What does Surah Fussilat (Explained in detail) say?

In short

The surah says: it is a revelation from the Merciful, a Quran in Arabic whose verses are detailed (41:2-3), yet many turn away (41:4); God made the earth and the sky in days (41:9-12); Aad and Thamood were destroyed (41:13-17); the hearing, sight and skins of God's enemies will testify against them (41:19-20); angels descend on those who go straight (41:30); evil is to be repelled with good (41:34); and falsehood cannot approach the Book (41:42).
The surah does not say: what the letters at its opening (41:1) mean; all five print them as letters and none gives them a sense.
The rest comes from: what the opening letters mean is a question for commentary, a layer this platform does not hold or show.

Where the renderings split

41:25, Itani: "companions"

41:25, Pickthall: "comrades"

41:25, Palmer: "mates"

41:25, Rodwell: "Satans"

41:25, Sale: "the devils"

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 41:1 Ha. Mim. This is here because it opens the surah with letters, printed Ha and Mim with a stop between them in Rodwell and Pickthall, Rodwell's in capitals, and "Ha, Meem" in Itani, while Sale and Palmer print H and M, each followed by a stop, and Palmer sets an opening mark before them. The letters stand alone, and none of the five glosses them.
02 41:2 A revelation from the Beneficent, the Merciful. This is here because it names where the revelation comes from: "the most Merciful" in Sale, "the Compassionate, the Merciful" in Rodwell, "the merciful, the compassionate" in Palmer, "the Beneficent, the Merciful" in Pickthall and "the Most Gracious, the Most Merciful" in Itani.
03 41:3 A Scripture whereof the verses are expounded, a Lecture in Arabic for people who have knowledge. This is here because it describes the book: its verses are "distinctly explained" in Sale, "detailed" in Palmer and Itani and "expounded" in Pickthall; it is "an Arabic Koran" in Sale and Rodwell, "an Arabic Qur'an" in Palmer, "a Lecture in Arabic" in Pickthall and "a Quran in Arabic" in Itani. The bracket "(signs)" in Rodwell is his own.
04 41:4 Good tidings and a warning. But most of them turn away so that they hear not. This is here because it says the book brings good news and warning, yet many turn from it: "the greater part of them turn aside" in Sale, "most of them withdraw" in Rodwell, "most of them turn aside" in Palmer and "most of them turn away" in Pickthall and Itani.
05 41:5 And they say: Our hearts are protected from that unto which thou (O Muhammad) callest us, and in our ears there is a deafness, and between us and thee there is a veil. Act, then. Lo! we also shall be acting. This is here because it gives what they say back: their hearts are "veiled" in Sale and Palmer, "under shelter" in Rodwell, "protected" in Pickthall and "screened" in Itani; in their ears is "a deafness" in Sale, Rodwell and Pickthall, "deafness" in Itani and "dullness" in Palmer; and between them and the speaker is "a curtain" in Sale, "a veil" in Rodwell, Palmer and Pickthall and "a barrier" in Itani. The bracket "(O Muhammad)" in Pickthall is his own.
06 41:6 Say (unto them O Muhammad): I am only a mortal like you. It is inspired in me that your Allah is One Allah, therefor take the straight path unto Him and seek forgiveness of Him. And woe unto the idolaters. This is here because it tells the addressee to say he is "a man like you" in Sale and Rodwell, "a mortal like yourselves" in Palmer, "a mortal like you" in Pickthall and "a human like you" in Itani, to whom it is revealed that their God is one; the hearers are told to go straight to Him and ask forgiveness, and woe is pronounced on "the idolaters" in Sale, Palmer, Pickthall and Itani, where Rodwell has "those who join gods with God". Also carried by the study What does the Qur'an mean that the Prophet is 'only a man'?, with a different reason there.
07 41:7 Who give not the poor-due, and who are disbelievers in the Hereafter. This is here because it describes them: they do not give "the appointed alms" in Sale, "the alms of obligation" in Rodwell, "alms" in Palmer, "the poor-due" in Pickthall and "the alms" in Itani, and do not believe in "the life to come" in Sale and Rodwell, "the hereafter" in Palmer and "the Hereafter" in Pickthall and Itani.
08 41:8 Lo! as for those who believe and do good works, for them is a reward enduring. This is here because it sets against them those who believe and do right, whose reward is "everlasting" in Sale, "a perfect recompense" in Rodwell, "a hire that is not grudged" in Palmer, "a reward enduring" in Pickthall and "a reward uninterrupted" in Itani.
09 41:9 Say (O Muhammad, unto the idolaters): Disbelieve ye verily in Him Who created the earth in two Days, and ascribe ye unto Him rivals? He (and none else) is the Lord of the Worlds. This is here because it turns to ask whether the hearers disbelieve in Him who created the earth "in two days" in Sale, Rodwell, Palmer and Itani and "in two Days" in Pickthall, and set up "equals" in Sale and Itani, "peers" in Rodwell and Palmer and "rivals" in Pickthall beside Him. Also carried by the study What does the Qur'an say about creation in 'six days'?, with a different reason there.
10 41:10 He placed therein firm hills rising above it, and blessed it and measured therein its sustenance in four Days, alike for (all) who ask. This is here because it says He set on the earth "mountains firmly rooted" in Sale, "the firm mountains" in Rodwell, "firm mountains" in Palmer, "firm hills" in Pickthall and "stabilizers" in Itani, blessed it, and set its provision "in four days" in Sale, Rodwell, Palmer and Itani and "in four Days" in Pickthall. Also carried by the study What does the Qur'an say about creation in 'six days'?, with a different reason there.
11 41:11 Then turned He to the heaven when it was smoke, and said unto it and unto the earth: Come both of you, willingly or loth. They said: We come, obedient. This is here because it says He then turned to the heaven while it was smoke and bade it and the earth come, "either obediently, or against your will" in Sale, "whether in obedience or against your will" in Rodwell, "whether ye will or no" in Palmer, "willingly or loth" in Pickthall and "willingly or unwillingly" in Itani; they answer that they come, "obedient to thy command" in Sale, "obedient" in Rodwell and Pickthall and "willingly" in Palmer and Itani. Also carried by the studies What does the Qur'an say about the heavens and earth being 'joined, then parted'? and What does the Qur'an say about creation in 'six days'?, with different reasons there.
