ḥayāt into Arabic. Al-Muḥibbī devotes a long article to him in his Khulāṣat al-Athar’. See Muḥibbī, M., Khulāṣat al-athar fī a‛yān al-qarn al-ḥādī‛ashar (Cairo, 1384), i, 464-70. It is perhaps better to describe Bahā’ al-Dīn al-Naqshbandī (AD 1318-1389) as the ‘crystallizer’ of the Naqshbandī ṭarīqa, which bears his name, rather than its ‘founder’. It is certain that the Naqshbandī tradition itself does not regard him as a founder nor as the initiator of the silsila as it is clearly noted in this text for example.Condition: Some water and damp staining, text not affected, overall in good condition.Layout: 19 lines to the page, except for f.1r with 16 lines and f.12r with 22 linesScript: Black riqa‛ scriptAdditions: Folio 1r: Inscription in black reads Cambridge classmark of the manuscript: ‘Add. Ms. 1073’. Some other inscriptions in black: text and numbers. Inscription in pencil on top right corner reads: ‘176 pennies’ (this was most probably the manuscript’s price at some point). Another inscription in pencil in the middle of the page reads: ‘From Flugel Cat. 1244, 10/4 ‘72’. It is possible that there was a sale of Flugel’s library in 1872 following his death in 1870. 10/4 would be the price: 10 shillings and four pence. Cambridge University stamp at the bottom indicating date of acquisition: ‘20 July 78’. Folio 1v: Title in red script reads: hādhā risāla Tāj al-Dīn al-Rūmī quddisa sirruhu. Followed by the basmala in black and the introduction. Marginal annotations in black presenting two couplets of poetry preceded by: kunt ḥaḍart mawlāna quddisa sirrahu al-a‛lā. Folio 2r: Author’s name given on line 4 as Tāj al-Dīn ibn Mahdī Zamān al-Rūmī. The text reads: hādhihi al-ṭarīqa al-‛aliyya al-Naqshbandiyya akhadhaha ‛abd al-faqīr al-kāmil fī al-nuqṣān wa-’l-‛ājiz fī al-maghfira al-raḥmān Tāj al-Dīn ibn Mahdī Zamān al-Rūmī min al-khawāja Muḥammad al-Baqī [AD 1563-1603] wa-huwa akhadhahā ‛an mawlāna khawāja Kay (sic.) [Aḥmad] al-Amkankī (pronounced most probably as Amkanjī) wa-huwa ‛an [missing a link here being Darwīsh Muḥammad] al-walī al-khawāja Muḥammad al-Zāhid wa-huwa ‛an al-Ghawth al-‛a‛ẓamal-khawāja ‛Ubayd Allāh al-Aḥrār ibn Maḥmūd al-Shāshī (i.e. from Tashkent) ‘Ḥaḍrat Ishān’ [AD 1404-1490] quddisa sirrahu wa-huwa ‛an al-shaykh al-shuyukh mawlāna Ya‛qūb Jarkhī (pronounced most probably as Charkhī) [d. 851/1447] wa-huwa ‛an ḥadrat al-khawāja al-kabīr khawāja Muḥammad Bahā’ al-Dīn al-Naqshbandī wa-huwa ‛an al-Sayyid [Amīr] al-Kulālī al-Bukhārī wa huwa ‛an al-khawāja Muḥammad Bāba al-Sammāsī wa huwa ‛an haḍrat al-‛Azīzān khawāja ‛Alī al-Dāmitī (sic.) (most probably al-Rāmitīnī) wa huwa al-mashhūr bi-‛Azīzān wa huwa ‛an khawāja Maḥmūd Injīr (or Anjīr) al-Faghnawī wa huwa ‛an al-khawāja ‛Arif al-Riwkarawī (pronounced most probably as Riwgarawī) wa huwa ‛an al-khawāja ‛Abd al-Khāliq al-Ghujdāwanī [missing a link here being Abū al-‛Abbās Khiḍr] wa huwa ‛an al-Shaykh Ibn Ya‛qūb ibn Ayyūb Yūsūf al-Hamadānī (in Shadows of the Prophet: Martial Arts and Sufi Mysticism by D. S. Farrer the name is Abū Ya‛qū Yūsūf al-Hamadānī p.273) wa huwa ‛an ‛Alī (possibly Abū ‛Ali Aḥmad (or Faḍl) b. Muḥammad) al-Farmadī Tūsī wa huwa ‛an al-shaykh Abū al-Ḥasan al-Kharaqānī … the silsila continues further on the following two pages to include the spiritual teachers such as Abū Yazīd al-Bistāmī, Ja‛far al-Ṣādiq, al-Qāsim b. Muḥammad b. Abū Bakr al-Siddīq, Salmān al-Fārsī, Abū Bakr al-Siddīq and last but not least the Prophet himself. Further marginal annotations on folios 8v, 9r, 9v, 10v and 11v. Folio 12v: Continuation to the closing remarks in the margin within an upside down triangle outlined in red stating the name of scribe as Sayyid Darwīsh Sayyid Darwīsh . Date of completion inscribed in black: 1203.Binding: Ottoman marbled boards with brown leather spine
