وَلِلَّهِ يَسْجُدُ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ طَوْعًا وَكَرْهًا وَظِلَٰلُهُم بِٱلْغُدُوِّ وَٱلْـَٔاصَالِ
Easy-read (simplified)walillaahi yasjudu man fee s-samaawaati wal-'ardi taw'an wakarhan wazilaaluhum bil-ghuduwwi wal-'aasaal
DIN 31635walillāhi yasǧudu man fī s-samāwāti wal-ʾarḍi ṭawʿan wakarhan waẓilāluhum bil-ġuduwwi wal-ʾāṣāli
EditionTanzil Qur'an text (Uthmani) ·Creative Commons Attribution 3.0
The translators word this verse differently
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.
To God prostrates everyone in the heavens and the earth, willingly or unwillingly, as do their shadows, in the morning and in the evening.
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
And unto Allah falleth prostrate whosoever is in the heavens and the earth, willingly or unwillingly, as do their shadows in the morning and the evening hours
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
And God do those who are in the heavens and the earth adore, whether they will or no! as do their shadows also morn and eve
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
And unto God doth all in the Heavens and on the Earth bow down in worship, willingly or by constraint: their very shadows also morn and even
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
Whatsoever is in heaven and on earth worshippeth God, voluntarily or of force; and their shadows also, morning and evening
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
Allahut i bien në sexhde gjithë ata që janë në qiej e në Tokë, me ose pa dëshirë, bashkë me hijet e tyre, në mëngjes e në mbrëmje.
আসমানসমূহ ও জমিনে যা কিছু আছে সবাই ইচ্ছায় ও অনিচ্ছায় আল্লাহর প্রতিই সাজদায় অবনত এবং তাদের ছায়াগুলো সকাল ও সন্ধ্যায় (তাঁর সামনেই সাজদায় অবনত হয়)।
Allahu sedždu čini sve što je na nebesima i na Zemlji, svojom voljom ili pod moranje, a i sjene njihove – ujutro i na kraju dana.
Allahu se klanja sve što je na nebesima i na Zemlji, svojom voljom ili zato što moraju, a i sjene njihove – ujutro i na kraju dana.
Ko Alla woni ko sujjannta, denndaangal ko woni ka kammuuji e la leydi, ɗoftaare e waawneede, e ɗowdiiji maɓɓe, bimmbi e kiikiiɗe.
და ალლაჰის წინაშე საჯდას ასრულებენ (თავიანთი მორჩილების გამოსახატავად) ისინი, ვინც ზეცაში არიან [ანგელოზები] და ისინი, ვინც დედამიწაზე არიან, (და სიმდაბლით იხრებიან მის წინაშე) ნებაყოფლობით (მორწმუნეები) და უნებლიეთ (ურწმუნოები და თვალთმაქცები), და მათი ჩრდილები [არსებების] დღის დასაწყისსა და მის ბოლოს.
Und vor Allah wirft sich nieder, wer in den Himmeln und auf der Erde ist, ob freiwillig oder widerwillig, und (auch) ihre Schatten, am Morgen und am Abend.
Προς τον Αλλάχ πέφτουν σε Σιτζούντ στάση (με τις παλάμες και το μέτωπο στο έδαφος) όποιοι βρίσκονται στους ουρανούς και στη γη, θέλοντας ή μη, και (το ίδιο κάνουν και) οι σκιές τους (πέφτουν σε Σιτζούντ στάση με πλήρη υποταγή) στην αρχή της ημέρας και στο τέλος της.
और आकाशों तथा धरती में जो भी है, अल्लाह ही को सजदा कर रहा है, स्वेच्छा से या अनिच्छा से और उनकी परछाइयाँ[6] भी सुबह और शाम।[7]
E ad Allāh si prostrano ﴿وَلِلَّهِ يَسْجُدُ مَا فِي السَّمَوَاتِ وَمَا فِي الْأَرْضِ﴾ quelli che sono nei cieli e sulla terra, volontariamente o a malincuore, e le loro ombre, mattina e sera. ۩
15. Ir priešais Allahą (Vienintelį) krenta kniubsčiomis viskas, kas yra danguose ir žemėje, noriai ir nenoriai, ir taip pat jų šešėliai rytais ir popietėmis.
Wantoonni samiileefi dachii keessa jiran Rabbiif sujuuda godhu kan jaalataniifi kan jibban ta’anii, Gaaddidduuwwan isaaniis ganamaafi galgala keessatti.[3]
Пред Аллахом падают ниц все, кто в небесах и на земле, добровольно или невольно, и их тени — по утрам и в предвечерние часы.
