The Qur’an manuscript OR 13002 produced in 1011 C.E. exhibits some unique features, not customarily seen in other Qur’ans. Each Sura (chapter) in this Qur’an is introduced by a non-quranic introduction that has – in addition to the masoretic information that is customary in some Qur’an manuscripts (like number of verses, where it was revealed etc) – prophetic traditions about the merit of reading that particular chapter. These traditions (merit-of-sura traditions) have come to play an important function in expanding the role of the Qur’an in the pietistic rituals of medieval Islam. The merit-of-sura traditions have a precarious position in the hierarchy of prophetic traditions in medieval discourse. They were unanimously reviled as being forgeries, yet everyone was quoting them. They were central in arguing for the role of the Qur’an as a read text and as such they were indispensible for refashioning of the non-official rituals of medieval Islam. This paper will discus the nature of the prophetic traditions in OR 13002 and their relationship to the collections of hadith that contain such traditions (fadā’il al-qur’ān works). Some questions have to be settled: How unique is this copy? Has the study of Qur’an manuscripts as works of art prevented us from assessing the more mundane copies (since most of the reproductions of Qur’an manuscript in secondary literature is of “high” copies which does not exhibit tolerance for non-quranic material?) Are most of the “ordinary” copies of the Qur’an much more connected to their ritual use as read copies? And can one speak of Qur’an copies that have a different patronage than the imperial copies? The pietistic Qur’ans?