Peace, meaning we greet you with peace, or you have greeted with peace. And they were fearful, and his fear was due to their refraining from eating. It was said: because they entered without permission and at an inappropriate time. Al-Hasan read: 'Do not be fearful,' with a dammah on the ta from 'awjalah' meaning to frighten him. And it was read: 'Do not delay.' And 'do not be fearful,' from 'wajalah' meaning to frighten.

It was read: 'We give you good tidings,' with an open noon and lightening of the letters. 'Indeed, we give you good tidings' is an initiation in the meaning of the reason for the prohibition of fear: they intended that you are like the one who is safe and is given good tidings, so do not be fearful. He means: 'Have you given me good tidings while I am old?' That is: the birth is a strange matter that is usually rejected with old age. So, 'By what do you give me good tidings?' is an interrogative, with a sense of wonder, as if he said: 'By what miracle do you give me good tidings?' Or he intended: 'You give me good tidings of something that is not conceivable in the ordinary course of things, so by what do you give me good tidings?' He means: 'You do not truly give me good tidings of anything, for the good tidings of such a thing is like giving tidings of nothing.' It is permissible that it is not a connection to 'bushra,' and it is a question about the manner and way, meaning: 'By what way do you give me good tidings of a child, and the good tidings of it has no way in the ordinary course?' And the saying: 'We have given you good tidings of the truth' may imply that the 'ba' in it is a connection, meaning: 'We have given you good tidings of the certainty that has no ambiguity in it,' or 'We have given you good tidings in a way that is true, which is the saying of Allah and His promise, and that He is capable of creating a child without parents, so how about from an old man and a barren old woman?' And it was read: 'You give good tidings,' with an open noon and with a kasrah on it, omitting the noon of the plural, and the original is 'tabashirun.' And 'tabashirun' with the merging of the noon of the plural into the noon of the singular. And it was read: 'from the despairing,' from 'qanata' meaning to despair. And it was read: 'And who despairs,' with the three vowel markings on the noon, meaning: 'And who despairs of the mercy of his Lord except those who have strayed from the right path,' or except the disbelievers, as in His saying: 'None despairs of the mercy of Allah except the disbelieving people.' He means: 'I did not find that strange as despairing of His mercy, but rather as distancing it in the ordinary course that Allah has established.'