What does Surah ash-Shura (Consultation) say?

In short

The surah says: it opens with letters (42:1-2); God inspires the addressee as He inspired those before him (42:3), with an Arabic Quran to warn the Central City (42:7); there is nothing like Him (42:11); the religion enjoined upon Noah, Abraham, Moses and Jesus is prescribed, with no division in it (42:13); believers conduct their affairs by mutual consultation (42:38); and God speaks to a human by inspiration, from behind a veil, or by a messenger (42:51).
The surah does not say: what the letters at 42:1-2 stand for; all five print them as letters and give them no meaning.
The rest comes from: what those letters stand for is a question for commentary, a layer this platform does not hold or show.

Where the renderings split

42:23, Itani: "affection among the near of kin"

42:23, Pickthall: "lovingkindness among kinsfolk"

42:23, Palmer: "the love of my kinsfolk"

42:23, Rodwell: "the love of my kin"

42:23, Sale: "the love of my relations"

Key findingsEditorial

One finding for each passage this study carries, in the order the study reads them. Each is the reason that passage was signed into the study, in full and unedited - including, where the renderings disagree, the disagreement.

01 42:1 Ha. Mim. This is here because it opens the surah with two letters, Ha and Mim with a stop between them in Rodwell and Pickthall, Rodwell's in capitals, and "Ha, Meem" in Itani, where Sale prints H and M, each followed by a stop, and Palmer the same with a mark before the H. None of the five gives them a meaning.
02 42:2 A'in. Sin. Qaf. This is here because it follows with three more letters, A, S and K in Sale, each followed by a stop, Ain, Sin and Kaf in capitals in Rodwell and A'in, Sin and Qaf in Pickthall, with a stop between the letters in these two, and "Ayn, Seen, Qaf" in Itani, where Palmer prints H, S and Q, each followed by a stop, the H with a mark before it. None of the five gives them a meaning.
03 42:3 Thus Allah the Mighty, the Knower inspireth thee (Muhammad) as (He inspired) those before thee. This is here because it says God reveals to the addressee as to those before him: "reveal his will unto thee" in Sale, "Thus unto thee as unto those who preceded thee" in Rodwell, "inspire thee and those before thee" in Palmer, "inspireth thee (Muhammad) as (He inspired) those before thee" in Pickthall and "inspires you, and those before you" in Itani. Pickthall's brackets are his own, and Sale alone has "the prophets who were before thee".
04 42:4 Unto Him belongeth all that is in the heavens and all that is in the earth, and He is the Sublime, the Tremendous. This is here because it says all in the heavens and the earth is His, and names Him "the high, the great God" in Sale, "the High, the Great" in Rodwell, "the high, the mighty" in Palmer, "the Sublime, the Tremendous" in Pickthall and "the Sublime, the Magnificent" in Itani.
05 42:5 Almost might the heavens above be rent asunder while the angels hymn the praise of their Lord and ask forgiveness for those on the earth. Lo! Allah, He is the Forgiver, the Merciful. This is here because it says the heavens almost split from above, "rent in sunder from above" in Sale, "cleave asunder from above" in Rodwell, "well-nigh cleave asunder from above them" in Palmer, "rent asunder" in Pickthall and "almost burst apart" in Itani, while the angels praise their Lord and "ask pardon for those who dwell in the earth" in Sale and "ask forgiveness" in Rodwell, Palmer, Pickthall and Itani. Sale alone has "at the awfulness of his majesty", and Rodwell has "for very awe".
06 42:6 And as for those who choose protecting friends beside Him, Allah is Warden over them, and thou art in no wise a guardian over them. This is here because it says of those who take others besides Him that God watches over them, and that the addressee is not over them: "thou art not a steward over them" in Sale, "thou hast them not in thy charge" in Rodwell, "thou hast not charge over them" in Palmer, "thou art in no wise a guardian over them" in Pickthall and "you are not responsible for them" in Itani.
07 42:7 And thus We have inspired in thee a Lecture in Arabic, that thou mayst warn the mother-town and those around it, and mayst warn of a day of assembling whereof there is no doubt. A host will be in the Garden, and a host of them in the Flame. This is here because it says an Arabic recitation was revealed to warn a city and those around it: "an Arabic Koran" in Sale and Rodwell, "an Arabic Qur'an" in Palmer, "a Lecture in Arabic" in Pickthall and "an Arabic Quran" in Itani. The city is "the mother city" in Rodwell, "the Mother of cities" in Palmer, "the mother-town" in Pickthall and "the Central City" in Itani, where Sale has "the metropolis of Mecca". On the day of gathering a part is in the Garden and a part in "hell" in Sale, "the flame" in Rodwell, "the blaze" in Palmer, "the Flame" in Pickthall and "the Furnace" in Itani.
08 42:8 Had Allah willed, He could have made them one community, but Allah bringeth whom He will into His mercy. And the wrong-doers have no friend nor helper. This is here because it says that had God willed He would have made them one: "one religion" in Sale, "one people and of one creed" in Rodwell, "one nation" in Palmer and "one community" in Pickthall and Itani; and that the wrongdoers have none to help them: "no patron or helper" in Sale, "no patron, no helper" in Rodwell, "neither patron nor help" in Palmer, "no friend nor helper" in Pickthall and "no protector and no savior" in Itani.
09 42:9 Or have they chosen protecting friends besides Him? But Allah, He (alone) is the Protecting Friend. He quickeneth the dead, and He is Able to do all things. This is here because it asks whether they take other patrons besides Him, when God gives life to the dead and is "the only true patron" in Sale, "man's only Lord" in Rodwell, "the patron" in Palmer, "the Protecting Friend" in Pickthall and "the Protector" in Itani. The bracket "(alone)" in Pickthall is his own.
10 42:10 And in whatsoever ye differ, the verdict therein belongeth to Allah. Such is my Lord, in Whom I put my trust, and unto Whom I turn. This is here because it says that the judgment on whatever they differ about rests with God, and the speaker trusts in Him and turns to Him: "the decision thereof appertaineth unto God" in Sale, "with God doth its decision rest" in Rodwell, "the judgment of it is God's" in Palmer, "the verdict therein belongeth to Allah" in Pickthall and "its judgment rests with God" in Itani.
11 42:11 The Creator of the heavens and the earth. He hath made for you pairs of yourselves, and of the cattle also pairs, whereby He multiplieth you. Naught is as His likeness; and He is the Hearer, the Seer. This is here because it names Him the maker of the heavens and the earth, who made mates for them from among themselves and pairs of cattle to multiply them, and says "There is nothing like Him" in Sale and Itani, "Nought is there like Him" in Rodwell, "There is naught like Him" in Palmer and "Naught is as His likeness" in Pickthall. Also carried by the studies Does the Qur'an describe a physical God seated on a throne? and What does the Qur'an mean by God 'istawa' (rendered 'mounted' or 'established Himself') upon the Throne?, with different reasons there.
12 42:12 His are the keys of the heavens and the earth. He enlargeth providence for whom He will and straiteneth (it for whom He will). Lo! He is Knower of all things. This is here because it says the heavens and the earth are His, "His are the keys" in Sale, Palmer and Pickthall, where Itani has "absolute control", and that He gives provision to whom He wills, or gives less: "He is sparing" in Sale, "sparingly" in Rodwell, "doles it out" in Palmer, "straiteneth" in Pickthall and "reduces it" in Itani. Also carried by the study What does the Qur'an say about provision (rizq) coming from God?, with a different reason there.
13 42:13 He hath ordained for you that religion which He commended unto Noah, and that which We inspire in thee (Muhammad), and that which We commended unto Abraham and Moses and Jesus, saying: Establish the religion, and be not divided therein. Dreadful for the idolaters is that unto which thou callest them. Allah chooseth for Himself whom He will, and guideth unto Himself him who turneth (toward Him). This is here because it says He prescribed for them the religion enjoined upon Noah, revealed to the addressee, and enjoined upon Abraham, Moses and Jesus: "observe this religion, and be not divided therein" in Sale, "Observe this faith, and be not divided into sects therein" in Rodwell, "to be steadfast in religion, and not to part into sects therein" in Palmer, "Establish the religion, and be not divided therein" in Pickthall and "You shall uphold the religion, and be not divided therein" in Itani. It says this is hard for the idolaters, and that God chooses whom He wills and guides whoever turns to Him. Sale alone has "O Mohammed", naming the addressee, and Sale alone has "The worship of one God"; the bracket "(Muhammad)" in Pickthall is his own. Also carried by the studies What does the Qur'an say about the prophets being one brotherhood? and Is Sharia law in the Qur'an; what punishments does the Qur'an itself prescribe?, with different reasons there.