12 41:12 Then He ordained them seven heavens in two Days and inspired in each heaven its mandate; and We decked the nether heaven with lamps, and rendered it inviolable. That is the measuring of the Mighty, the Knower. This is here because it says He made them seven in two days and gave each its command: "seven heavens" in Sale, Rodwell, Palmer and Pickthall, where Itani has "seven universes". The lower one is adorned with "lights" in Sale and Rodwell and "lamps" in Palmer, Pickthall and Itani, and with it go "a guard of angels" in Sale and "guardian angels" in Rodwell and Palmer, where Pickthall has "rendered it inviolable" and Itani "for protection". This study does not choose between them. Also carried by the studies What does the Qur'an say about the seven heavens?, What does the Qur'an say about creation in 'six days'? and What does the Qur'an say about the sky as a 'protected roof'?, with different reasons there.
13 41:13 But if they turn away, then say: I warn you of a thunderbolt like the thunderbolt (which fell of old upon the tribes) of A'ad and Thamud. This is here because it turns to those who turn away, who are warned of what came on Ad and Thamud: "a sudden destruction" in Sale, "a tempest" in Rodwell, "a thunder-clap" in Palmer and "a thunderbolt" in Pickthall and Itani. Sale alone has "the Meccans" for them, and the bracket "(which fell of old upon the tribes)" in Pickthall is his own.
14 41:14 When their messengers came unto them from before them and behind them, saying: Worship none but Allah! they said: If our Lord had willed, He surely would have sent down angels (unto us), so lo! we are disbelievers in that wherewith ye have been sent. This is here because it says the messengers came to them "before them and behind them" in Sale, "on every side" in Rodwell, "from before them and from behind them" in Palmer and Itani and "from before them and behind them" in Pickthall, bidding them worship God alone, and they answered that their Lord would have sent angels: "He had surely sent angels" in Sale, "He had surely sent down angels" in Rodwell, "He would send down angels" in Palmer, "He surely would have sent down angels" in Pickthall and "He would have sent down angels" in Itani.
15 41:15 As for A'ad, they were arrogant in the land without right, and they said: Who is mightier than us in power? Could they not see that Allah Who created them, He was mightier than them in power? And they denied Our revelations. This is here because it tells of Ad, who grew proud in the land and asked "who is more mighty than we in strength" in Sale, "Who more mighty than we in prowess" in Rodwell, "stronger than us in might" in Palmer, "Who is mightier than us in power" in Pickthall and "Who is more powerful than us" in Itani, not seeing that God who created them was mightier, and who denied the signs. Also carried by the study What does the Qur'an say about the peoples of 'Ad and Thamud?, with a different reason there.
16 41:16 Therefor We let loose on them a raging wind in evil days, that We might make them taste the torment of disgrace in the life of the world. And verily the doom of the Hereafter will be more shameful, and they will not be helped. This is here because it says what was sent against them: "a piercing wind" in Sale, "an impetuous blast" in Rodwell, "a cold blast" in Palmer, "a raging wind" in Pickthall and "a screaming wind" in Itani, on days "of ill luck" in Sale, "ill-omened" in Rodwell, "unfortunate" in Palmer, "evil" in Pickthall and "miserable" in Itani, and that the punishment of the life to come is more shameful. This study does not choose between them. Also carried by the study What does the Qur'an say about the peoples of 'Ad and Thamud?, with a different reason there.
17 41:17 And as for Thamud, We gave them guidance, but they preferred blindness to the guidance, so the bolt of the doom of humiliation overtook them because of what they used to earn. This is here because it tells of Thamud, who were guided and chose blindness over it, and whom "the terrible noise of an ignominious punishment" in Sale, "the tempest of a shameful punishment" in Rodwell, "the thunder-clap of the torment of abasement" in Palmer, "the bolt of the doom of humiliation" in Pickthall and "the thunderbolt of the humiliating punishment" in Itani overtook for what they had done.
18 41:18 And We delivered those who believed and used to keep their duty to Allah. This is here because it says those who believed were spared: "delivered" in Sale and Pickthall, "rescued" in Rodwell and "saved" in Palmer and Itani; they were those who "feared God" in Sale, "the God-fearing" in Rodwell, "who did fear" in Palmer, "used to keep their duty to Allah" in Pickthall and "were righteous" in Itani.
19 41:19 And (make mention of) the day when the enemies of Allah are gathered unto the Fire, they are driven on. This is here because it turns to the day when the enemies of God are gathered to the fire, "in distinct bands" in Sale, "urged on in bands" in Rodwell, "marshalled along" in Palmer, "they are driven on" in Pickthall and "forcibly" in Itani. The bracket "(make mention of)" in Pickthall is his own.
20 41:20 Till, when they reach it, their ears and their eyes and their skins testify against them as to what they used to do. This is here because it says that when they reach it their own bodies testify against them: "their ears, and their eyes, and their skins" in Sale, "their ears and their eyes and their skins" in Rodwell and Pickthall, "their hearing and their eyesight and their skins" in Palmer and "their hearing, and their sight, and their skins" in Itani. Also carried by the study Does the Qur'an say God can be seen?, with a different reason there.
21 41:21 And they say unto their skins: Why testify ye against us? They say: Allah hath given us speech Who giveth speech to all things, and Who created you at the first, and unto Whom ye are returned. This is here because it gives their question to their skins and the answer: "God hath caused us to speak" in Sale, "God, who giveth a voice to all things, hath given us a voice" in Rodwell, "gave us speech" in Palmer, "Allah hath given us speech" in Pickthall and "God, Who made all things speak, made us speak" in Itani; He created them at first, and to Him they return. Also carried by the study Does the Qur'an say God can be seen?, with a different reason there.
22 41:22 Ye did not hide yourselves lest your ears and your eyes and your skins should testify against you, but ye deemed that Allah knew not much of what ye did. This is here because it tells them they did not hide themselves from these witnesses, and thought "that God was ignorant of many things which ye did" in Sale, "that God knew not many a thing that ye did" in Rodwell, "that God did not know much of what ye do" in Palmer, "that Allah knew not much of what ye did" in Pickthall and "that God was unaware of much of what you do" in Itani. Also carried by the study Does the Qur'an say God can be seen?, with a different reason there.
