Tafsir of An-Nisa' 4:86

An-Nisā’ (The Women): Verse 86

وَإِذَا حُيِّيْتُم بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا ۗ إِنَّ اللَّهَ كَانَ عَلَىٰ كُلِّ شَيْءٍ حَسِيبًا

(And when you are greeted with a greeting, greet [in return] with one better than it or [at least] return it. Indeed, Allah is ever, over all things, an Accountant.)

There are two possible interpretations regarding the placement of this verse:

1. Connection to Jihad: Since the believers were commanded to fight (Jihad), this verse commands them that if the enemies offer peace or a request (i.e., a form of greeting/truce), they should also be receptive to it. This is similar to the verse: "And if they incline to peace, then incline to it [also]" (Al-Anfāl: 61).
2. Protection in Warfare: In the context of warfare, a Muslim might encounter an enemy in the land of war or nearby and offer him a greeting (Salām). The Muslim warrior might ignore the greeting and kill him, only to later realize the deceased was a Muslim. Therefore, Allah forbade the believers from this, commanding them that anyone who greets them or honors them in any way must be met with equal or greater honor. If the greeter was a disbeliever, reciprocating their honor causes no harm to the Muslim. However, killing a Muslim who offered a greeting results in immense harm and corruption.

Issue 1: The Etymology of Taḥiyyah (Greeting)

The word التحية (taḥiyyah) is derived from the verb ḥayyāka (you greeted). Its original form was likely التَّحْيِيَّة (al-taḥyiyyah), similar to al-tawṣiyah (bequest) and al-tasmiyah (naming). The Arabs preferred the tafa‘‘ul form over the taf‘‘īl form in four-letter roots, such as تَصْلِيَة (taṣliyah) in the verse: "And the scorching fire of Hell" (Al-Wāqi‘ah: 94). Thus, taḥiyyah is established to have originated from taḥyiyyah, where the yā’ was assimilated into the following yā’.

Issue 2: The Superiority of Salām (Peace) over Ḥayyāka Allāh (May God Grant You Life)

Before Islam, the Arabs greeted each other by saying: حَيَّاك الله (Ḥayyāka Allāh), derived from al-ḥayāh (life), essentially praying for the recipient's life. Islam replaced this with السلام (al-Salām). The greeting (taḥiyyah) became synonymous with Salām, as indicated by the verse: "Their greeting the Day they meet Him will be 'Peace' (Salām)" (Al-Ahzāb: 44). This is also evident in the prayer recitation: Al-taḥiyyātu Lillāh (All greetings belong to God), meaning safety from afflictions belongs to God. Poetry also confirms this:

The statement السلام عليك (Al-Salāmu ‘alayk) is more complete and perfect than حياك الله (Ḥayyāka Allāh) for several reasons:

1. Completeness of Well-being: A living person (ḥayy) is not necessarily safe (salīm); his life might be afflicted. However, a safe person is necessarily alive. Thus, Salām ‘alayk is more comprehensive.
2. Divine Association: Salām is one of the Names of Allah. Beginning with the mention of God or one of His attributes signifying the preservation of safety for His servants is superior to saying Ḥayyāka Allāh.
3. Assurance of Safety: Saying Al-Salāmu ‘alayk is a glad tidings of safety, which Ḥayyāka Allāh does not convey.

Evidence for the Virtue of Salām (from the Qur'an, Hadith, and Reason):

A. Qur'anic Evidence:

Allah has sent Salām upon the believer in twelve ways:

