لَّا يَسْـَٔمُ ٱلْإِنسَٰنُ مِن دُعَآءِ ٱلْخَيْرِ وَإِن مَّسَّهُ ٱلشَّرُّ فَيَـُٔوسٌ قَنُوطٌ
Easy-read (simplified)laa yas'amu l-'insaanu min du'aa'i l-khayri wa'in massahu sh-sharru faya'oosun qanoot
DIN 31635lā yasʾamu l-ʾinsānu min duʿāʾi l-ḫayri waʾin massahu š-šarru fayaʾūsun qanūṭun
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.
The human being never tires of praying for good things; but when adversity afflicts him, he despairs and loses hope.
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
Man tireth not of praying for good, and if ill toucheth him, then he is disheartened, desperate
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
Man is never tired of praying for good, but if evil touch him, then he is despairing and hopeless
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
Man ceaseth not to pray for good: but if evil betide him he despondeth, despairing
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
Man is not wearied with asking good; but if evil befall him, he despondeth, and despaireth
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
Njeriu nuk lodhet duke kërkuar të mirën, por, kur e prek e keqja, bëhet krejtësisht i dëshpëruar e i pashpresë.
মানুষ কল্যাণ (২৮) প্রার্থনায় ক্লান্তি বোধ করে না; কিন্তু যদি অকল্যাণ তাকে স্পর্শ করে তাহলে সে নিরাশ ও হতাশ হয়ে পড়ে।
Čovjeku ne dosadi da dobro traži, a kada ga zlo zadesi, onda očajava i nadu gubi.
Čovjeku ne dosadi da dobro traži, a kada ga zlo zadesi, onda očajava i nadu gubi.
Neɗɗaŋke on kaaɓataa toragol moƴƴere. Si bone memii mo, ko o taƴotooɗo, jonndiniiɗo.
კაცი არასდროს წყვეტს ლოცვას (ალლაჰისადმი) და სიკეთეს ითხოვს (ამქვეყნად), მაგრამ როდესაც ბოროტება შეემთხვევა, ის სასოწარკვეთილებას მიეცემა (ალაჰის წყალობის მიმართ) და იმედს კარგავს.
Nicht überdrüssig wird der Mensch, um das Gute zu beten, doch wenn ihm Schlechtes widerfährt, dann ist er sehr verzweifelt und verliert alle Hoffnung.
Ο άνθρωπος (ο άπιστος) δεν κουράζεται να ζητά τα καλά αγαθά (από πλούτη κλπ.), αλλά αν τον αγγίξει το κακό, βρίσκεται σε απόγνωση (από το να βρει διέξοδο) και είναι απελπισμένος (ότι δε θα λάβει το έλεος του Αλλάχ).
मनुष्य भलाई माँगने से नहीं थकता और यदि उसे कोई बुराई पहुँच जाए, तो हताश और निराश[18] हो जाता है।
L’uomo non si stanca di implorare il bene, ma, se lo colpisce il male, è disperato e triste.
49. Žmogus (netikintysis) nepavargsta prašyti gero (daiktų iš Allaho), tačiau jei blogis užklumpa jį, tada jis netenka visos vilties ir pasimeta bėdoje.
Namni toltuu (qabeenya, ilmaan, fayyaa) kadhachuu irraa hin hifatu. Yeroo hamtuun (hiyyummaan, dhukkubni) isa tuqe akkaan abdii murataa, mufataa ta’a.
Человек не устает взывать о благе, а если его коснётся зло, то он становится отчаявшимся, потерявшим надежду.
Човеку не досади да тражи добро, а када га задеси зло, онда очајава и губи наду.
Mwanadamu hachoki kuomba dua za heri, na inapompata shari, mara huvunjika moyo mno akakata tamaa sana.
Människan tröttnar aldrig på att be om välgång, men när motgångar slår till sjunker hon ner i hopplöshet och misströstan.
İnsan, iyilik istemekten usanmaz da, kendisine bir kötülük gelince umutsuzluğa düşer, karamsar olur.
