وَإِن كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَىٰ مَيْسَرَةٍ وَأَن تَصَدَّقُوا۟ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ
Easy-read (simplified)wa'in kaana dhoo 'usratin fanaziratun ilaa maysaratin wa'an tasaddaqoo khayrun lakum in kuntum ta'lamoon
DIN 31635waʾin kāna ḏū ʿusratin fanaẓiratun ʾilā maysaratin waʾan taṣaddaqū ḫayrun lakum ʾin kuntum taʿlamūna
EditionTanzil Qur'an text (Uthmani) ·Creative Commons Attribution 3.0
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.
But if he is in hardship, then deferment until a time of ease. But to remit it as charity is better for you, if you only knew.
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 if the debtor is in straitened circumstances, then (let there be) postponement to (the time of) ease; and that ye remit the debt as almsgiving would be better for you if ye did but know
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 if it be one in difficulties, then wait for easy circumstances; but that ye remit it as alms is better for you, if ye did but know
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
If any one find difficulty in discharging a debt, then let there be a delay until it be easy for him: but if ye remit it as alms it will be better for you, if ye knew it
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
If there be an debtor under a difficulty of paying his debt, let his creditor wait till it be easy for him to do it; but if ye remit it as alms, it will be better for you, if ye knew it
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, nëse ndokush është ngushtë, atëherë priteni derisa t'i lehtësohet gjendja. Mirëpo, në qoftë se ia falni (borxhin), është më mirë për ju, sikur ta dinit.
আর যদি ঋণগ্রহীতা অভাবগ্রস্ত হয়, তবে সচ্ছলতা পর্যন্ত তাকে সময় দাও। আর যদি তোমরা সাদকা করো, তবে তা তোমাদের জন্যেই কল্যাণকর; যদি তোমরা জানতে।
A ako je dužnik u nevolji, onda pričekajte dok mu bude lakše; a bolje vam je da to date kao sadaku, ako znate.
A ako je dužnik u nevolji, onda pričekajte dok mu bude lakše; a da to date kao milostinju bolje vam je, ako znate.
Si tawii o wonii he satteende yo o muñane haa e yaajeende,nde cakkorton ɓuri moƴƴude he mon si on ngonii annduɓe.
ხოლო თუ (მოვალე) გაჭირვებაში აღმოჩნდება (და ვერ შეძლებს ვალის დაბრუნებას), მაშინ (თქვენ უნდა გამოიჩინოთ) მოთმინება და მისცეთ ვადა შემსუბუქებამდე. ხოლო თუ მოწყალებად დაუტოვებთ მას (ვალის მთელ თანხას ან მის ნაწილს), ეს თქვენთვის უკეთესია, ნეტავ რომ იცოდეთ.
Und wenn er (also der Schuldner) in Schwierigkeiten ist, dann soll (ihm) Aufschub (gewährt werden,) bis eine Erleichterung (eintritt). Und dass ihr (es) als Almosen erlasst, ist besser für euch, wenn ihr (es) nur wüsstet.
Και αν (ο οφειλέτης) αντιμετωπίζει δυσκολίες (και δεν μπορεί να πληρώσει), τότε δώστε του χρόνο μέχρι να ευκολυνθεί (για να αποπληρώσει), μα αν το αφήσετε (κάποιο μέρος του δανείου ή ολόκληρο) ως ελεημοσύνη (στον οφειλέτη), αυτό είναι καλύτερο για σας, αν το γνωρίζατε.
और यदि कोई तंगी वाला हो, तो (उसे) आसानी तक मोहलत देनी चाहिए और दान कर दो, तो यह तुम्हारे लिए बेहतर है, यदि तुम जानते हो।
Se il debitore è in difficoltà, concedetegli una proroga finché non si riprende. E sarebbe meglio che gli facciate un’elemosina, se sapeste.
280. O jei skolininkui sunkus metas (neturi pinigų), tada suteikite jam laiko iki jam bus lengviau grąžinti skolą. Tačiau jei jūs dovanosite tai kaip labdarą, tai geriau jums, jei tik žinotumėte.