1. In His Essence: Allah described Himself as Al-Salām (The Source of Peace).
2. To Noah (AS): "O Noah, disembark with peace from Us and blessings upon you and communities from those with you..." (Hūd: 48). This peace extends to the Ummah of Muhammad (PBUH).
3. Through Gabriel (AS): "The angels and the Spirit descend therein by permission of their Lord for every matter. Peace! It is until the emergence of dawn" (Al-Qadr: 5). Commentators suggest the Prophet (PBUH) feared his Ummah would suffer like the Ummah of Moses or Jesus (AS). Allah assured him that even after his departure, Gabriel would descend every Laylat al-Qadr to convey His peace to the Ummah.
4. Through Moses (AS): "And peace be upon those who follow guidance" (Ṭā-Hā: 47). If you follow guidance, Moses' peace reaches you.
5. Through Muhammad (PBUH): "And [say], 'Praise be to Allah, and peace be upon His chosen servants'" (An-Naml: 59). Whoever Allah guides to faith is chosen.
6. Direct Command to the Prophet (PBUH): "And when those who believe in Our verses come to you, say, 'Peace be upon you'" (Al-An‘ām: 54).
7. Command to the Ummah: "And when you are greeted with a greeting, greet [in return] with one better than it or [at least] return it" (An-Nisā’: 86).
8. Through the Angel of Death: "Those whom the angels take in death [while they are] good, [the angels] will say, 'Peace be upon you; enter Paradise for what you used to do'" (An-Naḥl: 32). It is said the Angel of Death tells the Muslim's soul: "Peace greets you; answer me, for I long for you, and Paradise and the Houris long for you." The believer then offers his soul as a gift in return.
9. From the Pure Souls (Companions of the Right): "As for he who is of the companions of the right, then [a greeting of] peace to you from the companions of the right" (Al-Wāqi‘ah: 90-91).
10. From Ridwan (Keeper of Paradise): "And those who feared their Lord will be led to Paradise in groups until, when they reach it and its gates are opened, its keepers will say to them, 'Peace be upon you; you have become pure, so enter it to abide therein'" (Az-Zumar: 73).
11. From Angels Upon Entry to Paradise: "And the angels will enter upon them from every gate, [saying], 'Peace be upon you for what you patiently endured. Excellent indeed is the final home'" (Ar-Ra‘d: 23-24).
12. Directly from Allah: "Their greeting the Day they meet Him will be 'Peace'" (Al-Ahzāb: 44), and "Peace, a saying from a Merciful Lord" (Yā-Sīn: 58). At this point, all other greetings vanish because the created cannot endure the manifestation of the Creator's light.

B. Second Qur'anic Argument:

The three moments most requiring safety and honor are the beginning (birth), death, and resurrection. Allah granted this triple peace to John (AS): "And peace be upon him the day he was born and the day he dies and the day he will be resurrected alive" (Maryam: 15). The same was mentioned for Jesus (AS): "And peace be upon me the day I was born and the day I will die and the day I will be resurrected alive" (Maryam: 33).

C. Third Qur'anic Argument:

When Allah mentioned honoring Muhammad (PBUH), He said: "Indeed, Allah and His angels send blessings upon the Prophet. O you who have believed, send your blessings upon him and greet him with [fitting] submission" (Al-Ahzāb: 56). It is narrated that the Jews used to say As-Sām ‘alayk (Death be upon you) upon entering. The Prophet (PBUH) was saddened, so Allah sent Gabriel and revealed the verse, commanding the believers to say Al-Salām ‘alayk.

D. Evidence from Hadith:

‘Abdullāh ibn Salām said that when he heard of the Prophet’s arrival, he joined the crowd. The first thing he heard was: "O people, spread the greeting (Salām), feed others, maintain kinship ties, and pray at night while people sleep; you will enter Paradise in peace (Salām)."

E. Evidence from Reason (Ma‘qūl):

1. Comparison of Greetings: The greeting of Christians is placing a hand on the mouth; the Jews use finger gestures; the Magians bow; the Arabs say Ḥayyāka Allāh or An‘am ṣabāḥan (to kings). The Muslim greeting, Al-Salāmu ‘alaykum wa raḥmatullāhi wa barakātuh, is undoubtedly the noblest and most honorable.
2. Focus on Averting Harm: Salām signifies safety from afflictions. Striving to secure oneself from harm is prioritized over striving to attain benefit.
3. Ability to Fulfill: A person might promise a benefit but fail to deliver. However, promising to refrain from harm (i.e., guaranteeing safety) is something one is always capable of fulfilling. Salām indicates this capability.

Therefore, Salām is established as the best form of greeting.

Issue 3: The Ruling on Initiating the Greeting (Salām)

Some scholars hold that whoever enters a house is obligated to greet those present, citing:

1. Qur'anic Command: "O you who have believed, do not enter houses other than your own until you have sought permission and greeted their people..." (An-Nūr: 27). Also, the command "Spread the greeting (Salām)" implies obligation.
2. Removing Fear: The entrant is like a seeker. The host does not know if the visitor seeks good or harm. Saying Al-Salāmu ‘alayk assures safety and removes fear. Since removing harm from a Muslim is obligatory (as the Prophet said: "A Muslim is one from whose hand and tongue the Muslims are safe"), initiating Salām must be obligatory.
3. Manifestation of Islam: Salām is a distinctive rite of Islam, and manifesting the rites of Islam is obligatory.

