وَلَقَدْ صَرَّفْنَا فِى هَٰذَا ٱلْقُرْءَانِ لِلنَّاسِ مِن كُلِّ مَثَلٍ وَكَانَ ٱلْإِنسَٰنُ أَكْثَرَ شَىْءٍ جَدَلًا
Easy-read (simplified)walaqad sarrafnaa fee haadhaa l-qur'aani lilnnaasi min kulli mathalin wakaana l-'insaanu akthara shay'in jadalaa
DIN 31635walaqad ṣarrafnā fī hāḏā l-qurʾāni lilnnāsi min kulli maṯalin wakāna l-ʾinsānu ʾakṯara šayʾin ǧadalan
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.
We have elaborated in this Quran for the people every kind of example, but the human being is a most argumentative being.
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 verily We have displayed for mankind in this Qur'an all manner of similitudes, but man is more than anything contentious
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
We have turned about in this Qur'an for men every parable; but man is ever at most things a caviller
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 now in this Koran we have presented to man similitudes of every kind: but, at most things is man a caviller
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 now have We variously propounded unto men, in this Koran, a parable of every kind; but man cavilleth at most things therein
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
Ne kemi shpjeguar në këtë Kuran çdo lloj shembulli për njerëzit, por njeriu kundërshton më shumë se çdokush tjetër.
আর আমি এই আলকুরআনে মানুষের জন্য সকল প্রকার দৃষ্টান্ত সুস্পষ্টভাবে বর্ণনা করেছি।(২১) তবে মানুষ সবচেয়ে বেশি ঝগড়াটে, বিতর্কপ্রিয়।
U ovom Kur’anu Mi na razne načine objašnjavamo ljudima svakovrsne primjere, ali je čovjek, više nego iko, spreman raspravljati.
U ovom Kuranu Mi na razne načine objašnjavamo ljudima svakovrsne primjere, ali je čovjek, više nego itko, spreman raspravljati.
Gooŋɗii Min fensitanii yimɓe ɓen e ndeer ndee Alqur'aanaare immorde e kala yeru, neɗɗaŋke on wonii homo ɓuri kala huunde wennjugol.
ჩვენ უკვე მოვიყვანეთ ამ ყურანში ყველა სახის მაგალითები [რათა ისინი მიჰყოლოდნენ მათ] [რათა მათგან მიეღოთ შეგონება და ერწმუნათ], მაგრამ ადამიანი ყველაზე მეტად მიდრეკილია დავისაკენ!
Und Wir haben ja bereits in diesem Quran den Menschen verschiedene Gleichnisse dargelegt; aber vom Menschen gehen am meisten (Formen der) Streitereien aus.
Πράγματι, έχουμε διασαφηνίσει και δώσει σ' αυτό το Κορ’άν κάθε είδους παράδειγμα για τους ανθρώπους. Πράγματι, ο άνθρωπος είναι αυτός που διαπληκτίζεται περισσότερο (υπερασπιζόμενος την πλάνη έναντι της αλήθειας).
और हमने इस क़ुरआन में लोगों (को समझाने) के लिए हर प्रकार के उदाहरण प्रस्तुत किए हैं। और इनसान सब चीज़ों से अधिक झगड़ालू है।
E in questo Corano, abbiamo dato agli uomini ogni specie d’esempio, ma l’uomo è l’essere più diffidente.
54. Ir iš tiesų Mes parodėme visų rūšių pavyzdžius šiame Korane žmonijai. Tačiau žmogus yra visada labiau priešgyniaujantis nei bet kas kitas.
Nuti dhugumatti Qur’aana kana keessatti fakkeenyota hunda irraa (namootaaf) ibsinee jirra. Namni baay’isaa wahii falmii ta’eera. (falmii guddata).
Действительно, Мы разъяснили людям в этом Коране всякого рода примеры, но человек более всего склонен к спорам.
