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
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.
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.
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
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
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
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
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
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
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
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
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
A thua kanë sëmundje në zemrat e tyre?! Apo dyshojnë (në të Dërguarin)?! Apo kanë frikë se Allahu dhe i Dërguari i Tij do t'u bëjnë padrejtësi? Jo, por pikërisht ata janë të padrejtët.
তাদের অন্তরে কি ব্যাধি রয়েছে, নাকি তারা (মুহাম্মাদের রিসালাতের ব্যাপারে) সন্দেহ পোষণ করে, না তারা ভয় করে যে, আল্লাহ ও তাঁর রাসূল (ফায়সালার ক্ষেত্রে) তাদের ওপর যুলম করবেন? বরং তারাই তো যালিম।
Jesu li im srca bolesna, ili sumnjaju, ili strahuju da će Allah i Poslanik Njegov prema njima nepravedno postupiti? Nijedno, nego žele drugima nepravdu učiniti.
Jesu li im srca bolesna, ili sumnjaju, ili strahuju da će Allah i Poslanik Njegov prema njima nepravedno postupiti? Nijedno, nego žele drugima nepravdu učiniti.
Enee, ko nawnaare woni ka ɓerɗe maɓɓe, kaa ɓe sikkiti, kaa ɓe hulu wota Alla e Nulaaɗo makko on tooñu ɓe? Ko woni, ɓee ko kamɓe woni tooñooɓe ɓen.
ან მათ გულებში სნეულებაა [ფარისევლობა], ან ეჭვობენ [რომ მუჰამმადი შუამავალია], თუ ეშინიათ, რომ ალლაჰი და მისი შუამავალი უსამართლოდ განსჯიან? დიახ, სწორედ ისინი არიან უსამართლონი.
Ist denn in ihren Herzen Krankheit, oder haben sie etwa Zweifel, oder befürchten sie, dass Allah gegen sie ungerecht sein könnte, und (auch) Sein Gesandter? Vielmehr sind gerade jene die Ungerechten.
Υπάρχει αρρώστια στις καρδιές τους, ή έχουν αμφιβολία (ότι ο Μωχάμμαντ είναι ο Αγγελιαφόρος του Αλλάχ) ή φοβούνται ότι ο Αλλάχ και ο Αγγελιαφόρος Του θα τους αδικήσουν; Όχι (δεν φοβούνται ότι θα τους αδικήσουν), αλλά πράγματι εκείνοι είναι οι άδικοι!
क्या उनके दिलों में कोई रोग है, अथवा वे संदेह में पड़े हुए हैं, अथवा वे डर रहे हैं कि उनपर अल्लाह और उसका रसूल अत्याचार करेंगे? बल्कि वे लोग स्वयं ही अत्याचारी हैं।
Loro hanno forse una malattia nel cuore? O sono in dubbio? O hanno paura che Allāh e il Messaggero li trattino ingiustamente? Al contrario, sono loro gli ingiusti!
50. Ar jų širdyse yra liga? Arba ar jie abejoja arba bijo, kad Allahas ir Jo Pasiuntinys ( ﷺ ) nenuskriaustų jų teisme. Ne, tai jie patys, kurie yra Zalimūn (daugiadieviai, veidmainiai ir bloga darantieji).
Sila onneelee isaanii keessa dhukkubni jiramoo, moo nishakkan, moo Rabbiifi ergamaa Isaatu dabaan (haqa malee) isaan irratti murteessaa sodaatan? Lakkii; isaan isaanumatu miidha raawwattoota.
Неужели в их сердцах болезнь, или же они засомневались? Или же боятся, что Аллах и Его Посланник вынесут в отношении них несправедливое решение? Нет, напротив, именно они и есть несправедливые.
Да ли су њихова срца болесна, или сумњају, или страхују да ће Аллах и Његов Посланик према њима неправедно да поступе? Ниједно, него желе другима неправду да учине.
Je, wana maradhi katika nyoyo zao, au wanaona shaka, au wanaogopa ya kuwa Mwenyezi Mungu na Mtume wake watawadhulumu? Bali hao ndio madhalimu.
Har de en sjukdom i sina hjärtan, eller hyser de tvivel, eller är de rädda att Gud och hans sändebud ska behandla dem orättvist? Nej, det är de själva som gör orätt!
Acaba kalplerinde hastalık mı vardır bunların, yoksa şüpheye mi düştüler yahut Allah ve Rasulü kendilerine haksızlık eder diye mi korkarlar? Hayır, onlar zulmedenlerin ta kendileridir.
کیا ان کے دلوں میں بیماری ہے؟ یا یہ شک وشبہ میں پڑے ہوئے ہیں؟ یا انہیں اس بات کا ڈر ہے کہ اللہ تعالیٰ اور اس کا رسول ان کی حق تلفی نہ کریں؟ بات یہ ہے کہ یہ لوگ خود ہی بڑے ﻇالم 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
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
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
But if justice is on their side, they accept it willingly.
But if right had been with them they would have come unto him willingly
But had the right been on their side they would have come to him submissively enough
But had the truth been on their side, they would have come to Him, obedient
But if the right had been on their side, they would have come and submitted themselves unto Him
24:50 — the verse above
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
وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُۥ وَيَخْشَ ٱللَّهَ وَيَتَّقْهِ فَأُو۟لَٰٓئِكَ هُمُ ٱلْفَآئِزُونَ
Easy-read (simplified)waman yuti'i llaaha warasoolahu wayakhsha llaaha wayattaqhi fa'oolaa'ika humu l-faa'izoon
DIN 31635waman yuṭiʿi llāha warasūlahu wayaḫša llāha wayattaqhi faʾūlāʾika humu l-fāʾizūna
The translators word this verse differently
Whoever obeys God and His Messenger, and fears God, and is conscious of Him-these are the winners.
He who obeyeth Allah and His messenger, and feareth Allah, and keepeth duty (unto Him): such indeed are the victorious
for whoso obeys God and His Apostle and dreads God and fears Him, these it is who are the happy
And whoso shall obey God, and His Apostle, and shall dread God and fear Him, these are they that shall be the blissful
Whoever shall obey God and his apostle, and shall fear God, and shall be devout towards Him; these shall enjoy great felicity
EditionTanzil Qur'an text (Uthmani) ·Uthmani, Version 1.1·Tanzil Project ·Creative Commons Attribution 3.0·retrieved 24 Aug 2026
أَفِي قُلُوبِهِم مَّرَضٌ أَمِ ارْتَابُوا أَمْ يَخَافُونَ أَن يَحِيفَ اللَّهُ عَلَيْهِمْ وَرَسُولُهُ بَلْ أُولَٰئِكَ هُمُ الظَّالِمُونَ
EditionTanzil Qur'an text (Simple) ·Simple, Version 1.1·Tanzil Project ·Creative Commons Attribution 3.0·retrieved 24 Aug 2026
In plain words — none yet for this verse
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 — 0.64 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/