ذَٰلِكَ لِيَعْلَمَ أَنِّى لَمْ أَخُنْهُ بِٱلْغَيْبِ وَأَنَّ ٱللَّهَ لَا يَهْدِى كَيْدَ ٱلْخَآئِنِينَ
Easy-read (simplified)dhaalika liya'lama annee lam akhunhu bil-ghaybi wa'anna llaaha laa yahdee kayda l-khaa'ineen
DIN 31635ḏālika liyaʿlama ʾannī lam ʾaḫunhu bil-ġaybi waʾanna llāha lā yahdī kayda l-ḫāʾinīna
EditionTanzil Qur'an text (Uthmani) ·Creative Commons Attribution 3.0
Marked words appear in this translation and in no other English translation of this verse. Common small words and older spellings are not marked. The marks show where the wording differs, not where the meaning does.
"This is that he may know that I did not betray him in secret, and that God does not guide the scheming of the betrayers."
Talal Itani, ClearQuran ·ClearQuran, "God" edition, EPUB·Talal Itani / ClearQuran.com ·Creative Commons Attribution-NoDerivatives 4.0 International·retrieved 7 Sep 2026
Translation by Talal Itani, ClearQuran.com https://clearquran.com
(Then Joseph said: I asked for) this, that he (my lord) may know that I betrayed him not in secret, and that surely Allah guideth not the snare of the betrayers
Translation Pickthall, The Meaning of the Glorious Koran·Public domain — copyright term expired
Pickthall, The Meaning of the Glorious Koran ·1930 translation, digital edition of unverified printing·None — public domain work ·Public domain — copyright term expired·retrieved 24 Aug 2026
That' (said Joseph) 'was that he might know that I did not betray him in his absence, and that God guides not the craft of those who do betray
Translation Edward Henry Palmer, English translation of the Qur'an·Public domain — copyright term expired
Edward Henry Palmer, English translation of the Qur'an ·1880 translation, digital edition of unverified printing·None — public domain work ·Public domain — copyright term expired·retrieved 24 Aug 2026
By this" (said Joseph) "may my lord know that I did not in his absence play him false, and that God guideth not the machinations of deceivers
Translation John Medows Rodwell, English translation of the Qur'an·Public domain — copyright term expired
John Medows Rodwell, English translation of the Qur'an ·1861 translation, digital edition of unverified printing·None — public domain work ·Public domain — copyright term expired·retrieved 24 Aug 2026
And when Joseph was acquainted therewith he said, this discovery hath been made, that my lord might know that I was not unfaithful unto him in his absence, and that God directeth not the plot of the deceivers
Translation George Sale, English translation of the Qur'an·Public domain — copyright term expired
George Sale, English translation of the Qur'an ·1734 translation, digital edition of unverified printing·None — public domain work ·Public domain — copyright term expired·retrieved 24 Aug 2026
E pranova fajin, që ai (Jusufi) ta kuptojë se unë nuk e tradhtoj kur ai s'është i pranishëm dhe (pasi e kuptova) se Allahu nuk u jep sukses dredhive të tradhtarëve.
(আযীযের স্ত্রী বলল:) ‘এটি এ জন্য যে, যাতে সে (আমার স্বামী বাদশা) জানতে পারে, আমি তার অনুপস্থিতিতে তার সাথে বিশ্বাসঘাতকতা করিনি।(১৩) আর (এ কথা আমার কাছে স্পষ্ট যে,) নিশ্চয় আল্লাহ বিশ্বাসঘাতকদের চক্রান্ত সফল করেন না।’
To je zato da on zna da ga ja nisam tajno iznevjerila i da Allah neće dati da se ostvare spletke izdajnika.
To je zato da on zna da ga ja nisam tajno iznevjerila i da Allah neće dati da se ostvare spletke izdajnika.
"Ɗuum ko fii yo o anndu won´de mi jamfaaki mo ka wirnii, e won´de Alla fewnatah pewje jamfotooɓe ɓen.