Falaquera, Nathan ben Joel, 13th cent Nathan ben Joel Falaquera ’s learned Hebrew compendium of medicine ‘Balm for the Body’. A theoretical treatise in the tradition of the great Arabic compendia, Falaquera’s compendium was divided into four parts (theoretical medicine; practical medicine; diseases; drugs) and prefaced with a philosophical discussion on the importance of the study of medicine. Its intention was to acquaint Jewish physicians with the knowledge of medicine available in the Arabic-speaking world (both Islamic and Classical sources). It appears to have been a popular work in the 14th and 15th centuries, with more than a dozen manuscripts from this period extant. This copy, in an Ashkenazi hand on 15th-century Italian paper, is missing substantial sections, however, and seems not to have been finished, breaking off midway through a page (mid-word, in fact) on f. 145r. It is, however, a particularly fine and large manuscript, in two columns with wide margins, with skilfully executed headings in red, green, blue and brown ink, foliage and scrollwork around chapter and section headings, as well as small pen illustrations (including pierced hearts, faces, poppies, bells) frequently brightening up the section numbers. The manuscript’s first three folios are missing, so it begins with the end of the table of contents (col. 1 on f. 4r) and continues with Nathan’s introduction and the first section on theoretical medicine (4r-46v); this section closes on f. 46v with ובכאן נשלם החלק הראשון ועתה אתחיל החלק השני; the section on practical medicine follows (46v-145r) before breaking off. The title of the work is written in a later square hand at the top of f. 4r, ספר צרי הגוף. Further marginal notes, corrections and additions in various hands can be found at f. 5r and rarely throughout the text, e.g., 65r. Where illuminated headings have been cut out of the manuscript, some traces remain, e.g., f. 12r. Many smaller illuminated headings have survived, e.g., f. 21r. Descenders on the lowest line of each column are often adorned with tiny illustrations, usually faces, e.g., 34r, 35r and 40v. Section numbers are similarly treated, e.g., 57v, 58r and 112r. The censor's signature occurs at the end of the text on f. 145r, ‘Gio[vanni] dominico carretto 1610’.Condition: Affected by damp and ink corrosion, many initial pages torn or excised.Layout: 42-48 lines in two columns
Illuminated Hebrew Bible (Pentateuch and Hagiographa) with full Tiberian vocalisation and cantillation (gaʿya is rare; rafe occurs over quiescent he and alef), masora parva and magna (often in the form of micrographic geometric designs, flora and even fauna). The stars of David (which occur occasionally at the end of books, for instance, at the end of Leviticus, f. 89v), seder and paraša markers in the Pentateuch are all gilded or rubricated. Other rubrics (e.g. the rubric noting the middle of a biblical book) are also treated decoratively (e.g., the micrographic lion at the end of the book of Daniel, f. 315v). The word in the text to which masoretic notes refer is marked with two tiny supralinear dots, side by side. Omissions from the text are given by the naqdan (presumably) in the margin, using larger letters than the masora and marking them with a supralinear dot, for example לשרת at Exodus 39:26, f. 66v. Crude taggim (‘crowns’) have been added to a number of letters in Genesis 1, including בראשית. These are probably not the work of the original scribe or naqdan. The pentateuchal text and non-poetic hagiographa are written throughout in 2 columns, with the exception of the poetical parts of the Torah, which are written either text over space (The Song of the Sea, Exodus 15:1-18, ff. 47r-v) or space over space (The Song of Moses, Deuteronomy 32:1-43, ff. 143v-144v). Schiller-Szinessy (vol. i p. 24) writes: ‘The text is a model of beauty and correctness and in strict accordance with the מסרת.’Condition: Stained and some leaves are damaged on the outer or lower margins; some repairsLayout: 26 lines in 2 columns; pricked in the inner margins, and probably originally in the outer margins too.