Аллаху се клања све што је на небесима и на Земљи, добровољно или зато што морају, а и њихове сенке - ујутро и на крају дана.
Na vinamsujudia Mwenyezi Mungu vilivyomo mbinguni na katika ardhi kwa kutii na kwa lazima. Na pia vivuli vyao, asubuhi na jioni.
Allt och alla i himlarna och på jorden faller ned inför Gud i tillbedjan, frivilligt eller motvilligt, liksom deras skuggor – både morgon och kväll.
Hâlbuki göklerde ve yerde bulunanlar da onların gölgeleri de sabah akşam ister istemez sadece Allah'a secde ederler.
اللہ ہی کے لئے زمین اور آسمانوں کی سب مخلوق خوشی اور ناخوشی سے سجده کرتی ہے اور ان کے سائے بھی صبح وشام.[1]
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
وَيُسَبِّحُ ٱلرَّعْدُ بِحَمْدِهِۦ وَٱلْمَلَٰٓئِكَةُ مِنْ خِيفَتِهِۦ وَيُرْسِلُ ٱلصَّوَٰعِقَ فَيُصِيبُ بِهَا مَن يَشَآءُ وَهُمْ يُجَٰدِلُونَ فِى ٱللَّهِ وَهُوَ شَدِيدُ ٱلْمِحَالِ
Easy-read (simplified)wayusabbihu r-ra'du bihamdihi wal-malaa'ikatu min kheefatihi wayursilu s-sawaa'iqa fayuseebu bihaa man yashaa'u wahum yujaadiloona fee llaahi wahuwa shadeedu l-mihaal
DIN 31635wayusabbiḥu r-raʿdu biḥamdihi wal-malāʾikatu min ḫīfatihi wayursilu ṣ-ṣawāʿiqa fayuṣību bihā man yašāʾu wahum yuǧādilūna fī llāhi wahuwa šadīdu l-miḥāli
The thunder praises His glory, and so do the angels, in awe of Him. And He sends the thunderbolts, striking with them whomever He wills. Yet they argue about God, while He is Tremendous in might.
The thunder hymneth His praise and (so do) the angels for awe of Him. He launcheth the thunderbolts and smiteth with them whom He will while they dispute (in doubt) concerning Allah, and He is mighty in wrath
And the thunder celebrates His praise, and the angels too for fear of Him; and He sends the thunder-clap and overtakes therewith whom He will;- yet they wrangle about God! But He is strong in might
And the THUNDER uttereth his praise, and the Angels also, for awe of Him: and he sendeth his bolts and smiteth with them whom he will while they are wrangling about God! Mighty is he in prowess
The thunder celebrateth his praise, and the angels also, for fear of Him. He sendeth his thunderbolts, and striketh therewith whom He pleaseth, while they dispute concerning God; for He is mighty in power
لَهُۥ دَعْوَةُ ٱلْحَقِّ وَٱلَّذِينَ يَدْعُونَ مِن دُونِهِۦ لَا يَسْتَجِيبُونَ لَهُم بِشَىْءٍ إِلَّا كَبَٰسِطِ كَفَّيْهِ إِلَى ٱلْمَآءِ لِيَبْلُغَ فَاهُ وَمَا هُوَ بِبَٰلِغِهِۦ وَمَا دُعَآءُ ٱلْكَٰفِرِينَ إِلَّا فِى ضَلَٰلٍ
Easy-read (simplified)lahu da'watu l-haqqi walladheena yad'oona min doonihi laa yastajeeboona lahum bishay'in illaa kabaasiti kaffayhi ilaa l-maa'i liyablugha faahu wamaa huwa bibaalighihi wamaa du'aa'u l-kaafireena illaa fee dalaal
DIN 31635lahu daʿwatu l-ḥaqqi wallaḏīna yadʿūna min dūnihi lā yastaǧībūna lahum bišayʾin ʾillā kabāsiṭi kaffayhi ʾilā l-māʾi liyabluġa fāhu wamā huwa bibāliġihi wamā duʿāʾu l-kāfirīna ʾillā fī ḍalālin
The translators word this verse differently
To Him belongs the call to truth. Those they call upon besides Him do not respond to them with anything-except as someone who stretches his hands towards water, so that it may reach his mouth, but it does not reach it. The prayers of the unbelievers are only in vain.