23 41:23 That, your thought which ye did think about your Lord, hath ruined you; and ye find yourselves (this day) among the lost. This is here because it says that thought has brought them down: "It hath ruined you" in Sale, "hath ruined you" in Rodwell and Pickthall, "has destroyed you" in Palmer and "led you to ruin" in Itani; they are become "lost people" in Sale, "of those who perish" in Rodwell, "of those who lose" in Palmer, "among the lost" in Pickthall and "of the losers" in Itani.
24 41:24 And though they are resigned, yet the Fire is still their home; and if they ask for favour, yet they are not of those unto whom favour can be shown. This is here because it says that whether they endure or not the fire is their abode, and the renderings differ on what they ask: "beg for favour" in Sale and Rodwell, "ask for favour again" in Palmer and "ask for favour" in Pickthall, where Itani has "make up excuses". This study does not choose between them.
25 41:25 And We assigned them comrades (in the world), who made their present and their past fairseeming unto them. And the Word concerning nations of the jinn and humankind who passed away before them hath effect for them. Lo! they were ever losers. This is here because it says companions were assigned to them who made fair what lay before and behind them, and the renderings differ on who they are: "the devils to be their companions" in Sale and "Satans as their fast companions" in Rodwell, where Palmer has "mates", Pickthall "comrades" and Itani "companions". The sentence passed on the nations before them, "of genii and men" in Sale, "of Djinn and men" in Rodwell, "of ginns and of mankind" in Palmer, "of the jinn and humankind" in Pickthall and "of jinn and humans" in Itani, falls on them too. This study does not choose between them.
26 41:26 Those who disbelieve say: Heed not this Qur'an, and drown the hearing of it; haply ye may conquer. This is here because it gives what the unbelievers say: not to listen to the recitation, but to "use vain discourse during the reading thereof" in Sale, "keep up a talking" in Rodwell, "talk foolishly about it" in Palmer, "drown the hearing of it" in Pickthall and "talk over it" in Itani, so that they may prevail.
27 41:27 But verily We shall cause those who disbelieve to taste an awful doom, and verily We shall requite them the worst of what they used to do. This is here because it answers that the unbelievers will taste "a grievous punishment" in Sale, "a terrible punishment" in Rodwell, "keen torment" in Palmer, "an awful doom" in Pickthall and "an intense agony" in Itani, and be repaid for "the worst of their actions" in Rodwell, "the worst of that which they have done" in Palmer and "the worst of what they used to do" in Pickthall and Itani, where Sale has "the evils which they shall have wrought".
28 41:28 That is the reward of Allah's enemies: the Fire. Therein is their immortal home, payment forasmuch as they denied Our revelations. This is here because it names that reward as the fire, an abode "everlasting" in Sale, "eternal" in Rodwell and Palmer, "immortal" in Pickthall and "permanent" in Itani, for that they "wittingly rejected our signs" in Sale, for "gainsaying our signs" in Rodwell, "gainsay our signs" in Palmer, "denied Our revelations" in Pickthall and "disregarded Our revelations" in Itani.
29 41:29 And those who disbelieve will say: Our Lord! Show us those who beguiled us of the jinn and humankind. We will place them underneath our feet that they may be among the nethermost. This is here because it gives what those in the fire ask: to be shown those who misled them among jinn and men, to put them under their feet: "the two who seduced us" in Sale, "those of the Djinn and men who led us astray" in Rodwell, "those who have led us astray" in Palmer, "those who beguiled us" in Pickthall and "those who led us astray" in Itani.
30 41:30 Lo! those who say: Our Lord is Allah, and afterward are upright, the angels descend upon them, saying: Fear not nor grieve, but hear good tidings of the paradise which ye are promised. This is here because it turns to those who say their Lord is God and then go straight: the angels descend on them, telling them not to fear or grieve, and to rejoice in "the hopes of paradise" in Sale, "the paradise which ye have been promised" in Rodwell, "the glad tidings of Paradise" in Palmer, "good tidings of the paradise" in Pickthall and "the news of the Garden" in Itani. Also carried by the studies What does the Qur'an say about fear - and its cure? and Is there any protector besides God (angels as protectors)?, with different reasons there.
31 41:31 We are your protecting friends in the life of the world and in the Hereafter. There ye will have (all) that your souls desire, and there ye will have (all) for which ye pray. This is here because it continues the angels' words: they are the believers' "friends" in Sale, "guardians" in Rodwell, "patrons" in Palmer, "protecting friends" in Pickthall and "allies" in Itani in this life and the next, and there they will have what their souls desire and what they ask for. Also carried by the studies What does the Qur'an say about fear - and its cure? and Is there any protector besides God (angels as protectors)?, with different reasons there.
32 41:32 A gift of welcome from One Forgiving, Merciful. This is here because it closes the angels' words: all this is "a gift" in Sale, "The hospitality" in Rodwell, "an entertainment" in Palmer, "A gift of welcome" in Pickthall and "Hospitality" in Itani, from One who is "gracious" in Sale and "Gracious" in Rodwell, where Palmer has "the forgiving", Pickthall "One Forgiving" and Itani "All-Forgiving". This study does not choose between them.
33 41:33 And who is better in speech than him who prayeth unto his Lord and doeth right, and saith: Lo! I am of those who are muslims (surrender unto Him). This is here because it asks who speaks better than one who calls to God, "inviteth unto God" in Sale, where Pickthall has "prayeth unto his Lord", who does right and says what he is: "I am a Moslem" in Sale, "I for my part am of the Muslims" in Rodwell, "I am of those resigned" in Palmer, "I am of those who are muslims" in Pickthall and "I am of those who submit" in Itani. The bracket "(surrender unto Him)" in Pickthall is his own.
34 41:34 The good deed and the evil deed are not alike. Repel the evil deed with one which is better, then lo! he, between whom and thee there was enmity (will become) as though he was a bosom friend. This is here because it says good and evil are not alike, and tells the addressee to repel evil "with that which is better" in Sale, "by what is better" in Rodwell, "with what is best" in Palmer, "with one which is better" in Pickthall and "with good" in Itani; then the one who was an enemy becomes as "thy warmest friend" in Sale, "a warm friend" in Rodwell, "a warm patron" in Palmer, "a bosom friend" in Pickthall and "an intimate friend" in Itani. The bracket "(evil)" in Palmer is his own. Also carried by the studies What does the Qur'an say about disputing with others 'in the best way'? and What does the Qur'an say about repelling evil with good?, with different reasons there.