However, the majority opinion is that initiating Salām is a Sunnah, held by Ibn ‘Abbās and Al-Nakha‘ī.

Ruling on Returning the Greeting:

There is unanimous agreement that returning the greeting is obligatory (Wājib), based on:

1. The verse: "And when you are greeted with a greeting, greet [in return] with one better than it or return it."
2. Refusing to return the greeting is an insult (ihānah), and causing harm (iḥānah) is forbidden (ḥarām).

Issue 4: The Extent of the Greeting

The ultimate extent of the greeting is saying: السلام عليكم ورحمة الله وبركاته (Al-Salāmu ‘alaykum wa raḥmatullāhi wa barakātuh), as this is the form mentioned in the Tashahhud.

Regarding the command "greet [in return] with one better than it or return it":

Scholars state that "better" means:

• If the initiator says Al-Salāmu ‘alayk, the respondent should add wa raḥmatullāh.
• If the initiator mentions Salām and Raḥmah, the respondent should add wa barakātuh.
• If the initiator mentions all three, the respondent should repeat all three.

It is narrated that a man said to the Prophet (PBUH): "Peace be upon you, O Messenger of Allah." The Prophet replied: "And upon you be peace, the mercy of Allah, and His blessings." Another said: "Peace be upon you and the mercy of Allah," and the Prophet replied: "And upon you be peace, the mercy of Allah, and His blessings." A third person said all three, and the Prophet replied with the same three. The man complained, "You have diminished me! Where is Allah's saying, 'with one better than it'?" The Prophet replied: "You left me no superiority, so I returned what you mentioned."

Issue 5: The Order of Words in Response

The preferred order is for the initiator to say السلام عليكم (Al-Salāmu ‘alaykum) and the respondent to say وعليكم السلام (Wa ‘alaykum al-Salām).

My reflection on this: When the initiator begins with Salām (mentioning God), the respondent concludes with Salām (mentioning God). This aligns with the verse: "He is the First and the Last" (Al-Ḥadīd: 3). Furthermore, since the beginning and end involve the mention of God, it is hoped that what lies between them will be accepted through its blessing, similar to the verse: "Establish prayer... Indeed, good deeds drive away bad deeds" (Hūd: 114). If the initiator deviates and says Wa ‘alaykum al-Salām, the respondent should still say Wa ‘alaykum al-Salām, because the initiator failed to begin with the mention of God, so the respondent should not omit concluding with it.

Issue 6: Indefinite (Salām) vs. Definite (Al-Salām)

It is permissible to say either سلام عليكم (Salāmun ‘alaykum) or السلام عليكم (Al-Salāmu ‘alaykum).

• Indefinite (without Alif Lām): Mentioned regarding Noah (AS): "O Noah, disembark with peace from Us..." (Hūd: 48); Abraham (AS): "He said, 'Peace be upon you; I will ask forgiveness for you from my Lord'" (Maryam: 47); Lot (AS): "They said, 'Peace.' He said, 'Peace'" (Hūd: 69); John (AS): "And peace be upon him" (Maryam: 15); Muhammad (PBUH): "Say, 'Praise be to Allah, and peace be upon His chosen servants'" (An-Naml: 59); Angels: "...'Peace be upon you'" (Ar-Ra‘d: 23); and God: "'Peace, a saying from a Merciful Lord'" (Yā-Sīn: 58); and the command: "Say, 'Peace be upon you'" (Al-An‘ām: 54).
• Definite (with Alif Lām): Mentioned regarding Moses (AS): "...Say, 'We are messengers from your Lord...'" (Ṭā-Hā: 47) [The context implies Al-Salām is included in the message]; and Jesus (AS): "And peace be upon me the day I was born..." (Maryam: 33).

Thus, both forms are permissible. However, in the Tashahhud during prayer, the definite form (Al-Salām) is mandatory by consensus.

Which is better in general contexts: indefinite or definite?

Some say the indefinite form is better:

1. The indefinite form (Salām) appears more frequently in the Qur'an.
2. All instances where the greeting is from God, the angels, or believers use the indefinite form (as listed above). The definite form (Al-Salām) is only mentioned when a person greets himself or others, such as Moses (AS) saying: "And peace be upon those who follow guidance" (Ṭā-Hā: 47) and Jesus (AS) saying: "And peace be upon me..." (Maryam: 33).
3. Reason: The definite form (Al-Salām) denotes the essence/nature of peace, while the indefinite form (Salām) denotes the essence plus the description of perfection, making it superior.

