Tafsir of Maryam 19:93

(There is none in the heavens and the earth): Meaning, not one of them, whether angel or jinn and mankind,

(except that he comes to the Most Merciful as a servant): Meaning, except that he is a slave to Him, the Exalted. He returns to Him, the Almighty and Majestic, through servitude and submission to His decree and predestination, glory be to Him and exalted be He. Thus, the "coming" is metaphorical. It has also been said: It is literal, and the intent is that they will come to the place of His judgment, which is the land of the gathering, submissive, claiming nothing for themselves of that which they attributed to Him; however, this is not correct, as is not hidden.

(Man - who) is a relative pronoun meaning "the one who" (alladhi), and (Kull - all) is prefixed to it because it is intended to denote the genus, as was said regarding His saying, "And the one who brought the truth," and the saying: And everything that you have carried, I shall beautify.

It is also said: It is an indefinite noun, because it occurs after (Kull - all), just as it occurs after Rubb (Lord) in the saying: O Lord, whose chest I have caused to burn with rage, he has wished death upon me, yet he did not obey.

In al-Bahr, the first view is preferred, for the frequency of it being used as a relative pronoun compared to it being used as an indefinite noun is rare.

Abdullah [ibn Mas’ud], Ibn al-Zubayr, Abu Haywah, Talhah, Abu Bahriyyah, Ibn Abi Ablah, and Ya’qub read it as (man 'at) with the nunation, with (al-Rahman) in the accusative case based on the root [of the word]. The accusative case for ('abdan - as a servant) in both readings is in the state of being a circumstantial qualifier (hal).

The verse is used as evidence that a father does not possess ownership of his child, and that [the child] is emancipated upon him if he happens to own him.