بھلائی کے مانگنے سے انسان تھکتا نہیں[1] اور اگر اسے کوئی تکلیف پہنچ جائے تو مایوس اور ناامید ہو جاتا ہے.[2]
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
إِلَيْهِ يُرَدُّ عِلْمُ ٱلسَّاعَةِ وَمَا تَخْرُجُ مِن ثَمَرَٰتٍ مِّنْ أَكْمَامِهَا وَمَا تَحْمِلُ مِنْ أُنثَىٰ وَلَا تَضَعُ إِلَّا بِعِلْمِهِۦ وَيَوْمَ يُنَادِيهِمْ أَيْنَ شُرَكَآءِى قَالُوٓا۟ ءَاذَنَّٰكَ مَا مِنَّا مِن شَهِيدٍ
Easy-read (simplified)ilayhi yuraddu 'ilmu s-saa'ati wamaa takhruju min thamaraatin min akmaamihaa wamaa tahmilu min unthaa walaa tada'u illaa bi'ilmihi wayawma yunaadeehim ayna shurakaa'ee qaaloo aadhannaaka maa minnaa min shaheed
DIN 31635ʾilayhi yuraddu ʿilmu s-sāʿati wamā taḫruǧu min ṯamarātin min ʾakmāmihā wamā taḥmilu min ʾunṯā walā taḍaʿu ʾillā biʿilmihi wayawma yunādīhim ʾayna šurakāʾī qālū ʾāḏannāka mā minnā min šahīdin
To Him is referred the knowledge of the Hour. No fruit emerges from its sheath, and no female conceives or delivers, except with His knowledge. And on the Day when He calls out to them, "Where are My associates?" They will say, "We admit to you, none of us is a witness."
Unto Him is referred (all) knowledge of the Hour. And no fruits burst forth from their sheaths, and no female carrieth or bringeth forth but with His knowledge. And on the day when He calleth unto them: Where are now My partners? they will say: We confess unto Thee, not one of us is a witness (for them)
To Him is referred the knowledge of the Hour: and no fruits come forth from their husks, and no female conceives, or is delivered, save with His knowledge. And the day when He shall call to them, 'Where are the partners ye did join with me
With Him alone is the knowledge of "the Hour." No fruit cometh forth from its coverings, neither doth any female conceive, nor is she delivered, but with His knowledge. And on that day He shall call men to Him, saying, "Where are the companions ye gave me?" They shall say, "We own to thee, there is no one of us can witness for them
Unto Him is reserved the knowledge of the hour of judgment: And no fruit cometh forth from the knops which involve it; neither doth any female conceive in her womb, nor is she delivered of her burden, but with his knowledge. On the day whereon He shall call them to Him, saying, where are my companions which ye ascribed unto Me? They shall answer, we assure Thee there is no witness of this matter among us
وَضَلَّ عَنْهُم مَّا كَانُوا۟ يَدْعُونَ مِن قَبْلُ وَظَنُّوا۟ مَا لَهُم مِّن مَّحِيصٍ
Easy-read (simplified)wadalla 'anhum maa kaanoo yad'oona min qablu wazannoo maa lahum min mahees
DIN 31635waḍalla ʿanhum mā kānū yadʿūna min qablu waẓannū mā lahum min maḥīṣin
The translators word this verse differently
What they used to pray to before will forsake them, and they will realize that they have no escape.