The Samaritan Pentateuch contains the text of the Torah, the first five books of the Hebrew Bible, written in the consonantal Samaritan script, a development from the Paleo-Hebrew script. Add.1846 is believed to be the earliest extant manuscript of the Samaritan Pentateuch and dates from the early 12th century CE. Epigraphs and scholia in Samaritan Hebrew/Aramaic and Arabic follow the end of each biblical book. They are in various hands. The copying of the book itself is the product of five different hands. Some notable features of the manuscript are: f. 53r: An epigraph at the end of the book of Genesis states that the codex was owned (and restored) by Mešalma b. Abi Beraḵata, c. 1275, whose daughter sold the manuscript in the 14th c. f. 103r: An epigraph at the end of the book of Exodus records the purchase of the codex by Miṯpaṣia b. Meṯuḥia from his brother for 25 shekels, in the year 5752 of the Exodus, 544 of the rule of Ishmael = 1149-50 CE. f. 188v: A marginal scholium at the end of the book of Numbers suggests unconvincingly that this manuscript was saved from the fire at the time of the King of Babylon, in the presence of Zerubbabel the Jew (hence, Codex Zurbil). f. 137v: An epigraph at the end of the book of Leviticus explains how this manuscript was saved from a fire that broke out in a manuscript store-room (a Samaritan Genizah?) in 1201 CE. f. 147r: There is marked grease stain on f. 147r, where worshippers have kissed the Priestly Blessing, Numbers 6:24–26.Condition: Some small holes; margins cropped; occasional staining; a few leaves badly faded and/or rubbed; several leaves lost at the beginning and end, some being replaced by leaves in a different hand. The beginning of the book of Genesis (up to 1:28) and the end of Deuteronomy (after 33:1) are lost. Some erasures and corrections. Pricked in outer margins; ruled. Foliated, but some leaves have an alternative foliation.Layout: 28 lines
Siddur or prayer-book according to the Ashkenazi rite, containing prayers for weekdays, Sabbaths, High Holy days and Pilgrim Festivals. The manuscript is missing pages at the beginning and end, and is probably one volume of an original pair. There are frequent, quite crude, repairs to the vellum. Various later Ashkenazi hands have annotated the margins. Many passages have been blacked out, apparently in deference to Christian susceptibilities (e.g. f. 26r and f. 141v). The scribe and vocaliser are identified by a marginal note (הסופר והנקדן) alongside the names Abraham and Isaac (decorated with crowns) at the end of the Grace after meals (f. 47r).Condition: Some staining and holes, with crude repairs; margins slightly cropped.Layout: 22 lines
The text of the Mishnah describes the first written account of the early Jewish oral tradition and the earliest significant work of Rabbinic Judaism. It dates from the period of the second century BCE at a time when persecution of the Jewish populations gave rise to the fear that the details of the oral traditions dating from the first five centuries BCE might be lost. As a written authority it is second only to the Bible text and can be used as a source of authority for making judgements. The Mishnah is divided into six orders (Shisha Sedarim) and over the next six centuries, along with further commentaries, came to form the Talmud. The major part of the text of the Mishnah is written in Hebrew and reflects the debates which took place in the first and second centuries CE by a group of Rabbinic thinkers known as the Tannaim. It teaches by drawing on examples of specific judgements along with debates by notable Rabbis, and discusses problems from all areas of human existence. This is one of only three complete manuscripts of the Mishnah, and considered to be 'an outstanding witness of the western type of Mishnaic Hebrew'. Of the manuscript, Schiller-Szinessy (vol. ii p. 9) writes: ‘Although this copy can lay claim neither to a very great age, nor to absolute correctness, we cannot hesitate to pronounce it to be a MS. beyond all price.’ Edited by W. H. Lowe, ‘The Mishnah on which the Palestinian Talmud Rests’ (Cambridge, 1883) – although that title can be considered inaccurate given more recent research on the manuscript.Condition: Slightly affected by damp; some repairs; margins croppedLayout: 30 lines
Fragments of a Hijazi Qurʼān probably written in the second century A.H. / eighth century A.D., containing verses from the Sura al-Anfāl (سورة الأنفال).Layout: 23 lines to the page
Fragment of an Abbasid Qur'ān probably written in the third or fourth century A.H. / ninth or tenth century C.E, containing verses 8-24 from Sura al-Yūsuf (سورة يوسف). The script seems to correspond to a mediocre version of the Abbasid Style D IV as described by F. Deroche.Layout: 18 lines per pageScript: The script seems to correspond to a mediocre version of the Abbasid Style D IV as described by F. Deroche.
Fragment of an Abbasid Qur'ān probably written in the third or fourth century A.H. / ninth or tenth century C.E, containing verses 67-72 from the Sura Yūnus (سورة يونس). The script seems to correspond to the Abbasid Style D.Vb as described by F. Deroche.Layout: 5 lines per pageScript: The script seems to correspond to the Abbasid Style D.Vb as described by F. Deroche.
Fragment of an Abbasid Qur'ān probably written in the third or fourth century A.H. / ninth or tenth century C.E, containing verses 54-120 from Sura al-Māʾida (سورة المائدة), and the first two verses of Sura al-Anʿām (سورة الانعام) . The script seems to correspond to the Abbasid Style D.IV as described by F. Deroche.Layout: 7 lines per pageScript: The script seems to correspond to the Abbasid Style D.IV as described by F. Deroche.