Unto Him is the real prayer. Those unto whom they pray beside Allah respond to them not at all, save as (is the response to) one who stretcheth forth his hands toward water (asking) that it may come unto his mouth, and it will never reach it. The prayer of disbelievers goeth (far) astray
On Him is the call of truth, and those who call on others than Him shall not be answered at all, save as one who stretches out his hand to the water that it may reach his mouth, but it reaches it not! The call of the misbelievers is only in error
Prayer is His of right: but these deities to whom they pray beside Him give them no answer, otherwise than as he is answered who stretcheth forth his hands to the water that it may reach his mouth, when it cannot reach it! The prayer of the Infidels only wandereth, and is lost
It is He who ought of right to be invoked; and the idols which they invoke besides Him, shall not hear them at all; otherwise than as he is heard, who stretcheth forth his hands to the water that it may ascend to his mouth, when it cannot ascend thither: The supplication of the unbelievers is utterly erroneous
13:15 — the verse above
قُلْ مَن رَّبُّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ قُلِ ٱللَّهُ قُلْ أَفَٱتَّخَذْتُم مِّن دُونِهِۦٓ أَوْلِيَآءَ لَا يَمْلِكُونَ لِأَنفُسِهِمْ نَفْعًا وَلَا ضَرًّا قُلْ هَلْ يَسْتَوِى ٱلْأَعْمَىٰ وَٱلْبَصِيرُ أَمْ هَلْ تَسْتَوِى ٱلظُّلُمَٰتُ وَٱلنُّورُ أَمْ جَعَلُوا۟ لِلَّهِ شُرَكَآءَ خَلَقُوا۟ كَخَلْقِهِۦ فَتَشَٰبَهَ ٱلْخَلْقُ عَلَيْهِمْ قُلِ ٱللَّهُ خَٰلِقُ كُلِّ شَىْءٍ وَهُوَ ٱلْوَٰحِدُ ٱلْقَهَّٰرُ
Easy-read (simplified)qul man rabbu s-samaawaati wal-'ardi quli llaahu qul afaattakhadhtum min doonihi awliyaa'a laa yamlikoona li'anfusihim naf'an walaa darran qul hal yastawee l-'a'maa wal-baseeru am hal tastawee z-zulumaatu wan-nooru am ja'aloo lillaahi shurakaa'a khalaqoo kakhalqihi fatashaabaha l-khalqu 'alayhim quli llaahu khaaliqu kulli shay'in wahuwa l-waahidu l-qahhaar
DIN 31635qul man rabbu s-samāwāti wal-ʾarḍi quli llāhu qul ʾafāttaḫaḏtum min dūnihi ʾawliyāʾa lā yamlikūna liʾanfusihim nafʿan walā ḍarran qul hal yastawī l-ʾaʿmā wal-baṣīru ʾam hal tastawī ẓ-ẓulumātu wan-nūru ʾam ǧaʿalū lillāhi šurakāʾa ḫalaqū kaḫalqihi fatašābaha l-ḫalqu ʿalayhim quli llāhu ḫāliqu kulli šayʾin wahuwa l-wāḥidu l-qahhāru
Say, "Who is the Lord of the heavens and the earth?" Say, "God." Say, "Have you taken besides Him protectors, who have no power to profit or harm even themselves?" Say, "Are the blind and the seeing equal? Or are darkness and light equal? Or have they assigned to God associates, who created the likes of His creation, so that the creations seemed to them alike? Say, "God is the Creator of all things, and He is The One, the Irresistible."