Issue 7: Etiquette of Initiating the Greeting (Sunnah)

The Prophet (PBUH) established the following order for initiating Salām:

• The rider greets the walker.
• The rider of a horse greets the rider of a donkey.
• The younger greets the elder.
• The minority greets the majority.
• The standing person greets the sitting person.

Rationale:

• The rider has more prestige; greeting them removes potential fear (from the walker) or breaks down arrogance (in the rider).
• The standing person greets the sitting person because the standing person is the one who has arrived/reached the other, so the arrival should commence with goodness.

Issue 8: Volume of the Greeting

The Sunnah is to utter the greeting aloud (jahran), as this is stronger in bringing joy to the heart.

Issue 9: Scope of the Greeting

The Sunnah is to spread and generalize the greeting (Ifshā’), as singling people out can cause alienation.

Issue 10: Handshaking (Muṣāfaḥah)

Shaking hands upon greeting was the custom of the Prophet (PBUH). He said: "When two Muslims shake hands, their sins fall away like the leaves of a tree fall off."

Issue 11: Conveying Greetings

Abū Yūsuf stated that if someone tells another, "Convey my peace to so-and-so," the second person is obligated to do so.

Issue 12: Greeting in the Presence of Angels

If one person faces you, say "Salām ‘alaykum," intending it for that person and the two recording angels. If the angels return the greeting, you are safe from God's punishment.

Issue 13: Greeting an Empty House

If you enter an empty house, you should say Salām. The reasons are:

1. You are greeting yourself with peace from God.
2. You are greeting the believing Jinn residing there.
3. You are seeking protection from harmful Jinn and nuisances through the blessing of Salām.

Issue 14: Purity for Greeting

The Sunnah is for both the initiator and the respondent to be in a state of ritual purity (Ṭahārah). It is narrated that someone greeted the Prophet (PBUH) while he was relieving himself. The Prophet rose, performed Tayammum, and returned the greeting. He later said: "Had I not feared you would say he did not return the greeting, I would not have answered you while in that state. If you see me in such a condition, do not greet me, for if you do, I will not return it."

Issue 15: Humility in Initiating

The Sunnah is for the two people meeting to initiate the greeting with each other to show humility.

Issue 16: Situations Where Greeting is Not Initiated (Eight Cases)

1. To Jews: It is narrated the Prophet (PBUH) said: "The Jew should not be initiated with Salām." Abū Ḥanīfah said: Do not initiate Salām in writing or otherwise. Abū Yūsuf said: Do not greet or shake hands with them; instead, say: "Peace be upon those who follow guidance." Some scholars permitted initiating if necessity demands it. If they greet us, most scholars say we should reply: "Wa ‘alayk" (And upon you). This is based on the fact that when they entered upon the Prophet (PBUH), they would say As-Sām ‘alayk (Death be upon you), and the Prophet would reply Wa ‘alaykum (And upon you).
   • Sub-issue: Is it permissible to add wa raḥmatullāh when replying to a disbeliever? Al-Ḥasan permitted saying Wa ‘alaykum al-Salām to a disbeliever but not wa raḥmatullāh, as that implies seeking forgiveness (which is not for them). Al-Sha‘bī once said Wa ‘alaykum al-Salām wa raḥmatullāh to a Christian and, when questioned, replied, "Is he not living in God's mercy?"
2. During the Friday Sermon: If one enters while the Imām is preaching, one should not initiate Salām due to the people's preoccupation. If someone greets, and a few return it, it is fine. Using a gesture would be better.
3. In the Bathhouse (Ḥammām): If people are covered with a loincloth (izār), one greets them. If they are uncovered, one does not greet them.
4. To a Reciter: It is better to omit greeting someone engrossed in recitation, as answering would interrupt their reading. The same applies to someone busy reciting Hadith or discussing knowledge.
5. To the Caller to Prayer (Mu’adhdhin) or Reciter of Iqāmah: For the same reason mentioned above (interruption).
6. To Sinners: Abū Yūsuf said: Do not greet a backgammon player, a singer, or someone flying pigeons. This extends to anyone engaged in any form of disobedience.
7. While Relieving Oneself: A man greeted the Prophet (PBUH) while he was relieving himself. The Prophet rose, performed Tayammum, and returned the greeting. He then said: "Had I not feared you would say he did not return the greeting, I would not have answered you while in such a state. If you see me in this condition, do not greet me, for if you do, I will not return it."
8. Entering One's House: If a man enters his house, he greets his wife. If a non-related woman (ajnabiyyah) is present there, he does not greet either of them (in the context of initiating Salām if he fears temptation).

