Al-An'am (The Cattle): Verse 19

Issues in the Verse:

This verse indicates that the greatest and most significant testimony is that of Allah, the Exalted. However, the verse does not explicitly state what this testimony confirms. We can interpret this in two ways:

1. Confirmation of the Prophethood of Muhammad (PBUH): It is narrated from Ibn Abbas that the leaders of Mecca demanded a witness for the Prophet's prophethood, saying, "Allah has not chosen anyone but you as a messenger, and we see no one believing you. We asked the Jews and Christians about you, and they claimed they have no mention of you regarding prophethood. Show us who testifies for you!" In response, Allah revealed this verse: "Say, 'What thing is greatest in testimony?'" The greatest testimony is that of Allah. If they admit this, then say: "Allah testifies for me concerning my prophethood because He revealed this Quran to me, and this Quran is miraculous. You, the eloquent and masters of rhetoric, are incapable of producing its like. Since it is miraculous, Allah manifesting it according to my claim is a testimony from Allah that I am truthful in my claim." In summary, they asked for an acceptable witness to his prophethood. Allah clarified that the greatest testimony belongs to Him, and He has testified for the Prophet, as implied by: "Say: 'What thing is greatest in testimony?' Say: 'Allah is witness.'" This is a clear affirmation.

2. Confirmation of the Oneness of Allah (Tawhid): This interpretation requires a preliminary discussion on the types of matters that can be proven:
   • Some matters cannot be proven by transmitted evidence (Naqli/Sam'i), as the validity of the transmission itself depends on their truth (to avoid circular reasoning).
   • Some matters cannot be proven by reason (Aqli), specifically those whose existence or non-existence is equally possible rationally. Proof for these requires transmitted evidence.
   • Some matters can be proven by both reason and transmission, namely any rational matter whose knowledge is not dependent on prior knowledge.

If we accept this framework, then the statement: "Say: 'Allah is witness between me and you'" is used to establish Oneness (Tawhid) and the rejection of partners, rivals, equals, or likenesses to Allah. Then, "Say: 'What thing is greatest in testimony?' Say: 'Allah is witness'" means that affirming Monotheism is the necessary truth, while affirming polytheism is false and rejected.

It is reported that the Jahmiyyah sect denied that Allah could be called a Shay' (thing). The majority, however, do not dispute that He is an existing essence or reality; their dispute is merely over the terminology.

The majority use this verse to argue for calling Allah a Shay': The question is, "What thing is greatest in testimony?" The answer given is, "Allah." If the answer were not of the same category as the question, it would be incorrect. For example, if asked, "Which person is the most truthful?" and the answer was "Gabriel," it would be wrong because Gabriel is not a person. Similarly, answering "Allah" to the question about the "greatest thing" implies Allah is a thing.

Objection: The statement "Allah is witness between me and you" is a complete, self-sufficient sentence, independent of the preceding phrase. "Allah" is the subject, and "is witness between me and you" is the predicate.

Response (Two points):

1. The phrase "What thing is greatest in testimony?" is undoubtedly a question requiring an answer, whether explicit or implied. If we assume the answer is implied, this contradicts the evidence (as the answer is explicitly stated later). Even if implied, the implied answer must be indicated by what is mentioned. The appropriate answer to "What thing is greatest in testimony?" is "It is Allah," followed by the statement, "Allah is witness between me and you." Under this structure, the verse still supports calling Allah a Shay'.

2. Another proof is the verse: {Everything will perish except His Face} (Al-Qasas: 88). The meaning of "His Face" is His Essence. This verse implies that Allah excluded His own Essence from the category of "Everything" (Kull Shay'). The excluded item must be included in the category from which it is excluded, thus proving that Allah can be called a Shay'.

*Jahmiyyah Arguments Against Calling Allah a Shay':*

1. {There is nothing like unto Him} (Ash-Shura: 11). This means "There is no thing like unto Him." Since the likeness of every thing is like its own likeness, this explicitly states Allah cannot be called a Shay'. (The argument that the 'Kaf' in Laysa ka-mithlihi is superfluous is rejected, as making a part of the Quran useless is inappropriate unless absolutely necessary.)