And those to whom they used to cry of old have failed them, and they perceive they have no place of refuge
they shall say, 'We do own to thee there is no witness amongst us!' and that on which they used to call before shall stray away from them, and they shall think there is no escape for them
And what they erst called on shall pass away from them, and they shall perceive that there will be no escape for them
And the idols which they called on before, shall withdraw themselves from them; and they shall perceive that there will be no way to escape
41:49 — the verse above
وَلَئِنْ أَذَقْنَٰهُ رَحْمَةً مِّنَّا مِنۢ بَعْدِ ضَرَّآءَ مَسَّتْهُ لَيَقُولَنَّ هَٰذَا لِى وَمَآ أَظُنُّ ٱلسَّاعَةَ قَآئِمَةً وَلَئِن رُّجِعْتُ إِلَىٰ رَبِّىٓ إِنَّ لِى عِندَهُۥ لَلْحُسْنَىٰ فَلَنُنَبِّئَنَّ ٱلَّذِينَ كَفَرُوا۟ بِمَا عَمِلُوا۟ وَلَنُذِيقَنَّهُم مِّنْ عَذَابٍ غَلِيظٍ
Easy-read (simplified)wala'in adhaqnaahu rahmatan minnaa min ba'di darraa'a massathu layaqoolanna haadhaa lee wamaa azunnu s-saa'ata qaa'imatan wala'in ruji'tu ilaa rabbee inna lee 'indahu lalhusnaa falanunabbi'anna lladheena kafaroo bimaa 'amiloo walanudheeqannahum min 'adhaabin ghaleez
DIN 31635walaʾin ʾaḏaqnāhu raḥmatan minnā min baʿdi ḍarrāʾa massathu layaqūlanna hāḏā lī wamā ʾaẓunnu s-sāʿata qāʾimatan walaʾin ruǧiʿtu ʾilā rabbī ʾinna lī ʿindahu lalḥusnā falanunabbiʾanna llaḏīna kafarū bimā ʿamilū walanuḏīqannahum min ʿaḏābin ġalīẓin
And when We let him taste a mercy from Us, after the adversity that had afflicted him, he will say, "This is mine, and I do not think that the Hour is coming; and even if I am returned to my Lord, I will have the very best with Him." We will inform those who disbelieve of what they did, and We will make them taste an awful punishment.
And verily, if We cause him to taste mercy after some hurt that hath touched him, he will say: This is my own; and I deem not that the Hour will ever rise, and if I am brought back to my Lord, I surely shall be better off with Him - But We verily shall tell those who disbelieve (all) that they did, and We verily shall make them taste hard punishment
But if we make him taste mercy from us after distress has touched him he will surely say, 'This is for me, and I do not think the Hour is imminent; and if I be brought back to my Lord, verily, I shall surely have good with Him;' but we will inform those who misbelieve of what they have done, and we will surely make them taste wretched torment
And if we cause him to taste our mercy after affliction hath touched him, he is sure to say, "This is my due: and I take no thought of the Hour of Resurrection: and if I be brought back to my Lord, I shall indeed attain with Him my highest good." But we will then certainly declare their doings to the Infidels, and cause them to taste a stern punishment
And if We cause him to taste mercy from Us, after affliction hath touched him, he surely saith, this is due to me on account of my deserts: I do not think the hour of judgment will ever come; and if I be brought before my Lord, I shall surely attain, with Him, the most excellent condition. But We will then declare unto those who shall not have believed, that which they have wrought; and We will surely cause them to taste a most severe punishment
وَإِذَآ أَنْعَمْنَا عَلَى ٱلْإِنسَٰنِ أَعْرَضَ وَنَـَٔا بِجَانِبِهِۦ وَإِذَا مَسَّهُ ٱلشَّرُّ فَذُو دُعَآءٍ عَرِيضٍ
Easy-read (simplified)wa'idhaa an'amnaa 'alaa l-'insaani a'rada wana'aa bijaanibihi wa'idhaa massahu sh-sharru fadhoo du'aa'in 'areed
DIN 31635waʾiḏā ʾanʿamnā ʿalā l-ʾinsāni ʾaʿraḍa wanaʾā biǧānibihi waʾiḏā massahu š-šarru faḏū duʿāʾin ʿarīḍin
The translators word this verse differently
When We provide comfort for the human being, he withdraws and distances himself; but when adversity befalls him, he starts lengthy prayers.
When We show favour unto man, he withdraweth and turneth aside, but when ill toucheth him then he aboundeth in prayer
And when we have been gracious to man, he turns away and goes aside; but when evil touches him he is one of copious prayer
When we are gracious to man, he withdraweth and turneth him aside: but when evil toucheth him, he is a man of long prayers
When We confer favours on man, he turneth aside, and departeth without returning thanks: But when evil toucheth him, he is frequent at prayer
EditionTanzil Qur'an text (Uthmani) ·Uthmani, Version 1.1·Tanzil Project ·Creative Commons Attribution 3.0·retrieved 24 Aug 2026
لَّا يَسْأَمُ الْإِنسَانُ مِن دُعَاءِ الْخَيْرِ وَإِن مَّسَّهُ الشَّرُّ فَيَئُوسٌ قَنُوطٌ
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 — 0.69 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/