The influential standard Quran of Cairo ("1342 Cairo text" using the Islamic calendar) is the Quran that was used throughout almost all the Muslim world until the Saudi Quran of 1985. The Egyptian edition is based on the "Ḥafṣ" version ("qira'at") based on ʻAsim's recitation, the 8th-century recitation of Kufa. It uses a set of additional symbols and an elaborate system of modified vowel-signs and for minute details, not identical to any older system. The Cairo edition has become the standard for modern printings of the Quran with the exception of those used in all North Africa (excluding Egypt) where the Warsh version is used.
A committee of leading professors from Al-Azhar University had started work on the project in 1907 but it was not until 10 July 1924 that the "Cairo Qur’an" was first published by Amiri Press under the patronage of Fuad I of Egypt, as such, it is sometimes known as the "royal (amīriyya) edition." The goal of the government of the newly formed Kingdom of Egypt was not to delegitimize the other qir’at, but to eliminate that, which the colophon labels as errors, found in Qur’anic texts used in state schools. To do this they chose to preserve one of the fourteen Qira'at “readings”, namely that of Hafs (d. 180/796), student of ‘Asim. Its publication has been called a "terrific success", and the edition has been described as one "now widely seen as the official text of the Qur’an", so popular among both Sunni and Shi'a that the common belief among less well-informed Muslims is "that the Qur’an has a single, unambiguous reading", i.e. that of the 1924 Cairo version. Minor amendments were made later in 1924 and in 1936 - the "Faruq edition" in honour of then ruler, King Faruq.
Reasons given for the overwhelming popularity of Hafs and Asim range from the fact that it is easy to recite, to the simple statement that "God has chosen it". Ingrid Mattson credits mass-produced printing press mushafs with increasing the availability of the written Quran but also diminishing the diversity of qira'at. Written text has become canonical and oral recitation has lost much of its previous equality.
Muslim disagreement over whether to include the Basmala within the Quranic text, reached consensus following the 1924 Edition, which included it as the first verse (āyah) of Quran chapter 1 but otherwise included it as an unnumbered line of text preceding the other relevant 112 chapters. The Cairo Quran adopted the Kufan tradition of separating and numbering verses, and thus standardized a different verse numbering to Flügel's 1834 edition. It adopted the chronological order of chapters attributed to Ibn Abbās, which became widely accepted following 1924. A large number of pre-1924 Qurans were destroyed by dumping them in the river Nile.