14 42:14 And they were not divided until after the knowledge came unto them, through rivalry among themselves; and had it not been for a Word that had already gone forth from thy Lord for an appointed term, it surely had been judged between them. And those who were made to inherit the Scripture after them are verily in hopeless doubt concerning it. This is here because it says they divided after knowledge came to them, "through their own perverseness" in Sale, "through mutual jealousy" in Rodwell, "through mutual envy" in Palmer, "through rivalry among themselves" in Pickthall and "out of resentment among themselves" in Itani; that but for a word already gone forth from the Lord judgment would have been given between them; and that those who inherited the Book after them are in "a perplexing doubt" in Sale, "perplexity of doubt" in Rodwell, "hesitating doubt" in Palmer, "hopeless doubt" in Pickthall and "grave doubt" in Itani. Sale alone has "the knowledge of God's unity", and Sale alone has "by the destruction of the gain-sayers".
15 42:15 Unto this, then, summon (O Muhammad). And be thou upright as thou art commanded, and follow not their lusts, but say: I believe in whatever scripture Allah hath sent down, and I am commanded to be just among you. Allah is our Lord and your Lord. Unto us our works and unto you your works; no argument between us and you. Allah will bring us together, and unto Him is the journeying. This is here because it tells the addressee to call them to this, to keep straight as commanded and not to follow their desires, and to say that he believes in what God sent down and is commanded to judge between them: "establish justice among you" in Sale, "decide justly between you" in Rodwell, "judge justly between you" in Palmer, "be just among you" in Pickthall and "judge between you equitably" in Itani. It says God is the Lord of both, each has its own works, and God will bring them together, with "Let there be no wrangling between us and you" in Sale, "between us and you let there be no strife" in Rodwell, "there is no argument between us and you" in Palmer, "no argument between us and you" in Pickthall and "Let there be no quarrel between us and you" in Itani. The bracket "(O Muhammad)" in Pickthall is his own. Also carried by the study Does the Qur'an say its God is the God of Jews and Christians?, with a different reason there.
16 42:16 And those who argue concerning Allah after He hath been acknowledged, their argument hath no weight with their Lord, and wrath is upon them and theirs will be an awful doom. This is here because it says the argument of those who dispute about God counts for nothing with their Lord: "their disputing shall be vain" in Sale, "their disputings shall be condemned" in Rodwell, "their arguments shall be rebutted" in Palmer, "their argument hath no weight" in Pickthall and "their argument is invalid" in Itani; wrath falls on them and a severe torment awaits them. What they dispute after differs: "after obedience hath been paid Him" in Sale, "after pledges of obedience given to Him" in Rodwell, "after it has been assented to" in Palmer, "after He hath been acknowledged" in Pickthall and "after having answered His call" in Itani. This study does not choose between them.
17 42:17 Allah it is Who hath revealed the Scripture with truth, and the Balance. How canst thou know? It may be that the Hour is nigh. This is here because it says God sent down the Book with truth, and "the balance of true judgment" in Sale, "the Balance" in Rodwell, Pickthall and Itani and "the balance" in Palmer, and asks what will tell the addressee that the Hour may be near: "whether the hour be nigh at hand" in Sale, "whether haply the Hour be nigh" in Palmer, "It may be that the Hour is nigh" in Pickthall and "perhaps the Hour is near" in Itani. Also carried by the study What does the Qur'an say about balance in nature (mizan) - and about disturbing it?, with a different reason there.
18 42:18 Those who believe not therein seek to hasten it, while those who believe are fearful of it and know that it is the Truth. Are not they who dispute, in doubt concerning the Hour, far astray. This is here because it says those who do not believe seek to hasten it, "wish it to be hastened by way of mockery" in Sale, "challenge its speedy coming" in Rodwell, "would hurry it on" in Palmer and "seek to hasten it" in Pickthall and Itani, while those who believe fear it and know it is the truth; those who dispute about the Hour are "in a wide error" in Sale, "in a vast error" in Rodwell, "in remote error" in Palmer, "far astray" in Pickthall and "in distant error" in Itani.
19 42:19 Allah is gracious unto His slaves. He provideth for whom He will. And He is the Strong, the Mighty. This is here because it says God is kind to His servants and provides for whom He wills: "bounteous unto his servants" in Sale, "Benign is God towards his servants" in Rodwell, "kind to His servants" in Palmer, "gracious unto His slaves" in Pickthall and "kind towards His worshipers" in Itani; He is "the strong, the mighty" in Sale, "the Strong, the Mighty" in Rodwell and Pickthall, "the mighty, the glorious" in Palmer and "the Powerful, the Honorable" in Itani.
20 42:20 Whoso desireth the harvest of the Hereafter, We give him increase in its harvest. And whoso desireth the harvest of the world, We give him thereof, and he hath no portion in the Hereafter. This is here because it sets the harvest of the life to come, "the tillage of the life to come" in Sale, "the harvest field of the life to come" in Rodwell, "the tilth of the next world" in Palmer and "the harvest of the Hereafter" in Pickthall and Itani, against the harvest of this world: the one is increased, and the other is given of this world and has "no part in the life to come" in Sale, "no portion" in Rodwell, Palmer and Pickthall and "no share of the Hereafter" in Itani.
21 42:21 Or have they partners (of Allah) who have made lawful for them in religion that which Allah allowed not? And but for a decisive word (gone forth already), it would have been judged between them. Lo! for wrong-doers is a painful doom. This is here because it asks whether they have partners who laid down for them in religion what God did not allow: "deities which ordain them a religion" in Sale, "gods who have sanctioned for them aught in the matter of religion" in Rodwell, "associates who have enjoined any religion on them" in Palmer, "partners (of Allah) who have made lawful for them in religion" in Pickthall and "partners who litigate for them religious laws" in Itani; it says that but for a word of decision judgment would have been given between them, and that the wrongdoers will have a painful punishment. Sale alone has "the day of separating the infidels from the true believers", and the brackets "(of Allah)" in Pickthall and "(gone forth already)" in Pickthall are his own. Also carried by the study Is Sharia law in the Qur'an; what punishments does the Qur'an itself prescribe?, with a different reason there.
22 42:22 Thou seest the wrong-doers fearful of that which they have earned, and it will surely befall them, while those who believe and do good works (will be) in flowering meadows of the Gardens, having what they wish from their Lord. This is the great preferment. This is here because it says the unjust will be seen fearful of what they have earned as it falls on them, while those who believe and do good are in "the delightful meadows of paradise" in Sale, "the meadows of paradise" in Rodwell, "meads of Paradise" in Palmer, "flowering meadows of the Gardens" in Pickthall and "the Meadows of the Gardens" in Itani, with what they wish from their Lord; this is "the greatest acquisition" in Sale, "the greatest boon" in Rodwell, "great grace" in Palmer, "the great preferment" in Pickthall and "the supreme blessing" in Itani.
23 42:23 This it is which Allah announceth unto His bondmen who believe and do good works. Say (O Muhammad, unto mankind): I ask of you no fee therefor, save lovingkindness among kinsfolk. And whoso scoreth a good deed We add unto its good for him. Lo! Allah is Forgiving, Responsive. This is here because it calls this the good news God gives to His servants who believe, says that a good deed is increased, and tells the addressee to say he asks no reward for it except a love that the renderings set differently: "the love of my relations" in Sale, "the love of my kin" in Rodwell and "the love of my kinsfolk" in Palmer, where Pickthall has "lovingkindness among kinsfolk" and Itani "affection among the near of kin". The bracket "(O Muhammad, unto mankind)" in Pickthall is his own. This study does not choose between them.