2. {Allah is the Creator of everything} (Ar-Ra'd: 16). If Allah were called a Shay', it would imply He created Himself, which is impossible. (The counter-argument that this is a general statement subject to exception is rejected because an exception involving the greatest and most noble entity—Allah Himself—would be a rare, negligible case, treated as non-existent. Applying the general term 'everything' while excluding the most significant entity would be outright falsehood, not mere specification.)

3. {And to Allah belong the best names, so invoke Him by them} (Al-A'raf: 180). A name is good only if its named entity possesses perfection. The word Shay' is the most general term, encompassing the best and the worst things. If named by it, the named entity would not necessarily possess a quality of perfection or majesty. Therefore, invoking Allah by this name is impermissible, as it is not among the Asma' al-Husna (Best Names).

4. The term Shay' applies to non-existent things. For example: {And do not say concerning anything that you will do that tomorrow} (Al-Kahf: 23). The thing to be done tomorrow is non-existent now, yet it is called a Shay'. If the term Shay' applies to the non-existent, then calling Allah a Shay' conveys no specific attribute distinguishing His Essence, nor does it confirm His existence; it becomes a meaningless word (absurdity) when applied to Him.

Rebuttal to the Jahmiyyah Arguments: When the evidence conflicts, we state: The word Shay' is the most general of terms. If the specific (i.e., being an existing reality/essence) is true, the general must also be true. Since it is established that He is an existing essence and reality, it must be true that He is a Shay'. This is what was sought. (And Allah knows best.)

Regarding the phrase: "Say: 'What thing is greatest in testimony?' Say: 'Allah is witness between me and you, and this Quran has been revealed to me that I may warn you thereby, and whomever it reaches.'"

This means Allah revealed the Quran to warn the addressees (the people of Mecca) and "whomever it reaches"—meaning every Arab and non-Arab, or perhaps all mankind, or even until the Day of Judgment. Sa'id ibn Jubayr said it means whoever the Quran reaches. Under this interpretation, there is an implied element: "And this Quran has been revealed to me that I may warn you thereby, and warn whomever this Quran reaches." The pronoun referring back to the object of warning is omitted because the context implies it, similar to saying, "The one you saw is Zayd, and the one you struck is Amr."

Another interpretation of {and whomever it reaches} is: and whoever reaches puberty (ihtalam and reaches the age of accountability). In this case, omitting the implied object is not necessary. However, the majority favor the first interpretation.

Regarding: "Say: 'What thing is greatest in testimony?' Say: 'Allah is witness between me and you, and this Quran has been revealed to me that I may warn you thereby, and whomever it reaches. Do you indeed testify...'"

First Point (Recitation): Ibn Kathir recited the final word as A-innakum (with a hamza and a light ya sound without madd). Abu Amr and Qalun from Nafi' recited it similarly, but with madd. The rest recited it with two hamzas without madd.

Second Point (Meaning): This is an interrogative statement used for denial and rejection. Al-Farra' stated that the feminine form was not used (i.e., A-inna-kunna) because "gods" (ālihat) is plural, and plurals can take feminine agreement, as seen in: "And to Allah belong the best names" (Al-A'raf: 180) and "What then is the state of the former generations?" (Taha: 51), where the masculine form was used for plurals, and all are correct.

This statement mandates Tawhid (Monotheism) and disavowal of Shirk (polytheism) in three ways:

1. {Say: I do not testify}: Meaning, I do not testify to what you mention regarding the affirmation of partners.
2. {Say: He is only one God}: The word Innama (only/indeed) implies restriction (Husr). The word Wāhid (One) explicitly affirms Monotheism and negates partners.
3. {and indeed, I am innocent of what you associate [with Him]}: This is an explicit declaration of disavowal regarding the affirmation of partners.

Thus, this verse clearly mandates Tawhid using the strongest means of explanation and the highest degree of emphasis. Scholars state that it is recommended for a new Muslim to utter the two testimonies and disavow every religion other than Islam. Imam Ash-Shafi'i deemed it recommended to join the disavowal with the testimony due to the sequence: affirming Tawhid followed by {and indeed, I am innocent of what you associate [with Him]}.

Verse 20: