Tafsir of Maryam 19:21

"He said, 'Thus said your Lord: It is easy for Me.'"

The discussion concerning whether this is analogous to what preceded it in the story of Zakariya (peace be upon him) is well-known. In al-Kashshaf, it is noted that not all the interpretations mentioned by al-Zamakhshari there apply here. This is because the first "He said" contains a pronoun referring to the Messenger [Jibril] speaking to her. If "Thus" is linked to the second "said," the meaning would be: "The Messenger said, 'Your Lord said, "Thus—"' then he explained it by saying, 'It is easy for Me.'" Or, the meaning is: "Like that astonishing statement you heard and which I promised you, your Lord has said," with the inclusion of the kaf (preposition 'like'). Then, he begins a new sentence: "It is easy for Me." A verb of saying must be implied here, for the one addressing her is Jibril (peace be upon him), and the phrase "It is easy for Me" is the speech of the Truth, Exalted is His Majesty, which Jibril narrates to her.

If it is linked to the first [interpretation], the meaning is: "The matter is thus," as an affirmation for her, or "Just as I promised," as a verification of it. Then, he begins a new sentence: "Your Lord said, 'It is easy for Me,'" to remove the sense of impossibility or to confirm the realization of the event. It is not far-fetched to consider "Your Lord said" in this interpretation as an explanation, and "Thus" as an ambiguous term. I do not see the point reported from Ibn al-Munir there as having any bearing here.

"And We will make him a sign for the people" — this is a cause for an omitted effect, meaning: "We will make [the granting of the boy] a sign and a proof for all people, or for the believers—according to what is narrated from Ibn Abbas—so that they may infer from it the perfection of Our power. And [a] mercy" — a great mercy originating from Us upon them, through whose guidance they may be led and by whose instruction they may be directed. We did that for this purpose.

It is permissible that this is conjoined to another omitted cause, meaning: "We will manifest through him the greatness of Our power, and We will make him a sign, etc." It is stated in al-Kashshaf that such instances allow for both interpretations, and each is preferred according to the context. Deleting the [original] effect here is more likely, for if another cause were assumed, there would still be an inevitable need for an omitted effect, and there is nothing preceding it that is suitable; thus, that would be an unnecessary extension of discourse. This sentence—the cause and its counterpart—is conjoined to His saying, "It is easy for Me."

The choice of the nominal sentence in the first instance indicates the permanence of ease and removes the sense of impossibility. The second [instance] is a verbal sentence, indicating that He, Exalted is He, brought him into existence because he is a sign and a specific mercy, not for any other conflicting purpose, intending thereby the renewal [of the act] due to the renewal of existence. There is a manifest majesty in moving from the sense of impossibility to the sense of praise.

It cannot be objected that if a cause were estimated—such as "to manifest"—it could be linked to what "It is easy for Me" implies without needing to omit anything, thus making the claim of an "inevitable need for an omitted effect" invalid. This is because the implication therein is apparent. Regarding the conjunction mentioned, some have disagreed, making the waw (and) in the first instance parenthetical. Some have said that "And We will make him," given the reading "to grant" (li-yahab), is conjoined to it by way of shifting from the third person to the first person. It is also permissible to conjoin it to "to grant" (li-ahab) according to the reading of most of the seven [qira'at], though this conjunction is clearly remote in both readings.

"And it was a matter ordained" — decreed, firmly settled, which Our eternal decree has attached to, or [it was] measured and inscribed in the Preserved Tablet; there is no escaping it for you. Or, it was a matter worthy—by the requirement of wisdom and grace—to be enacted, as it contains profound wisdom. This sentence is a concluding tag, either for the entire discourse or for the latter part of it.