24 42:24 Or say they: He hath invented a lie concerning Allah? If Allah willed, He could have sealed thy heart (against them). And Allah will wipe out the lie and will vindicate the truth by His words. Lo! He is Aware of what is hidden in the breasts (of men). This is here because it asks whether they say he has forged a lie about God, and says that if God willed He could seal the addressee's heart, "seal up thy heart" in Sale, "seal up thy very heart" in Rodwell, "set a seal upon thy heart" in Palmer, "sealed thy heart (against them)" in Pickthall and "sealed your heart" in Itani; God wipes out the false and confirms the true by His words. Sale alone has "Mohammed" as the one said to have forged it, and the bracket "(against them)" in Pickthall is his own.
25 42:25 And He it is Who accepteth repentance from His bondmen, and pardoneth the evil deeds, and knoweth what ye do. This is here because it says He accepts repentance from His servants, pardons sins and knows what they do: "accepteth repentance from his servants" in Sale and Rodwell, "accepts repentance from His servants" in Palmer, "accepteth repentance from His bondmen" in Pickthall and "accepts the repentance of His worshipers" in Itani. Also carried by the studies What does the Qur'an say about turning to God after wrong rather than despairing? and What does the Qur'an say about God accepting repentance again and again?, with different reasons there.
26 42:26 And accepteth those who do good works, and giveth increase unto them of His bounty. And as for disbelievers, theirs will be an awful doom. This is here because it says He answers those who believe and do good and gives them more of His grace, "incline his ear" in Sale, "will he hearken" in Rodwell, "answers the prayer" in Palmer, "accepteth those who do good works" in Pickthall and "answers those who believe" in Itani, and that the unbelievers have a severe punishment. Sale alone has "above what they shall ask or deserve".
27 42:27 And if Allah were to enlarge the provision for His slaves they would surely rebel in the earth, but He sendeth down by measure as He willeth. Lo! He is Informed, a Seer of His bondmen. This is here because it says that if God gave His servants abundance they would "behave insolently" in Sale, "act wantonly" in Rodwell, "be wanton" in Palmer, "rebel" in Pickthall and "transgress" in Itani on the earth, and that He sends down by measure what He wills, for He sees His servants.
28 42:28 And He it is Who sendeth down the saving rain after they have despaired, and spreadeth out His mercy. He is the Protecting Friend, the Praiseworthy. This is here because it says He sends down "the rain" in Sale, Rodwell, Palmer and Itani, "the saving rain" in Pickthall, after they have despaired, and spreads His mercy; He is "the patron, justly to be praised" in Sale, "the Protector, the Praiseworthy" in Rodwell, "the praiseworthy patron" in Palmer, "the Protecting Friend, the Praiseworthy" in Pickthall and "the Guardian, the Praised" in Itani.
29 42:29 And of His portents is the creation of the heaven and the earth, and of whatever beasts He hath dispersed therein. And He is Able to gather them when He will. This is here because it names among His "signs" in Sale, Rodwell, Palmer and Itani, "portents" in Pickthall, the creation of the heavens and the earth and the creatures spread in them, and says He is able to gather them when He wills. Sale alone has "before his tribunal".
30 42:30 Whatever of misfortune striketh you, it is what your right hands have earned. And He forgiveth much. This is here because it says whatever misfortune befalls them comes "for that which your hands have deserved" in Sale, "for your own handy-work" in Rodwell, "for what your hands have earned" in Palmer, "what your right hands have earned" in Pickthall and "because of what your hands have earned" in Itani, and that He pardons much. Sale alone has "is sent you by God". Also carried by the study Does evil come from God or from ourselves (4:78 vs 4:79)?, with a different reason there.
31 42:31 Ye cannot escape in the earth, for beside Allah ye have no protecting friend nor any helper. This is here because it says they cannot get the better of Him on earth, "Ye shall not frustrate the divine vengeance in the earth" in Sale, "Ye cannot weaken him on the earth" in Rodwell, "ye cannot make Him helpless in the earth" in Palmer, "Ye cannot escape in the earth" in Pickthall and "You are not the ones to interfere on earth" in Itani, and that they have none to protect or help them beside God. This study does not choose between them.
32 42:32 And of His portents are the ships, like banners on the sea. This is here because it names the ships among His signs, "like high mountains" in Sale and "like mountains" in Rodwell and Palmer, where Pickthall has "like banners on the sea" and Itani "like flags". This study does not choose between them.
33 42:33 If He will He calmeth the wind so that they keep still upon its surface - Lo! herein verily are signs for every steadfast grateful (heart). This is here because it says that if He wills He stills the wind and the ships lie motionless on the water, and that in this are signs for "every patient and grateful person" in Sale, "all the constant, the grateful" in Rodwell, "every patient, grateful person" in Palmer, "every steadfast grateful (heart)" in Pickthall and "every disciplined, grateful person" in Itani. Pickthall's bracket is his own.
34 42:34 Or He causeth them to perish on account of that which they have earned - And He forgiveth much. This is here because it says He may instead wreck them for what they have earned, "destroyeth them by shipwreck" in Sale, "cause them to founder" in Rodwell, "makes them founder" in Palmer, "causeth them to perish" in Pickthall and "could wreck them" in Itani, and yet pardons much.
35 42:35 And that those who argue concerning Our revelations may know they have no refuge. This is here because it says those who dispute His signs will know they have "no way for them to escape our vengeance" in Sale, "no escape for them" in Rodwell, "no escape" in Palmer, "no refuge" in Pickthall and "no asylum for them" in Itani; the signs are "Our revelations" in Pickthall.
36 42:36 Now whatever ye have been given is but a passing comfort for the life of the world, and that which Allah hath is better and more lasting for those who believe and put their trust in their Lord. This is here because it says what they are given is the provision of this life, and what is with God is "better, and more durable" in Sale, "better and more enduring" in Rodwell and "better and more lasting" in Palmer, Pickthall and Itani for those who believe and trust in their Lord.
37 42:37 And those who shun the worst of sins and indecencies and, when they are wroth, forgive. This is here because it goes on with those for whom that is kept, who avoid "hainous and filthy crimes" in Sale, "the heinous things of crime, and filthiness" in Rodwell, "great sins and abominations" in Palmer, "the worst of sins and indecencies" in Pickthall and "major sins and indecencies" in Itani, and who forgive when angry: "when they are angry, forgive" in Sale, "when they are angered, forgive" in Rodwell, "when they are wroth forgive" in Palmer, "when they are wroth, forgive" in Pickthall and "if they become angry, they forgive" in Itani. Also carried by the studies What does the Qur'an say about controlling anger?, What does the Qur'an say about forgiveness and pardoning? and What is the difference between major and minor sins in the Qur'an?, with different reasons there.
38 42:38 And those who answer the call of their Lord and establish worship, and whose affairs are a matter of counsel, and who spend of what We have bestowed on them. This is here because it adds those who answer their Lord, keep up prayer and give of what they were given, and whose affairs are "directed by consultation among themselves" in Sale, "guided by mutual COUNSEL" in Rodwell, go "by counsel amongst themselves" in Palmer, are "a matter of counsel" in Pickthall and are conducted "by mutual consultation" in Itani. Also carried by the study What does the Qur'an say about consultation (shura) in decisions?, with a different reason there.
39 42:39 And those who, when great wrong is done to them, defend themselves. This is here because it adds those who, when wronged, "avenge themselves" in Sale, "redress themselves" in Rodwell, "help themselves" in Palmer and "defend themselves" in Pickthall and Itani. Pickthall alone has "great wrong".
40 42:40 The guerdon of an ill-deed is an ill the like thereof. But whosoever pardoneth and amendeth, his wage is the affair of Allah. Lo! He loveth not wrong-doers. This is here because it says that whoever pardons and makes peace has his reward with God, who does not love the unjust, and sets this after the repayment of evil, where the renderings differ in mood: "ought to be an evil proportionate thereto" in Sale and "let the recompense of evil be only a like evil" in Rodwell, where Palmer has "the recompence of evil is evil like unto it", Pickthall "The guerdon of an ill-deed is an ill the like thereof" and Itani "The repayment of a bad action is one equivalent to it". This study does not choose between them. Also carried by the studies What does the Qur'an say about oppression (zulm) and its consequences? and What does the Qur'an say about retaliation and its limits (qisas)?, with different reasons there.