Issue 17: Rulings on Returning the Greeting (Eight Points)

1. Obligation: Returning the greeting is obligatory based on the verse and because refusal is harm, which is forbidden. Ibn ‘Abbās said: If a group of Muslims is passed by, and they do not return the greeting, the Spirit of Holiness is withdrawn from them, and the angels return it to them.
2. Collective Obligation (Fard Kifāyah): Returning the greeting is a collective obligation; if some respond, the obligation is lifted from the rest. However, it is preferable for everyone to respond to show greater honor.
3. Immediacy: The response must be immediate (‘alā al-fawr). If the time passes and one responds later, it becomes a new greeting, not a reply.
4. Written Greetings: If the greeting is received in a letter, replying in writing is also obligatory based on the verse.
5. Form: If the initiator says Al-Salāmu ‘alaykum, the obligatory response is "Wa ‘alaykum al-Salām."
6. Volume of Reply: Abū Ḥanīfah said: One should not reply too loudly (excessive loudness).
7. Non-Mahram Woman: If a non-related woman greets a man, and he fears suspicion or temptation in replying, the reply is not obligatory; rather, it is better not to reply.
8. Greeting in Forbidden Situations: Where initiating Salām is forbidden (as listed in Issue 16), if one greets anyway, the reply is not obligatory, as the action itself was forbidden, rendering its existence like its non-existence.

Issue 18: Taḥiyyah as a Metaphor for Honor

As established, the term Taḥiyyah (greeting) has become a metaphor for honor. Therefore, all forms of honor fall under the term Taḥiyyah.

Based on this, Abū Ḥanīfah said: If someone gives a gift (hibah) to a non-close relative, he may take it back unless the recipient has already benefited from it (ithāb). Once the recipient has benefited, he cannot take it back.

Al-Shāfi‘ī said: He may take it back if the gift is to his child, but not if it is to a stranger.

Abū Bakr Al-Rāzī used this verse to support Abū Ḥanīfah’s view: "And when you are greeted with a greeting, greet [in return] with one better than it or return it." This includes Salām and also giving a gift (hibah). The implication is that a return is required if the gift is not met with something better. If the obligation of returning is not established, at least permission (jawāz) for taking it back should be established.

Al-Shāfi‘ī argued that this command is recommended (Nadb), evidenced by the consensus that if the recipient gives something lesser in return, the option to take back the original gift is forfeited, even though the verse implies giving something better. Al-Shāfi‘ī further supported his view with the Hadith narrated by Ibn ‘Abbās and Ibn ‘Umar: "It is not lawful for a man to give a gift or a donation and then take it back, except a parent regarding what he gives to his child." This text explicitly states that taking back a gift given to a stranger is forbidden, while taking back a gift to a child is permissible.

إِنَّ اللَّهَ كَانَ عَلَىٰ كُلِّ شَيْءٍ حَسِيبًا (Indeed, Allah is ever, over all things, an Accountant.)

Issue 1: Meaning of Ḥasīb

There are two meanings:

1. The Reckoner: Meaning the one who calculates deeds, similar to how Akeel (eater) means one who eats, or Jalees (companion) means one who sits with.
2. The Sufficient: As in the saying: Ḥasbī kadhā (This is sufficient for me). This is supported by the verse: "Sufficient for me is Allah" (At-Tawbah: 129).

Issue 2: Purpose of the Warning

The purpose here is a warning. We established that some people would greet a Muslim, and then, without investigating his condition, might kill him, hoping to take his spoils. Allah warns against this by commanding: "And when you are greeted with a greeting, greet [in return] with one better than it or return it," and warns them against harming or killing the greeter.

Issue 3: Divine Oversight

"Indeed, Allah is ever, over all things, an Accountant." Meaning, He is the Reckoner of your deeds and Sufficient to deliver the recompense for your actions to you. Therefore, be cautious of violating this command. This indicates the intensity of God's care for preserving life and preventing its waste.

Verse 87

اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ۚ لَيَجْمَعَنَّكُمْ إِلَىٰ يَوْمِ الْقِيَامَةِ لَا رَيْبَ فِيهِ ۗ وَمَنْ أَصْدَقُ مِنَ اللَّهِ حَدِيثًا

(Allah - there is no deity except Him. He will surely assemble you for the Day of Resurrection, about which there is no doubt. And who is more truthful than Allah in statement?)