Say (O Muhammad): Who is Lord of the heavens and the earth? Say: Allah. Say: Take ye then (others) beside Him for protectors, which, even for themselves, have neither benefit nor hurt? Say: Is the blind man equal to the seer, or is darkness equal to light? Or assign they unto Allah partners who created the like of His creation so that the creation (which they made and His creation) seemed alike to them? Say: Allah is the Creator of all things, and He is the One, the Almighty
Say, 'Who is Lord of the heavens and the earth?' say, 'God;' say, 'Do ye take beside God patrons who cannot control profit or harm for themselves?' say, 'Shall the blind and the seeing be held equal? or shall the darkness and the light be held equal? or have they made associates with God who can create as He creates, so that the creation seem familiar to them?' say, 'God is the creator of everything, and He is the one, the dominant
SAY: Who is Lord of the Heavens and of the Earth? SAY: God. SAY: Why then have ye taken beside Him protectors, who even for their own selves have no power for help or harm? SAY: What! shall the blind and the seeing be held equal? Shall the darkness and the light be held equal? Or have they given associates to God who have created as He hath created, so that their creation appear to them like His? SAY: God is the Creator of all things! He is the One! the Conquering
Say, who is the Lord of heaven and earth? Answer, God. Say, have ye therefore taken unto yourselves protectors beside Him, who are unable either to help, or to defend themselves from hurt? Say, shall the blind and the seeing be esteemed equal? Or shall darkness and light be accounted the same? Or have they attributed companions unto God who have created as He hath created, so that their creation bear any resemblance unto His? Say, God the creator of all things; he is the one, the victorious God
أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَسَالَتْ أَوْدِيَةٌۢ بِقَدَرِهَا فَٱحْتَمَلَ ٱلسَّيْلُ زَبَدًا رَّابِيًا وَمِمَّا يُوقِدُونَ عَلَيْهِ فِى ٱلنَّارِ ٱبْتِغَآءَ حِلْيَةٍ أَوْ مَتَٰعٍ زَبَدٌ مِّثْلُهُۥ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْحَقَّ وَٱلْبَٰطِلَ فَأَمَّا ٱلزَّبَدُ فَيَذْهَبُ جُفَآءً وَأَمَّا مَا يَنفَعُ ٱلنَّاسَ فَيَمْكُثُ فِى ٱلْأَرْضِ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْأَمْثَالَ
Easy-read (simplified)anzala mina s-samaa'i maa'an fasaalat awdiyatun biqadarihaa fahtamala s-saylu zabadan raabiyan wamimmaa yooqidoona 'alayhi fee n-naari btighaa'a hilyatin aw mataa'in zabadun mithluhu kadhaalika yadribu llaahu l-haqqa wal-baatila fa'ammaa z-zabadu fayadhhabu jufaa'an wa'ammaa maa yanfa'u n-naasa fayamkuthu fee l-'ardi kadhaalika yadribu llaahu l-'amthaal
DIN 31635ʾanzala mina s-samāʾi māʾan fasālat ʾawdiyatun biqadarihā faḥtamala s-saylu zabadan rābiyan wamimmā yūqidūna ʿalayhi fī n-nāri btiġāʾa ḥilyatin ʾaw matāʿin zabadun miṯluhu kaḏālika yaḍribu llāhu l-ḥaqqa wal-bāṭila faʾammā z-zabadu fayaḏhabu ǧufāʾan waʾammā mā yanfaʿu n-nāsa fayamkuṯu fī l-ʾarḍi kaḏālika yaḍribu llāhu l-ʾamṯāla
The translators word this verse differently
He sends down water from the sky, and riverbeds flow according to their capacity. The current carries swelling froth. And from what they heat in fire of ornaments or utensils comes a similar froth. Thus God exemplifies truth and falsehood. As for the froth, it is swept away, but what benefits the people remains in the ground. Thus God presents the analogies.
He sendeth down water from the sky, so that valleys flow according to their measure, and the flood beareth (on its surface) swelling foam - from that which they smelt in the fire in order to make ornaments and tools riseth a foam like unto it - thus Allah coineth (the similitude of) the true and the false. Then, as for the foam, it passeth away as scum upon the banks, while, as for that which is of use to mankind, it remaineth in the earth. Thus Allah coineth the similitudes
He sends down from the sky water, and the water-courses flow according to their bulk, and the torrent bears along the floating scum: and from what they set fire to, craving ornaments or utensils, comes a scum like that;- thus does God hit the truth and the falsehood;- and as for the scum it is thrown off, and as for what profits man it stays on the earth. Thus does God strike out parables
He sendeth down the rain from Heaven: then flow the torrents in their due measure, and the flood beareth along a swelling foam. And from the metals which are molten in the fire for the sake of ornaments or utensils, a like scum ariseth. In this way doth God depict (set forth) truth and falsehood. As to the foam, it is quickly gone: and as to what is useful to man, it remaineth on the earth. Thus doth God set forth comparisons
He causeth water to descend from heaven, and the brooks flow according to their respective measure, and the floods bear the floating froth: And from the metals which they melt in the fire, seeking to cast ornaments or vessels for use, there ariseth a scum like unto it: Thus God setteth forth truth and vanity. But the scum is thrown off, and that which is useful to mankind remaineth on the earth. Thus doth God put forth parables
EditionTanzil Qur'an text (Uthmani) ·Uthmani, Version 1.1·Tanzil Project ·Creative Commons Attribution 3.0·retrieved 24 Aug 2026
وَلِلَّهِ يَسْجُدُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ طَوْعًا وَكَرْهًا وَظِلَالُهُم بِالْغُدُوِّ وَالْآصَالِ
EditionTanzil Qur'an text (Simple) ·Simple, Version 1.1·Tanzil Project ·Creative Commons Attribution 3.0·retrieved 24 Aug 2026
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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/