35 41:35 But none is granted it save those who are steadfast, and none is granted it save the owner of great happiness. This is here because it says none attains this but "they who are patient" in Sale, "men steadfast in patience" in Rodwell, "those who are patient" in Palmer, "those who are steadfast" in Pickthall and "those who persevere" in Itani, and one of "a great happiness of temper" in Sale, "the most highly favoured" in Rodwell, "mighty good fortune" in Palmer, "great happiness" in Pickthall and "the very fortunate" in Itani.
36 41:36 And if a whisper from the devil reach thee (O Muhammad) then seek refuge in Allah. Lo! He is the Hearer, the Knower. This is here because it tells the addressee to seek refuge in God from "a malicious suggestion" in Sale, "an enticement" in Rodwell, "an incitement" in Palmer, "a whisper" in Pickthall and "a temptation" in Itani that comes from "Satan" in Sale and Rodwell, "the devil" in Palmer and Pickthall and "the Devil" in Itani. The bracket "(O Muhammad)" in Pickthall is his own. Also carried by the study What does the Qur'an say about seeking refuge before reciting?, with a different reason there.
37 41:37 And of His portents are the night and the day and the sun and the moon. Do not prostrate to the sun or the moon; but prostrate to Allah Who created them, if it is in truth Him Whom ye worship. This is here because it names the night and the day, the sun and the moon among His signs, and bids the hearers bow not to the sun or the moon but to God: "who hath created them" in Sale, "who created them both" in Rodwell, "Who created them" in Pickthall and "Who created them both" in Itani, where Palmer has "who created you". This study does not choose between them.
38 41:38 But if they are too proud - still those who are with thy Lord glorify Him night and day, and tire not. This is here because it says that if they are too proud, those with the Lord praise Him night and day and do not tire: "are not wearied" in Sale, "cease not" in Rodwell, "are never weary" in Palmer, "tire not" in Pickthall and "without ever tiring" in Itani. Sale alone has "the angels" for them.
39 41:39 And of His portents (is this): that thou seest the earth lowly, but when We send down water thereon it thrilleth and groweth. Lo! He Who quickeneth it is verily the Quickener of the Dead. Lo! He is Able to do all things. This is here because it gives another sign: the earth lies "waste" in Sale, "drooping" in Rodwell and Palmer, "lowly" in Pickthall and "still" in Itani until rain comes down on it, and He who gives it life gives life to the dead: "will surely quicken the dead" in Sale and Palmer, "will surely give life to the dead" in Rodwell, "the Quickener of the Dead" in Pickthall and "will revive the dead" in Itani.
40 41:40 Lo! those who distort Our revelations are not hid from Us. Is he who is hurled into the Fire better, or he who cometh secure on the Day of Resurrection? Do what ye will. Lo! He is Seer of what ye do. This is here because it says those who turn against the signs are not hidden: "impiously wrong our signs" in Sale, "with obloquy disown our signs" in Rodwell, "inclined to oppose our signs" in Palmer, "distort Our revelations" in Pickthall and "despise Our revelations" in Itani; it asks whether one cast into the fire is better than one who arrives secure on the day of resurrection, and tells them to do what they will, for He sees it. This study does not choose between them.
41 41:41 Lo! those who disbelieve in the Reminder when it cometh unto them (are guilty), for lo! it is an unassailable Scripture. This is here because it speaks of those who reject the reminder when it comes, and the renderings differ on how that sentence ends: Sale has "shall one day be discovered", Rodwell breaks it off with a row of dots, the bracket "(are guilty)" in Pickthall is his own, and Palmer and Itani run straight on to the book. The book is "a book of infinite value" in Sale, "a glorious book" in Rodwell, "a glorious Book" in Palmer, "an unassailable Scripture" in Pickthall and "an invincible Book" in Itani. This study does not choose between them. Also carried by the study What does the Qur'an say about its own preservation?, with a different reason there.
42 41:42 Falsehood cannot come at it from before it or from behind it. (It is) a revelation from the Wise, the Owner of Praise. This is here because it says falsehood cannot come at the book from before it or behind it: "Vanity" in Sale, "Falsehood" in Rodwell, Pickthall and Itani and "falsehood" in Palmer; and it names its source: "a wise God, whose praise is justly to be celebrated" in Sale, "the Wise, the Praiseworthy" in Rodwell, "the wise, the praiseworthy One" in Palmer, "the Wise, the Owner of Praise" in Pickthall and "One Wise and Praiseworthy" in Itani. Also carried by the study What does the Qur'an say about its own preservation?, with a different reason there.
43 41:43 Naught is said unto thee (Muhammad) save what was said unto the messengers before thee. Lo! thy Lord is owner of forgiveness, and owner (also) of dire punishment. This is here because it tells the addressee that what is said to him was said to earlier messengers too, and that his Lord is "inclined to forgiveness" in Sale, "Lord of forgiveness" in Palmer, "owner of forgiveness" in Pickthall and "Possessor of Forgiveness" in Itani, where Rodwell has "with thy Lord is forgiveness", and has a severe punishment as well. Sale alone has "the infidels of Mecca" for the speakers, and the bracket "(Muhammad)" in Pickthall is his own.
44 41:44 And if We had appointed it a Lecture in a foreign tongue they would assuredly have said: If only its verses were expounded (so that we might understand)? What! A foreign tongue and an Arab? - Say unto them (O Muhammad): For those who believe it is a guidance and a healing; and as for those who disbelieve, there is a deafness in their ears, and it is blindness for them. Such are called to from afar. This is here because it says that had the book been made foreign they would have asked for its signs to be made clear, and objected to a foreign book with "an Arabian" in Sale, "the people Arabian" in Rodwell, "foreign and Arabic" in Palmer, "A foreign tongue and an Arab" in Pickthall and "Non-Arabic and an Arab" in Itani. For believers it is "a sure guide, and a remedy for doubt and uncertainty" in Sale, "a guide and a medicine" in Rodwell, "a guidance and a healing" in Palmer and Pickthall and "guidance and healing" in Itani; for others it is "a thickness of hearing" in Sale, "a thickness in their ears" in Rodwell, "dullness" in Palmer, "a deafness in their ears" in Pickthall and "heaviness in their ears" in Itani, and they are as those called from far away. Also carried by the studies Is the Qur'an in pure Arabic though it contains foreign words / grammatical errors?, Did the Qur'an simply borrow its stories from the Bible?, What does the Qur'an mean by being 'in clear Arabic'?, What does the Qur'an say about being 'a healing and a mercy'? and Can the Qur'an be read and understood in translation?, with different reasons there.