Fragment of an Abbasid Qur'ān probably written in the third or fourth century A.H. / ninth or tenth century C.E, containing verses from the Sura al-Nisāʾ (سورة النساء). The script seems to correspond to the Abbasid New Style as described by F. Deroche.Layout: 7 lines per pageScript: The script seems to correspond to the Abbasid New Style as described by F. Deroche.
Fragment of an Abbasid Qur'ān probably written in the third or fourth century A.H. / ninth or tenth century C.E, containing verses from the Sura al-Fātiḥah (سورة الفاتحة), inscribed in a gilded frame, and verses 1-228 from Sura al-Baqarah (سورة البقرة). Folios 2v and 3r are decorated with a rectangular gilded panel. The script seems to correspond to an Abbasid Style intermediate between D.I and D.IV as described by F. Deroche.Layout: 7 lines per pageScript: The script seems to correspond to an Abbasid Style intermediate between D.I and D.IV as described by F. Deroche.
Fragment of an Abbasid Qur'ān probably written in the third or fourth century A.H. / ninth or tenth century C.E, containing verses 22-70 from Sura al-Ḥajj (سورة الحج). The script seems to correspond to the Abbasid Style D as described by F. Deroche.Layout: 8 lines per pageScript: The script seems to correspond to the Abbasid Style D as described by F. Deroche.
This beautifully-illuminated work is a medical tract, in five parts, dealing mainly with medicine and pharmacology, but with excurses on astronomy (astrology) and divination. The handwriting is Italian, of the 15th century. Joseph b. Isaac is the first author cited (on f. 2r) and a later note on the fly-leaf attributes the whole work to him. It appears to be a composite work, however, put together from a variety of sources but on the same general subject. A single scribe produced the manuscript, by the name of Solomon (many times throughout the manuscript, when the letters שלמה appear close together at the start of lines, they are marked with rows of dots), although other hands have left annotations in the margin and additions in the text. There are frequent illuminated headings, borders and miniatures (the latter on ff. 2r, 7v, 37v, 104r, 211r, 223r and 234r). Dr Solomon Schiller-Szinessy, in his description of this manuscript, concludes: 'Not forgetting that the MS. has plenty of superstitious reminiscences in it, it is on the whole very valuable & well worth the perusal of a professional man'.Condition: Slightly creased and lightly stained in places; some margins cropped, with loss of headings. Some leaves missing.Layout: 2 columns; 35 lines; ruled.
Fragment of an Abbasid Qur'ān probably written in the third or fourth century A.H. / ninth or tenth century C.E, containing the last three verses of Sura Yūnus (سورة يونس) and the first 44 verses of Sura Hūd( سورة هود). Unidentified script.Layout: 13 lines to the pageScript: Unidentified script
Fragments of an Abbasid Qurʼān probably written in the third century A.H. / ninth century C.E., containing verses from the Sura Ghāfir (سورة غافر). The script seems to correspond to the Abbasid Style B.II as described by F. Deroche.Layout: 15 lines to the page
Kufic fragments from an Abbasid Qurʼān (probably third century A.H. / ninth century C.E.), containing verses from the Suras al-Ḥijr (سورة الحجر) and al-Naḥl (سورة النحل). These fragments were found in al-Haram al-Sharīf at Jerusalem. The script seems to correspond to the Abbasid Style D.IV as described by F. Deroche.Layout: 18 lines to the page
Fragment of an Abbasid Qur'ān probably written in the third or fourth century A.H. / ninth or tenth century C.E, containing verses 50-75 from Sura al-Anfāl (سورة الأنفال)and verses 1-93 from Sura al-Tawba (سورة التوبة). Folios 1, 2 and 6 are wanting. The script seems to correspond to the Abbasid Style D common as described by F. Deroche.Layout: 12 lines per pageScript: The script seems to correspond to the Abbasid Style D common as described by F. Deroche.
Fragment of a Maghribi Qur'ān probably written in the fourth century A.H. / tenth century C.E, containing verses 16-128 from Sura al-Naḥl (سورة النحل), and verses 1-35 from Sura al-Isrāʾ (سورة الاسراء). Written in Early Maghribi script.Layout: 13 lines per pageScript: Written in Early Maghribi script.
Fragment of an Abbasid Qur'ān probably written in the third or fourth century A.H. / ninth or tenth century C.E, containing the last three verses of Sura Luqmān (سورة لقمان), Sura al-Sajdah (سورة السجدة), Sura Al-Aʿzab (سورة الاعزب). The script seems to correspond to a mediocre version of the Abbasid Style B II as described by F. Deroche.Layout: 12 lines per pageScript: The script seems to correspond to a mediocre version of the Abbasid Style B II as described by F. Deroche.
