قُلْ أَيُّ شَيْءٍ أَكْبَرُ شَهَادَةً قُلِ اللَّهُ شَهِيدٌ بَيْنِي وَبَيْنَكُمْ وَأُوحِيَ إِلَيَّ هَذَا الْقُرْآنُ لِأُنْذِرَكُمْ بِهِ وَمَنْ بَلَغَ أَئِنَّكُمْ لَتَشْهَدُونَ أَنَّ مَعَ اللَّهِ آلِهَةً أُخْرَى قُلْ لَا أَشْهَدُ قُلْ إِنَّمَا هُوَ إِلَهٌ وَاحِدٌ وَإِنَّنِي بَرِيءٌ مِمَّا تُشْرِكُونَ ﴿۱۹﴾ الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمُ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ فَهُمْ لَا يُؤْمِنُونَ ﴿۲۰﴾

﴾19﴿ Qul ayyu shai'in akbaru shahaadatan qulil laahu shaheedum bainee wa bainakum; wa oohiya ilaiya haazal Qur'aanu li unzirakum bihee wa man balagh; a'innakum latashhadoona anna ma'al laahi aalihatan ukhraa; qul laaa ashhad; qul innamaa Huwa Ilaahunw Waahidunw wa innanee baree'um mimmaa tushrikoon
﴾20﴿ Allazeena aatainaa humul Kitaaba ya'rifoonahoo kamaa ya'rifoona abnaaa'ahum; allazeena khasirooo anfusahum fahum laa yu'minoon

﴾19﴿ Say: What is greater about the testimony? Say, Allah, the Most High, is witness between you and me, and this Qur'an was revealed to me until I scare you with it, And him also whom the Qur'an reaches. Do you agree that there is another deserving of worship with Allah the Exalted, Say, I do not agree. Say, He certainly deserves to be worshiped the only one, and I certainly keep myself clean from what you associate with him
﴾20﴿ Those whom we have given the book know (honesty) this Prophet, may Allah bless him and grant him peace (in monotheism), as they know their own sons, Those who put themselv in lose, So they do not believe

[19] This is also a method of teaching. It is the answer to a question: “You have presented no proof to us for your Tawhid (Oneness of Allah) and your truthfulness.”
The answer is given that the greatest witness to this statement is Allah, the Exalted, and that the Qur’an has been revealed for this very purpose.
(Qulillāh) – From this, some have argued that the term shay’ (thing) can be applied to Allah. However, the correct view is that such an attribution to Allah, the Exalted, is not explicitly established through transmitted texts (Qur’an and Hadith),
and relying solely on logical reasoning is not sufficient for such a matter.
(Shahīdun baynī) – Allah’s testimony is to affirm Tawhid and disavowal of shirk.
(Wa ūḥiya ilayya hādhā al-Qur’ān) – indicates that Allah’s testimony is found in the Qur’an.
(Li’undhirakum) – the benefit of the Qur’an’s revelation for the deniers is warning, which is why glad tidings are not mentioned here.
(Wa man balagh) – makes it clear that the Messenger of Allah (May Allah bless him and give him peace) is a Messenger until the Day of Judgment, because whoever the Qur’an reaches, this Prophet (May Allah bless him and give him peace) is their warner.
This is evidence that all who are present at the time of the Qur’an’s revelation and those who come after are addressed by its rulings.
And this is a proof for the finality of Prophethood with the Prophet (May Allah bless him and give him peace).
(A’innakum latashhadūn) – is a rhetorical question meant to rebuke.
(Qul innamā huwa ilāhun wāḥid) – in the first part is Tawhid, and in the second part is disavowal of shirk.
And in this verse, the conclusion of Tawhid is supported by the previous proofs.
[20] After the testimony of Allah, the Exalted, the testimony of the scholars is mentioned. This is transmitted evidence from those who accepted the previous scriptures.
(Ātaynāhum al-kitāb) – this phrase refers to the righteous People of the Book.
(Yaʿrifūnah) – the pronoun refers to Muhammad (May Allah bless him and give him peace), with all his attributes; or, according to As-Sam‘ani, it refers to the Qur’an; or, according to Ibn Kathir, it refers to what the Prophet (May Allah bless him and give him peace) has brought.
(Alladhīna khasirū) – in verse (12), it referred to those who denied the Resurrection, but here it refers to those who deny the Messenger and the Qur’an.