45 41:45 And We verily gave Moses the Scripture, but there hath been dispute concerning it; and but for a Word that had already gone forth from thy Lord, it would ere now have been judged between them; but lo! they are in hopeless doubt concerning it. This is here because it recalls that Moses was given the Book and it was disputed, and that but for a prior word from the Lord the matter would have been judged between them; they are "in a very great doubt" in Sale, "great were their doubts and questionings" in Rodwell, "in hesitating doubt" in Palmer, "in hopeless doubt" in Pickthall and "in perplexing doubt" in Itani. Sale alone has "by the destruction of the infidels" after it.
46 41:46 Whoso doeth right it is for his soul, and whoso doeth wrong it is against it. And thy Lord is not at all a tyrant to His slaves. This is here because it says the good and the evil a person does fall on that person, and the Lord is "not unjust towards his servants" in Sale, "will not deal unfairly with his servants" in Rodwell, "not unjust towards His servants" in Palmer, "not at all a tyrant to His slaves" in Pickthall and "not unjust to the servants" in Itani.
47 41:47 Unto Him is referred (all) knowledge of the Hour. And no fruits burst forth from their sheaths, and no female carrieth or bringeth forth but with His knowledge. And on the day when He calleth unto them: Where are now My partners? they will say: We confess unto Thee, not one of us is a witness (for them). This is here because it says knowledge of the Hour is referred to Him, and every fruit and every birth is within His knowledge; on the day He calls, He asks "where are my companions which ye ascribed unto Me" in Sale, "Where are the companions ye gave me" in Rodwell, "the partners ye did join with me" in Palmer, "Where are now My partners" in Pickthall and "Where are My associates" in Itani. In Sale, Rodwell, Pickthall and Itani they answer that none of them is a witness; Palmer prints that answer at the start of the verse after.
48 41:48 And those to whom they used to cry of old have failed them, and they perceive they have no place of refuge. This is here because it says what they used to call on fails them and they see there is no escape: "shall withdraw themselves from them" in Sale, "shall pass away from them" in Rodwell, "shall stray away from them" in Palmer, "have failed them" in Pickthall and "will forsake them" in Itani. Palmer opens his verse with the answer the others give at the end of the verse before, "do own to thee there is no witness amongst us" in Palmer. Sale alone has "the idols" for what they called on.
49 41:49 Man tireth not of praying for good, and if ill toucheth him, then he is disheartened, desperate. This is here because it says man does not tire of asking for good, but when evil touches him he loses heart: "he despondeth, and despaireth" in Sale, "he despondeth, despairing" in Rodwell, "despairing and hopeless" in Palmer, "disheartened, desperate" in Pickthall and "he despairs and loses hope" in Itani.
50 41:50 And verily, if We cause him to taste mercy after some hurt that hath touched him, he will say: This is my own; and I deem not that the Hour will ever rise, and if I am brought back to my Lord, I surely shall be better off with Him - But We verily shall tell those who disbelieve (all) that they did, and We verily shall make them taste hard punishment. This is here because it says that when mercy follows affliction he claims it, "this is due to me on account of my deserts" in Sale, "This is my due" in Rodwell, "is for me" in Palmer, "This is my own" in Pickthall and "This is mine" in Itani, doubts that the Hour will come, and expects good with his Lord if he is brought back; those who disbelieve will be told what they did and made to taste a hard punishment.
51 41:51 When We show favour unto man, he withdraweth and turneth aside, but when ill toucheth him then he aboundeth in prayer. This is here because it says that when favour comes to man he turns aside, and when evil touches him he prays at length: "frequent at prayer" in Sale, "a man of long prayers" in Rodwell, "one of copious prayer" in Palmer, "aboundeth in prayer" in Pickthall and "starts lengthy prayers" in Itani.
52 41:52 Bethink you: If it is from Allah and ye reject it - Who is further astray than one who is at open feud (with Allah). This is here because it asks, if it is from God and they reject it, who is further astray than "he who dissenteth widely therefrom" in Sale, "he who is at a distance from it" in Rodwell, "he who is in a remote schism" in Palmer, "one who is at open feud" in Pickthall and "he who is cutoff and alienated" in Itani. The bracket "(with Allah)" in Pickthall is his own, and Sale alone has "the Koran" for it.
53 41:53 We shall show them Our portents on the horizons and within themselves until it will be manifest unto them that it is the Truth. Doth not thy Lord suffice, since He is Witness over all things. This is here because it says they will be shown the signs "in the regions of the earth" in Sale, "in different countries" in Rodwell, "in the regions" in Palmer and "on the horizons" in Pickthall and Itani, and in themselves, until it is plain to them that it is the truth; and it asks whether the Lord's witness over all is not enough. Sale alone has "this book" as the truth.
54 41:54 How! Are they still in doubt about the meeting with their Lord? Lo! Is not He surrounding all things. This is here because it closes the surah on their doubt that they will meet their Lord, put as a question in Sale, Rodwell and Pickthall, where Palmer has "Ay, verily, they are in doubt" and Itani "Surely they are in doubt"; and He "encompass all things" in Sale and Rodwell, "encompasses all" in Palmer, "surrounding all things" in Pickthall and "comprehends everything" 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 Fussilat runs from 41:1 to 41:54. It opens with letters and calls itself a revelation, a book whose verses are set out in Arabic, from which most turn away. It tells of the earth and the heavens made in days, and of Ad and Thamud brought down. It tells of the day when the hearing, sight and skins of God's enemies speak against them, and of the angels who descend on those who go straight. It bids the addressee repel evil with what is better and seek refuge in God, points to the night and day, the sun and moon and the reviving earth as signs, defends the book against falsehood and against the objection that it might have been foreign, recalls the book given to Moses, and closes on man's changing moods and on signs still to be shown to them.