Fragments of an Abbasid Qurʼān probably written in the second or third century A.H. / eighth or ninth century A.D., containing verses from Sura al-Aḥzāb (سورة الأحزاب) and Sura Sabaʾ (سورة سبا). The script seems to correspond to the Abbasid Style B.Ia or B.Ib as described by F. Deroche.
Fragment of an Abbasid Qur'ān probably written in the third or fourth century A.H. / ninth or tenth century C.E, containing verses 61-64 from Sura Ṭaha (سورة طه). The script seems to correspond to the Abbasid Style D Vc as described by F. Deroche. This leaf belongs to the same Qurʾān as the folio with the classmark Add. 1135.Layout: 5 lines per pageScript: The script seems to correspond to the Abbasid Style D Vc as described by F. Deroche.
Fragment of an Abbasid Qur'ān probably written in the third or fourth century A.H. / ninth or tenth century C.E, containing verses 114-154 from Sura al-Ṣāfāt (سورة الصافات). The script seems to correspond to the Abbasid Style B II as described by F. Deroche. This leaf belongs to the same Qurʾān as the folio with the classmark Add. 1135.Layout: 16 lines per pageScript: The script seems to correspond to the Abbasid Style B II as described by F. Deroche.
Fragments of an Abbasid Qurʼān probably written in the third or fourth century A.H. / ninth or tenth century C.E., containing verses from the Sura Ṭāhā (سورة طه). The script seems to correspond to the Abbasid Style D.Vc as described by F. Deroche.Layout: 5 lines to the page
Fragment of an Abbasid Qur'ān probably written in the third or fourth century H. / ninth or tenth century C.E, containing verses 75-87, 90-105, and 107-110 from Sura al-Kahf (سورة الكهف); verses 1-2, 13-19, 22-69, and 73-98 fom Sura Maryam (سورة مريم); and verses 10-28, 35-135 from Sura Ṭā-hā (سورة طه).Layout: 5 lines per pageScript: The script seems to correspond to the Abbasid Style NS I as described by François Deroche.
Fragments from an Abbasid Qurʼān, probably written in the third century A.H. / ninth century C.E., containing verses from the Sura al-Naḥl (سورة النحل). The script seems to correspond to the Abbasid Style E as described by F. Deroche.Layout: 17 lines to the page
Abbasid Qur'ān probably written in the third or fourth century A.H. / ninth or tenth century C.E, containing verses 10-200 from Sura Āl ʿImrān (سورة آل عمران) and verses 1-61 from Sura al-Nisāʾ (سورة النساء) .Layout: 7 lines per pageScript: The script seems to correspond to the Abbasid Style D Va as described by François Deroche.
Two folios in rather poor condition from two Abbasid Qur'āns probably written in the third or fourth century A.H. / ninth or tenth century C.E, containing verses 82-86 from Sura al-Muʾminūn (سورة المؤمنون) and verses 3-5 from Sura al-Māʾida (سورة المائدة) respectively.Layout: 15 lines to the pageScript: The script seems to correspond to the Abbasid Style D Va as described by François Deroche.
Fragment of an Abbasid Qur'ān probably written in the fourth or fifth century H. / tenth or eleventh century C.E, containing verses 133-286 from Sura al-Baqara (سورة البقرة) and verses 1-128 from Sura Āl ʿImrān (سورة آل عمران).Layout: 21 lines per pageScript: The script seems to correspond to the Abbasid Style NS I as described by François Deroche.
Fragments of an early Qurʼān written in the Maghrib or al-Andalus in the fourth or fifth century A.H. / tenth or eleventh century C.E. The manuscript has the characteristic square format of the Western tradition and is written in Maghribi script.Layout: 16 lines to the page
Fragment of an Abbasid Qur'ān probably written in the third or fourth century A.H. / ninth or tenth century C.E, containing verses 247-248 and 254-255 from Sura al-Baqarah (سورة الابقرة). The script seems to correspond to the Abbasid Style D I as described by F. Deroche. Folios 2 to 5 are missing.Layout: 8 lines per pageScript: The script seems to correspond to the Abbasid Style D I as described by F. Deroche.
