from them—exalted and majestic is He—concerning the most exalted matter to which testimony can be borne. He made them a proof against whoever denies this testimony, just as evidence is adduced against one who denies the truth. Through the messengers, the proof has been established against creation; these people are the messengers’ deputies and successors in establishing Allah’s proofs against His servants.

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The testimony of those endowed with knowledge has been interpreted as affirmation, and also as clarification and disclosure. The correct understanding is that it encompasses both: their testimony involves affirming, disclosing and making known. They are Allah’s witnesses over mankind on the Day of Resurrection. Allah Most High says:

2:142 “Thus We have made you a just community, so that you may be witnesses over mankind and the Messenger may be a witness over you.”

And He Most High says:

22:78 “He named you Muslims before and in this Quran, so that the Messenger may be a witness over you and you may be witnesses over mankind.”

He thus declares that He has made them upright and excellent, and that He honoured them with mention before bringing them into existence, for He knew beforehand that He would appoint them as witnesses to testify concerning the nations on the Day of Resurrection. Whoever does not uphold this testimony through knowledge and action, understanding and affirmation, calling others to it, teaching and guidance, is not among Allah’s witnesses. Allah is the One whose help is sought.

[Surah Āl ‘Imrān (3): verse 19]

“Indeed, the religion with Allah is Islam. Those who were given the Scripture did not differ until after knowledge had come to them, out of mutual envy. Whoever disbelieves in Allah’s signs—Allah is indeed swift in reckoning.” (19)

The commentators differed over whether this is an independent statement or falls within the scope of the testimony, thus forming part of what is testified to.

This disagreement rests on the two readings, inna and anna. Most reciters read inna, treating it as the beginning of an independent statement. Al-Kisā’ī alone read anna.

The preferable reading is inna, because the preceding statement is already complete. The second sentence therefore establishes and reinforces the meaning of what precedes it. This affirms the point more emphatically and conveys praise and commendation more fully. Hence, reading inna rather than anna in His words:

52:28 “Indeed, we used to call upon Him before. Indeed, He is the Most Kind, the Most Merciful.”

is preferable. Likewise, the reading inna in the pilgrim’s words, “Here I am at Your service!