نُمَتِّعُهُمْ قَلِيلًا ثُمَّ نَضْطَرُّهُمْ إِلَىٰ عَذَابٍ غَلِيظٍ
Easy-read (simplified)numatti'uhum qaleelan thumma nadtarruhum ilaa 'adhaabin ghaleez
DIN 31635numattiʿuhum qalīlan ṯumma naḍṭarruhum ʾilā ʿaḏābin ġalīẓin
EditionTanzil Qur'an text (Uthmani) ·Creative Commons Attribution 3.0
The translators word this verse differently
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.
We give them a little comfort; then We compel them to a harsh torment.
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
We give them comfort for a little, and then We drive them to a heavy doom
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
We will let them enjoy themselves a little; then we will force them to rigorous woe
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
Yet a little while will we provide for them: afterwards will we force them to a stern punishment
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
We will suffer them to enjoy this world for a little while: Afterwards We will drive them to a severe punishment
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
Ne do t'i lëmë ata të kënaqen përkohësisht e pastaj do t'i hedhim në dënimin e ashpër.
আমি (দুনিয়ার জীবনে) কিছুকাল তাদেরকে ভোগ করতে দেই, তারপর তাদেরকে কঠোর শাস্তি ভোগ করতে বাধ্য করবো।
Mi im dajemo da kratko uživaju, a onda ćemo ih natjerati u patnju neizdržljivu.
Mi im dajemo da kratko uživaju, a onda ćemo ih natjerati u patnju neizdržljivu.
Min ndakmitat ɓe seeɗa, refti Min forsaɓe e lepte tekkuɗe.
ჩვენ ცოტა ხანს ვაძლევთ მათ სარგებლობის საშუალებას [ამქვეყნიურ ცხოვრებაში], შემდეგ კი ვაიძულებთ მათ [წასვლას] სასტიკ სასჯელზე [ჯოჯოხეთში].
Wir lassen sie ein wenig genießen, (und) dann zwingen Wir sie in eine harte Strafe.
Θα τους παρέχουμε αγαθά αφήνοντάς τους στις απολαύσεις τους για λίγο (στην εγκόσμια ζωή), έπειτα (την Ημέρα της Κρίσεως) θα τους αναγκάσουμε να μπουν σε ένα σκληρό μαρτύριο.
हम उन्हें थोड़े समय[11] के लिए आनंद देंगे, फिर हम उन्हें कठोर यातना के लिए बाध्य करेंगे।
Li faremo godere un po’, e li obbligheremo poi a una dura punizione.
24. Mes leidžiame jiems pasimėgauti šiek tiek, tada pabaigoje Mes priversime juos (įžengti) į didžią kančią.
Yeroo xiqqoof isaan ni qanansiifna. Sana booda (guyyaa qiyaamaa) gara azaaba guddaatti isaan dirqisiifna.
Мы дадим им насладиться [этим] немного, а затем пригоним их к суровому наказанию.
Ми им дајемо да кратко уживају, а онда ћемо да их натерамо у жестоку патњу.
Tunawastarehesha kwa uchache, kisha tutawasukuma kwenye adhabu ngumu.
Vi låter dem ha sin korta njutning, men sedan ska vi utlämna dem åt ett skoningslöst straff.
Biz onları azıcık faydalandırırız, sonra da onları şiddetli bir azaba uğratırız.
ہم انہیں گو کچھ یونہی سا فائده دے دیں لیکن (بالﺂخر) ہم انہیں نہایت بیچارگی کی حالت میں سخت عذاب کی طرف ہنکا لے جائیں گے.[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
وَمَن يُسْلِمْ وَجْهَهُۥٓ إِلَى ٱللَّهِ وَهُوَ مُحْسِنٌ فَقَدِ ٱسْتَمْسَكَ بِٱلْعُرْوَةِ ٱلْوُثْقَىٰ وَإِلَى ٱللَّهِ عَٰقِبَةُ ٱلْأُمُورِ
Easy-read (simplified)waman yuslim wajhahu ilaa llaahi wahuwa muhsinun faqadi stamsaka bil-'urwati l-wuthqaa wa'ilaa llaahi 'aaqibatu l-'umoor
DIN 31635waman yuslim waǧhahu ʾilā llāhi wahuwa muḥsinun faqadi stamsaka bil-ʿurwati l-wuṯqā waʾilā llāhi ʿāqibatu l-ʾumūri
The translators word this verse differently
Whoever submits himself wholly to God, and is a doer of good, has grasped the most trustworthy handle. With God rests the outcome of all events.
