بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ قُلْ هُوَ ٱللَّهُ أَحَدٌ
Qul huwal laahu ahad
Say, "He is Allah, [who is] One,
کہو کہ وہ (ذات پاک جس کا نام) الله (ہے) ایک ہے
Tafsir al-Jalalayn
Say ‘He is God One Allāhu is the predicate of huwa ‘He is’ and ahadun is its substitution or a second predicate.
ٱللَّهُ ٱلصَّمَدُ
Allah hus-samad
Allah, the Eternal Refuge.
معبود برحق جو بےنیاز ہے
Tafsir al-Jalalayn
God the Self-Sufficient Besought of all Allāhu’l-samad constitute a subject and a predicate al-samad means the One Who is always sought at times of need
لَمْ يَلِدْ وَلَمْ يُولَدْ
Lam yalid wa lam yoolad
He neither begets nor is born,
نہ کسی کا باپ ہے اور نہ کسی کا بیٹا
Tafsir al-Jalalayn
He neither begot for no likeness of Him can exist nor was begotten since createdness is precluded in His case.
وَلَمْ يَكُن لَّهُۥ كُفُوًا أَحَدٌۢ
Wa lam yakul-lahu kufuwan ahad
Nor is there to Him any equivalent."
اور کوئی اس کا ہمسر نہیں
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.