Surah Adh-Dhariyat: (25) When they entered upon him...

There are several issues concerning this verse:

Issue 1: The Governing Factor for Idh (When)

There are several views regarding what governs the word idh (when):

1. The Implied Verb in al-Mukramīn (the honored ones): If we interpret the description of them as being honored based on Abraham (عليه السلام) honoring them, it is as if God is saying: "Honor them when they entered." This is characteristic of a generous host honoring his guests upon their arrival.
2. The Implied Verb in al-Dayf (the guest): Since dayf can be a verbal noun (masdar), it implies the action of hosting. It is as if the meaning is: "He hosted them when they entered."
3. An Explicit Verb like Atāka (It came to you): It is possible that the governing factor is an implied verb like Atāka (It came to you), meaning: "His account came to you when they entered, so listen now." In this context, hal (interrogative particle) is not for true questioning but for informing. This view is preferable because it involves an explicit verb (implied). Alternatively, one could say the governing phrase is Udhkur (Mention) when they entered.

Issue 2: The Difference in Grammatical Case for the Two Instances of Salām (Peace) in the Recitation

We will first explain the reasons for the accusative (Nasb) and nominative (Raf') cases, and then explain the reasons for the difference between the two instances.

1. As a Maf'ul Mutlaq (Absolute Object): If al-Salām means the greeting (which is the common understanding), it is accusative as an absolute object, implying: "We offer peace, a peace" (nusallimu salāman).
2. As the Object of Speech (Maf'ul li-l-Qawl): Al-Salām can be a type of utterance—a speech by which the speaker is safe from error or sin. Thus, when they entered and said, "Peace," it means they spoke well, being safe from sin. In this case, it is the object of speech, as the object of speech is the utterance itself (e.g., "So-and-so said a speech"). This is different from "He struck him with a whip," where the object struck is not the whip. This interpretation is supported by verses like: "And when the ignorant address them, they say, 'Peace'" (Al-Furqan: 63) and "Saying, 'Peace, peace'" (Al-Waqi'ah: 21).
3. As the Object of an Implied Verb: It could be the object of an implied verb, such as: "We convey peace to you" (nablighuka salāman). One might object that if this were the case, Abraham (عليه السلام) would have known they were messengers of God upon hearing the greeting, and thus would not have said, "You are a people unknown" (qawmun munkarūn), nor would he have brought them food, nor would he have reacted with dislike (nakiruhum). We respond that it is permissible that they said, "We convey peace to you," but did not explicitly state, "Peace from God," until Abraham asked them, "To whom do you convey this peace?" This is because a wise person introduces a great matter gradually. Since their majesty was great, if they had immediately coupled it with the great matter (peace from God), Abraham (عليه السلام) would have been greatly disturbed. Furthermore, Abraham (عليه السلام) was occupied with honoring them, delaying the inquiry until he finished. Thus, he reacted with dislike between the greeting and the question about the sender of the peace. This is a valid reason for the accusative case.

1. As a Subject with an Implied Predicate (Common View): If al-Salām means the greeting (also common), it is nominative, with an implied predicate: "Peace be upon you" (salāmun 'alaykum). The fact that the subject is indefinite is permissible in expressions like "Peace be upon you" or "Woe to him."
2. As a Predicate of an Implied Subject: It could be the predicate of an implied subject, meaning: "The response was: Peace" (qāla jawābuhu salām).
3. As a Statement of Safety: It could mean an utterance that signifies safety or announces safety. In this case, it is the predicate of an implied subject, meaning: "My stance is one of peace/non-involvement" (amrī salāmun), signifying no connection with you because I do not know you.
4. As the Subject of an Implied Predicate: The subject could be qawlukum (your saying), meaning: "Your saying is 'Peace,' signifying safety, yet you are a people unknown, so what is your matter? The situation is confusing to me."

This covers the possibilities for both the accusative and nominative cases.