41 42:41 And whoso defendeth himself after he hath suffered wrong - for such, there is no way (of blame) against them. This is here because it says nothing is held against those who defend themselves after being wronged: "it is not lawful to punish them for it" in Sale, "there shall be no way open against those" in Rodwell, "there is no way against them" in Palmer, "there is no way (of blame) against them" in Pickthall and "there is no blame on them" in Itani. The bracket "(of blame)" in Pickthall is his own. Also carried by the study What does the Qur'an say about oppression (zulm) and its consequences?, with a different reason there.
42 42:42 The way (of blame) is only against those who oppress mankind, and wrongfully rebel in the earth. For such there is a painful doom. This is here because it says the blame lies on those who wrong people and act insolently on earth without right, and that they have a painful punishment: "it is only lawful to punish those who wrong men" in Sale, "there shall be a way open against those who unjustly wrong others" in Rodwell, "The way is only against those who wrong men" in Palmer, "The way (of blame) is only against those who oppress mankind" in Pickthall and "Blame lies on those who wrong people" in Itani. Also carried by the study What does the Qur'an say about oppression (zulm) and its consequences?, with a different reason there.
43 42:43 And verily whoso is patient and forgiveth - lo! that, verily, is (of) the steadfast heart of things. This is here because it says of one who bears patiently and forgives that this is "a necessary work" in Sale, "a bounden duty" in Rodwell, "a determined affair" in Palmer, "the steadfast heart of things" in Pickthall and "a sign of real resolve" in Itani. This study does not choose between them.
44 42:44 He whom Allah sendeth astray, for him there is no protecting friend after Him. And thou (Muhammad) wilt see the evil-doers when they see the doom, (how) they say: Is there any way of return. This is here because it says that whom God sends astray has no protector after Him, and that the wrongdoers, seeing the torment, ask whether there is a way: "is there no way to return back into the world" in Sale, "Is there no way to return" in Rodwell, "Is there any way of return" in Pickthall and "Is there a way of going back" in Itani, where Palmer has them ask for a way to avert it. The bracket "(Muhammad)" in Pickthall is his own. This study does not choose between them.
45 42:45 And thou wilt see them exposed to (the Fire), made humble by disgrace, and looking with veiled eyes. And those who believe will say: Lo! the (eternal) losers are they who lose themselves and their housefolk on the Day of Resurrection. Lo! are not the wrong-doers in perpetual torment. This is here because it says they will be seen exposed to the Fire, humbled by disgrace and looking "by stealth" in Sale, "with stealthy glances" in Rodwell, "with a stealthy glance" in Palmer, "with veiled eyes" in Pickthall and "with concealed eyes" in Itani; and that the believers say the losers are those who lost themselves and their families on the day of resurrection, and that the wrongdoers are in lasting torment. The brackets "(the Fire)" in Pickthall and "(eternal)" in Pickthall are his own.
46 42:46 And they will have no protecting friends to help them instead of Allah. He whom Allah sendeth astray, for him there is no road. This is here because it says they will have no protectors to help them against God, and that whom God sends astray has "no way to the truth" in Sale, "no pathway" in Rodwell, "no way for him" in Palmer, "no road" in Pickthall and "no way out" in Itani.
47 42:47 Answer the call of your Lord before there cometh unto you from Allah a Day which there is no averting. Ye have no refuge on that Day, nor have a ye any (power of) refusal. This is here because it tells the hearers to answer their Lord before a day comes that cannot be turned back, "Hearken unto your Lord" in Sale, "Hearken then to your Lord" in Rodwell, "Assent to your Lord" in Palmer, "Answer the call of your Lord" in Pickthall and "Respond to your Lord" in Itani; on that day they have no refuge, and what they cannot do is "deny your sins" in Sale, "no denying your own works" in Rodwell, "no denial" in Palmer, "(power of) refusal" in Pickthall and "no possibility of denial" in Itani.
48 42:48 But if they are averse, We have not sent thee as a warder over them. Thine is only to convey (the message). And lo! when We cause man to taste of mercy from Us he exulteth therefor. And if some evil striketh them because of that which their own hands have sent before, then lo! man is an ingrate. This is here because it says that if they turn away the addressee was not sent as their guardian, and his part is to convey: "Thy duty is preaching only" in Sale, "thine but to preach" in Rodwell, "thou hast only thy message to preach" in Palmer, "Thine is only to convey (the message)" in Pickthall and "Your only duty is communication" in Itani. It says man rejoices when he tastes mercy, and when evil befalls them for what their hands have done man is "ungrateful" in Sale, Rodwell and Palmer and "an ingrate" in Pickthall, where Itani has "man turns blasphemous". This study does not choose between them. Also carried by the study What does the Qur'an say about religious freedom and 'no compulsion'?, with a different reason there.
49 42:49 Unto Allah belongeth the Sovereignty of the heavens and the earth. He createth what He will. He bestoweth female (offspring) upon whom He will, and bestoweth male (offspring) upon whom He will. This is here because it says the kingdom of the heavens and the earth is God's and He creates what He wills, giving "females unto whom He pleaseth" in Sale, "daughters to whom He will" in Rodwell, "to whom He pleases females" in Palmer, "female (offspring)" in Pickthall and "daughters to whomever He wills" in Itani, and sons in like manner. Palmer alone has "or He gives them in pairs, males and females". Also carried by the studies Does the Qur'an mention contraception? and What does the Qur'an say about favouring sons over daughters?, with different reasons there.
50 42:50 Or He mingleth them, males and females, and He maketh barren whom He will. Lo! He is Knower, Powerful. This is here because it says He gives both together, "males and females jointly" in Sale, "children of both sexes" in Rodwell and "males and females" in Pickthall and Itani, and makes whom He wills "childless" in Sale and Rodwell, "barren" in Palmer and Pickthall and "sterile" in Itani. Palmer gives the pairs in the verse before, and here begins with the barren. Also carried by the studies Does the Qur'an mention contraception? and What does the Qur'an say about favouring sons over daughters?, with different reasons there.
51 42:51 And it was not (vouchsafed) to any mortal that Allah should speak to him unless (it be) by revelation or from behind a veil, or (that) He sendeth a messenger to reveal what He will by His leave. Lo! He is Exalted, Wise. This is here because it says it is not for any human that God should speak to him except "by private revelation" in Sale, "by vision" in Rodwell, "by inspiration" in Palmer and Itani and "by revelation" in Pickthall, or "from behind a veil" in Sale, Rodwell, Palmer, Pickthall and Itani, or by sending a messenger to reveal by His leave what He wills. Also carried by the studies Did God speak directly to any human, according to the Qur'an? and How does the Qur'an describe its own revelation - and what does it leave to the commentary literature?, with different reasons there.
52 42:52 And thus have We inspired in thee (Muhammad) a Spirit of Our command. Thou knewest not what the Scripture was, nor what the Faith. But We have made it a light whereby We guide whom We will of Our bondmen. And lo! thou verily dost guide unto a right path. This is here because it says the addressee was thus given a revelation by God's command, and the renderings differ on what was given: "a revelation, by our command" in Sale, "the Spirit (Gabriel) to thee with a revelation" in Rodwell, "by a spirit at our bidding" in Palmer, "a Spirit of Our command" in Pickthall and "inspired you spiritually" in Itani. It says he did not know before what the Book was nor the faith, but it was made a light to guide whom God wills, and that he guides to a straight way, where Palmer has "thou shalt surely be guided". The brackets "(Gabriel)" in Rodwell and "(Muhammad)" in Pickthall are their own. This study does not choose between them. Also carried by the study What does the Qur'an say about the soul (ruh)?, with a different reason there.
53 42:53 The path of Allah, unto Whom belongeth whatsoever is in the heavens and whatsoever is in the earth. Do not all things reach Allah at last. This is here because it closes the surah on the way of God, to whom belongs all in the heavens and the earth, and on all things coming back to Him: "Shall not all things return unto God" in Sale, "Shall not all things return to God" in Rodwell, "to God affairs do tend" in Palmer, "Do not all things reach Allah at last" in Pickthall and "to God all matters revert" in Itani.

