فَأَشَارَتْ إِلَيْهِ قَالُوا۟ كَيْفَ نُكَلِّمُ مَن كَانَ فِى ٱلْمَهْدِ صَبِيًّا
Easy-read (simplified)fa'ashaarat ilayhi qaaloo kayfa nukallimu man kaana fee l-mahdi sabiyyaa
DIN 31635faʾašārat ʾilayhi qālū kayfa nukallimu man kāna fī l-mahdi ṣabiyyan
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.
So she pointed to him. They said, "How can we speak to an infant in the crib?"
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
Then she pointed to him. They said: How can we talk to one who is in the cradle, a young boy
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 she pointed to him, and they said, 'How are we to speak with one who is in the cradle a child
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 she made a sign to them, pointing towards the babe. They said, "How shall we speak with him who is in the cradle, an infant
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
But she made signs unto the child to answer them; and they said, how shall we speak to him, who is an infant in the cradle
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
Ajo bëri me shenjë drejt të birit. Ata thanë: "Si t'i flasim një foshnje në djep?"
তখন মারইয়াম শিশুটির দিকে ইশারা করলো। তারা (আশ্চর্য হয়ে) বললো: ‘আমরা কীভাবে একটি কোলের শিশুর সাথে কথা বলবো?’
A ona im na njega pokaza. “Kako da govorimo djetetu u bešici?”, rekoše.
A ona im na njega pokaza. “Kako da govorimo djetetu u kolijevci?” rekoše.
[Mariyama] joopii e makko, ɓe mbi'i:"Ko hono min njewtirta e on sanfaajo gonɗo e woofordu(liir) gondo e tiiggu".
ხოლო ქალმა [მარიამმა] მათ ანიშნა მასზე [თავის შვილ 'ისაზე]. უთხრეს: «როგორ დაველაპარაკოთ იმას, ვინც ჯერ კიდევ ჩვილია აკვანში?»
Da zeigte sie auf ihn. Sie sagten: „Wie können wir denn mit jemandem sprechen, der noch ein Kind in der Wiege ist?“
Έπειτα εκείνη τον έδειξε. Είπαν: «Πώς μπορούμε να μιλήσουμε σε ένα παιδί στο λίκνο;»
तो उसने उस (शिशु) की ओर संकेत किया। उन्होंने कहा : हम उससे कैसे बात करें, जो अभी तक गोद में बच्चा है?
Allora lei fece un cenno a lui (al bambino, perché rispondesse). Dissero: «Come possiamo parlare a un neonato?»
29. Tada ji parodė į jį. Jie tarė: „Kaip mes galime kalbėti su tuo, kuris yra tik vaikas lopšyje?“
(Isiin) gara isaatti akeekte, (Isaan) nijedhan “Akkamitti daaima siree daa’imummaa keessa jiru dubbifna?”.
Тогда она указала на него. Они сказали: «Как нам говорить с тем, кто ещё младенец в колыбели?»
Она им показа на Исуса. „Како да говоримо са бебом у колевци?“ Рекоше они.
Kwa hivyo, akamuashiria (mtoto). Wakasema: Vipi tumsemeshe aliye bado mtoto mdogo yumo katika mlezi?
Då gjorde hon en gest mot honom. De sa: ”Menar du att vi ska tala till ett spädbarn i vaggan?”
Bunun üzerine (çocuğu) işaret etti. "Onlar da biz, beşikteki bir çocukla nasıl konuşabiliriz?" dediler.
مریم نے اپنے بچے کی طرف اشاره کیا۔ سب کہنے لگے کہ لو بھلا ہم گود کے بچے سے باتیں کیسے کریں؟
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
فَأَتَتْ بِهِۦ قَوْمَهَا تَحْمِلُهُۥ قَالُوا۟ يَٰمَرْيَمُ لَقَدْ جِئْتِ شَيْـًٔا فَرِيًّا
Easy-read (simplified)fa'atat bihi qawmahaa tahmiluhu qaaloo yaa maryamu laqad ji'ti shay'an fariyyaa
DIN 31635faʾatat bihi qawmahā taḥmiluhu qālū yā maryamu laqad ǧiʾti šayʾan fariyyan
Then she came to her people, carrying him. They said, "O Mary, you have done something terrible.
