إِلّا قيلًا سَلامًا سَلامًا

But only the saying, ‘Peace!’ ‘Peace!’

EXEGESIS

Paradise is the abode of peace (6:127, 10:25). It is filled with peace and security. Their greeting therein will be ‘peace’ (10:10) – between themselves, from the angels, and a watchword from the all-merciful Lord (36:58; see also 13:24, 16:32, 33:44, and 39:73). The fact that the speaker of ‘Peace!’ is not mentioned – because qīlan is in passive form – leaves the verse open to include all of these messages of peace in paradise.^{‎[1]Tabari, 29/402-403.} The verse could also mean that whatever they hear in paradise is completely filled with peace, security, and repose.^{‎[2]Qaraati, 11/422.}

EXPOSITION

Just like everything else in the hereafter, the greetings of peace will not be a merely verbal message. Instead, it represents the atmosphere of peace, safety, and serenity that prevails over paradise and its inhabitants. Such an atmosphere and greeting is for those who make their souls to be at peace between themselves and their Lord, and live a peaceful life in their interactions with others.

There are some possible explanations for the repetition of ‘Peace!’ ‘Peace!’: 1. It emphasises that there will be nothing in paradise other than that; it is only peace after peace.^{‎[3]Mizan, 19/123.} 2. It is to distinguish between the message of peace from God and the message of peace from themselves or the angels. 3. It is to clarify that the greetings in heaven are not like those of the hypocrites in this world, which are full of deceit and self-interest. Instead, it is a peaceful message of peace.^{‎[4]Furqan, 28/71.} 4. The first ‘Peace!’ counters vain talk, and the second ‘Peace!’ counters sinful speech. 5. The repetition indicates that anyone who sends peace upon another will receive a similar message of peace in response.^{‎[5]Razi, 29/403.} That is, there is a mutual peaceful relationship between everyone in paradise, which is a reflection of their traits, actions, and interactions in this world.

The greetings of peace in paradise are for those who follow the Quran’s guidelines concerning how to speak: Tell My servants to speak in a manner which is the best (17:53); and speak kindly to people (2:83); When you are greeted with a salute, greet with a better one than it, or return it; indeed Allah takes account of all things (4:86). Verse 91 contains more about peace and how to qualify for it.

A common element in all of the aforementioned verses is that paradise and its pleasures are totally devoid of the defects and deficiencies associated with worldly pleasures. It is a place of eternality and security, the heavenly drinks do not cause any headache or stupefaction, the heavenly spouses are free from every impurity, and there is no vain or sinful speech heard therein. Such impeccable rewards are for those who purify themselves in this life: that is the reward of one who purifies himself (20:76); Whoever purifies himself, purifies only for his own sake (35:18).

Also, the foods and drinks that we have mentioned are the manifestations of the spiritual foods and purification of one’s soul in this world. Likewise, the companionships and friendships in paradise are not like those of this world, which are often out of self-interest and profit-making. Rather, they are manifestations of sincere friendship in the path of guidance and for the pleasure of God.

REVIEW OF TAFSĪR LITERATURE

Some exegetes have insistently denied the meeting or vision (liqāʾ, ruʾyah) of God by everyone, including the close ones and the intimate angels. Then they have affirmed that even though the close ones will not see God, they will hear His address and speech: But only the saying, ‘Peace!’ ‘Peace!’^{‎[6]Razi, 29/399-400.} The subject of God’s vision in the hereafter is an intricate one that should be discussed in its own place,^{‎[7]Tabatabai has discussed and proven the possibility of meeting God – and what this really means – in the third chapter of his Risālat al-Wilāyah. In addition, many other scholars have composed independent treatises on the vision and meeting with God (liqāʾ allāh).} but one note to be made here is that if there is any rational problem with meeting God, then the same problem would equally apply to hearing His speech; and if the latter is possible, so is the former. It is of course impossible to see God physically (ruʾyah), but meeting (liqāʾ) is a matter of existential encounter and realisation of His presence.

[1] Tabari, 29/402-403.
[2] Qaraati, 11/422.
[3] Mizan, 19/123.
[4] Furqan, 28/71.
[5] Razi, 29/403.
[6] Razi, 29/399-400.
[7] Tabatabai has discussed and proven the possibility of meeting God – and what this really means – in the third chapter of his Risālat al-Wilāyah. In addition, many other scholars have composed independent treatises on the vision and meeting with God (liqāʾ allāh).