وَإِن يَكُن لَّهُمُ ٱلْحَقُّ يَأْتُوٓا۟ إِلَيْهِ مُذْعِنِينَ
Easy-read (simplified)wa'in yakun lahumu l-haqqu ya'too ilayhi mudh'ineen
DIN 31635waʾin yakun lahumu l-ḥaqqu yaʾtū ʾilayhi muḏʿinīna
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 justice is on their side, they accept it willingly.
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
But if right had been with them they would have come unto him willingly
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
But had the right been on their side they would have come to him submissively enough
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
But had the truth been on their side, they would have come to Him, obedient
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 if the right had been on their side, they would have come and submitted themselves unto Him
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
Por, nëse e drejta është në anën e tyre, ata vijnë tek ai të përulur.
কিন্তু সত্য (দলিল-প্রমাণ ও ফয়সালা) যদি তাদের পক্ষে থাকে, তাহলে তারা তার (নবীর) কাছে একান্ত বিনীতভাবে ছুটে আসে।
samo ako znaju da je pravda na njihovoj strani, dolaze mu poslušno.
samo ako znaju da je pravda na njihovoj strani, dolaze mu poslušno.
Si tawii ko kamɓe mari goonga ka, ɓe ngara e makko ko ɓe ɗoftiiɓe.
ხოლო თუ სიმართლე მათ მხარესაა [თვალთმაქცების სასარგებლოდ], მაშინ ისინი მოდიან მასთან [მოციქულთან] თავმდაბლურად.
Wenn aber das Recht mit ihnen ist, kommen sie zu ihm (und dies) unterworfen.
Αν όμως ξέρουν ότι έχουν δίκιο (και ότι έτσι ο Αγγελιαφόρος θα έκρινε υπέρ τους), έρχονται σ' αυτόν με πλήρη υπακοή και υποταγή (για την κρίση του)!
और यदि उन्हीं के लिए अधिकार हो, तो आज्ञाकारी बनकर आपके पास चले आते हैं।
E quando la ragione è dalla loro parte, eccoli che si presentano a lui sottomessi.
49. Tačiau jei tiesa jų pusėje, jie ateina noriai ir nuolankiai.
Yoo dhugaan isaaniif jiraate immoo ariifatoo ta’anii gara isaa (ergamaa) dhufu.
И если право окажется на их стороне, они пришли бы к нему покорными.
само ако знају да је правда на њиховој страни, долазе му послушно.
Na ikiwa haki ni yao, wanamjia kwa kutii.
Men när de har rätten på sin sida skyndar de sig lydigt till honom.
Eğer hak kendilerinin ise ona sürat ve itaatle gelirler.
ہاں اگر ان ہی کو حق پہنچتا ہو تو مطیع وفرماں بردار ہو کر اس کی طرف چلے آتے ہیں.[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
وَيَقُولُونَ ءَامَنَّا بِٱللَّهِ وَبِٱلرَّسُولِ وَأَطَعْنَا ثُمَّ يَتَوَلَّىٰ فَرِيقٌ مِّنْهُم مِّنۢ بَعْدِ ذَٰلِكَ وَمَآ أُو۟لَٰٓئِكَ بِٱلْمُؤْمِنِينَ
Easy-read (simplified)wayaqooloona aamannaa billaahi wabir-rasooli wa'ata'naa thumma yatawallaa fareequn minhum min ba'di dhaalika wamaa oolaa'ika bil-mu'mineen
DIN 31635wayaqūlūna ʾāmannā billāhi wabir-rasūli waʾaṭaʿnā ṯumma yatawallā farīqun minhum min baʿdi ḏālika wamā ʾūlāʾika bil-muʾminīna
And they say, "We have believed in God and the Messenger, and we obey," but some of them turn away afterwards. These are not believers.
And they say: We believe in Allah and the messenger, and we obey; then after that a faction of them turn away. Such are not believers
They will say, 'We believe in God and in the Apostle, and we obey.' Then a sect of them turned their backs after that, and they are not believers
For there are who say "We believe on God and on the Apostle, and we obey;" yet, after this, a part of them turn back. But these are not of the faithful
The hypocrites say, we believe in God, and on his apostle; and we obey them: Yet a part of them turneth back, after this; but these are not really believers
وَإِذَا دُعُوٓا۟ إِلَى ٱللَّهِ وَرَسُولِهِۦ لِيَحْكُمَ بَيْنَهُمْ إِذَا فَرِيقٌ مِّنْهُم مُّعْرِضُونَ
Easy-read (simplified)wa'idhaa du'oo ilaa llaahi warasoolihi liyahkuma baynahum idhaa fareequn minhum mu'ridoon
DIN 31635waʾiḏā duʿū ʾilā llāhi warasūlihi liyaḥkuma baynahum ʾiḏā farīqun minhum muʿriḍūna
And when they are called to God and His Messenger, in order to judge between them, some of them refuse.