In plain wordsEditorial written by the editors, not a translation

Written by the editors. Not a translation, and not a source. It is an editorial restatement of the verses in this study and carries their name because someone has to answer for it.

Surah ash-Shura runs from 42:1 to 42:53. It opens with letters, then says that God inspires the addressee as He inspired those before him, and gave him an Arabic recitation to warn with. It sets out the religion prescribed for Noah, Abraham, Moses and Jesus and the call not to be divided in it, and tells the addressee to keep to it and to say that there is no quarrel between him and those he calls. It speaks of provision sent down by measure, of the rain and the ships among God's signs, and of those who trust in their Lord, avoid great sins, forgive when angry and conduct their affairs by consultation. It weighs the repayment of evil against pardon, says that God gives sons and daughters as He wills, and closes on the ways God speaks to a human and on all things returning to God.

42:1-9, a section in Tanzil's division of the text. At 42:1-2 the surah opens with letters, Ha and Mim at the first and Ain, Sin and Kaf in Rodwell or A'in, Sin and Qaf in Pickthall at the second, in capitals in Rodwell and with a stop between the letters in both, and none of the five gives them a meaning. At 42:3-5 God inspires the addressee as He inspired those before him, all in the heavens and the earth is His, and the heavens almost burst apart while the angels ask forgiveness for those on earth. At 42:6 the addressee is told that those who take other patrons are not in his charge. At 42:7 an Arabic recitation is given to warn "the mother city" in Rodwell, "the Mother of cities" in Palmer, "the mother-town" in Pickthall and "the Central City" in Itani, where Sale has "the metropolis of Mecca", and those around it. At 42:8-9 it says God could have made them one community, and asks whether they take patrons besides Him who gives life to the dead.

42:10-19, a section in Tanzil's division of the text. At 42:10 judgment on whatever they differ about rests with God. At 42:11 it says of the Originator of the heavens and the earth "There is nothing like Him" in Sale and Itani and "Naught is as His likeness" in Pickthall. At 42:13 the religion enjoined upon Noah, Abraham, Moses and Jesus is prescribed, with "be not divided therein" in Sale, Pickthall and Itani, and at 42:14 those before are said to have divided after knowledge came to them. At 42:15 the addressee is told to say "Let there be no quarrel between us and you" in Itani and "no argument between us and you" in Palmer and Pickthall. At 42:17-18 God sent down the Book with truth and the Balance, and those who believe fear the Hour while others seek to hasten it, and at 42:19 God is kind to His servants.

42:20-29, a section in Tanzil's division of the text. At 42:20 the harvest of the life to come is set against the harvest of this world, "the tillage of the life to come" in Sale and "the harvest of the Hereafter" in Pickthall and Itani. At 42:21-22 it asks whether they have partners who laid down a religion God did not allow, and sets the fear of the unjust against the believers in the meadows of the Garden. At 42:23 the addressee is told to ask no reward except "the love of my relations" in Sale, "the love of my kin" in Rodwell and "the love of my kinsfolk" in Palmer, where Pickthall has "lovingkindness among kinsfolk" and Itani "affection among the near of kin". This study does not choose between them. At 42:24-26 God wipes out the false, accepts repentance and answers those who believe. At 42:27-29 He sends down by measure what He wills and sends the rain after despair, and among His signs are the heavens and the earth and the creatures spread in them.

42:30-43, a section in Tanzil's division of the text. At 42:30-31 misfortune comes for what their hands have earned, and He pardons much. At 42:33-34 He may still the wind or wreck the ships, and at 42:32 the ships are among His signs, "like mountains" in Rodwell and Palmer, where Pickthall has "like banners on the sea" and Itani "like flags". This study does not choose between them. At 42:36-39 what is with God is better and more lasting for those who trust in their Lord, avoid great sins, forgive when angry, answer their Lord, keep up prayer, conduct their affairs "by mutual consultation" in Itani and "by counsel amongst themselves" in Palmer, give of what they were given, and defend themselves when wronged. At 42:40-43 an evil is repaid with its like, but whoever pardons has his reward with God; there is no blame on those who defend themselves after being wronged, blame lies on those who wrong people, and to bear patiently and forgive is "a bounden duty" in Rodwell and "a sign of real resolve" in Itani.

42:44-53, a section in Tanzil's division of the text. At 42:44-46 those God sends astray have no protector, and the wrongdoers, seeing the torment, ask whether there is a way, and are seen humbled before the Fire. At 42:47 the hearers are told "Respond to your Lord" in Itani and "Answer the call of your Lord" in Pickthall before a day that cannot be turned back. At 42:48 the addressee is told that he was not sent as a guardian over them. At 42:49-50 God gives "daughters to whom He will, and sons to whom He will" in Rodwell, or both together, and makes whom He wills childless. At 42:51 God speaks to a human "by inspiration, or from behind a veil" in Palmer and Itani, or by sending a messenger. At 42:52-53 the addressee is told that he did not know before what the Book was nor the faith, and the surah closes on the way of God, to whom all things return.

AALAMIN Editor · signed 25 October 2026

not a scholar — what this signature means

I am not a scholar, and nothing here asks you to treat me as one. The plain words on this site are my restatement of what the five translations shown above say, together with counts derived from the text itself — nothing more. I sign them so that a named person is accountable for every sentence, not so you'll take my word for anything. The authority on this page is the text and its translators. If my words don't match theirs, mine are the ones that are wrong.

Scope of this study

This platform shows the verse, its easy-read line, its translations, a plain-words reading, and each verse among its neighbours. It does not supply occasion of revelation, interpretation (tafsir) or history, and it never invents them.

What this study does not answer about meaning, and which source would be needed. It does not say what the letters printed at the surah's opening stand for, or what the love among kin asked for by the addressee is, in the sense the words carry in Arabic: that would need a commentary (), a layer this platform does not hold or show.

What this rests on

Opens with 42:1, widening across 53 passages in all.