Yoo (kan deyniin irra jirtu) rakkataa tahe hanga argatutti eeggachuutu (isin irra jira), (Isaanitti) saddaqachuutu (deynii isaaf dhiisuutu) irra isiniif caala. Yoo kan beektan taataniif (sadaqadhaa).
А если [должник] в затруднительном положении, то — отсрочка до облегчения. И если вы простите [долг] в качестве милостыни, это лучше для вас, если бы вы только знали.
А ако је дужник у невољи, онда причекајте док му буде лакше; а да то поклоните као милостињу боље вам је, када бисте само знали.
Na (mdaiwa) akiwa ana ugumu, basi (mdai) angoje mpaka awe katika wepesi. Na mkilifanya deni kuwa ni sadaka, basi ni bora kwenu, ikiwa mnajua.
Om [den skuldsatte] befinner sig i svårighet, ska uppskov ges till dess att det blir lättare för honom. Och [att efterskänka skulden] som allmosa är bättre för er, om ni bara visste.
Eğer (borçlu) darda ise eli genişleyinceye kadar ona mühlet verin. Sadaka olarak bağışlamanız, bilirseniz sizin için daha hayırlıdır.
اور اگر کوئی تنگی والا ہو تو اسے آسانی تک مہلت دینی چاہئے اور صدقہ کرو تو تمہارے لئے بہت ہی بہتر ہے[1] ، اگر تم میں علم ہو۔
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
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَذَرُوا۟ مَا بَقِىَ مِنَ ٱلرِّبَوٰٓا۟ إِن كُنتُم مُّؤْمِنِينَ
Easy-read (simplified)yaa ayyuhaa lladheena aamanoo taqoo llaaha wadharoo maa baqiya mina r-ribaa in kuntum mu'mineen
DIN 31635yā ʾayyuhā llaḏīna ʾāmanū taqū llāha waḏarū mā baqiya mina r-ribā ʾin kuntum muʾminīna
O you who believe! Fear God, and forgo what remains of usury, if you are believers.
O ye who believe! Observe your duty to Allah, and give up what remaineth (due to you) from usury, if ye are (in truth) believers
O ye who believe! fear God, and remit the balance of usury, if ye be believers
O believers! fear God and abandon your remaining usury, if ye are indeed believers
O true believers, fear God, and remit that which remaineth of usury, if ye really believe
فَإِن لَّمْ تَفْعَلُوا۟ فَأْذَنُوا۟ بِحَرْبٍ مِّنَ ٱللَّهِ وَرَسُولِهِۦ وَإِن تُبْتُمْ فَلَكُمْ رُءُوسُ أَمْوَٰلِكُمْ لَا تَظْلِمُونَ وَلَا تُظْلَمُونَ
Easy-read (simplified)fa'in lam taf'aloo fa'dhanoo biharbin mina llaahi warasoolihi wa'in tubtum falakum ru'oosu amwaalikum laa tazlimoona walaa tuzlamoon
DIN 31635faʾin lam tafʿalū faʾḏanū biḥarbin mina llāhi warasūlihi waʾin tubtum falakum ruʾūsu ʾamwālikum lā taẓlimūna walā tuẓlamūna
If you do not, then take notice of a war by God and His Messenger. But if you repent, you may keep your capital, neither wronging, nor being wronged.
And if ye do not, then be warned of war (against you) from Allah and His messenger. And if ye repent, then ye have your principal (without interest). Wrong not, and ye shall not be wronged
and if ye will not do it, then hearken to the proclamation of war from God and His Apostle; but if ye repent, your capital is yours. Ye shall not wrong, nor shall ye be wronged
But if ye do it not, then hearken for war on the part of God and his apostle: yet if ye repent, ye shall have the principal of your money. Wrong not, and ye shall not be wronged
but if ye do it not, hearken unto war, which is declared against you from God and his apostle: Yet if ye repent, ye shall have the capital of your money. Deal not unjustly with others, and ye shall not be dealt with unjustly
2:280 — the verse above
وَٱتَّقُوا۟ يَوْمًا تُرْجَعُونَ فِيهِ إِلَى ٱللَّهِ ثُمَّ تُوَفَّىٰ كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ
Easy-read (simplified)waattaqoo yawman turja'oona feehi ilaa llaahi thumma tuwaffaa kullu nafsin maa kasabat wahum laa yuzlamoon
DIN 31635wāttaqū yawman turǧaʿūna fīhi ʾilā llāhi ṯumma tuwaffā kullu nafsin mā kasabat wahum lā yuẓlamūna
And guard yourselves against a Day when you will be returned to God; then each soul will be rewarded fully for what it has earned, and they will not be wronged.