Whosoever surrendereth his purpose to Allah while doing good, he verily hath grasped the firm hand-hold. Unto Allah belongeth the sequel of all things
But he who resigns his face unto God, and does good, he has grasped the firm handle; unto God is the issue of affairs
But whoso setteth his face toward God with self-surrender, and is a doer of that which is good, hath laid hold on a sure handle; for unto God is the issue of all things
Whoever resigneth himself unto God, being a worker of righteousness, taketh hold on a strong handle; and unto God belongeth the issue of all things
وَمَن كَفَرَ فَلَا يَحْزُنكَ كُفْرُهُۥٓ إِلَيْنَا مَرْجِعُهُمْ فَنُنَبِّئُهُم بِمَا عَمِلُوٓا۟ إِنَّ ٱللَّهَ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ
Easy-read (simplified)waman kafara falaa yahzunka kufruhu ilaynaa marji'uhum fanunabbi'uhum bimaa 'amiloo inna llaaha 'aleemun bidhaati s-sudoor
DIN 31635waman kafara falā yaḥzunka kufruhu ʾilaynā marǧiʿuhum fanunabbiʾuhum bimā ʿamilū ʾinna llāha ʿalīmun biḏāti ṣ-ṣudūri
The translators word this verse differently
Whoever disbelieves-let not his disbelief sadden you. To Us is their return. Then We will inform them of what they did. God knows what lies within the hearts.
And whosoever disbelieveth, let not his disbelief afflict thee (O Muhammad). Unto Us is their return, and We shall tell them what they did. Lo! Allah is Aware of what is in the breasts (of men)
But he who misbelieves, let not his misbelief grieve thee; to us is their return, and we will inform them of what they do; - for, verily, God knows the nature of men's breasts
But let not the unbelief of the unbelieving grieve thee: unto us shall they return: then will we tell them of their doings; for God knoweth the very secrets of the breast
But whoever shall be an unbeliever, let not his unbelief grieve thee: Unto Us shall they return; then will We declare unto them that which they have done, for God knoweth the innermost parts of the breasts of men
31:24 — the verse above
وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ لَيَقُولُنَّ ٱللَّهُ قُلِ ٱلْحَمْدُ لِلَّهِ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ
Easy-read (simplified)wala'in sa'altahum man khalaqa s-samaawaati wal-'arda layaqoolunna llaahu quli l-hamdu lillaahi bal aktharuhum laa ya'lamoon
DIN 31635walaʾin saʾaltahum man ḫalaqa s-samāwāti wal-ʾarḍa layaqūlunna llāhu quli l-ḥamdu lillāhi bal ʾakṯaruhum lā yaʿlamūna
And if you ask them, "Who created the heavens and the earth?" They will say, "God." Say, "Praise be to God." But most of them do not know.
If thou shouldst ask them: Who created the heavens and the earth? they would answer: Allah. Say: Praise be to Allah! But most of them know not
And if thou shouldst ask them who created the heavens and the earth, they will surely say, 'God.' Say, 'Praise be to God!' but most of them do not know
If thou ask them who hath created the heavens and the earth, they will certainly reply, "God." SAY: God be praised! But most of them have no knowledge
If thou ask them who hath created the heavens and the earth, they will surely answer, God. Say, God be praised! But the greater part of them do not understand
لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ إِنَّ ٱللَّهَ هُوَ ٱلْغَنِىُّ ٱلْحَمِيدُ
Easy-read (simplified)lillaahi maa fee s-samaawaati wal-'ardi inna llaaha huwa l-ghaniyyu l-hameed
DIN 31635lillāhi mā fī s-samāwāti wal-ʾarḍi ʾinna llāha huwa l-ġaniyyu l-ḥamīdu
To God belongs everything in the heavens and the earth. God is the Rich, the Praised.
Unto Allah belongeth whatsoever is in the heavens and the earth. Lo! Allah, He is the Absolute, the Owner of Praise
God's is what is in the heavens and what is in the earth; verily, God, He is the independent, worthy of praise
God's, whatever is in the Heavens and the Earth! for God, He is the Rich, the Praiseworthy
Unto God belongeth whatever is in heaven and earth: For God is the self-sufficient, the praise-worthy
EditionTanzil Qur'an text (Uthmani) ·Uthmani, Version 1.1·Tanzil Project ·Creative Commons Attribution 3.0·retrieved 24 Aug 2026
نُمَتِّعُهُمْ قَلِيلًا ثُمَّ نَضْطَرُّهُمْ إِلَىٰ عَذَابٍ غَلِيظٍ
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 — 0.66 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
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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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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/