Then she brought him to her own folk, carrying him. They said: O Mary! Thou hast come with an amazing thing
Then she brought it to her people, carrying it; said they, 'O Mary! thou hast done an extraordinary thing
Then came she with the babe to her people, bearing him. They said, "O Mary! now hast thou done a strange thing
So she brought the child to her people, carrying him in her arms. And they said unto her, O Mary, now hast thou done a strange thing
يَٰٓأُخْتَ هَٰرُونَ مَا كَانَ أَبُوكِ ٱمْرَأَ سَوْءٍ وَمَا كَانَتْ أُمُّكِ بَغِيًّا
Easy-read (simplified)yaa ukhta haaroona maa kaana abooki mra'a saw'in wamaa kaanat ummuki baghiyyaa
DIN 31635yā ʾuḫta hārūna mā kāna ʾabūki mraʾa sawʾin wamā kānat ʾummuki baġiyyan
O sister of Aaron, your father was not an evil man, and your mother was not a whore."
O sister of Aaron! Thy father was not a wicked man nor was thy mother a harlot
O sister of Aaron! thy father was not a bad man, nor was thy mother a harlot
O sister of Aaron! Thy father was not a man of wickedness, nor unchaste thy mother
O sister of Aaron, thy father was not a bad man, neither was thy mother a harlot
19:29 — the verse above
قَالَ إِنِّى عَبْدُ ٱللَّهِ ءَاتَىٰنِىَ ٱلْكِتَٰبَ وَجَعَلَنِى نَبِيًّا
Easy-read (simplified)qaala innee 'abdu llaahi aataaniya l-kitaaba waja'alanee nabiyyaa
DIN 31635qāla ʾinnī ʿabdu llāhi ʾātāniya l-kitāba waǧaʿalanī nabiyyan
He said, "I am the servant of God. He has given me the Scripture, and made me a prophet.
He spake: Lo! I am the slave of Allah. He hath given me the Scripture and hath appointed me a Prophet
He said, 'Verily, I am a servant of God; He has brought me the Book, and He has made me a prophet
It said, "Verily, I am the servant of God; He hath given me the Book, and He hath made me a prophet
Whereupon the child said, verily I am the servant of God; He hath given me the book of the gospel, and hath appointed me a prophet
وَجَعَلَنِى مُبَارَكًا أَيْنَ مَا كُنتُ وَأَوْصَٰنِى بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ مَا دُمْتُ حَيًّا
Easy-read (simplified)waja'alanee mubaarakan ayna maa kuntu wa'awsaanee bis-salaati waz-zakaati maa dumtu hayyaa
DIN 31635waǧaʿalanī mubārakan ʾayna mā kuntu waʾawṣānī biṣ-ṣalāti waz-zakāti mā dumtu ḥayyan
And has made me blessed wherever I may be; and has enjoined on me prayer and charity, so long as I live.
And hath made me blessed wheresoever I may be, and hath enjoined upon me prayer and almsgiving so long as I remain alive
and He has made me blessed wherever I be; and He has required of me prayer and almsgiving so long as I live
And He hath made me blessed wherever I may be, and hath enjoined me prayer and almsgiving so long as I shall live
And He hath made me blessed, wheresoever I shall be; and hath commanded me to observe prayer, and to give alms, so long as I shall live
EditionTanzil Qur'an text (Uthmani) ·Uthmani, Version 1.1·Tanzil Project ·Creative Commons Attribution 3.0·retrieved 24 Aug 2026
فَأَشَارَتْ إِلَيْهِ قَالُوا كَيْفَ نُكَلِّمُ مَن كَانَ فِي الْمَهْدِ صَبِيًّا
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 — 0.54 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/