Tafsir of Maryam 19:41

"And mention" is a conjunction linked to "warn them" according to Abu al-Su'ud, while others say it is linked to the previous "mention." Perhaps the latter is more apparent. "In the Book" means this Surah or the Quran. "Ibrahim" means: recite his story to the people, similar to the Almighty’s saying: "And recite to them the news of Ibrahim." If it is said that the one who mentions it in the Book is Allah, the Exalted, as stated in al-Kashshaf, the response is that the Prophet—peace and blessings be upon him—because he is the one speaking on behalf of Allah, the Exalted, and the announcer of His commands and prohibitions, and the greatest manifestation and place of reflection for His attributes, it is as if he is the one mentioning in the Book what his Lord, the Majestic and Exalted, mentioned.

The relevance of this verse to the one preceding it is that it contains the error of those who attribute divinity to inanimate objects, just as the preceding verse contains what points to the error of those who attributed it to living beings. Although both groups share in error, the latter group is more astray. It is said, regarding the first interpretation of the conjunction, that the meaning is: "Warn them of that, and mention to them the story of Ibrahim, peace be upon him, for they claim affiliation with him." Perhaps, by listening to his story, they will refrain from the abominations they are currently engaged in.

"Indeed, he was a Siddiq" (truthful/sincere), meaning he was constant in truthfulness and never lied at all.

"A Prophet." Allah, the Exalted, chose him for prophethood. This is a second predicate for "was," qualifying the first and specifying it; meaning he combined both qualities. Perhaps this order is for the sake of hyperbole in guarding against the illusion that Siddiqiyyah (truthfulness) is exclusive to prophethood; for every prophet is a Siddiq. It is said: The Siddiq is one who is truthful in his speech and belief and validates his truthfulness through his actions. In al-Kashshaf, it is stated that Siddiq is a structure of hyperbole, and the intended meaning is the extremity of his truthfulness and the abundance of what he believed regarding the unseen matters of Allah, His signs, His Books, and His Messengers. The weight and prevalence in this belief were for the Books and the Messengers; meaning he was a believer in all the prophets and their Books, and he was a prophet himself, like the Almighty’s saying: "Nay, he has brought the truth and confirmed the [previous] messengers." Or perhaps he was eloquent in truthfulness, because the cornerstone of prophethood is truthfulness, and he was a believer in Allah through His signs and miracles—it is fitting that he be so.

This contains an indication that hyperbole can be with respect to quantity or quality, and you may intend both, as the context is one of praise and hyperbole. al-Raghib alluded to this. As for the claim that it is an intensification with respect to the object, as in "I cut the ropes," it has been counted as an error in al-Kashf, so contemplate this. It is deemed more likely that it is derived from Sidq (truthfulness) rather than Tasdiq (belief/confirmation), supported by the reading "Indeed, he was Sadiqan (truthful)" and by the fact that the form fa'il rarely comes from muf'il. Some interpreted "Prophet" here as "one of high status with Allah and with people."

The sentence is a resumption intended to provide the reason for the imperative command, as describing him, peace be upon him, with these attributes is among the incentives for mentioning him. It is, as has been said, a parenthetical clause between the subject and its appositive, which is Ibrahim.