Fragments of an Abbasid Qurʼān (probably third century A.H. / ninth century C.E.), containing verses from the Sura al-Muʾminūn (سورة المؤمنون), the complete Sura al-Nūr (سورة النور), and verses from the Sura al-Furqān (سورة الفرقان). The script seems to correspond to the Abbasid Style D.Va as described by F. Deroche.Layout: 5 lines to the page
Fragment of an Abbasid Qur'ān probably written in the third or fourth century H. / ninth or tenth century C.E, containing verses 60-72 from Sura al-Anfal (سورة الأنفال); verses 7-49 from Sura al-Tawba (سورة التوبة); verses 61-111 from Sura al-Isrāʾ (سورة الإسراء); verses 1-24, 50-82, and 102-110 from Sura al-Kahf (سورة الكهف); verses 1-12, and 35-75 from Sura Maryam (سورة مريم); verses 63-112 from Sura al-Anbiyāʾ (سورة الأنبياء); verses 1-41 from Sura al-Ḥajj (سورة الحج); verses 11-29 from Sura al-Fatḥ (سورة الفتح); the complete Sura al-Ḥujurāt (سورة الحجرات); verses 1-6 from Sura Qāf (سورة ق); verses 32-55 from Sura al-Qamar (سورة القمر); the complete Sura al-Raḥman (سورة الرحمن), Sura al-Wāqiʿa (سورة الواقعة), Sura al-Ḥadīd (سورة الحديد), and Sura al-Mujādila (سورة المجادلة); and verses 1-24 from Sura al-Ḥashr (سورة الحشر).Layout: 17 lines per pageScript: The script seems to correspond to the Abbasid Style NS I as described by François Deroche.
Fragment of an Abbasid Qur'ān probably written in the third or fourth century A.H. / ninth or tenth century C.E, containing verses 9-55 from the Sura al-Qamar (سورة القمر), the complete Sura al-Rahman (سورة الرحمن), Sura al-Wāqiʿā (سورة الواقعة), Sura al-Ḥadīd (سورة الحديد), Sura al-Mujādila (سورة المجادلة), verses 1-17 from Sura al-Ḥashr (سورة الحشر), and the section begining in verse 5 from Sura al-Munāfiqūn (سورة المنافقون) , and ending in verse 9 from Sura al-Ṭāriq (سورة الطارق). Folios 14 to 18 are missing.Layout: 12 lines per pageScript: The script is an unidentified Abbasid style.
Fragment of an Abbasid Qur'ān probably written in the third or fourth century H. / ninth or tenth century C.E, containing verses 27-52 from Sura al-Ibrāhīm (سورة ابراهيم); verses 9-99 fom Sura al-Ḥijr (سورة الحجر); verses 1-61 and 96-128 from Sura al-Naḥl (سورة النحل); verses 1-4, 37-63, and 68-107 from Sura al-Isrāʾ (سورة الإسراء); and verses 1-27 and 30-74 from Sura al-Kahf (سورة الكهف)Layout: 7 lines per pageScript: The script seems to correspond to the Abbasid Style NS I as described by François Deroche.
Illuminated Qurʾān from the library of Tipu Sultan, presented to the University of Cambridge by the Court of Directors of the East India Company in 1806. The volume has two decorated medallions and two magnificent headpieces containing the Fātiḥa. The text of the Qurʾān is followed by some prayers, and a Fal-nāmah. The manuscript is not dated, but dates of ownership of 1028 A.H./1618 C.E. and 1066 A.H./1655 C.E. occur at the beginning.Layout: 12 lines to the page
Fragments of an Abbasid Qurʼān, probably written in the third century A.H / ninth century C.E., containing verses from the suras: al-Dhārīyāt (سورة الذاريات), al-Ṭūr (سورة الطور), al-Najm (سورة النجم), al-Qamar (سورة القمر), and al-Raḥmān (سورة الرحمن). The manuscript also contains fine examples of early geometrical ornamentation at the front and back. The script seems to correspond to the Abbasid Style D.III as described by F. Deroche.Layout: 5 lines to the page
The Nash Papyrus is a second-century BCE fragment containing the text of the Ten Commandments followed by the Šemaʿ. Prior to the discovery of the Dead Sea Scrolls it was the oldest known manuscript containing a text from the Hebrew Bible. The manuscript was originally identified as a lectionary used in liturgical contexts, due to the juxtaposition of the Decalogue (probably reflecting a mixed tradition, a composite of Exodus 20 and Deuteronomy 5) with the Šemaʿ prayer (Deuteronomy 6:4-5), and it has been suggested that it is, in fact, from a phylactery (tefillin, used in daily prayer). Purchased from an Egyptian dealer in antiquities in 1902 by Nash, W. L. (Walter Llewellyn) Dr Walter Llewellyn Nash and presented to the Library in 1903, the fragment was said to have come from the Fayyum. This item was included in the Library’s 600th anniversary exhibition Lines of Thought: Discoveries that changed the world .Condition: Holes; torn; barely legible. Four separate pieces fixed together.Layout: 24 lines, with traces of a 25th