(იმის შემდეგ, რაც ღვინის მსხმელი დაბრუნდა ციხეში, იუსუფმა თქვა): «ეს [ჩემი უარი ციხიდან გამოსვლაზე] იმისთვისაა, რომ (ვეზირმა) იცოდეს, რომ მე არ შემიცდენია იგი მის ზურგს უკან, და რომ ალლაჰი არ მიუძღვება სწორ გზაზე მოღალატეთა ხრიკებს».
(Sie sagte:) „Dies ist, damit er weiß, dass ich ihn nicht in seiner Abwesenheit verraten habe und dass Allah die List der Verräter nicht gelingen lässt.“
Αυτό (το λέω) για να ξέρει (ο Ιωσήφ) ότι δεν τον πρόδωσα (επινοώντας ψέματα εναντίον του) ερήμην του. Πράγματι, ο Αλλάχ δεν καθοδηγεί το δόλο των προδοτών (που επινοούν ψέματα και σχέδια).
(मैंने) यह इसलिए किया, ताकि वह जान ले कि मैंने उसकी अनुपस्थिति में उसके साथ विश्वासघात नहीं किया और निःसंदेह अल्लाह विश्वासघातियों के चाल को (सफलता का) मार्ग नहीं दिखाता।
Dico questo così lui saprà che non l’ho tradito a sua insaputa e che in verità Allāh non guida i piani dei traditori.
52. [Tada Jusufas (Juozapas) tarė: „Aš prašiau to pasiteirauti] tam, kad jis (Al-Aziz) žinotų, kad aš jo neišdaviau (jam) nebūnant.“ Ir iš tiesų, Allahas neveda išdavikų sąmokslo.
“kun (gooftaan kiyya) fagootti (bakka inni hin jirretti) akka an isa hin ganin akka beekuufi, Rabbiin tooftaa gantootaa hinqajeelchu”
Это — чтобы он знал, что я не предала его втайне и что Аллах не ведёт к успеху козни вероломных,
То је зато да зна да га ја нисам преварила и да Аллах неће дати да се остваре сплетке издајника.
Hayo ni ili ajue ya kwamba sikumfanyia hiyana alipokuwa hayupo, na ya kwamba Mwenyezi Mungu haziongoi njama za wahaini.
[Jag nämner] detta för att han ska veta att jag aldrig svek honom i hans frånvaro, och att Gud inte låter förrädarnas list lyckas.
(Yûsuf), “Benim böyle yapmam, Aziz’in yokluğunda, benim kendisine hainlik etmediğimi ve Allah’ın hainlerin tuzaklarını başarıya ulaştırmayacağını bilmesi içindi.” dedi.
(یوسف علیہ السلام نے کہا) یہ اس واسطے کہ (عزیز) جان لے کہ میں نے اس کی پیٹھ پیچھے اس کی خیانت نہیں کی[1] اور یہ بھی کہ اللہ دغابازوں کے ہتھکنڈے چلنے نہیں دیتا.[2]
5 cleared translations, newest first, by year of publication, so the modern English comes before the historical ones. That is an ordering by date, not a judgement. Each is shown complete — this platform never excerpts a translation — and each renders under its translator's name. No translation here is marked as the correct one.
Which translations appear here is set by copyright: they are the ones whose rights could be documented and cleared. The selection is not a judgement that these are the best.
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.
shown so it's never read alone
وَقَالَ ٱلْمَلِكُ ٱئْتُونِى بِهِۦ فَلَمَّا جَآءَهُ ٱلرَّسُولُ قَالَ ٱرْجِعْ إِلَىٰ رَبِّكَ فَسْـَٔلْهُ مَا بَالُ ٱلنِّسْوَةِ ٱلَّٰتِى قَطَّعْنَ أَيْدِيَهُنَّ إِنَّ رَبِّى بِكَيْدِهِنَّ عَلِيمٌ
Easy-read (simplified)waqaala l-maliku toonee bihi falammaa jaa'ahu r-rasoolu qaala rji' ilaa rabbika fas'alhu maa baalu n-niswati llaatee qatta'na aydiyahunna inna rabbee bikaydihinna 'aleem
DIN 31635waqāla l-maliku ʾtūnī bihi falammā ǧāʾahu r-rasūlu qāla rǧiʿ ʾilā rabbika fasʾalhu mā bālu n-niswati llātī qaṭṭaʿna ʾaydiyahunna ʾinna rabbī bikaydihinna ʿalīmun
The king said, "Bring him to me." And when the envoy came to him, he said, "Go back to your master, and ask him about the intentions of the women who cut their hands; my Lord is well aware of their schemes."