Easy-read is a simplified pronunciation, not authoritative — a rule-by-rule romanisation, not a reading. Each verse ends in its pause form, as it is said when you stop there. Pauses inside a verse and other tajwid rules are not shown. It is derived from the Tanzil Simple edition, while the Arabic above is the Uthmani edition; both are cleared, but they are not the same edition and their orthography differs.

The versesSource fact 53 passages, each with every cleared translation

53 passages, chosen for this question and signed as part of it. Each carries the reason it is here, and each renders in full: the Arabic, then every cleared translation of that verse under its translator's name.

Each verse opens on the translation that comes first in the site's fixed order, which runs from the newest translation to the oldest. The order is not a preference. Open Compare translations on any verse to read the others.

42:1

Why this passage is in the study finding 01

حمٓ

Easy-read line: a pronunciation guide, not authoritative

Easy-read (simplified)haa meem

DIN 31635ḥā mīm

EditionTanzil Qur'an text (Uthmani) ·Creative Commons Attribution 3.0

The translators spell these letters differently

Talal Itani published 2012

Ha, Meem.

Compare translations (4)

Mohammed Marmaduke William Pickthall published 1930

Ha. Mim

Edward Henry Palmer published 1880

‘H. M.

John Medows Rodwell published 1861

HA. MIM

George Sale published 1734

H. M.

Sources

EditionTanzil Qur'an text (Uthmani) ·Uthmani, Version 1.1·Tanzil Project ·Creative Commons Attribution 3.0·retrieved 24 Aug 2026

Receipts Tanzil Qur'an text (Uthmani) · Uthmani, Version 1.1

Edition: Uthmani, Version 1.1
Custodian: Tanzil Project
Layer: canonical text
Licence: Creative Commons Attribution 3.0
Licence URL: https://creativecommons.org/licenses/by/3.0/
Commercial use: yes
Modification: contradictory
Licence text: read verbatim
Review state: cleared
Retrieved: 24 August 2026
Digest: 203f0f1bf3158b1e5be4ab9f8f6870e5…
Located at: https://tanzil.net/pub/download/index.php?quranType=uthmani&outType=xml
Convention: Hafs/Kufan verse numbering, 6236 ayahs. The bismillah is delivered as a separate `bismillah` attribute on ayah 1 and is NOT fused into the ayah text. 112 surahs carry one: every surah except al-Fatiha, where the bismillah is ayah 1:1 itself, and at-Tawba, which has none. Sourced from the XML output; the plain-text output of the same release DOES fuse it, which is defect D1.

CLEARED. Licence read verbatim from the block embedded in this very file. Ingested exactly as shipped: no normalisation, no stripping of marks, no Unicode recomposition.

Every source and rights decision →

Other languages (18)

Shqip · Albanian

Ha, mim.

Translated by the team of Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.5

বাংলা · Bengali

হা-মীম।

Translated by the team of Rowwad Translation Center, in cooperation with the Dawah Association in Rabwah, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.1.2

Bosanski · Bosnian

Hā Mīm. [1]

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 2.0.4

Hrvatski · Croatian

Hā-Mīm.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.1

Fulfulde · Fulani

Haa, miim.[1]

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.2

ქართული · Georgian

ჰაა. მიიმ [1]

Translator's note

[1] ეს ასოები და სურების დასაწყისში არსებული სხვა მოწყვეტილი ასოები (الحروف المقطعة) მიუთითებს ყურანის სასწაულებრივ ბუნებაზე. მათი მეშვეობით მრავალღმერთიანებს გამოწვევა მიეცათ, მაგრამ მათ ვერ შეძლეს მისი მსგავსი რამის მოტანა, მიუხედავად იმისა, რომ ყურანი სწორედ იმ ასოებისგან შედგება, რომლებისგანაც არაბული ენაა შექმნილი. ამიტომ ის ფაქტი, რომ არაბებმა — მიუხედავად იმისა, რომ ისინი ყველაზე მჭევრმეტყველნი იყვნენ — ვერ შეძლეს მისი მსგავსი რამის შექმნა, მოწმობს, რომ ყურანი ალლაჰის გამოცხადებაა.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.7

Deutsch · German

Ha-Mim. [1]

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.15

Ελληνικά · Greek

Χ, Μ [Χα-Μείμ, δύο ξεχωριστά αραβικά γράμματα που δεν συνθέτουν καμία λέξη, αλλά έχουν σημασία, καθώς δεν υπάρχει τίποτα στο Κορ’άν που δεν έχει σημασία. Μόνο ο Αλλάχ γνωρίζει τη σημασία τους. Μπορεί να είναι μια ένδειξη ότι το Κορ’άν αποτελείται από αραβικά γράμματα τα οποία ξέρουν και μιλούν οι Άραβες, και έτσι ο Αλλάχ τους προκάλεσε και προκαλεί οποιονδήποτε άλλον που αμφιβάλλει για το Κορ’άν, να παρουσιάσει οποιοδήποτε παρόμοιο βιβλίο].

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.2

हिन्दी · Hindi

ह़ा, मीम।

Translated by Azizul Haq Al-Omari

From QuranEnc.com, version 1.1.5

Italiano · Italian

Ħæ, Mī-īm ﴿حمٓ﴾

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.2

Lietuvių · Lithuanian

1. Ha, Mym.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.8

Afaan Oromoo · Oromo

Haa Miim. [1]

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.0

Русский · Russian

Ха. Мим.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.1

Српски · Serbian

Ха-мим.[1]

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.4

Kiswahili · Swahili

Ha Mim.[1]

Issued by the Islamic Content Service Association in Languages

From QuranEnc.com, version 1.0.5

Svenska · Swedish

Hā Mīm.[1]

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.2

Türkçe · Turkish

Hâ, Mîm.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.4

اردو · Urdu

حٰم.

Translated by Muhammad Ibrahim Junagarhi, developed under the supervision of the Rowwad Translation Center. The original translation is available for the purpose of expressing opinion, evaluation, and continuous development.

From QuranEnc.com, version 1.1.3

Show context

The verses around this oneSource fact

shown so it's never read alone

42:1 — the verse above

42:2

عٓسٓقٓ

Easy-read (simplified)'ayn seen qaaf

DIN 31635ʿayn sīn qāf

The translators spell these letters differently

Talal Itani2012 Ayn, Seen, Qaf.

Mohammed Marmaduke William Pickthall1930 A'in. Sin. Qaf

Edward Henry Palmer1880 ’H. S. Q.

John Medows Rodwell1861 AIN. SIN. KAF

George Sale1734 A. S. K.

42:3

كَذَٰلِكَ يُوحِىٓ إِلَيْكَ وَإِلَى ٱلَّذِينَ مِن قَبْلِكَ ٱللَّهُ ٱلْعَزِيزُ ٱلْحَكِيمُ

Easy-read (simplified)kadhaalika yoohee ilayka wa'ilaa lladheena min qablika llaahu l-'azeezu l-hakeem

DIN 31635kaḏālika yūḥī ʾilayka waʾilā llaḏīna min qablika llāhu l-ʿazīzu l-ḥakīmu

The translators word this verse differently

Talal Itani2012 Thus He inspires you, and those before you-God the Almighty, the Wise.

Mohammed Marmaduke William Pickthall1930 Thus Allah the Mighty, the Knower inspireth thee (Muhammad) as (He inspired) those before thee

Edward Henry Palmer1880 Thus does God, the mighty, the wise, inspire thee and those before thee

John Medows Rodwell1861 Thus unto thee as unto those who preceded thee doth God, the Mighty, the Wise, reveal

George Sale1734 Thus doth the mighty, the wise God reveal his will unto thee; and in like manner did He reveal it unto the prophets who were before thee

42:2

Why this passage is in the study finding 02

عٓسٓقٓ

Easy-read line: a pronunciation guide, not authoritative

Easy-read (simplified)'ayn seen qaaf

DIN 31635ʿayn sīn qāf

The translators spell these letters differently

Talal Itani published 2012

Ayn, Seen, Qaf.