41:1-8, a section in Tanzil's division of the text. At 41:1 the surah opens with letters, Ha and Mim with a stop between them in Rodwell and Pickthall, Rodwell's in capitals, and "Ha, Meem" in Itani, and none of the five glosses them. At 41:2-4 it calls itself a revelation from the Merciful, a book whose verses are "distinctly explained" in Sale, "detailed" in Palmer and Itani and "expounded" in Pickthall, bringing good news and warning, from which most turn away. At 41:5 the hearers say their hearts are veiled from it and their ears deaf to it. At 41:6-8 the addressee is told to say he is a man like them, to whom it is revealed that their God is one; woe is pronounced on those who do not give alms and do not believe in the life to come, and a reward is set for those who believe and do right.

41:9-18, a section in Tanzil's division of the text. At 41:9-12 the hearers are asked whether they disbelieve in Him who created the earth in two days, set mountains on it and its provision in four, then turned to the heaven while it was smoke and made it seven "heavens" in Sale, Rodwell, Palmer and Pickthall, where Itani has "universes". This study does not choose between them. At 41:13-17 those who turn away are warned of what came on Ad and Thamud: Ad grew proud and a wind was sent against them on days of ill omen, and Thamud chose blindness over guidance and were seized by "the thunderbolt of the humiliating punishment" in Itani. At 41:18 those who believed are saved.