У овом Кур'ану Ми на разне начине објашњавамо људима многобројне примере, али је човек, више него ико, спреман да расправља.
Na bila ya shaka tumewaelezea watu katika Qur-ani hii kila namna ya mfano. Lakini mwanadamu amezidi kuliko kila kitu kwa ubishi.
I denna Koran har vi framställt alla tänkbara liknelser för människorna. Men människan är ständigt benägen att tvista!
And olsun ki, Biz bu Kuran'da insanlara her türlü misali gösterip açıkladık. Fakat tartışmaya en çok düşkün (varlık) insandır.
ہم نے اس قرآن میں ہر ہر طریقے سے تمام کی تمام مثالیں لوگوں کے لئے بیان کردی ہیں لیکن انسان سب سے زیاده جھگڑالو ہے.[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
وَيَوْمَ يَقُولُ نَادُوا۟ شُرَكَآءِىَ ٱلَّذِينَ زَعَمْتُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا۟ لَهُمْ وَجَعَلْنَا بَيْنَهُم مَّوْبِقًا
Easy-read (simplified)wayawma yaqoolu naadoo shurakaa'iya lladheena za'amtum fada'awhum falam yastajeeboo lahum waja'alnaa baynahum mawbiqaa
DIN 31635wayawma yaqūlu nādū šurakāʾiya llaḏīna zaʿamtum fadaʿawhum falam yastaǧībū lahum waǧaʿalnā baynahum mawbiqan
On the Day when He will say, "Call on My partners whom you have claimed." They will call on them, but they will not answer them. And We will place between them a barrier.
And (be mindful of) the Day when He will say: Call those partners of Mine whom ye pretended. Then they will cry unto them, but they will not hear their prayer, and We shall set a gulf of doom between them
On the day when He shall say, 'Call ye my partners whom ye pretend:' and they shall call on them, but they shall not answer them; and we will set the vale of perdition between them
On a certain day, God shall say, "Call ye on the companions ye joined with me, deeming them to be gods:" and they shall call on them, but they shall not answer them: then will we place a valley of perdition between them
On a certain day, God shall say unto the idolaters, call those whom ye imagined to be my companions, to protect you: And they shall call them, but they shall not answer them; and We will place a valley of destruction between them
وَرَءَا ٱلْمُجْرِمُونَ ٱلنَّارَ فَظَنُّوٓا۟ أَنَّهُم مُّوَاقِعُوهَا وَلَمْ يَجِدُوا۟ عَنْهَا مَصْرِفًا
Easy-read (simplified)wara'aa l-mujrimoona n-naara fazannoo annahum muwaaqi'oohaa walam yajidoo 'anhaa masrifaa
DIN 31635waraʾā l-muǧrimūna n-nāra faẓannū ʾannahum muwāqiʿūhā walam yaǧidū ʿanhā maṣrifan
And the sinners will see the Fire, and will realize that they will tumble into it. They will find no deliverance from it.
And the guilty behold the Fire and know that they are about to fall therein, and they find no way of escape thence
and the sinners shall see the fire, and shall think that they are going to fall therein, and shall find no escape therefrom
And the wicked shall see the fire, and shall have a foreboding that they shall be flung into it, and they shall find no escape from it
And the wicked shall see hell fire; and they shall know that they shall be thrown into the same, and they shall find no way to avoid it
18:54 — the verse above
وَمَا مَنَعَ ٱلنَّاسَ أَن يُؤْمِنُوٓا۟ إِذْ جَآءَهُمُ ٱلْهُدَىٰ وَيَسْتَغْفِرُوا۟ رَبَّهُمْ إِلَّآ أَن تَأْتِيَهُمْ سُنَّةُ ٱلْأَوَّلِينَ أَوْ يَأْتِيَهُمُ ٱلْعَذَابُ قُبُلًا
Easy-read (simplified)wamaa mana'a n-naasa an yu'minoo idh jaa'ahumu l-hudaa wayastaghfiroo rabbahum illaa an ta'tiyahum sunnatu l-'awwaleena aw ya'tiyahumu l-'adhaabu qubulaa
DIN 31635wamā manaʿa n-nāsa ʾan yuʾminū ʾiḏ ǧāʾahumu l-hudā wayastaġfirū rabbahum ʾillā ʾan taʾtiyahum sunnatu l-ʾawwalīna ʾaw yaʾtiyahumu l-ʿaḏābu qubulan
The translators word this verse differently
What prevented people from accepting faith, when guidance has come to them, and from seeking their Lord's forgiveness? Unless they are waiting for the precedent of the ancients to befall them, or to have the punishment come upon them face to face.