Colourful schematic map of Jerusalem, employing the tropes of Jewish folk art of the 17th–18th centuries. Jerusalem is depicted as a walled city with many towers and is surrounded by illustrations denoting the sites of the tombs of various biblical figures and rabbinic sages in the wider Land of Israel. A title is written in a large square script at the top of the map: זאת אגרת מספרת יחסותא דתקיפי וצדיקי וחסידי ותנאי ואמוראי ארעא דישראל זכתום יעמד לנו ולכל ישראל ובא לציון גואל אכי״ר. Towards the bottom, on the left-hand side, there is a note by the artist: אני שמואל בן ישי מסיניגאליה העתקתיו מאחר שהובא מארץ רחוקה ח׳ ימים לחדש תשרי, ‘I, Samuel b. Yišay from Senigallia, copied it from one that had been brought from a distant land, on the 8th of Tišri’. Jerusalem itself is depicted as being divided into two by the Western Wall, with the Tower of David sitting prominently in the lower section. Four cypresses stand above the wall, dividing the Dome of the Rock from the Al-Aqsa Mosque (called מדרש שלמה). Each item is identified in carefully penned Hebrew, and there are occasional pious verses. The whole map is surrounded by a decorative border, lost in part.Condition: Creased, slightly torn at edges, faded and discoloured
Fragments of an Abbasid Qurʼān from the 3rd century A.H./ 9th century A.D. ( before 262/876), containing verses from the sura Āl ʿImrān (سورة آل عمران). The script seems to correspond to the Abbasid Style D.I as described by F. Deroche. The note added at the top of the folios states that this Qurʾān was an endowment of the governor of Damascus Amajūr. This item was included in the Library’s 600th anniversary exhibition Lines of Thought: Discoveries that changed the world .Layout: 3 lines to the pageScript: The script seems to correspond to the Abbasid Style D.I as described by F. Deroche.
Abbasid Qur'ān probably written in the third or fourth century A.H. / ninth or tenth century C.E, containing verses 58-117 from Sura al-Anʿām (سورة الأنعام).Layout: 23 lines per pageScript: The script seems to correspond to an Early Maghribi style.
Fragment of an Abbasid Qur'ān probably written in the third or fourth century A.H. / ninth or tenth century C.E, containing verses 172-195 from Sura al-Alʿrāf (سورة الاعراف).Layout: 15 lines per pageScript: The script seems to correspond to the Abbasid Style B II as described by F. Deroche.
Abbasid Qur'ān probably written in the third or fourth century A.H. / ninth or tenth century C.E, containing verses 127-143 and 155-206 from Sura al-Aʿrāf (سورة الأعراف), verses 1-12 from Sura al-Anfal (سورة الأنفال), and verses 1-15 from Sura Hūd (سورة هود).Layout: 18 lines per pageScript: The script seems to correspond to the Abbasid Style D IV as described by François Deroche.
Fragment of an Abbasid Qur'ān probably written in the third or fourth century A.H. / ninth or tenth century C.E, containing verses 117-197 from the Sura Āl ʿImrān (سورة آل عمران). Folios 13, 18, 47 and 48 are missing.Layout: 6 lines per pageScript: The script seems to correspond to the Abbasid Style D III as described by François Deroche.
Abbasid Qur'ān probably written in the third or fourth century A.H. / ninth or tenth century C.E, containing verses 203-206 from Sura al-Aʿrāf (سورة الأعراف) , the complete Sura al-Anfal (سورة الأنفال) and Sura al-Tawba (سورة التوبة), and verses 1-55 from Sura Yūnus (سورة يونس).Layout: 7 lines per pageScript: The script seems to correspond to the Abbasid Style D I as described by François Deroche.
Fragment of an Abbasid Qur'ān probably written in the third or fourth century A.H. / ninth or tenth century C.E, containing verses 147-160 from Sura Āl ʿImrān (سورة آل عمران). The script seems to correspond to the Abbasid Style D common as described by F. Deroche.Layout: 14 lines per pageScript: The script seems to correspond to the Abbasid Style D common as described by F. Deroche.
Fragment of an Abbasid Qur'ān probably written in the third or fourth century H. / ninth or tenth century C.E, containing verses 19-34 from Sura al-Muʾminūn (سورة المؤمنون), the complete Sura al-Furqān (سورة الفرقان), Sura al-Shuʿarāʾ (سورة الشعراء), Sura al-Naml (سورة النمل) , Sura al-Qaṣaṣ (سورة القصص), Sura al-,Ankabūt (سورة العنكبوت), verses 17-60 from Sura al-Rūm (سورة الروم), te complete Sura Luqmān (سورة لقمان), and verses 1-6 from Sura al-Sajda (سورة السجدة) . Folios 2-10 and 44 are missing.Layout: 17 lines per pageScript: The script seems to correspond to the Abbasid Style C II as described by François Deroche.
