Commentary on Tafsir al-Jalalayn: ((Innam)) meaning these, based on the context of what follows: ((Kanu idha qila lahum la ilaha illa Allahu yastakbirun)).

meaning these, based on the context of what follows meaning these, i.e., the followers and those followed. When it was said to them, "There is no god but Allah," who is the one saying it? The one saying it is the messengers, as evidenced by His saying: And perhaps we choose the general meaning, meaning if the messengers or others, even non-messengers, said it to them, it might be valid for them to say, "There is no god but Allah," but they respond with this false answer. And his saying: This phrase is the word of tawhid (the oneness of Allah) to which all the messengers called. Allah the Exalted said: And its grammatical parsing is that we say: "La" is a negator of the genus, "Ilaha" is its name, and its predicate is omitted, estimated to be "Haqq" (truth). "Illa" is a particle of exception, and "Allahu" is a substitute, or the Glorious Name is a substitute for the omitted predicate.
And his saying, "La ilaha illa Allah," means the one who is worshipped. The one who is worshipped is the one who is worshipped with love and reverence, whom the hearts adore, incline toward, and become humble before. "Ilaha" means this form is a fa'il (active participle) used as a maf'ul (passive participle), which occurs frequently in the Arabic language, such as "al-ghiras" (the planted one) and "al-bina" (the built one) and "al-firash" (the spread one), meaning "al-maghrus" (the planted one), "al-mabni" (the built one), and "al-mafrush" (the spread one).
And his saying, "La ilaha illa Allah," "Allah" is a proper name for the Sacred Essence, and no other is called by it. It is the origin of the names, and for this reason, the names of Allah the Exalted usually follow it, and it does not follow others except rarely. The most common case is that all the names come as attributes for Allah: "Alhamdulillah" (Praise be to Allah), "Rabb al-'alamin" (Lord of the worlds), "Al-Rahman" (The Most Merciful), "Al-Rahim" (The Bestower of Mercy), "Malik yawm al-din" (Master of the Day of Judgment), "Bismillah al-Rahman al-Rahim" (In the name of Allah, the Most Merciful, the Bestower of Mercy). And sometimes it follows them, as in His saying: Here, this great word, "Allah," came following what preceded it. Where is the answer to "idha" (when)? The answer to "idha" is "yastakbirun" (they are arrogant). But someone might ask: Why was it not made subjunctive? How did you make it the answer to "idha" without making it subjunctive, even though it is a present tense verb? The answer is that "idha" is a conditional particle that does not require the subjunctive. His saying: means they are arrogant in pride and glory, and they consider themselves too great to be told, "There is no god but Allah," and they disdain it, meaning the saying of this word, because they consider themselves in their own selves to be greater and more exalted. And for this reason, he said: meaning they are arrogant about saying it, so they do not say it, and they are arrogant about the one who said it, so they do not respond to him. So their arrogance, may Allah protect us from it, is from two aspects: the first is arrogance about saying this word, and the second is arrogance about responding to the one who called them to it.