Compare translations (4)

Mohammed Marmaduke William Pickthall published 1930

A'in. Sin. Qaf

Edward Henry Palmer published 1880

’H. S. Q.

John Medows Rodwell published 1861

AIN. SIN. KAF

George Sale published 1734

A. S. K.

Sources

EditionTanzil Qur'an text (Uthmani) ·Uthmani, Version 1.1·Tanzil Project ·Creative Commons Attribution 3.0·retrieved 24 Aug 2026

Receipts Tanzil Qur'an text (Uthmani) · Uthmani, Version 1.1

Edition: Uthmani, Version 1.1
Custodian: Tanzil Project
Layer: canonical text
Licence: Creative Commons Attribution 3.0
Licence URL: https://creativecommons.org/licenses/by/3.0/
Commercial use: yes
Modification: contradictory
Licence text: read verbatim
Review state: cleared
Retrieved: 24 August 2026
Digest: 203f0f1bf3158b1e5be4ab9f8f6870e5…
Located at: https://tanzil.net/pub/download/index.php?quranType=uthmani&outType=xml
Convention: Hafs/Kufan verse numbering, 6236 ayahs. The bismillah is delivered as a separate `bismillah` attribute on ayah 1 and is NOT fused into the ayah text. 112 surahs carry one: every surah except al-Fatiha, where the bismillah is ayah 1:1 itself, and at-Tawba, which has none. Sourced from the XML output; the plain-text output of the same release DOES fuse it, which is defect D1.

CLEARED. Licence read verbatim from the block embedded in this very file. Ingested exactly as shipped: no normalisation, no stripping of marks, no Unicode recomposition.

Every source and rights decision →

Other languages (18)

Shqip · Albanian

Ajn, sin, kaf.[1]

Translated by the team of Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.5

বাংলা · Bengali

‘আইন-সীন- কাফ।

Translated by the team of Rowwad Translation Center, in cooperation with the Dawah Association in Rabwah, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.1.2

Bosanski · Bosnian

‘Ajn-sin-kaf.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 2.0.4

Hrvatski · Croatian

‘Ajn-Sīn-Kāf.[1]

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.1

Fulfulde · Fulani

Ain, siin, qaaf.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.2

ქართული · Georgian

'აინ. სიინ. ყააფ [1]

Translator's note

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.7

Deutsch · German

Ayn-Sin-Qaf.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.15

Ελληνικά · Greek

‘Α, Σ, Κ [Αϊν-Σειν-Κάφ, τρία ξεχωριστά αραβικά γράμματα].

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.2

हिन्दी · Hindi

ऐन, सीन, क़ाफ़।

Translated by Azizul Haq Al-Omari

From QuranEnc.com, version 1.1.5

Italiano · Italian

Aī-īn, Sī-īn, Qā-āf ﴿عٓسٓقٓ﴾

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.2

Lietuvių · Lithuanian

2. Ain, Syn, Kaf. [Šios raidės yra vienas iš Korano stebuklų ir niekas kitas nežino jų reikšmės, tik Allahas (Vienintelis)].

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.8

Afaan Oromoo · Oromo

Ayn Siin Qaaf. [2]

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.0

Русский · Russian

‘Айн. Син. Каф.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.1

Српски · Serbian

Ајн-син-каф.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.4

Kiswahili · Swahili

Ayn Sin Qaf.[1]

Issued by the Islamic Content Service Association in Languages

From QuranEnc.com, version 1.0.5

Svenska · Swedish

Ayn Sīn Qāf.[1]

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.2

Türkçe · Turkish

Ayn, Sîn, Kâf.[1]

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.4

اردو · Urdu

عسق.

From QuranEnc.com, version 1.1.3

Show context

The verses around this oneSource fact

shown so it's never read alone

42:1

حمٓ

Easy-read (simplified)haa meem

DIN 31635ḥā mīm

The translators spell these letters differently

Talal Itani2012 Ha, Meem.

Mohammed Marmaduke William Pickthall1930 Ha. Mim

Edward Henry Palmer1880 ‘H. M.

John Medows Rodwell1861 HA. MIM

George Sale1734 H. M.

42:2 — the verse above

42:3

كَذَٰلِكَ يُوحِىٓ إِلَيْكَ وَإِلَى ٱلَّذِينَ مِن قَبْلِكَ ٱللَّهُ ٱلْعَزِيزُ ٱلْحَكِيمُ

Easy-read (simplified)kadhaalika yoohee ilayka wa'ilaa lladheena min qablika llaahu l-'azeezu l-hakeem

DIN 31635kaḏālika yūḥī ʾilayka waʾilā llaḏīna min qablika llāhu l-ʿazīzu l-ḥakīmu

The translators word this verse differently

Talal Itani2012 Thus He inspires you, and those before you-God the Almighty, the Wise.

Mohammed Marmaduke William Pickthall1930 Thus Allah the Mighty, the Knower inspireth thee (Muhammad) as (He inspired) those before thee

Edward Henry Palmer1880 Thus does God, the mighty, the wise, inspire thee and those before thee

John Medows Rodwell1861 Thus unto thee as unto those who preceded thee doth God, the Mighty, the Wise, reveal

George Sale1734 Thus doth the mighty, the wise God reveal his will unto thee; and in like manner did He reveal it unto the prophets who were before thee

42:4

لَهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَهُوَ ٱلْعَلِىُّ ٱلْعَظِيمُ

Easy-read (simplified)lahu maa fee s-samaawaati wamaa fee l-'ardi wahuwa l-'aliyyu l-'azeem

DIN 31635lahu mā fī s-samāwāti wamā fī l-ʾarḍi wahuwa l-ʿaliyyu l-ʿaẓīmu

Talal Itani2012 To him belongs everything in the heavens and everything on earth. He is the Sublime, the Magnificent.

Mohammed Marmaduke William Pickthall1930 Unto Him belongeth all that is in the heavens and all that is in the earth, and He is the Sublime, the Tremendous

Edward Henry Palmer1880 His is what is in the heavens and what is in the earth, and He is the high, the mighty

John Medows Rodwell1861 All that is in the Heavens and all that is in the Earth is His: and He is the High, the Great

George Sale1734 Unto Him belongeth whatever is in heaven, and in earth; and He is the high, the great God

42:3

Why this passage is in the study finding 03

كَذَٰلِكَ يُوحِىٓ إِلَيْكَ وَإِلَى ٱلَّذِينَ مِن قَبْلِكَ ٱللَّهُ ٱلْعَزِيزُ ٱلْحَكِيمُ

Easy-read line: a pronunciation guide, not authoritative

Easy-read (simplified)kadhaalika yoohee ilayka wa'ilaa lladheena min qablika llaahu l-'azeezu l-hakeem

DIN 31635kaḏālika yūḥī ʾilayka waʾilā llaḏīna min qablika llāhu l-ʿazīzu l-ḥakīmu

The translators word this verse differently

Talal Itani published 2012

Thus He inspires you, and those before you-God the Almighty, the Wise.

