Tafsir of Al Imran 3:58

(That): Meaning the aforementioned affairs regarding ʿĪsā (peace be upon him). The use of the demonstrative indicating distance is to signify the greatness of the status of the one referred to and his elevated rank in honor.

(We recite it to you): Meaning We narrate it and mention it to you part by part. The intended meaning is "We have recited it," but the present tense is used to evoke the scenes [as if they were] taking place, out of concern for them. It is also said that it may be taken literally, because the story of ʿĪsā (peace be upon him) had not yet concluded.

(From the signs): Meaning the proofs indicating the truthfulness of your prophethood, for you have informed them of what no one knows except one who reads a book or a teacher, and you are neither of those. Therefore, it remains that you have known it through the path of revelation.

(And the Wise Reminder): Meaning the Qur’an. It is also said [to mean] the Preserved Tablet; interpreting it as such is because it contains it. The preposition "from" denotes partiality in the first case and initiation in the second. To interpret it as explanatory [bayāniyyah], intending a specific part of the Qur’an, is far-fetched.

"Al-Ḥakīm" (The Wise) means: the one whose composition is precise and perfected, or the one protected from falsehood, or the possessor of wisdom. In that case, its application to what issued forth from Him—insofar as it contains His wisdom—is either by way of a consequential metaphor (istiʿārah tabaʿiyyah) in the word "Ḥakīm," or by way of figurative attribution (isnād majāzī), where what belongs to the cause and author is attributed to the Reminder. To treat it as an implied imaginative metaphor (istiʿārah makniyyah takhyīliyyah)—by likening the Qur’an to one who speaks with wisdom and assigning to it the descriptor "Wise" for imaginative effect—requires a famous straining [of interpretation] to dispel the ambiguity of mentioning both sides in such a case; so contemplate this.

Regarding the grammatical parsing of the verse, several possibilities are permitted:

1. That "That" is the subject (mubtadaʾ), "We recite it" is its predicate (khabar), and "to you" is connected to the predicate. "From the signs" is a circumstantial qualifier (ḥāl) for the accusative pronoun, or a second predicate following the first, or it is the predicate itself while what is between them is a circumstantial qualifier for the demonstrative noun, on the condition that the governor (ʿāmil) is the meaning of the indication, not the prepositional phrase. It is said: because a circumstantial qualifier cannot precede a semantic governor.

2. That "That" is a predicate for an elided subject, i.e., "The affair is that," and "We recite it" is in the position of a circumstantial qualifier for "That," and "From the signs" is a circumstantial qualifier for the pronoun (haʾ).

3. That "That" is in the accusative case due to a verb implied by "We recite," in which case "From the signs" is also a circumstantial qualifier for the pronoun (haʾ).