And when they appeal unto Allah and His messenger to judge between them, lo! a faction of them are averse
And when they are called to God and His Apostle to judge between them, lo! a sect of them do turn aside
And when they are summoned before God and His Apostle that He may judge between them, lo! a part of them withdraw
And when they are summoned before God and his apostle, that He may judge between them; behold, a part of them retire
24:49 — the verse above
أَفِى قُلُوبِهِم مَّرَضٌ أَمِ ٱرْتَابُوٓا۟ أَمْ يَخَافُونَ أَن يَحِيفَ ٱللَّهُ عَلَيْهِمْ وَرَسُولُهُۥ بَلْ أُو۟لَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ
Easy-read (simplified)afee quloobihim maradun ami rtaaboo am yakhaafoona an yaheefa llaahu 'alayhim warasooluhu bal oolaa'ika humu z-zaalimoon
DIN 31635ʾafī qulūbihim maraḍun ʾami rtābū ʾam yaḫāfūna ʾan yaḥīfa llāhu ʿalayhim warasūluhu bal ʾūlāʾika humu ẓ-ẓālimūna
Is there sickness in their hearts? Or are they suspicious? Or do they fear that God may do them injustice? Or His Messenger? In fact, they themselves are the unjust.
Is there in their hearts a disease, or have they doubts, or fear they lest Allah and His messenger should wrong them in judgment? Nay, but such are evil-doers
Is there a sickness in their hearts, or do they doubt, or do they fear lest God and His Apostle should deal unfairly by them?- Nay, it is they who are unjust
What! are they diseased of heart? Do they doubt? Are they afraid that God and His Apostles will deal unfairly with them? Nay, themselves are the unjust doers
Is there an infirmity in their hearts? Do they doubt? Or do they fear lest God and his apostle act unjustly towards them? But themselves are the unjust doers
إِنَّمَا كَانَ قَوْلَ ٱلْمُؤْمِنِينَ إِذَا دُعُوٓا۟ إِلَى ٱللَّهِ وَرَسُولِهِۦ لِيَحْكُمَ بَيْنَهُمْ أَن يَقُولُوا۟ سَمِعْنَا وَأَطَعْنَا وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
Easy-read (simplified)innamaa kaana qawla l-mu'mineena idhaa du'oo ilaa llaahi warasoolihi liyahkuma baynahum an yaqooloo sami'naa wa'ata'naa wa'oolaa'ika humu l-muflihoon
DIN 31635ʾinnamā kāna qawla l-muʾminīna ʾiḏā duʿū ʾilā llāhi warasūlihi liyaḥkuma baynahum ʾan yaqūlū samiʿnā waʾaṭaʿnā waʾūlāʾika humu l-mufliḥūna
The response of the believers, when they are called to God and His Messenger in order to judge between them, is to say, "We hear and we obey." These are the successful.
The saying of (all true) believers when they appeal unto Allah and His messenger to judge between them is only that they say: We hear and we obey. And such are the successful
The speech of the believers, when they are called to God and His Apostle to judge between them, is only to say, 'We hear and we obey;' and these it is who are the prosperous
The words of the believers, when called to God and His Apostle that He may judge between them, are only to say, "We have heard, and we obey:" these are they with whom it shall be well
The saying of the true believers, when they are summoned before God and his apostle, that He may judge between them, is no other than that they say, we have heard, and do obey: And these are they who shall prosper
EditionTanzil Qur'an text (Uthmani) ·Uthmani, Version 1.1·Tanzil Project ·Creative Commons Attribution 3.0·retrieved 24 Aug 2026
وَإِن يَكُن لَّهُمُ الْحَقُّ يَأْتُوا إِلَيْهِ مُذْعِنِينَ
EditionTanzil Qur'an text (Simple) ·Simple, Version 1.1·Tanzil Project ·Creative Commons Attribution 3.0·retrieved 24 Aug 2026
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Derived measure: mean pairwise Jaccard distance over the lowercased word sets of the 5 renderings above — 0.58 on a scale where 0 means identical wording and 1 means no shared words. It is computed, not judged.
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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.
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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/