And the king said: Bring him unto me. And when the messenger came unto him, he (Joseph) said: Return unto thy lord and ask him what was the case of the women who cut their hands. Lo! my Lord knoweth their guile
Then said the king, 'Bring him to me.' And when the messenger came to him, he said, 'Go back to thy lord, and ask him, "What meant the women who cut their hands? Verily, my lord knows their craftiness
And the King said, "Bring him to me." And when the messenger came to Joseph he said, "Go back to thy lord, and ask him what meant the women who cut their hands, for my lord well knoweth the snare they laid
And when the chief butler had reported this, the king said, bring him unto me. And when the messenger came unto Joseph, he said, return unto thy lord, and ask of him, what was the intent of the women who cut their hands; for my Lord well knoweth the snare which they laid for me
قَالَ مَا خَطْبُكُنَّ إِذْ رَٰوَدتُّنَّ يُوسُفَ عَن نَّفْسِهِۦ قُلْنَ حَٰشَ لِلَّهِ مَا عَلِمْنَا عَلَيْهِ مِن سُوٓءٍ قَالَتِ ٱمْرَأَتُ ٱلْعَزِيزِ ٱلْـَٰٔنَ حَصْحَصَ ٱلْحَقُّ أَنَا۠ رَٰوَدتُّهُۥ عَن نَّفْسِهِۦ وَإِنَّهُۥ لَمِنَ ٱلصَّٰدِقِينَ
Easy-read (simplified)qaala maa khatbukunna idh raawadttunna yoosufa 'an nafsihi qulna haasha lillaahi maa 'alimnaa 'alayhi min soo'in qaalati mra'atu l-'azeezi l-'aana hashasa l-haqqu anaa raawadttuhu 'an nafsihi wa'innahu lamina s-saadiqeen
DIN 31635qāla mā ḫaṭbukunna ʾiḏ rāwadttunna yūsufa ʿan nafsihi qulna ḥāša lillāhi mā ʿalimnā ʿalayhi min sūʾin qālati mraʾatu l-ʿazīzi l-ʾāna ḥaṣḥaṣa l-ḥaqqu ʾanā rāwadttuhu ʿan nafsihi waʾinnahu lamina ṣ-ṣādiqīna
He said, "What was the matter with you, women, when you tried to seduce Joseph?" They said, "God forbid! We knew of no evil committed by him." The governor's wife then said, "Now the truth is out. It was I who tried to seduce him, and he is telling the truth."
He (the king) (then sent for those women and) said: What happened when ye asked an evil act of Joseph? They answered: Allah Blameless! We know no evil of him. Said the wife of the ruler: Now the truth is out. I asked of him an evil act, and he is surely of the truthful
He said, 'What was your design when ye desired Joseph for his person?' They said, 'God forbid! we know no bad of him.' Said the wife of the prince, ' Now does the truth appear! I desired him for his person and, verily, he is of those who tell the truth
Then said the Prince to the women, "What was your purpose when ye solicited Joseph?" They said, "God keep us! we know not any ill of him." The wife of the Prince said, "Now doth the truth appear. It was I who would have led him into unlawful love, and he is one of the truthful
And when the women were assembled before the king, he said unto them, what was your design, when ye solicited Joseph to unlawful love? They answered, God be praise! We know not any ill of him. The nobleman's wife said, now is the truth become manifest: I solicited him, to lie with me; and he is one of those who speak truth
12:52 — the verse above
وَمَآ أُبَرِّئُ نَفْسِىٓ إِنَّ ٱلنَّفْسَ لَأَمَّارَةٌۢ بِٱلسُّوٓءِ إِلَّا مَا رَحِمَ رَبِّىٓ إِنَّ رَبِّى غَفُورٌ رَّحِيمٌ
Easy-read (simplified)wamaa ubarri'u nafsee inna n-nafsa la'ammaaratun bis-soo'i illaa maa rahima rabbee inna rabbee ghafoorun raheem
DIN 31635wamā ʾubarriʾu nafsī ʾinna n-nafsa laʾammāratun bis-sūʾi ʾillā mā raḥima rabbī ʾinna rabbī ġafūrun raḥīmun
"Yet I do not claim to be innocent. The soul commands evil, except those on whom my Lord has mercy. Truly my Lord is Forgiving and Merciful."
