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Surah Al-Ikhlas (Revealed in Madina), Ayat Number: 4 PDF Print E-mail
Saturday, 04 September 2010 17:34
112:1
112:1
Transliteration
Qul huwa Allahu ahad
Sahih International
Say, "He is Allah , [who is] One,
Muhsin Khan
Say (O Muhammad (Peace be upon him)): "He is Allah, (the) One.
Yusuf Ali
Say: He is Allah, the One and Only;
Dr. Ghali
Say, "He is Allah, The Only One,
Tafsir al-Jalalayn
Say: ‘He is God, One (All?hu is the predicate of huwa, ‘He is’, and ahadun is its substitution or a second predicate).
112:2
112:2
Transliteration
Allahu assamad
Sahih International
Allah , the Eternal Refuge.
Muhsin Khan
"Allah-us-Samad (The Self-Sufficient Master, Whom all creatures need, He neither eats nor drinks).
Yusuf Ali
Allah, the Eternal, Absolute;
Dr. Ghali
Allah, The Everlasting Sovereign (The Arabic word is sometimes taken to mean all that is mentioned in verses 3 and 4).
Tafsir al-Jalalayn
God, the Self-Sufficient, Besought of all (All?hu’l-samad constitute a subject and a predicate) [al-samad means] the One Who is always sought at times of need,
112:3
112:3
Transliteration
Lam yalid walam yoolad
Sahih International
He neither begets nor is born,
Muhsin Khan
"He begets not, nor was He begotten;
Yusuf Ali
He begetteth not, nor is He begotten;
Dr. Ghali
He has not begotten and has not been begotten,
Tafsir al-Jalalayn
He neither begot, for no likeness of Him can exist, nor was begotten, since createdness is precluded in His case.
112:4
112:4
Transliteration
Walam yakun lahu kufuwan ahad
Sahih International
Nor is there to Him any equivalent."
Muhsin Khan
"And there is none co-equal or comparable unto Him."
Yusuf Ali
And there is none like unto Him.
Dr. Ghali
And to Him none could be co-equal."
Tafsir al-Jalalayn
Nor is there anyone equal to Him’, neither match nor comparison (lahu, ‘to Him’, is semantically connected to kufuwan, ‘equal’, but precedes it because it is the object of the intended negation; ahadun, ‘anyone’, which is the subject of yakun, ‘is there’, has been placed after the predicate of the latter [kufuwan, ‘equal’] in order to retain the harmony of the end-rhyme [of the verses]).
 

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