قَالَ لَهُۥ صَاحِبُهُۥ وَهُوَ يُحَاوِرُهُۥٓ أَكَفَرْتَ بِٱلَّذِى خَلَقَكَ مِن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ سَوَّىٰكَ رَجُلًا
Easy-read (simplified)qaala lahu saahibuhu wahuwa yuhaawiruhu akafarta billadhee khalaqaka min turaabin thumma min nutfatin thumma sawwaaka rajulaa
DIN 31635qāla lahu ṣāḥibuhu wahuwa yuḥāwiruhu ʾakafarta billaḏī ḫalaqaka min turābin ṯumma min nuṭfatin ṯumma sawwāka raǧulan
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.
His friend said to him, as he conversed with him, "Are you being ungrateful to Him who created you from dust, then from a sperm-drop, then evolved you into a man?
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
His comrade, when he (thus) spake with him, exclaimed: Disbelievest thou in Him Who created thee of dust, then of a drop (of seed), and then fashioned thee a man
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
Said unto him his fellow, who was his next-door neighbour, 'Thou hast disbelieved in Him who created thee from earth, and then from a clot, then fashioned thee a man
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
His fellow said to him, disputing with him, "What ! hast thou no belief in him who created thee of the dust, then of the germs of life, then fashioned thee a perfect man
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 his companion said unto him, by way of debate, dost thou not believe in Him who created thee of the dust, and afterwards of seed; and then fashioned thee into a perfect man
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
Shoku i tij, ndërsa po bisedonte me të, i tha: "A po e mohon Atë që të krijoi prej dheut, pastaj prej një pikle e më pas të shndërroi në njeri (të plotë)?!
তার (মু’মিন) সাথী কথোপকথনের সময় তাকে বলল: ‘তুমি কি সেই সত্তার সাথে কুফরি করছ, যিনি তোমাকে মাটি থেকে সৃষ্টি করেছেন, তারপর বীর্য থেকে, অতঃপর তোমাকে সুগঠিত করে পূর্ণাঙ্গ মানুষ (পুরুষ) বানিয়েছেন?’(১৩)
I reče mu drug njegov, dok je s njime razgovarao: “Zar ne vjeruješ u Onog Koji te je od zemlje stvorio, zatim od kapi sjemena, i najzad te potpunim čovjekom učinio?
I reče mu drug njegov, dok je s njime razgovarao: “Zar ne vjeruješ u Onog Koji te je od zemlje stvorio, zatim od kapi sjemena, i najzad te potpunim čovjekom učinio?
Gon'diijo o makko on wi'i mo, tawi homo yewtude mo: "Enee, a yeddii On Takɗo ma immorde mbullaari=leydi refti e toɓɓere [maniiyu] refti O fotndumaa gorko".
უთხრა მას [ბაღის მფლობელს] მისმა [მორწმუნე] თანამგზავრმა, მასთან საუბრისას: «ნუთუ შენ ურწმუნოებას გამოხატავ იმაში, ვინც შეგქმნა მიწისგან, შემდეგ წვეთისგან [თესლისგან], მერე კი გაგასწორა და შეგქმნა სრულყოფილ ადამიანად?
Sein Gefährte sagte zu ihm, während er sich mit ihm unterhielt: „Bist du denn Demjenigen gegenüber ungläubig, Der dich aus Erde, hierauf aus einem Samentropfen erschaffen und hierauf dich zu einem Mann geformt hat?
Ο (πιστός) σύντροφός του του είπε καθώς συνομιλούσε μαζί του: «Αρνείσαι την πίστη σ' Αυτόν που σε δημιούργησε (δηλ. δημιούργησε τον Αδάμ) από χώμα, έπειτα (δημιούργησε τους απογόνους του) από Νούτφα (σταγόνες από αναμεμειγμένες εκκρίσεις των δύο φυλλών), και έπειτα σε διαμόρφωσε έναν άντρα;
उसके साथी ने, जबकि वह उससे बातें कर रहा था, उससे कहा : क्या तूने उसके साथ कुफ़्र किया, जिसने तुझे तुच्छ मिट्टी से पैदा किया, फिर वीर्य से, फिर तुझे ठीक-ठाक एक पुरुष बना दिया?
Gli disse allora l’amico, parlando con lui: «Tu neghi chi ti ha creato dalla terra, poi da un fiotto, e poi ti creò uomo?
37. Jo kompanjonas tarė jam, kalbėdamas su juo: „Ar tu netiki Tuo, Kuris sukūrė tave iš dulkės (t. y. tavo tėvą Adamą (Adomą), tada iš nutfa (vyriškųjų ir moteriškųjų išskyrų mišinio), tada suformavo tave į žmogų?
Hiriyyaan isaas (ka mu'iminaa) kan isaan haasa’u ta’ee ni jedhe: “Sila ati Isa biyyee irraa si uumetti kafartee?, ergasii bishaan saalaa irraa, ergasii nama guutuu si godhe. [12]
Его товарищ сказал ему, беседуя с ним: «Неужели ты отверг Того, Кто сотворил тебя из праха, затем из капли, а затем сформировал тебя мужчиной?
И рече му његов друг, док је са њим разговарао: „Зар не верујеш у Онога Који те је створио од земље, затим од капи семена, и најзад те учинио потпуним човеком?
Mwenzake akamwambia kwa kubishana naye: Je, unamkufuru aliyekuumba kutokana na udongo, tena kutokana na tone la manii, kisha akakufanya mwanamume aliye sawasawa?
Deras samtal fortgick och hans vän sa till honom: ”Tror du inte på honom som skapade din [fader Adam] av jord, och som sedan frambringade dig ur en droppe [säd] och till sist formade dig till en människa?
