أَمْ يَقُولُونَ شَاعِرٌ نَّتَرَبَّصُ بِهِۦ رَيْبَ ٱلْمَنُونِ
Easy-read (simplified)am yaqooloona shaa'irun natarabbasu bihi rayba l-manoon
DIN 31635ʾam yaqūlūna šāʿirun natarabbaṣu bihi rayba l-manūni
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.
Or do they say, "A poet-we await for him a calamity of time"?
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
Or say they: (he is) a poet, (one) for whom we may expect the accident of time
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
Will they say, 'A poet; we wait for him the sad accidents of fate
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
Will they say, "A poet! let us await some adverse turn of his fortune
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
Do they say, he is a poet: We wait, concerning him, some adverse turn of fortune
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 mos thonë ata: "Ai është poet, të presim derisa ta marrë vdekja"?!
নাকি তারা বলে, ‘সে (মুহাম্মাদ) একজন কবি? আমরা তার মৃত্যুর প্রতীক্ষা করছি।’
Zar oni da govore: “Pjesnik je, sačekat ćemo dok potresen nedaćama ne umre.”
Zar oni da govore: “Pjesnik je, sačekat ćemo dok potresen nedaćama ne umre.”
Kaa ɓe mb'ay won'de : "Ko jimoowo ! Min habbitani mo tan jikke maayde".
ან ისინი ამბობენ (შენზე, ო, მოციქულო): «(დიახ, ის მხოლოდ) პოეტია – მოვიცადოთ მისი ბედის ცვლილებას [როდესაც მოკვდება და დავისვენებთ მისგან]».
Oder sagen sie etwa: „Ein Dichter, gegen den wir die (tödlichen Unglücks)fälle der Zeit abwarten“?
Ή λένε (οι άπιστοι): «(Ο Μωχάμμαντ) είναι ένας ποιητής, για τον οποίο περιμένουμε να του έρθει ο θάνατος ή κάποιο ατύχημα (και έτσι να ξεφορτωθούμε το κάλεσμά του)»;
या वे कहते है कि यह एक कवि है जिसपर हम ज़माने की घटनाओं का इंतज़ार करते हैं?[9]
Oppure dicono: «È poeta: aspettiamo il suo infausto destino».
30. Ar jie sako: „(Muchammedas ﷺ) yra poetas! Mes laukiame kol jį ištiks neganda!“?
Moo “Weellisaadha; dhufuu du’aa isa irratti eegna” jedhanii?
Или же они говорят: «Поэт! Подождём, пока его не постигнет неизбежный конец!»
Зар они да говоре: „Песник је, сачекаћемо док не умре потресен невољама.“
Au wanasema: Huyu ni mtunga mashairi, tunamtarajia kupatilizwa na dahari.
Eller säger de: ”Han är bara en poet som vi väntar på ska gå bort”?
Yoksa; o, bir şairdir, zaman (içinde) başına sıkıntılar ve ölümün gelmesini bekliyoruz mu diyorlar?
کیا کافر یوں کہتے ہیں کہ یہ شاعر ہے ہم اس پر زمانے کے حوادث (یعنی موت) کا انتظار کر رہے 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
إِنَّا كُنَّا مِن قَبْلُ نَدْعُوهُ إِنَّهُۥ هُوَ ٱلْبَرُّ ٱلرَّحِيمُ
Easy-read (simplified)innaa kunnaa min qablu nad'oohu innahu huwa l-barru r-raheem
DIN 31635ʾinnā kunnā min qablu nadʿūhu ʾinnahu huwa l-barru r-raḥīmu
Before this, we used to pray to Him. He is the Good, the Compassionate."
Lo! we used to pray unto Him of old. Lo! He is the Benign, the Merciful
Verily, we used to call on Him before; verily, He is the righteous, the compassionate
For, heretofore we called upon Him - and He is the Beneficent, the Merciful
For we called on him heretofore; and he is the beneficent, the merciful
فَذَكِّرْ فَمَآ أَنتَ بِنِعْمَتِ رَبِّكَ بِكَاهِنٍ وَلَا مَجْنُونٍ
Easy-read (simplified)fadhakkir famaa anta bini'mati rabbika bikaahinin walaa majnoon
DIN 31635faḏakkir famā ʾanta biniʿmati rabbika bikāhinin walā maǧnūnin
So remind. By the grace of your Lord, you are neither a soothsayer, nor a madman.
Therefor warn (men, O Muhammad). By the grace of Allah thou art neither soothsayer nor madman
Wherefore do thou remind them: for thou art, by the favour of thy Lord, neither a soothsayer nor mad
Warn thou, then. For thou by the favour of thy Lord art neither soothsayer nor possessed
Wherefore do thou, O prophet, admonish thy people. Thou art not, by the grace of thy Lord, a soothsayer, or a madman
52:30 — the verse above
قُلْ تَرَبَّصُوا۟ فَإِنِّى مَعَكُم مِّنَ ٱلْمُتَرَبِّصِينَ
Easy-read (simplified)qul tarabbasoo fa'innee ma'akum mina l-mutarabbiseen
DIN 31635qul tarabbaṣū faʾinnī maʿakum mina l-mutarabbiṣīna
The translators word this verse differently
Say, "Go on waiting; I will be waiting with you."
Say (unto them): Except (your fill)! Lo! I am with you among the expectant
Say, 'Wait ye then; for I too am of those who wait
SAY, wait ye, and in sooth I too will wait with you
Say, wait ye my ruin: Verily I wait, with you, the time of your destruction
أَمْ تَأْمُرُهُمْ أَحْلَٰمُهُم بِهَٰذَآ أَمْ هُمْ قَوْمٌ طَاغُونَ
Easy-read (simplified)am ta'muruhum ahlaamuhum bihaadhaa am hum qawmun taaghoon
DIN 31635ʾam taʾmuruhum ʾaḥlāmuhum bihāḏā ʾam hum qawmun ṭāġūna
Or is it that their dreams compel them to this? Or are they aggressive people?
Do their minds command them to do this, or are they an outrageous folk
Do their dreams bid them this? or are they an outrageous people
Is it their dreams which inspire them with this? or is it that they are a perverse people
Do their mature understandings bid them say this; or are they people who perversely transgress
EditionTanzil Qur'an text (Uthmani) ·Uthmani, Version 1.1·Tanzil Project ·Creative Commons Attribution 3.0·retrieved 24 Aug 2026
أَمْ يَقُولُونَ شَاعِرٌ نَّتَرَبَّصُ بِهِ رَيْبَ الْمَنُونِ
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
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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.
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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.
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/