And guard yourselves against a day in which ye will be brought back to Allah. Then every soul will be paid in full that which it hath earned, and they will not be wronged
Fear the day wherein ye shall return to God; then shall each soul be paid what it has earned, and they shall not be wronged
Fear the day wherein ye shall return to God: then shall every soul be rewarded according to its desert, and none shall have injustice done to them
And fear the day wherein ye shall return unto God, then shall every soul be paid what it hath gained, and they shall not be treated unjustly
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا تَدَايَنتُم بِدَيْنٍ إِلَىٰٓ أَجَلٍ مُّسَمًّى فَٱكْتُبُوهُ وَلْيَكْتُب بَّيْنَكُمْ كَاتِبٌۢ بِٱلْعَدْلِ وَلَا يَأْبَ كَاتِبٌ أَن يَكْتُبَ كَمَا عَلَّمَهُ ٱللَّهُ فَلْيَكْتُبْ وَلْيُمْلِلِ ٱلَّذِى عَلَيْهِ ٱلْحَقُّ وَلْيَتَّقِ ٱللَّهَ رَبَّهُۥ وَلَا يَبْخَسْ مِنْهُ شَيْـًٔا فَإِن كَانَ ٱلَّذِى عَلَيْهِ ٱلْحَقُّ سَفِيهًا أَوْ ضَعِيفًا أَوْ لَا يَسْتَطِيعُ أَن يُمِلَّ هُوَ فَلْيُمْلِلْ وَلِيُّهُۥ بِٱلْعَدْلِ وَٱسْتَشْهِدُوا۟ شَهِيدَيْنِ مِن رِّجَالِكُمْ فَإِن لَّمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَٱمْرَأَتَانِ مِمَّن تَرْضَوْنَ مِنَ ٱلشُّهَدَآءِ أَن تَضِلَّ إِحْدَىٰهُمَا فَتُذَكِّرَ إِحْدَىٰهُمَا ٱلْأُخْرَىٰ وَلَا يَأْبَ ٱلشُّهَدَآءُ إِذَا مَا دُعُوا۟ وَلَا تَسْـَٔمُوٓا۟ أَن تَكْتُبُوهُ صَغِيرًا أَوْ كَبِيرًا إِلَىٰٓ أَجَلِهِۦ ذَٰلِكُمْ أَقْسَطُ عِندَ ٱللَّهِ وَأَقْوَمُ لِلشَّهَٰدَةِ وَأَدْنَىٰٓ أَلَّا تَرْتَابُوٓا۟ إِلَّآ أَن تَكُونَ تِجَٰرَةً حَاضِرَةً تُدِيرُونَهَا بَيْنَكُمْ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَلَّا تَكْتُبُوهَا وَأَشْهِدُوٓا۟ إِذَا تَبَايَعْتُمْ وَلَا يُضَآرَّ كَاتِبٌ وَلَا شَهِيدٌ وَإِن تَفْعَلُوا۟ فَإِنَّهُۥ فُسُوقٌۢ بِكُمْ وَٱتَّقُوا۟ ٱللَّهَ وَيُعَلِّمُكُمُ ٱللَّهُ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌ
Easy-read (simplified)yaa ayyuhaa lladheena aamanoo idhaa tadaayantum bidaynin ilaa ajalin musamman faktuboohu walyaktub baynakum kaatibun bil-'adli walaa ya'ba kaatibun an yaktuba kamaa 'allamahu llaahu falyaktub walyumlili lladhee 'alayhi l-haqqu walyattaqi llaaha rabbahu walaa yabkhas minhu shay'an fa'in kaana lladhee 'alayhi l-haqqu safeehan aw da'eefan aw laa yastatee'u an yumilla huwa falyumlil waliyyuhu bil-'adli wastashhidoo shaheedayni min rijaalikum fa'in lam yakoonaa rajulayni farajulun wamra'ataani mimman tardawna mina sh-shuhadaa'i an tadilla ihdaahumaa fatudhakkira ihdaahumaa l-'ukhraa walaa ya'ba sh-shuhadaa'u idhaa maa du'oo walaa tas'amoo an taktuboohu sagheeran aw kabeeran ilaa ajalihi dhaalikum aqsatu 'inda llaahi wa'aqwamu lilshshahaadati wa'adnaa allaa tartaaboo illaa an takoona tijaaratan haadiratan tudeeroonahaa baynakum falaysa 'alaykum junaahun allaa taktuboohaa wa'ashhidoo idhaa tabaaya'tum walaa yudaarra kaatibun walaa shaheedun wa'in taf'aloo fa'innahu fusooqun bikum waattaqoo llaaha wayu'allimukumu llaahu wallaahu bikulli shay'in 'aleem