Kendisiyle konuşmakta olan arkadaşı ona dedi ki: “Seni topraktan, sonra bir damla sudan yaratan, sonra da seni (eksiksiz) bir insan şeklinde yaratan Allah’a (iman etmeyerek) küfre mi düşüyorsun?”
اس کے ساتھی نے اس سے باتیں کرتے ہوئے کہا کہ کیا تو اس (معبود) سے کفر کرتا ہے جس نے تجھے مٹی سے پیدا کیا۔ پھر نطفے سے پھر تجھے پورا آدمی بنا دیا.[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
وَدَخَلَ جَنَّتَهُۥ وَهُوَ ظَالِمٌ لِّنَفْسِهِۦ قَالَ مَآ أَظُنُّ أَن تَبِيدَ هَٰذِهِۦٓ أَبَدًا
Easy-read (simplified)wadakhala jannatahu wahuwa zaalimun linafsihi qaala maa azunnu an tabeeda haadhihi abadaa
DIN 31635wadaḫala ǧannatahu wahuwa ẓālimun linafsihi qāla mā ʾaẓunnu ʾan tabīda hāḏihi ʾabadan
And he entered his garden, wronging himself. He said, "I do not think this will ever perish."
And he went into his garden, while he (thus) wronged himself. He said: I think not that all this will ever perish
And he went in unto his garden, having wronged himself: said he, 'I do not think that this will ever disappear
And he went into his garden - to his own soul unjust. He said, "I do not think that this will ever perish
And he went into his garden, being guilty of injustice against his own soul, and said, I do not think that this garden will decay for ever
وَمَآ أَظُنُّ ٱلسَّاعَةَ قَآئِمَةً وَلَئِن رُّدِدتُّ إِلَىٰ رَبِّى لَأَجِدَنَّ خَيْرًا مِّنْهَا مُنقَلَبًا
Easy-read (simplified)wamaa azunnu s-saa'ata qaa'imatan wala'in rudidttu ilaa rabbee la'ajidanna khayran minhaa munqalabaa
DIN 31635wamā ʾaẓunnu s-sāʿata qāʾimatan walaʾin rudidttu ʾilā rabbī laʾaǧidanna ḫayran minhā munqalaban
"And I do not think the Hour is coming. And even if I am returned to my Lord, I will find something better than this in return."
I think not that the Hour will ever come, and if indeed I am brought back unto my Lord I surely shall find better than this as a resort
and I do not think that the hour is imminent; and if even I be sent back unto my Lord, I shall find a better one than it in exchange
And I do not think that 'the Hour' will come: and even if I be taken back to my Lord, I shall surely find a better than it in exchange
neither do I think that the last hour will come: And although I should return unto my Lord, verily I shall find a better garden than this in exchange
18:37 — the verse above
لَّٰكِنَّا۠ هُوَ ٱللَّهُ رَبِّى وَلَآ أُشْرِكُ بِرَبِّىٓ أَحَدًا
Easy-read (simplified)laakinnaa huwa llaahu rabbee walaa ushriku birabbee ahadaa
DIN 31635lākinnā huwa llāhu rabbī walā ʾušriku birabbī ʾaḥadan
But as for me, He is God, my Lord, and I never associate with my Lord anyone.
But He is Allah, my Lord, and I ascribe unto my Lord no partner
but, God, He is my Lord; nor will I associate any one with my Lord
But God is my Lord; and no other being will I associate with my Lord
But as for me, God is my Lord; and I will not associate any other deity with my Lord
وَلَوْلَآ إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَآءَ ٱللَّهُ لَا قُوَّةَ إِلَّا بِٱللَّهِ إِن تَرَنِ أَنَا۠ أَقَلَّ مِنكَ مَالًا وَوَلَدًا
Easy-read (simplified)walawlaa idh dakhalta jannataka qulta maa shaa'a llaahu laa quwwata illaa billaahi in tarani anaa aqalla minka maalan wawaladaa
DIN 31635walawlā ʾiḏ daḫalta ǧannataka qulta mā šāʾa llāhu lā quwwata ʾillā billāhi ʾin tarani ʾanā ʾaqalla minka mālan wawaladan
When you entered your garden, why did you not say, "As God wills; there is no power except through God"? Although you see me inferior to you in wealth and children.
If only, when thou enteredst thy garden, thou hadst said: That which Allah willeth (will come to pass)! There is no strength save in Allah! Though thou seest me as less than thee in wealth and children
Why couldst thou not have said, when thou didst go into thy garden, "What God pleases! there is no power save in God," - to look at, I am less than thee in wealth and children
And why didst thou not say when thou enteredst thy garden, 'What God willeth! There is no power but in God.' Though thou seest that I have less than thou of wealth and children
And when thou enterest thy garden, wilt thou not say, what God pleaseth shall come to pass; there is no power but in God alone? Although thou seest me to be inferior to thee in wealth and number of children
EditionTanzil Qur'an text (Uthmani) ·Uthmani, Version 1.1·Tanzil Project ·Creative Commons Attribution 3.0·retrieved 24 Aug 2026
قَالَ لَهُ صَاحِبُهُ وَهُوَ يُحَاوِرُهُ أَكَفَرْتَ بِالَّذِي خَلَقَكَ مِن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ سَوَّاكَ رَجُلًا
EditionTanzil Qur'an text (Simple) ·Simple, Version 1.1·Tanzil Project ·Creative Commons Attribution 3.0·retrieved 24 Aug 2026
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 — 0.68 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.
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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 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/