Abbasid Qur'ān probably written in the third or fourth century A.H. / ninth or tenth century C.E, containing verses 66-128 from Sura al-Naḥl (سورة النحل), the complete Sura al-Isrāʾ (سورة الاسراء), and verses 1-22 from Sura al-Kahf (سورة الكهف).Layout: 7 lines per pageScript: The script seems to correspond to the Abbasid Style D I as described by François Deroche.
Fragments of an Maghribi Qur'ān probably written in the fourth century A.H. / tenth century C.E, containing verses 2-21 and 37-111 from Sura al-Isrāʾ (سورة الإسراء) , verses 1-69 from Sura al-Kahf (سورة الكهف). Folios 1-3 and 8-10 are missing.Layout: 7 lines per pageScript: The script is an Early Maghribi style.
Fragment of an Abbasid Qur'ān probably written in the third or fourth century A.H. / ninth or tenth century C.E, containing verses 62-78 from Sura al-Ḥajj (سورة الحج), the complete Sura al-Muʾminūn (سورة المؤمنون), verses 1-64 from Sura al-Nūr (سورة النور),verses 1-62 Sura al-Rūm (سورة الروم) verses 1-16 from Sura Luqmān (سورة لقمان) , verses 12-30 from Sura al-Sajda (سورة السجدة), the complete Sura al-Aḥzāb (سورة الأحزاب), Sura Sabaʾ (سورة سبإ), and Sura Fāṭir (سورة فاطر), and verses 1-27 from Sura Yā-Sīn (سورة يس). Folios 1, 21-62, 69-71, 80, 96-100 are missing.Layout: 9 lines per pageScript: The script seems to correspond to the Abbasid Style E as described by François Deroche.
Abbasid Qur'ān probably written in the third or fourth century A.H. / ninth or tenth century C.E, containing verses 5-12 from Sura al-Raʿd (سورة الرعد). Folio 1 missing.Layout: 6 lines per pageScript: The script seems to correspond to the Abbasid Style D Vb with influence from style D III, as described by François Deroche.
Abbasid Qur'ān probably written in the third or fourth century A.H. / ninth or tenth century C.E, containing verses 44-68 from Sura al-ʿAnkabut (سورة العنكبوت) and verses 8-34 from Sura Luqmān (سورة لقمان) . Folios 1, 3-8, and 11-30 are missing.Layout: 4 lines per pageScript: The script seems to correspond to the Abbasid Style NS as described by François Deroche.
Abbasid Qur'ān probably written in the third or fourth century A.H. / ninth or tenth century C.E, containing verses 27-46 from Sura al-Muʾminūn (سورة المؤمنون), and verses 1-14 from Sura al-Nūr (سورة النور)Sura al-Nūr (سورة النور). Folios 1 and 3-5 are missing.Layout: 15 lines per pageScript: The script seems to correspond to a mediocre version of the Abbasid Style B II as described by François Deroche.
Fragment of an Abbasid Qur'ān probably written in the third or fourth century A.H. / ninth or tenth century C.E, containing verses 1-7 from the Sura al-Fātiḥah (سورة الفاتحة). The script seems to correspond to an Abbasid Style intermediate between D.I and D.IV as described by F. Deroche.Layout: 5 lines per pageScript: The script seems to correspond to an Abbasid Style intermediate between D.I and D.IV as described by F. Deroche.
Abbasid Qur'ān probably written in the third or fourth century A.H. / ninth or tenth century C.E, containing verses 45-70 from Sura Yā-Sīn (سورة يس), verses 59-103 and 150-182 from Sura al-Ṣaffāt (سورة الصافات), the complete Sura Ṣād (سورة ص), and verses 1-20 from Sura al-Zumar (سورة الزمر).Layout: 16 lines per pageScript: The script seems to correspond to the Abbasid Style C II as described by François Deroche.
Abbasid Qur'ān probably written in the third or fourth century A.H. / ninth or tenth century C.E, containing verses 12-43 from Sura al-ʿAnkabūt (سورة العنكبوت).Layout: 9 lines per pageScript: The script seems to correspond to the Abbasid Style D I as described by François Deroche.
Fragments of an Abbasid Qur'ān probably written in the third or fourth century A.H. / ninth or tenth century C.E, containing verses 68-75 from Sura al-Zumar (سورة الزمر), verses 1-14 from Sura al-Ghāfir (سورة الغافر), also called al-Muʾmin (سورة المؤمن), as in the manuscript, and verses 1-14 from Sura al-Fuṣṣilat (سورة الفصلت), referred to as Sura al-Sajdah(سورة السجدة) in the manuscript . The two first folios are misplaced, being folio 1r the continuation of folio 2v.Layout: 16 lines per pageScript: The script seems to correspond to the Abbasid Style /B II/ as described by F. Deroche.