Tafsir of Maryam 19:9

{كَذَٰلِكَ قَالَ رَبُّكَ}

{كَذَٰلِكَ}: The Kaf is in the nominative case (rafʿ), meaning: "The matter is thus," serving as a confirmation of what was said. Then, a new sentence begins: {قَالَ رَبُّكَ}.

Alternatively, it is in the accusative case (naṣb) governed by the verb qāla (He said). In this case, it refers to an unspecified matter that is subsequently explained by the phrase {هُوَ عَلَيَّ هَيِّنٌ} (It is easy for Me). This is similar to the verse: {وَقَضَيْنَا إِلَيْهِ ذَٰلِكَ الْأَمْرَ أَنَّ دَابِرَ هَٰؤُلَاءِ مَقْطُوعٌ مُّصْبِحِينَ} (Al-Ḥijr: 66).

Al-Ḥasan read it as: {وَهُوَ عَلَيَّ هَيِّنٌ}. This can only be interpreted according to the first perspective: "The matter is as you said, and it is easy for Me."

Another perspective: The reference is to what preceded regarding God’s promise, not to the statement of Zechariah. The verb "said" (qāla) is elided in both readings: meaning, "He said: 'It is easy for Me'; He said: 'It is easy for Me'." If you wish, you may omit the verb entirely, as it is God who is the speaker, and the meaning is that He said it, and His promise and word are the Truth.

{شَيْئًا}: It is called "a thing" because that which is non-existent is not a "thing." Or, it means "a thing of no consequence," as in the saying: "I was amazed by a nothing," and the poet’s verse: When he sees a non-entity, he imagines it a man.

Al-Aʿmash, Al-Kisāʾī, and Ibn Waththāb read: {خَلَقْنَاكَ} (We created you).

{قَالَ رَبِّ اجْعَل لِّي آيَةً ۖ قَالَ آيَتُكَ أَلَّا تُكَلِّمَ النَّاسَ ثَلَاثَ لَيَالٍ سَوِيًّا}