41:19-25, a section in Tanzil's division of the text. At 41:19-21 the enemies of God are gathered to the fire, and when they reach it their own bodies bear witness against them, "their ears and their eyes and their skins" in Rodwell and Pickthall and "their hearing and their eyesight and their skins" in Palmer; asked why, the skins answer that God gave them speech. At 41:22-23 the hearers are told that their thought that God did not know much of what they did has ruined them. At 41:24-25 the fire is their abode whether they endure or not, and companions are assigned to them: "devils" in Sale and "Satans" in Rodwell, where Palmer has "mates", Pickthall "comrades" and Itani "companions". This study does not choose between them.

41:26-32, a section in Tanzil's division of the text. At 41:26-29 the unbelievers say not to listen to the recitation but to talk over it, and are answered with the fire as their abode; in the fire they ask to see those who led them astray among jinn and men, to put them under their feet. At 41:30-32 the angels descend on those who say their Lord is God and go straight, telling them not to fear or grieve, saying they are their "friends" in Sale, "guardians" in Rodwell, "patrons" in Palmer and "allies" in Itani in this life and the next, and that all they ask for is a welcome from One Merciful.

41:33-44, a section in Tanzil's division of the text. At 41:33 it asks who speaks better than one who calls to God and does right. At 41:34-35 good and evil are not alike, and the addressee is told to repel evil with what is better, so that an enemy becomes as "a warm friend" in Rodwell and "a bosom friend" in Pickthall, though none attains this but the patient. At 41:36 he is told to seek refuge in God from a prompting of Satan. At 41:37-39 the night and day, the sun and moon and the earth revived by rain are named among His signs, and the hearers are told not to bow to the sun or the moon. At 41:40-42 those who turn from the signs are not hidden, and falsehood cannot come at the book from before it or behind it. At 41:43-44 the addressee is told that what is said to him was said to earlier messengers, and that had the book been foreign they would have objected to it; for believers it is "a guidance and a healing" in Palmer and Pickthall.

41:45-54, a section in Tanzil's division of the text. At 41:45 the book given to Moses is recalled, and the dispute over it, and that the matter would have been judged but for a prior word from the Lord. At 41:46 the good and the evil a person does fall on that person. At 41:47-48 knowledge of the Hour is referred to Him, and on the day He calls for the partners they ascribed, what they called on fails them. At 41:49-51 man does not tire of asking for good, despairs when evil touches him, claims mercy as his own, and turns aside from favour but prays at length in trouble. At 41:52-54 the hearers are asked who is further astray than one who rejects it if it is from God, they are told they will be shown signs "on the horizons" in Pickthall and Itani and in themselves, and the surah closes on their doubt about the meeting with their Lord, who "encompasses all" in Palmer.