And naught hindereth mankind from believing when the guidance cometh unto them, and from asking forgiveness of their Lord unless (it be that they wish) that the judgment of the men of old should come upon them or (that) they should be confronted with the Doom
Naught prevented men from believing when the guidance came to them, or from asking pardon of their Lord, except the coming on them of the course of those of yore, or the coming of the torment before their eyes
And what, now that guidance is come to them, letteth men from believing and from asking forgiveness of their Lord - unless they wait till that the doom of the ancients overtake them, or the chastisement come upon them in the sight of the universe
Yet nothing hindreth men from believing, now a direction is come unto them, and from asking pardon of their Lord, excepting that they wait until the punishment of their predecessors come to be inflicted on them, or that the chastisement of the next life come upon them publicly
وَمَا نُرْسِلُ ٱلْمُرْسَلِينَ إِلَّا مُبَشِّرِينَ وَمُنذِرِينَ وَيُجَٰدِلُ ٱلَّذِينَ كَفَرُوا۟ بِٱلْبَٰطِلِ لِيُدْحِضُوا۟ بِهِ ٱلْحَقَّ وَٱتَّخَذُوٓا۟ ءَايَٰتِى وَمَآ أُنذِرُوا۟ هُزُوًا
Easy-read (simplified)wamaa nursilu l-mursaleena illaa mubashshireena wamundhireena wayujaadilu lladheena kafaroo bil-baatili liyudhidoo bihi l-haqqa waattakhadhoo aayaatee wamaa undhiroo huzuwaa
DIN 31635wamā nursilu l-mursalīna ʾillā mubašširīna wamunḏirīna wayuǧādilu llaḏīna kafarū bil-bāṭili liyudḥiḍū bihi l-ḥaqqa wāttaḫaḏū ʾāyātī wamā ʾunḏirū huzuwan
The translators word this verse differently
We send the messengers only as deliverers of good news and warners. Those who disbelieve argue with false argument, in order to defeat the truth thereby. They take My Verses, and the warnings, for a joke.
We send not the messengers save as bearers of good news and warners. Those who disbelieve contend with falsehood in order to refute the Truth thereby. And they take Our revelations and that wherewith they are threatened as a jest
We sent not prophets save as heralds of glad tidings and as warners; but those who misbelieve wrangle with vain speech to make void the truth therewith; and they take my signs and the warnings given them as a jest
We send not our Sent Ones but to announce and to warn: but the infidels cavil with vain words in order to refute the truth; and they treat my signs and their own warnings with scorn
We send not our messengers, but to bear good tidings, and to denounce threats. Those who believe not, dispute with vain arguments, that they may thereby render the truth of no effect: And they hold my signs, and the admonitions which have been made them, in derision
EditionTanzil Qur'an text (Uthmani) ·Uthmani, Version 1.1·Tanzil Project ·Creative Commons Attribution 3.0·retrieved 24 Aug 2026
وَلَقَدْ صَرَّفْنَا فِي هَٰذَا الْقُرْآنِ لِلنَّاسِ مِن كُلِّ مَثَلٍ وَكَانَ الْإِنسَانُ أَكْثَرَ شَيْءٍ جَدَلًا
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 — 0.65 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/