DIN 31635yā ʾayyuhā llaḏīna ʾāmanū ʾiḏā tadāyantum bidaynin ʾilā ʾaǧalin musamman faktubūhu walyaktub baynakum kātibun bil-ʿadli walā yaʾba kātibun ʾan yaktuba kamā ʿallamahu llāhu falyaktub walyumlili llaḏī ʿalayhi l-ḥaqqu walyattaqi llāha rabbahu walā yabḫas minhu šayʾan faʾin kāna llaḏī ʿalayhi l-ḥaqqu safīhan ʾaw ḍaʿīfan ʾaw lā yastaṭīʿu ʾan yumilla huwa falyumlil waliyyuhu bil-ʿadli wastašhidū šahīdayni min riǧālikum faʾin lam yakūnā raǧulayni faraǧulun wamraʾatāni mimman tarḍawna mina š-šuhadāʾi ʾan taḍilla ʾiḥdāhumā fatuḏakkira ʾiḥdāhumā l-ʾuḫrā walā yaʾba š-šuhadāʾu ʾiḏā mā duʿū walā tasʾamū ʾan taktubūhu ṣaġīran ʾaw kabīran ʾilā ʾaǧalihi ḏālikum ʾaqsaṭu ʿinda llāhi waʾaqwamu lilššahādati waʾadnā ʾallā tartābū ʾillā ʾan takūna tiǧāratan ḥāḍiratan tudīrūnahā baynakum falaysa ʿalaykum ǧunāḥun ʾallā taktubūhā waʾašhidū ʾiḏā tabāyaʿtum walā yuḍārra kātibun walā šahīdun waʾin tafʿalū faʾinnahu fusūqun bikum wāttaqū llāha wayuʿallimukumu llāhu wallāhu bikulli šayʾin ʿalīmun
O you who believe! When you incur debt among yourselves for a certain period of time, write it down. And have a scribe write in your presence, in all fairness. And let no scribe refuse to write, as God has taught him. So let him write, and let the debtor dictate. And let him fear God, his Lord, and diminish nothing from it. But if the debtor is mentally deficient, or weak, or unable to dictate, then let his guardian dictate with honesty. And call to witness two men from among you. If two men are not available, then one man and two women whose testimony is acceptable to all-if one of them fails to remember, the other would remind her. Witnesses must not refuse when called upon. And do not think it too trivial to write down, whether small or large, including the time of repayment. That is more equitable with God, and stronger as evidence, and more likely to prevent doubt-except in the case of a spot transaction between you-then there is no blame on you if you do not write it down. And let there be witnesses whenever you conclude a contract, and let no harm be done to either scribe or witness. If you do that, it is corruption on your part. And fear God. God teaches you. God is aware of everything.