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 at its opening stand for, or what the days of the making of the earth and the heavens are, 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 41:1, widening across 54 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 54 passages, each with every cleared translation

54 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.

41:1

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.[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

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

Ha 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.[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

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. [Šios raidės yra vienas iš Korano stebuklų ir niekas kitas, tik Allahas (Vienintelis) žino jų reikšmę.]

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.[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

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

41:1 — the verse above

41:2

تَنزِيلٌ مِّنَ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

Easy-read (simplified)tanzeelun mina r-rahmaani r-raheem

DIN 31635tanzīlun mina r-raḥmāni r-raḥīmi

Talal Itani2012 A revelation from the Most Gracious, the Most Merciful.

Mohammed Marmaduke William Pickthall1930 A revelation from the Beneficent, the Merciful

Edward Henry Palmer1880 A revelation from the merciful, the compassionate

John Medows Rodwell1861 A Revelation from the Compassionate, the Merciful

George Sale1734 This is a revelation from the most Merciful

41:3

كِتَٰبٌ فُصِّلَتْ ءَايَٰتُهُۥ قُرْءَانًا عَرَبِيًّا لِّقَوْمٍ يَعْلَمُونَ

Easy-read (simplified)kitaabun fussilat aayaatuhu qur'aanan 'arabiyyan liqawmin ya'lamoon

DIN 31635kitābun fuṣṣilat ʾāyātuhu qurʾānan ʿarabiyyan liqawmin yaʿlamūna

Talal Itani2012 A Scripture whose Verses are detailed, a Quran in Arabic for people who know.

Mohammed Marmaduke William Pickthall1930 A Scripture whereof the verses are expounded, a Lecture in Arabic for people who have knowledge

Edward Henry Palmer1880 a book whose signs are detailed; an Arabic Qur'an for a people who do know

John Medows Rodwell1861 A Book whose verses (signs) are MADE PLAIN - an Arabic Koran, for men of knowledge

George Sale1734 A book the verses whereof are distinctly explained, an Arabic Koran, for the instruction of people who understand

41:2

Why this passage is in the study finding 02

تَنزِيلٌ مِّنَ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

Easy-read line: a pronunciation guide, not authoritative

Easy-read (simplified)tanzeelun mina r-rahmaani r-raheem

DIN 31635tanzīlun mina r-raḥmāni r-raḥīmi

Talal Itani published 2012

A revelation from the Most Gracious, the Most Merciful.

Compare translations (4)

Mohammed Marmaduke William Pickthall published 1930

A revelation from the Beneficent, the Merciful

Edward Henry Palmer published 1880

A revelation from the merciful, the compassionate

John Medows Rodwell published 1861

A Revelation from the Compassionate, the Merciful

George Sale published 1734

This is a revelation from the most Merciful

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

(Kjo është) Shpallje nga i Gjithëmëshirshmi, Mëshirëploti,

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

এ আল কুরআন পরম করুণাময় অসীম দয়ালু আল্লাহর পক্ষ থেকে নাযিলকৃত।

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

Objava je od Milostivog, Samilosnog,

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

Objava je od Milostivog, Samilosnog,

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 jipporiinde immorde ka Jurmeteeɗo, Hinnotooɗo on.

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

გარდმოვლენილი მოწყალისა და შემწყალებლისგან

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

(Dies ist) eine Hinabsendung vom Allerbarmer, dem Barmherzigen.

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

(Αυτό το Κορ’άν) είναι μία αποκάλυψη από τον Αρ-Ραχμάν (Παντελεήμονα), τον Αρ-Ραχείμ (Πολυεύσπλαχνο).

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

(यह कुरआन) अत्यंत दयावान्, असीम दयालु की ओर से अवतरित हुआ है।

Translated by Azizul Haq Al-Omari

From QuranEnc.com, version 1.1.5

Italiano · Italian

Rivelazione dal Compassionevole, il Misericordioso.

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. Apreiškimas iš (Allaho) Maloningiausiojo, Gailestingiausiojo.

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

(Qur’aanni kun) Rabbii mararfataa, rahmata godhaa ta’e irraa buufamaadha.

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

Ниспослание от Всемилостивого, Милующего.

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

Објава је од Свемилосног Милостивог,

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

Uteremsho huu umetoka kwa Mwingi wa rehema, Mwingi wa kurehemu.

Issued by the Islamic Content Service Association in Languages

From QuranEnc.com, version 1.0.5

Svenska · Swedish

Detta är en uppenbarelse från den Nåderike, den Barmhärtige,

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

Bu Kur’an, Rahman ve Rahîm olan Allah tarafından indirilmiştir.

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

اتاری ہوئی ہے بڑے مہربان بہت رحم والے کی طرف سے۔

From QuranEnc.com, version 1.1.3

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The verses around this oneSource fact

shown so it's never read alone

41:1

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.

41:2 — the verse above