So the letter 'kaf' is raised, meaning the matter is as such, confirming it. Then it begins with 'Your Lord said' or it is constructed with 'said'. This refers to something ambiguous that is explained by 'He is easy for Me' and similar phrases. 'And We decreed to him that the end of these people is cut off by morning.' Al-Hasan read: 'and He is easy for Me.' This does not exit except in the first manner: meaning the matter is as I said, and it is easy for Me. Another interpretation is that it refers to what has preceded from the promise of Allah, not to the words of Zakariya. And 'said' is omitted in both readings: meaning 'He said, it is easy for Me.' You may not specify it, because Allah is the one being addressed. The meaning is that He said this and His promise and words are true, as the nonexistent is not a thing. Or 'a thing that is considered.' [Mahamud said: 'This was said because the nonexistent is not a thing or a thing that is considered... etc.' Ahmad said: 'It is primarily constrained to the apparent negation, which is the truth, because the nonexistent is certainly not a thing, contrary to the Mu'tazila in their saying that the possible nonexistent is a thing.'] Thus, Al-Zamakhshari struggled to maintain the first interpretation to the second with a way of interpretation that aligns with the belief of the Mu'tazila. He made the negated thing one that is considered, even though the absolute existence of things is established for him for the nonexistent, and the truth is the preservation of the apparent in its context. As they say: 'I was amazed by nothing,' and His saying: 'When he saw nothing, he thought it was a man.' [And the earth constricted until their fleeing ones... when he saw nothing, he thought it was a man.] He says: 'And the earth constricted upon our enemies, because every path they want, they think one of us is in it, so they turn back. The physical constriction is borrowed for that in a way of explicitness, until the fleeing one among them, when he saw nothing, thought it was one of us, and he turns back in fear. The thing is the existent, and the other is the nonexistent, but it is borrowed for the trivial thing due to the lack of consideration for everything in a way of explicitness, so that the occurrence of the vision upon it is valid.' And Al-A'mash, Al-Kisai, and Ibn Wathab read: 'We created you.'