وَأَمَّا ٱلْغُلَٰمُ فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَآ أَن يُرْهِقَهُمَا طُغْيَٰنًا وَكُفْرًا
Easy-read (simplified)wa'ammaa l-ghulaamu fakaana abawaahu mu'minayni fakhasheenaa an yurhiqahumaa tughyaanan wakufraa
DIN 31635waʾammā l-ġulāmu fakāna ʾabawāhu muʾminayni faḫašīnā ʾan yurhiqahumā ṭuġyānan wakufran
EditionTanzil Qur'an text (Uthmani) ·Creative Commons Attribution 3.0
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.
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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.
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.
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.
As for the boy, his parents were believers, and we feared he would overwhelm them with oppression and disbelief.
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 as for the lad, his parents were believers and we feared lest he should oppress them by rebellion and disbelief
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 as for the youth, his parents were believers, and we feared lest he should impose upon them rebellion and misbelief
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
As to the youth his parents were believers, and we feared lest he should trouble them by error and infidelity
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
As to the youth, his parents were true believers; and we feared lest he, being an unbeliever, should oblige them to suffer his perverseness and ingratitude
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, sa i përket fëmijës, prindërit e tij ishin besimtarë, ndërkohë që nuk donim që ai t'i mundonte me të këqija e mosbesim.
‘আর বালকটির বিষয় হলো, তার পিতামাতা ছিলো মু’মিন। অতঃপর আমরা আশঙ্কা করলাম যে, সে (সাবালক হয়ে) সীমালঙ্ঘন ও কুফরী দ্বারা তাদেরকে অতিষ্ঠ করে তুলবে।’(৩১)
Što se onog dječaka tiče, roditelji njegovi su vjernici, pa smo se pobojali da ih on neće na nasilje i nevjerovanje navratiti,
Što se onog dječaka tiče, roditelji njegovi su vjernici, pa smo se pobojali da ih on neće na nasilje i nevjerovanje navratiti,
Si ko suka on mawɓe makko ɓe ngoni gooŋɗinɓe , min kuli wata o fawu ɓe bewre e keeferaaku.
რაც შეეხება ყმაწვილს, მისი მშობლები მორწმუნენი იყვნენ, და ჩვენ შევშინდით [ვიცოდით], რომ თუ იგი [იცოცხლებდა] მოუტანდა ზიანს მათ ზღვარგადასულობითა და ურწმუნოებით,
Und was den Jungen angeht, so waren seine Eltern Gläubige. Da fürchteten wir, dass er sie durch (seine) Auflehnung und durch (seinen) Unglauben bedrücken würde.
Όσο για το αγόρι, οι γονείς του ήταν πιστοί (αλλά ο Αλλάχ ήξερε ότι το αγόρι θα αρνηθεί αργότερα την πίστη), και έτσι, ήταν κάτι μισητό για μένα (και τους λυπήθηκα και ήξερα) ότι (αν μεγαλώσει) θα τους καλύψει με την αδικία και την αχαριστία (του προς αυτούς, ή θα τους αναγκάσει να ακολουθήσουν την αδικία και την απιστία του, λόγω της μεγάλης αγάπης τους προς αυτόν).
और रहा बालक, तो उसके माता-पिता दोनों ईमान वाले थे। अतः हम डरे कि वह उन दोनों को अवज्ञा और कुफ़्र में फँसा देगा।
In quanto al ragazzo, i suoi genitori erano credenti, quindi abbiamo temuto che li avrebbe gravati con la sua tirannia e miscredenza,
80. Dėl berniuko, jo tėvai buvo tikintieji ir mes baiminomės kad jis spaus juos maištaudamas ir netikėdamas.
Mucichi immoo, haadhaafi abbaan isaa mu’uminoota. Nutis (yoo guddate) jallinaafi kufriidhaan isaan haguuguu sodaanne. [26]
А что касается мальчика, то его родители были верующими, и мы побоялись, что он доведёт их до беззакония и неверия.
Што се тиче оног дечака, његови родитељи су били верници; побојали смо се да их не наведе на непослушност и неверовање,
Na ama yule kijana, wazazi wake walikuwa ni Waumini. Tukahofu aje kuwatia mashakani kwa kupindukia mipaka na ukafiri.
Beträffande pojken är hans föräldrar troende och vi var rädda att han skulle få dem att begå överträdelser och överge tron.
Gence gelince, onun anne ve babası Mümin idi. Gencin onları azgınlık ve küfre sürüklemesinden korktuk.
اور اس لڑکے کے ماں باپ ایمان والے تھے۔ ہمیں خوف ہوا کہ کہیں یہ انہیں اپنی سرکشی اور کفر سے عاجز وپریشان نہ کر دے.
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
قَالَ هَٰذَا فِرَاقُ بَيْنِى وَبَيْنِكَ سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِع عَّلَيْهِ صَبْرًا
Easy-read (simplified)qaala haadhaa firaaqu baynee wabaynika sa'unabbi'uka bita'weeli maa lam tastati' 'alayhi sabraa
DIN 31635qāla hāḏā firāqu baynī wabaynika saʾunabbiʾuka bitaʾwīli mā lam tastaṭiʿ ʿalayhi ṣabran
He said, "This is the parting between you and me. I will tell you the interpretation of what you were unable to endure.