I do not exculpate myself. Lo! the (human) soul enjoineth unto evil, save that whereon my Lord hath mercy. Lo! my Lord is Forgiving, Merciful
Yet I do not clear myself, for the soul is very urgent to evil, save what my Lord has had mercy on; verily, my Lord is forgiving and merciful
Yet I hold not myself clear, for the heart is prone to evil, save theirs on whom my Lord hath mercy; for gracious is my Lord, Merciful
Neither do I absolutely justify my self: Since every soul is prone unto evil, except those on whom my Lord shall shew mercy; for my Lord is gracious and merciful
وَقَالَ ٱلْمَلِكُ ٱئْتُونِى بِهِۦٓ أَسْتَخْلِصْهُ لِنَفْسِى فَلَمَّا كَلَّمَهُۥ قَالَ إِنَّكَ ٱلْيَوْمَ لَدَيْنَا مَكِينٌ أَمِينٌ
Easy-read (simplified)waqaala l-maliku toonee bihi astakhlishu linafsee falammaa kallamahu qaala innaka l-yawma ladaynaa makeenun ameen
DIN 31635waqāla l-maliku ʾtūnī bihi ʾastaḫliṣhu linafsī falammā kallamahu qāla ʾinnaka l-yawma ladaynā makīnun ʾamīnun
The king said, "Bring him to me, and I will reserve him for myself." And when he spoke to him, he said, "This day you are with us established and secure."
And the king said: Bring him unto me that I may attach him to my person. And when he had talked with him he said: Lo! thou art to-day in our presence established and trusted
And the king said, 'Bring him to me. I will take him specially for myself.' And when he had spoken with him he said, 'Verily, today thou art with us in a permanent place of trust
And the King said, "Bring him to me: I will take him for my special service." And when he had spoken with him he said, "From this day shalt thou be with us, invested with place and trust
And the king said, bring him unto me: I will take him into my own peculiar service. And when Joseph was brought unto the king, and he had discoursed with him, he said, thou art this day firmly established with us, and shalt be intrusted with our affairs
EditionTanzil Qur'an text (Uthmani) ·Uthmani, Version 1.1·Tanzil Project ·Creative Commons Attribution 3.0·retrieved 24 Aug 2026
ذَٰلِكَ لِيَعْلَمَ أَنِّي لَمْ أَخُنْهُ بِالْغَيْبِ وَأَنَّ اللَّهَ لَا يَهْدِي كَيْدَ الْخَائِنِينَ
EditionTanzil Qur'an text (Simple) ·Simple, Version 1.1·Tanzil Project ·Creative Commons Attribution 3.0·retrieved 24 Aug 2026
In plain words — none yet for this verse
These figures count the words the translations share. They measure wording, not meaning, and they do not say which translation is right.
Derived measure: mean pairwise Jaccard distance over the lowercased word sets of the 5 renderings above — 0.61 on a scale where 0 means identical wording and 1 means no shared words. It is computed, not judged.
The page says a verse is worded differently only above the cut below. The cut is a stated convention, not a property of the text, and it can be changed.
One bar per pair of renderings, longest bar for the pair sharing fewest words. Every pair is shown; none is singled out.
