ٱقْرَأْ كِتَٰبَكَ كَفَىٰ بِنَفْسِكَ ٱلْيَوْمَ عَلَيْكَ حَسِيبًا
Easy-read (simplified)iqra' kitaabaka kafaa binafsika l-yawma 'alayka haseebaa
DIN 31635iqraʾ kitābaka kafā binafsika l-yawma ʿalayka ḥasīban
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.
"Read your book; today there will be none but yourself to call you to account."
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 it will be said unto him): Read thy Book. Thy soul sufficeth as reckoner against thee this day
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
Read thy book, thou art accountant enough against thyself today
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
Read thy Book: there needeth none but thyself to make out an account against thee this day
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
It shall be offered him open, and the angels shall say unto him, read thy book; thine own soul will be a sufficient accountant against thee, this day
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
"Lexo librin tënd! Mjafton që ti të jesh sot llogaritës i vetvetes."
(সে দিন আমি তাকে বলবো:) ‘তুমি তোমার কিতাব পাঠ করো, আজ তুমি নিজেই তোমার (আমলগুলোর) হিসাব-নিকাশকারী হিসেবে যথেষ্ট।’
“Čitaj knjigu svoju, dosta ti je danas što ćeš svoj račun polagati!”
“Čitaj knjigu svoju, dosta ti je danas što ćeš svoj račun polagati!”
Janngu deftere maa nden, hoore-maa yonante hannde kasboowo.
«წაიკითხე შენი წიგნი! დღეს საკმარისია, რომ შენ თვითონ განსაჯო შენი ქმედებები!»
„Lies dein Buch! Du selbst genügst heute als Abrechner über dich.“
(Θα ειπωθεί σ’ αυτόν): «Διάβασε το βιβλίο σου, επαρκεί ο εαυτός σου σήμερα να μετρήσει εναντίον σου (τις πράξεις σου, για να ξέρεις από μόνος σου το αποτέλεσμα).»
अपनी किताब (कर्मपत्र) पढ़ ले। आज तू स्वयं अपना हिसाब लेने के लिए काफ़ी है।
»Leggi il tuo libro! È oggi sufficiente che sia tu testimone contro te stesso!»
14. (Jam bus pasakyta): „Skaityk savo knygą. Tu pats esi pakankamas sau kaip skaičiuotojas prieš save šią Dieną.“
Kitaaba kee dubbisi, Hardha ati mataan kee sirratti herregaa ta’uuf ga’aadha.
«Читай свою книгу! Сегодня достаточно тебя самого, чтобы подвести счёт своим деяниям».
“Читај своју књигу, доста ти је данас то што ћеш свој рачун да полажеш!“
Ataambiwa: Soma kitabu chako! Nafsi yako inakutosha leo kukuhesabu.
”Läs din bok! I dag räcker det att du själv bedömer dina handlingar.”
Kitabını oku! Bugün hesabını görücü olarak kendi kendine yetersin.
لے! خود ہی اپنی کتاب آپ پڑھ لے۔ آج تو تو آپ ہی اپنا خود حساب لینے کو کافی ہے.
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
وَجَعَلْنَا ٱلَّيْلَ وَٱلنَّهَارَ ءَايَتَيْنِ فَمَحَوْنَآ ءَايَةَ ٱلَّيْلِ وَجَعَلْنَآ ءَايَةَ ٱلنَّهَارِ مُبْصِرَةً لِّتَبْتَغُوا۟ فَضْلًا مِّن رَّبِّكُمْ وَلِتَعْلَمُوا۟ عَدَدَ ٱلسِّنِينَ وَٱلْحِسَابَ وَكُلَّ شَىْءٍ فَصَّلْنَٰهُ تَفْصِيلًا
Easy-read (simplified)waja'alnaa llayla wan-nahaara aayatayni famahawnaa aayata llayli waja'alnaa aayata n-nahaari mubsiratan litabtaghoo fadlan min rabbikum walita'lamoo 'adada s-sineena wal-hisaaba wakulla shay'in fassalnaahu tafseelaa
DIN 31635waǧaʿalnā llayla wan-nahāra ʾāyatayni famaḥawnā ʾāyata llayli waǧaʿalnā ʾāyata n-nahāri mubṣiratan litabtaġū faḍlan min rabbikum walitaʿlamū ʿadada s-sinīna wal-ḥisāba wakulla šayʾin faṣṣalnāhu tafṣīlan
We have made the night and the day two wonders. We erased the wonder of the night, and made the wonder of the day revealing, that you may seek bounty from your Lord, and know the number of years, and the calculation. We have explained all things in detail.