If we adopt the common interpretation where Salām in both instances means the greeting, the difference lies in both form and meaning.

A. Difference in Form (Linguistically)

The accusative form (salāman) is often considered the original form, implying the verbal noun structure: "I offer peace, a peace" (usallimu salāman). The phrase wa 'alayka (and upon you) serves only to specify the recipient, being somewhat external to the core verbal action, similar to saying, "I struck Zayd on the roof," where "on the roof" specifies location but is not essential to the core action/object.

Since greetings and supplications are frequent utterances, speakers often shift from the verbal sentence structure to the nominal sentence structure: "Peace be upon you" (Salāmun 'alaykum). In this nominal structure, 'alaykum gains a necessary function: it becomes the predicate, providing essential information. Salām remains indefinite, as it was in the accusative form.

Since the accusative form (salāman) is the origin, and the nominative form (salāmun 'alaykum) is derived from it, the origin precedes the derived form. Therefore, in the verse where they said, "Peace" (salāman) (accusative), and he replied, "Peace" (salām) (nominative), the origin preceded the derived form.

B. Difference in Meaning

Abraham (عليه السلام) intended to respond in the best manner, so he used the nominal sentence structure (Salāmun 'alaykum). The nominal sentence implies permanence and continuity, whereas the verbal sentence implies renewal and occurrence. For example, "Zayd sat" implies a specific event. If one says, "God is existent now," the intellect affirms His eternal existence because the statement does not imply renewal. If someone said, "God came into existence now," the rational person would almost deny it based on what we explained.

Therefore, when they said, "Peace" (salāman), he replied, "Peace be upon you" (salāmun 'alaykum), implying a continuous, enduring peace.

If we adopt the interpretation that they meant an utterance signifying safety (qawlan dhā as-salāmah), the difference is clear: They said an utterance of safety, and Abraham replied, "Your saying is one of safety, but you are a people unknown, so the matter is confusing to me."

If we adopt the interpretation that they meant a gesture of non-involvement/truce, then Abraham's response combines two aspects: honoring God's status and respecting the feelings of God's servants. If he had said, "Peace be upon you" (Salāmun 'alaykum) without knowing they were righteous servants of God, they might have been otherwise. In that case, the messenger would have granted them security. Since the messenger's security is security granted by the one who sent him (God), Abraham would have acted on God's command without explicit permission. Thus, he replied: "You greeted me with peace, but my status regarding you is one of truce/non-involvement until the situation becomes clear."

This is supported by the verse: "And when the ignorant address them, they say, 'Peace'" (Al-Furqan: 63). Similarly, God commanded the Prophet (صلى الله عليه وسلم) regarding similar people: "So turn away from them and say, 'Peace'" (Az-Zukhruf: 89), and did not say, "Say Salāman" (accusative). This is because if the righteous people mentioned in the Quran greeted the ignorant, it would not prevent harm from coming to them. However, if the Prophet (صلى الله عليه وسلم) greeted them, it would become a reason preventing harm from reaching him. Therefore, he was commanded: "Say Salām" (nominative), meaning: "My affair with you is one of truce; we leave you until God's command comes."

If we adopt the interpretation that they meant, "We convey peace to you," then Abraham's response implies: "If this peace is from God, then my honor is increased. If it is merely a peace conveyed to me, I have received peace, but I am not honored by the peace of anyone else."

The first two interpretations (accusative as maf'ul mutlaq and nominative as a nominal sentence implying permanence) are the strongest and most relied upon.

Issue 3: The Timing of Dislike (Inkār)

In Surah Hud, it is stated: "But when he saw that their hands did not reach toward it, he distrusted them and felt in himself some fear" (Hud: 70). This indicates that his rejection occurred after he brought the roasted calf near them.

However, here it is stated: "He said, 'Peace, you are a people unknown.'"

Then God states:

Then he went to his household and brought a roasted fattened calf. And he brought it near to them. He said, "Will you not eat?"