Compare translations (4)

Mohammed Marmaduke William Pickthall published 1930

Thus Allah the Mighty, the Knower inspireth thee (Muhammad) as (He inspired) those before thee

Edward Henry Palmer published 1880

Thus does God, the mighty, the wise, inspire thee and those before thee

John Medows Rodwell published 1861

Thus unto thee as unto those who preceded thee doth God, the Mighty, the Wise, reveal

George Sale published 1734

Thus doth the mighty, the wise God reveal his will unto thee; and in like manner did He reveal it unto the prophets who were before thee

Sources

EditionTanzil Qur'an text (Uthmani) ·Uthmani, Version 1.1·Tanzil Project ·Creative Commons Attribution 3.0·retrieved 24 Aug 2026

Receipts Tanzil Qur'an text (Uthmani) · Uthmani, Version 1.1

Edition: Uthmani, Version 1.1
Custodian: Tanzil Project
Layer: canonical text
Licence: Creative Commons Attribution 3.0
Licence URL: https://creativecommons.org/licenses/by/3.0/
Commercial use: yes
Modification: contradictory
Licence text: read verbatim
Review state: cleared
Retrieved: 24 August 2026
Digest: 203f0f1bf3158b1e5be4ab9f8f6870e5…
Located at: https://tanzil.net/pub/download/index.php?quranType=uthmani&outType=xml
Convention: Hafs/Kufan verse numbering, 6236 ayahs. The bismillah is delivered as a separate `bismillah` attribute on ayah 1 and is NOT fused into the ayah text. 112 surahs carry one: every surah except al-Fatiha, where the bismillah is ayah 1:1 itself, and at-Tawba, which has none. Sourced from the XML output; the plain-text output of the same release DOES fuse it, which is defect D1.

CLEARED. Licence read verbatim from the block embedded in this very file. Ingested exactly as shipped: no normalisation, no stripping of marks, no Unicode recomposition.

Every source and rights decision →

Other languages (18)

Shqip · Albanian

Kështu të dërgon Allahu shpallje ty (o Muhamed) dhe atyre që ishin para teje, i Gjithëfuqishmi, i Urti.

Translated by the team of Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.5

বাংলা · Bengali

এভাবেই মহাপরাক্রমশালী, প্রজ্ঞাময় আল্লাহ তোমার প্রতি এবং তোমার পূর্ববর্তী (নবী-রাসূল)-দের প্রতিও ওহি নাযিল করেন।

Translated by the team of Rowwad Translation Center, in cooperation with the Dawah Association in Rabwah, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.1.2

Bosanski · Bosnian

Eto, tako Allah, Silni i Mudri, objavljuje tebi, kao i onima prije tebe.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 2.0.4

Hrvatski · Croatian

Eto, tako Allah, Silni i Mudri, objavljuje tebi, kao i onima prije tebe.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.1

Fulfulde · Fulani

Ko wano nii woni ko Allah Teɗɗuɗo, Ñeeño oon wahayiniri e maa, e ɓeen adinooɓe maa.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.2

ქართული · Georgian

ასე შთაგაგონებს შენ და მათ, რომელნიც შენამდე იყვნენ, ალლაჰი, ძლევამოსილი, ბრძენი.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.7

Deutsch · German

Auf diese Weise gibt dir Allah (als Offenbarung) ein und (Er hat auch zuvor) denjenigen, die vor dir waren, (als Offenbarungen eingegeben), (Er), der Allmächtige und der Allweise.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.15

Ελληνικά · Greek

Έτσι αποκαλύπτει σε σένα (ω, Προφήτη) και (αποκάλυψε) σ' αυτούς που ήταν πριν από σένα, ο Αλλάχ, ο Αλ-‘Αζείζ (Παντοδύναμος, Ανίκητος), ο Αλ-Χακείμ (Πάνσοφος).

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.2

हिन्दी · Hindi

इसी प्रकार, आपकी ओर और आपसे पहले के नबियों की ओर, वह अल्लाह वह़्य (प्रकाशना)[1] करता (रहा) है, जो सब पर प्रभुत्वशाली, पूर्ण हिकमत वाला है।

Translated by Azizul Haq Al-Omari

From QuranEnc.com, version 1.1.5

Italiano · Italian

Così ha ispirato a te e a quelli che ti hanno preceduto, Allāh, il Potente, il Saggio.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.2

Lietuvių · Lithuanian

3. Panašiai Allahas, Visa Galingiausias, Visa Išmintingiausias siunčia Apreiškimą tau (Muchammedai ﷺ) kaip (Jis siuntė Apreiškimą) tiems, anksčiau tavęs.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.8

Afaan Oromoo · Oromo

Akka kanaan gara keetiifi gara isaan (nabiyyoota) siin duraatti (Rabbiin) wahyii godha, Rabbiin injifataa ogeessa.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.0

Русский · Russian

Так внушает откровение тебе и тем, кто которые были до тебя, Аллах, Могущественный, Мудрый.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.1

Српски · Serbian

Тако Аллах, Силни и Мудри објављује теби, као и онима пре тебе.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.4

Kiswahili · Swahili

Hivi ndivyo Mwenyezi Mungu Mwenye nguvu na Mwenye hekima anavyokuletea Wahyi wewe na walio kabla yako.

Issued by the Islamic Content Service Association in Languages

From QuranEnc.com, version 1.0.5

Svenska · Swedish

Gud, den Allsmäktige, den Vise, uppenbarar nu till dig så som han gjort till de som kom före dig.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.2

Türkçe · Turkish

Azîz ve Hakîm olan Allah, sana ve senden öncekilere işte böyle vahyediyor.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.4

اردو · Urdu

اللہ تعالیٰ جو زبردست ہے اور حکمت واﻻ ہے اسی طرح تیری طرف اور تجھ سے اگلوں کی طرف وحی بھیجتا رہا.[1]

Translator's note

[1] یعنی جس طرح یہ قرآن تیری طرف نازل کیا گیا ہے اسی طرح تجھ سے پہلے انبیا پر صحیفے اور کتابیں نازل کی گئیں۔ وحی، اللہ کا وہ کلام ہے جو فرشتے کے ذریعے سے اللہ تعالیٰ اپنے پیغمبروں کے پاس بھیجتا رہا ہے۔ ایک صحابی نے رسول اللہ (صلى الله عليه وسلم) سے وحی کی کیفیت پوچھی تو آپ نے فرمایا کہ کبھی تو یہ میرے پاس گھنٹی کی آواز کی مثل آتی ہے اور یہ مجھ پر سب سے سخت ہوتی ہے، جب یہ ختم ہوجاتی ہے تو مجھے یاد ہوچکی ہوتی ہے اور کبھی فرشتہ انسانی شکل میں آتا ہے اور مجھ سے کلام کرتا ہے اور وہ جو کہتا ہے میں یاد کرلیتا ہوں۔ حضرت عائشہ (رضی الله عنها) فرماتی ہیں، میں نے سخت سردی میں مشاہدہ کیا جب وحی کی کیفیت ختم ہوتی تو آپ صلی اللہ علیہ وسلم پسینے میں شرابور ہوتے اور آپ کی پیشانی سے پسینے کے قطرے گر رہے ہوتے۔ (صحیح بخاری، باب بدء الوحی)۔

From QuranEnc.com, version 1.1.3

Show context

The verses around this oneSource fact

shown so it's never read alone

42:1

حمٓ

Easy-read (simplified)haa meem

DIN 31635ḥā mīm

The translators spell these letters differently

Talal Itani2012 Ha, Meem.

Mohammed Marmaduke William Pickthall1930 Ha. Mim

Edward Henry Palmer1880 ‘H. M.

John Medows Rodwell1861 HA. MIM

George Sale1734 H. M.

42:2

عٓسٓقٓ

Easy-read (simplified)'ayn seen qaaf

DIN 31635ʿayn sīn qāf

The translators spell these letters differently

Talal Itani2012 Ayn, Seen, Qaf.

Mohammed Marmaduke William Pickthall1930 A'in. Sin. Qaf

Edward Henry Palmer1880 ’H. S. Q.

John Medows Rodwell1861 AIN. SIN. KAF

George Sale1734 A. S. K.

42:3 — the verse above