And We appoint the night and the day two portents. Then We make dark the portent of the night, and We make the portent of the day sight-giving, that ye may seek bounty from your Lord, and that ye may know the computation of the years, and the reckoning; and everything have We expounded with a clear expounding
We made the night and the day two signs; and we blot out the sign of the night and make the sign of the day visible, that ye may seek after plenty from your Lord, and that ye may number the years and the reckoning; and we have detailed everything in detail
We have made the night and the day for two signs: the sign of the night do we obscure, but the sign of the day cause we to shine forth, that ye may seek plenty from your Lord, and that ye may know the number of the years and the reckoning of time; and we have made everything distinct by distinctiveness
We have ordained the night and the day for two signs of our power: Afterwards We blot out the sign of the night, and We cause the sign of the day to shine forth, that ye may endeavour to obtain plenty from your Lord by doing your business therein, and that ye may know the number of years, and the computation of time; and every thing necessary have We explained by a perspicuous explication
وَكُلَّ إِنسَٰنٍ أَلْزَمْنَٰهُ طَٰٓئِرَهُۥ فِى عُنُقِهِۦ وَنُخْرِجُ لَهُۥ يَوْمَ ٱلْقِيَٰمَةِ كِتَٰبًا يَلْقَىٰهُ مَنشُورًا
Easy-read (simplified)wakulla insaanin alzamnaahu taa'irahu fee 'unuqihi wanukhriju lahu yawma l-qiyaamati kitaaban yalqaahu manshooraa
DIN 31635wakulla ʾinsānin ʾalzamnāhu ṭāʾirahu fī ʿunuqihi wanuḫriǧu lahu yawma l-qiyāmati kitāban yalqāhu manšūran
For every person We have attached his fate to his neck. And on the Day of Resurrection, We will bring out for him a book which he will find spread open.
And every man's augury have We fastened to his own neck, and We shall bring forth for him on the Day of Resurrection a book which he will find wide open
And every man's augury have we fastened on his neck; and we will bring forth for him on the resurrection day a book offered to him wide open
And every man's fate have we fastened about his neck: and on the day of resurrection will we bring forth to him a book which shall be proffered to him wide open
The fate of every man have we bound about his neck; and we will produce unto him, on the day of resurrection, a book wherein his actions shall be recorded
17:14 — the verse above
مَّنِ ٱهْتَدَىٰ فَإِنَّمَا يَهْتَدِى لِنَفْسِهِۦ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا
Easy-read (simplified)mani htadaa fa'innamaa yahtadee linafsihi waman dalla fa'innamaa yadillu 'alayhaa walaa taziru waaziratun wizra ukhraa wamaa kunnaa mu'adhdhibeena hattaa nab'atha rasoolaa
DIN 31635mani htadā faʾinnamā yahtadī linafsihi waman ḍalla faʾinnamā yaḍillu ʿalayhā walā taziru wāziratun wizra ʾuḫrā wamā kunnā muʿaḏḏibīna ḥattā nabʿaṯa rasūlan
The translators word this verse differently
Whoever is guided-is guided for his own good. And whoever goes astray-goes astray to his detriment. No burdened soul carries the burdens of another, nor do We ever punish until We have sent a messenger.
Whosoever goeth right, it is only for (the good of) his own soul that he goeth right, and whosoever erreth, erreth only to its hurt. No laden soul can bear another's load, We never punish until we have sent a messenger
He who accepts guidance, accepts it only for his own soul: and he who errs, errs only against it; nor shall one burdened soul bear the burden of another. Nor would we punish until we had sent an apostle
For his own good only shall the guided yield to guidance, and to his own loss only shall the erring err; and the heavy laden shall not be laden with another's load. We never punished until we had first sent an apostle
He who shall be rightly directed, shall be directed to the advantage only of his own soul; and he who shall err, shall err only against the same: Neither shall any laden soul be charged with the burden of another. We did not punish any people, until we had first sent an apostle to warn them
وَإِذَآ أَرَدْنَآ أَن نُّهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا۟ فِيهَا فَحَقَّ عَلَيْهَا ٱلْقَوْلُ فَدَمَّرْنَٰهَا تَدْمِيرًا
Easy-read (simplified)wa'idhaa aradnaa an nuhlika qaryatan amarnaa mutrafeehaa fafasaqoo feehaa fahaqqa 'alayhaa l-qawlu fadammarnaahaa tadmeeraa
DIN 31635waʾiḏā ʾaradnā ʾan nuhlika qaryatan ʾamarnā mutrafīhā fafasaqū fīhā faḥaqqa ʿalayhā l-qawlu fadammarnāhā tadmīran
The translators word this verse differently
When We decide to destroy a town, We command its affluent ones, they transgress in it, so the word becomes justified against it, and We destroy it completely.
And when We would destroy a township We send commandment to its folk who live at ease, and afterward they commit abomination therein, and so the Word (of doom) hath effect for it, and we annihilate it with complete annihilation
And when we desired to destroy a city we bade the opulent ones thereof; and they wrought abomination therein; and its due sentence was pronounced; and we destroyed it with utter destruction
And when we willed to destroy a city, to its affluent ones did we address our bidding; but when they acted criminally therein, just was its doom, and we destroyed it with an utter destruction
And when We resolved to destroy a city, We commanded the inhabitants thereof, who lived in affluence, to obey our apostle; but they acted corruptly herein: Wherefore the sentence was justly pronounced against that city; and We destroyed it with an utter destruction
EditionTanzil Qur'an text (Uthmani) ·Uthmani, Version 1.1·Tanzil Project ·Creative Commons Attribution 3.0·retrieved 24 Aug 2026
اقْرَأْ كِتَابَكَ كَفَىٰ بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا
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 — 0.78 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
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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.
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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/