The platform does not say which is right, and does not characterise what the difference means. The renderings are placed together so the difference is visible; reading it is the reader's work.
SourceTanzil Qur'an text (Simple) ·Simple, Version 1.1·Tanzil Project ·Creative Commons Attribution 3.0·retrieved 24 Aug 2026
SourceTanzil Qur'an text (Simple) ·Simple, Version 1.1·Tanzil Project ·Creative Commons Attribution 3.0·retrieved 24 Aug 2026
7 sources stand behind this page. Each is listed once, in the order the page first cites it, with the licence it was cleared under and what was actually read. Nothing on this page rests on a source that is not here.
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.
CLEARED on a licence read first-hand from the translator's own download page, not from an aggregator. Tanzil also hosts this translation, but under a blanket "non-commercial purposes only" term that directs the user to the translator or publisher for permission - a hosting disclaimer, not a grant - so the grant was taken from the licensor directly. The "God" edition was ingested; ClearQuran also publishes an "Allah" edition, differing in how the divine name is rendered, which is not ingested.
CLEARED ON THE WORK, WITH TWO RECORDED CAVEATS ON THIS COPY. (1) Rights basis is the expired copyright term, NOT the redistributing repository's licence. That repository dedicates its contents to the public domain under the Unlicense while also redistributing plainly in-copyright translations (Abdel Haleem, Saheeh International, The Study Quran), so it is dedicating rights it cannot hold and its blanket grant is not relied upon here. (2) The file declares its own upstream as tanzil.net, and Tanzil attaches a non-commercial condition to its TRANSLATION distributions, though not to its Qur'anic text. Since Pickthall's copyright has expired, nobody holds rights in these words and no licence is required from anyone; Tanzil's terms are a contract binding those who download from Tanzil, which we did not. The chain is nonetheless not spotless and Anwar may prefer a clean digitisation of the 1930 printing. NOT VERIFIED: that this digital text matches the 1930 first printing rather than a later revised edition. No page images were collated. Recorded as unverified rather than presented as established. SERVED TEXT DIFFERS FROM THE CITED FILE AT ONE VERSE, 37:97: the file reads "red-hotfire" (a glued token, also in Gutenberg #16955); the served row reads "red-hot fire", restored 2026-09-13 from Pickthall, The Meaning of the Glorious Koran (London: George Allen & Unwin, printed for Alfred A. Knopf; 1930), p. 460, XXXVII 97 - scan archive.org in.ernet.dli.2015.216140, PDF page 475; banked data/derivation-sources/pickthall-1930-dli-2015.216140-text.pdf (sha256 70e81146c97fa3a590243a82e04e349108546074787e2551a78c616202138870) on Anwar Malik's grant.
CLEARED ON THE WORK. Term expired by every measure. The digital edition's upstream is not stated by the redistributor and the printing is unverified. No statement of purpose is recorded for Palmer because none was sourced from his own preface in this pass; nothing is asserted on his behalf.
CLEARED ON THE WORK. Term expired by every measure. TWO edition caveats. (1) The upstream is not stated by the redistributor. (2) Rodwell's own edition PRESENTS THE SURAHS IN HIS OWN CHRONOLOGICAL ORDER, not the mushaf order — he says so in his preface. This digital text is keyed to mushaf order, so it derives from a restored-order printing (such as the Everyman edition) rather than from Rodwell's own arrangement. Which printing is not stated and has not been established.
CLEARED ON THE WORK. Term expired by every measure. The digital edition's upstream is NOT STATED by the redistributor, so the printing it represents is unverified; Sale's text was reprinted and re-edited many times between 1734 and 1900. Recorded as unverified rather than assumed to be the first edition.
CLEARED. Parallel edition, held in ayah_text_variants. It sits alongside the Uthmani spine for search normalisation and is never used to correct it.
Qur'anic text from the Tanzil Project. Copyright (C) 2007-2026 Tanzil Project License: Creative Commons Attribution 3.0 Source: tanzil.net · Updates: tanzil.net/updates/ https://tanzil.net/updates/