Aasim and Ibn Aamir read 'the saying of truth' with the accusative case. And from Ibn Mas'ud: he said 'the truth', and said 'Allah' - and from Al-Hasan: 'the saying of truth', with the qaf pronounced as a dhamma. Likewise, in Al-An'am, His saying 'the saying is the truth', and the words 'saying', 'said', and 'saying' are all of one meaning, like 'rahb', 'rahb', and 'rahb'. Its elevation is as a news after news, or a substitution, or a news of a deleted subject. As for its accusative case, it is for praise if it is interpreted as the word of Allah, and as a confirmed source for the content of the sentence if the saying of steadfastness and truth is intended, like saying: he is truly a servant of Allah. And the truth, not falsehood. It was said about 'Isa: 'the word of Allah' and 'the saying of truth' because he was born only by the word of Allah alone, which is His saying 'Be' without the intermediary of a father, naming the cause by the name of the cause, just as grass is named by the sky, and fat by the call. It is also possible that if 'the saying of truth' is intended to refer to 'Isa, then 'the truth' could be the name of Allah, glorified and exalted is He, and it could mean steadfastness and truth, supported by His saying 'in which they doubt', meaning His command is certain truth and they are in doubt about it. 'Yamtaroon' means they doubt. And 'al-mirya' means doubt. Or 'yatamaroon' means they dispute. The Jews said: 'a lying magician', and the Christians said: 'the son of Allah and the third of three.' And Ali ibn Abi Talib, may Allah be pleased with him, read: 'You doubt', addressing them. And from Ubayy ibn Ka'b: 'the saying of truth in which the people were doubting.'