He said: This is the parting between thee and me! I will announce unto thee the interpretation of that thou couldst not bear with patience
Said he, 'This is the parting between me and thee. I will give thee the interpretation of that with which thou couldst not have patience
He said, "This is the parting point between me and thee. But I will first tell thee the meaning of that which thou couldst not await with patience
He answered, this shall be a separation between me and thee: But I will first declare unto thee the signification of that which thou couldest not bear with patience
أَمَّا ٱلسَّفِينَةُ فَكَانَتْ لِمَسَٰكِينَ يَعْمَلُونَ فِى ٱلْبَحْرِ فَأَرَدتُّ أَنْ أَعِيبَهَا وَكَانَ وَرَآءَهُم مَّلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا
Easy-read (simplified)ammaa s-safeenatu fakaanat limasaakeena ya'maloona fee l-bahri fa'aradttu an a'eebahaa wakaana waraa'ahum malikun ya'khudhu kulla safeenatin ghasbaa
DIN 31635ʾammā s-safīnatu fakānat limasākīna yaʿmalūna fī l-baḥri faʾaradttu ʾan ʾaʿībahā wakāna warāʾahum malikun yaʾḫuḏu kulla safīnatin ġaṣban
As for the boat, it belonged to paupers working at sea. I wanted to damage it because there was a king coming after them seizing every boat by force.
As for the ship, it belonged to poor people working on the river, and I wished to mar it, for there was a king behind them who is taking every ship by force
As for the bark it belonged to poor people, who toiled on the sea, and I wished to damage it, for behind it was a king who seized on every bark by force
As to the vessel, it belonged to poor men who toiled upon the sea, and I was minded to damage it, for in their rear was a king who seized every ship by force
The vessel belonged to certain poor men, who did their business in the sea: And I was minded to render it unserviceable, because there was a king behind them, who took every sound ship by force
18:80 — the verse above
فَأَرَدْنَآ أَن يُبْدِلَهُمَا رَبُّهُمَا خَيْرًا مِّنْهُ زَكَوٰةً وَأَقْرَبَ رُحْمًا
Easy-read (simplified)fa'aradnaa an yubdilahumaa rabbuhumaa khayran minhu zakaatan wa'aqraba ruhmaa
DIN 31635faʾaradnā ʾan yubdilahumā rabbuhumā ḫayran minhu zakātan waʾaqraba ruḥman
So we wanted their Lord to replace him with someone better in purity, and closer to mercy.
And we intended that their Lord should change him for them for one better in purity and nearer to mercy
So we desired that their Lord would give them in exchange a better one than him in purity, and nearer in filial affection
And we desired that their Lord might give them in his place a child, better than he in virtue, and nearer to filial piety
Wherefore we desired that their Lord might give them a more righteous child in exchange for him, and one more affectionate towards them
وَأَمَّا ٱلْجِدَارُ فَكَانَ لِغُلَٰمَيْنِ يَتِيمَيْنِ فِى ٱلْمَدِينَةِ وَكَانَ تَحْتَهُۥ كَنزٌ لَّهُمَا وَكَانَ أَبُوهُمَا صَٰلِحًا فَأَرَادَ رَبُّكَ أَن يَبْلُغَآ أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنزَهُمَا رَحْمَةً مِّن رَّبِّكَ وَمَا فَعَلْتُهُۥ عَنْ أَمْرِى ذَٰلِكَ تَأْوِيلُ مَا لَمْ تَسْطِع عَّلَيْهِ صَبْرًا
Easy-read (simplified)wa'ammaa l-jidaaru fakaana lighulaamayni yateemayni fee l-madeenati wakaana tahtahu kanzun lahumaa wakaana aboohumaa saalihan fa'araada rabbuka an yablughaa ashuddahumaa wayastakhrijaa kanzahumaa rahmatan min rabbika wamaa fa'altuhu 'an amree dhaalika ta'weelu maa lam tasti' 'alayhi sabraa
DIN 31635waʾammā l-ǧidāru fakāna liġulāmayni yatīmayni fī l-madīnati wakāna taḥtahu kanzun lahumā wakāna ʾabūhumā ṣāliḥan faʾarāda rabbuka ʾan yabluġā ʾašuddahumā wayastaḫriǧā kanzahumā raḥmatan min rabbika wamā faʿaltuhu ʿan ʾamrī ḏālika taʾwīlu mā lam tasṭiʿ ʿalayhi ṣabran
And as for the wall, it belonged to two orphaned boys in the town. Beneath it was a treasure that belonged to them. Their father was a righteous man. Your Lord wanted them to reach their maturity, and then extract their treasure-as a mercy from your Lord. I did not do it of my own accord. This is the interpretation of what you were unable to endure."
And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father had been righteous, and thy Lord intended that they should come to their full strength and should bring forth their treasure as a mercy from their Lord; and I did it not upon my own command. Such is the interpretation of that wherewith thou couldst not bear
And as for the wall, it belonged to two orphan youths in the city, and beneath it was a treasure belonging to them both, and their father was a righteous man, and their Lord desired that they should reach puberty, and then take out their treasure as a mercy from thy Lord; and I did it not on my own bidding. That is the interpretation of what thou couldst not have patience with
And as to the wall, it belonged to two orphan youths in the city, and beneath it was their treasure: and their father was a righteous man: and thy Lord desired that they should reach the age of strength, and take forth their treasure through the mercy of thy Lord. And not of mine own will have I done this. This is the interpretation of that which thou couldst not bear with patience
And the wall belonged to two orphan youths in the city, and under it was a treasure hidden which belonged to them; and their father was a righteous man: And thy Lord was pleased that they should attain their full age, and take forth their treasure, through the mercy of thy Lord. And I did not what thou hast seen of mine own will, but by God's direction. This is the interpretation of that which thou couldest not bear with patience
EditionTanzil Qur'an text (Uthmani) ·Uthmani, Version 1.1·Tanzil Project ·Creative Commons Attribution 3.0·retrieved 24 Aug 2026
وَأَمَّا الْغُلَامُ فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَا أَن يُرْهِقَهُمَا طُغْيَانًا وَكُفْرًا
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 — 0.49 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
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/