O ye who believe! When ye contract a debt for a fixed term, record it in writing. Let a scribe record it in writing between you in (terms of) equity. No scribe should refuse to write as Allah hath taught him, so let him write, and let him who incurreth the debt dictate, and let him observe his duty to Allah his Lord, and diminish naught thereof. But if he who oweth the debt is of low understanding, or weak, or unable himself to dictate, then let the guardian of his interests dictate in (terms of) equity. And call to witness, from among your men, two witnesses. And if two men be not (at hand) then a man and two women, of such as ye approve as witnesses, so that if the one erreth (through forgetfulness) the other will remember. And the witnesses must not refuse when they are summoned. Be not averse to writing down (the contract) whether it be small or great, with (record of) the term thereof. That is more equitable in the sight of Allah and more sure for testimony, and the best way of avoiding doubt between you; save only in the case when it is actual merchandise which ye transfer among yourselves from hand to hand. In that case it is no sin for you if ye write it not. And have witnesses when ye sell one to another, and let no harm be done to scribe or witness. If ye do (harm to them) lo! it is a sin in you. Observe your duty to Allah. Allah is teaching you. And Allah is knower of all things
O ye who believe! if ye engage to one another in a debt for a stated time, then write it down, and let a scribe write it down between you faithfully; nor let a scribe refuse to write as God taught him, but let him write, and let him who owes dictate; but let him fear God his Lord, and not diminish therefrom aught; but if he who owes be a fool, or weak, or cannot dictate himself, then let his agent dictate faithfully, and let them call two witnesses out from amongst their men; or if there be not two men, then a man and two women, from those whom he chooses for witnesses, so that if one of the two should err, the second of the two may remind the other; and let not the witnesses refuse when they are summoned; and let them not tire of writing it, be it small or great, with its time of payment. That is more just in the sight of God, and more upright for testimony, and brings you nearer to not doubting. Unless, indeed, it be a ready-money transaction between you, which ye arrange between yourselves, then it is no crime against you that ye do not write it down; but bring witnesses to what ye sell one to another, and let not either scribe or witness come to harm, for if ye do it will be abomination in you; but fear God, for God teaches you, and God knows all things
O ye who believe! when ye contract a debt (payable) at a fixed date, write it down, and let the notary faithfully note between you: and let not the notary refuse to note, even as God hath taught him; but let him note it down, and let him who oweth the debt dictate, and let him fear God his Lord, and not diminish aught thereof. But if he who oweth the debt be foolish or weak, or be not able to dictate himself, let his friend dictate for him with fairness; and call to witness two witnesses of your people: but if there be not two men, let there be a man, and two women of those whom ye shall judge fit for witnesses: if the one of them should mistake, the other may cause her to recollect. And the witnesses shall not refuse, whenever they shall be summoned. And disdain not to put the debt in writing, be it large or small, with its time of payment: this will be more just for you in the sight of God, better suited for witnessing, and the best for avoiding doubt. But if the goods be there present, and ye pass them from hand to hand - then it shall be no fault in you not to write it down. And have witnesses when ye sell, and harm not writer or witness: it will be a crime in you to do this. But fear God and God will give you knowledge, for God hath knowledge of all things
O true believers, when ye bind yourselves one to the other in a debt for a certain time, write it down; and let a writer write between you according to justice, and let not the writer refuse writing according to what God hath taught him; but let him write, and let him who oweth the debt dictate, and let him fear God his Lord, and not diminish ought thereof. But if he who oweth the debt be foolish, or weak, or be not able to dictate himself, let his agent dictate according to equity; and call to witness two witnesses of your neighbouring men; but if there be not two men, let there be a man and two women of those whom ye shall choose for witnesses: If one of those women should mistake, the other of them will cause her to recollect. And the witnesses shall not refuse, whensoever they shall be called. And disdain not to write it down, be it a large debt, or be it a small one, until its time of payment: This will be more just in the sight of God, and more right for bearing witness, and more easy, that ye may not doubt. But if it be a present bargain which ye transact between your selves, it shall be no crime in you, if ye write it not down. And take witnesses when ye sell one to the other, and let no harm be done to the writer, nor to the witness; which if ye do, it will surely be injustice in you: And fear God, and God will instruct you, for God knoweth all things
EditionTanzil Qur'an text (Uthmani) ·Uthmani, Version 1.1·Tanzil Project ·Creative Commons Attribution 3.0·retrieved 24 Aug 2026
وَإِن كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَىٰ مَيْسَرَةٍ وَأَن تَصَدَّقُوا خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ
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 — 0.63 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/