Surah Ya-Sin: (58) Salāmun Qawlan min...

This is the most complete and ultimate statement, above which there is nothing. We will clarify this in several issues:

Issue 1: Why is there no explicit predicate for the word Salām (Peace)?

There are several possibilities:

1. It is an apposition (Badal) to what they desire (mā yad'ūn): As if Allah Almighty, after saying, "For them is what they desire" (Ya-Sin: 57), clarified it with an apposition: "For them is peace." In meaning, it is like a subject whose predicate is a prepositional phrase (like saying Fī al-dār rajul—"In the house is a man"). Although grammatically it is an apposition, and the apposition of an indefinite noun by a definite one is permissible (since mā here can mean alladhī—"that which," making it definite), it is also possible that mā in mā yad'ūn is indefinite, meaning "something they desire," which is then clarified by the apposition: "Peace." The first interpretation is more correct.

2. Salām is the predicate of mā, and lahum (for them) explains the context: The meaning would be: "What they desire is safe/pure for them (sālim lahum)." Salām here means "safe/pure" (as-salīm). Just as one says ʿAbd as-Salām (a servant sound/free from defects), or "Zayd has abundant honor" (ash-sharaf mutawaffir), where ash-sharaf is the subject and mutawaffir is the predicate. The prepositional phrase (lahum) explains to whom this safety belongs.

3. Salām is disconnected from what preceded it: Salām is the subject, and its predicate is omitted, meaning "Peace be upon them (salāmun ʿalayhim)." This would be a statement from Allah Almighty in our present time, as if He is recounting to us, saying, "The inhabitants of Paradise, this Day, are in occupation" (Ya-Sin: 55), and when He clarified the perfection of their state, He said, "Peace be upon them." This is similar to His saying, "Peace be upon Noah" (As-Saffat: 79) and "Peace be upon the Messengers" (As-Saffat: 181). Thus, Allah Almighty honors His believing servants just as He honored His Messenger servants. This is an excellent, innovative interpretation supported by transmitted reports. Alternatively, the meaning is "Peace be upon you (salāmun ʿalaykum)," which constitutes a form of iltifāt (shift in address) after having spoken about them ("for them," "they desire").

Issue 2: Why is Qawlan (as a saying) in the accusative case (mansūb)?

There are several possibilities:

1. Accusative of Maṣdar (Verbal Noun): It means "Our saying regarding them is 'Peace' is qawlan (a saying)," or "The angels say this qawlan." If the meaning is "What they desire is pure for them," then it means "Allah said that qawlan," or "He promised them that what they desire is pure, as a promise (waʿdan)." If the meaning is "Peace be upon them," then it means "I say it qawlan." The phrase min Rabbin Raḥīm (from a Merciful Lord) explains that the peace is from Him: "Peace be upon them from a Merciful Lord, I say it qawlan."

2. Accusative of Specification (Tamyīz): Peace can be a saying (qawl) or an action. For instance, when someone bows his head upon entering the presence of a king, he says, "I greeted the king" (sallamtu ʿalā al-malik). In this case, it is like saying, "The sale exists in judgment (ḥukman), not by sight (iḥsāsan)," which is definitively prohibited, not merely presumed.

Issue 3: Why is the peace specified as "min Rabbin Raḥīm" (from a Merciful Lord), while other types of honor are specified as "Nuzulan min Ghafūrin Raḥīm" (a reception/lodging from a Forgiving, Merciful [Lord]) (Fussilat: 32)? Is there a difference?

Yes, there is a difference:

In the case of Nuzul (reception/lodging), it refers to what the guest (nazīl) is first provided with. While subsequent treatment implies the initial honor, neglecting the initial reception implies perpetual dishonor, though this is not absolute, as a wealthy king might provide initial sustenance but dispute other matters later. Therefore, Allah mentions Ghafūr (Forgiving) so that the servant feels secure and does not think that providing food/drink is something done even by those who punish later.

However, Salām (Peace) demonstrates the distinction of honoring the one being greeted, not through forgiveness, but through the relationship itself. Thus, Allah mentions Rabb (Lord): the Lord of a thing is its Owner. When one considers the high status of the Lord, one does not expect Him to address the servant with such honor. When the servant is greeted by Him, it causes wonder: "Look, this is his Master, and yet He greets him!"

Then Allah Almighty says:

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(But step aside today, O criminals!)