Surah Adh-Dhariyat 51:25
سُورَةُ الذَّارِيَاتِ · Meccan · Verse 25 of 60
إِذْ دَخَلُوا۟ عَلَيْهِ فَقَالُوا۟ سَلَٰمًۭا ۖ قَالَ سَلَٰمٌۭ قَوْمٌۭ مُّنكَرُونَ
Translation
They went in to see him and said, ‘Peace.’ ‘Peace,’ he said, [adding to himself] ‘These people are strangers.’
English translation: M.A.S. Abdel Haleem.
Meaning and reflection
Wording
The story of Prophet Ibrahim and his distinguished guests (who were angels) begins with a powerful exchange of greetings, carefully articulated in the Quran to reveal profound layers of meaning.
An Important Narrative
The verse opens with "إِذْ دَخَلُوا عَلَيْهِ فَقَالُوا سَلَامًا" (when they entered upon him, they said, "Peace"). The initial "هل أتاك" (Has there come to you) that precedes this verse (in 51:24) is not a true question, but a rhetorical way to introduce an important and magnificent story, signaling that the Prophet Muhammad learned this only through divine revelation, not his own knowledge. This sets a tone of awe and significance for what is to follow.
The Nuance of "Salām"
When the angels entered, their greeting was "سَلَامًا" (salāman). This form, with the accusative ending, is a verbal noun, implying an action or a wish: "We offer peace" or "May peace be upon you." It's like saying, "We are extending peace to you."
Prophet Ibrahim's response, however, was "قَالَ سَلَامٌ" (He said, "Peace"), using the nominative form "salāmun." Scholars like al-Zamakhshari and al-Razi explain that this shift in grammar is significant. The nominative form here implies a state of being, a fixed and enduring reality. It suggests "Peace *is* (or *will be*) upon you," conveying permanence and steadfastness. By using this form, Ibrahim was returning a greeting that was not just an action, but a stronger, more lasting expression of peace, in keeping with the Quranic etiquette of returning a greeting with something better. It shows his deep understanding of courtesy and his generous spirit.
An Inner Thought
Following his greeting, Ibrahim says, "قَوْمٌ مُّنكَرُونَ" (people unknown, or strangers). The plain meaning tells us he said this to himself or in a hushed tone, not directly to his guests. Al-Jalalayn and Ibn Ashur emphasize that this was an internal observation, an expression of his unfamiliarity with them. He did not recognize these visitors, and their appearance or manner might have struck him as unusual. This hidden thought reveals Ibrahim's prudence and discernment, as he continued to be a most gracious host while quietly processing the unexpected nature of his guests. He extends the best form of greeting, yet maintains an inner awareness of their unknown status.
The careful choice of words and their grammatical forms in this short verse offers a glimpse into the profound depth of the Quran, revealing Prophet Ibrahim's exemplary character and the subtle elegance of divine communication.
Sources: al-Zamakhshari (al-Kashshaf), al-Jalalayn, al-Razi (Mafatih al-Ghayb), Ibn Ashur (al-Tahrir wa al-Tanwir), al-Jadwal fi I'rab al-Quran (Mahmud Safi)
Qur'anic Worlds
This verse opens a profound narrative, inviting us into the "World of Past Nations" through the story of Prophet Ibrahim, peace be upon him. Allah addresses Prophet Muhammad, peace be upon him, with a question that prepares the heart: "Has the story reached you, O Messenger, of Ibrahim's honored guests?" (from the preceding verse, 51:24). This sets the stage, not just for a tale of old, but as a source of comfort and wisdom for the Prophet and for us.
A Divine Greeting and a Human Response
The scene begins with the arrival of these guests: "When they entered upon him, they said, 'Salam (peace).'" Prophet Ibrahim responded, "Salam (peace). [You are] unknown people." The word "Salam" signifies peace, safety, and well-being. It is a beautiful greeting that carries blessings. Interestingly, the angels greeted with "Salamā" (in the accusative case), while Prophet Ibrahim replied with "Salamun" (in the nominative case). As scholars like Ibn Kathir and Mufti Shafi point out, the nominative form in Arabic, being a nominal sentence, implies greater strength, continuity, and permanence. It is a more complete and enduring form of the greeting. This shows Ibrahim, the Friend of Allah, choosing a superior response, fulfilling the Quranic teaching to reply to a greeting with something better or equivalent.
Unfamiliar Visitors
Ibrahim's immediate reaction after returning the greeting was, "Qawmun munkarūn," which translates to "unknown people" or "strangers." He did not recognize them. Scholars offer various reasons for this. Al-Baghawi mentions Ibrahim thinking they were strangers. Mufti Shafi and Ibn Kathir explain that these guests were angels, specifically Jibril, Israfil, and Mika'il, who appeared in the form of handsome, graceful young men with a profound aura. Their human disguise, coupled with their majestic presence, meant Ibrahim, being human, naturally perceived them as unfamiliar. It is also suggested by Abu Aliyah, as reported by al-Baghawi, that their greeting might have been unusual for the land or time, adding to his sense of them being unknown. Ibrahim's observation highlights his discernment and his human experience of encountering the unseen, initially without full divine knowledge.
A Prophet's Wisdom and Our Lesson
This brief exchange reveals much about the character of Prophet Ibrahim and the nature of divine interaction. Despite the guests being unknown, Ibrahim extended a warm greeting, reflecting his inherent hospitality and gentle nature. This narrative, shared with Prophet Muhammad and thus with us, reinforces the lesson of welcoming and engaging with others, even strangers, with peace and kindness. It also subtly prepares us for the idea that divine messengers or signs might not always appear in expected forms, challenging our perceptions and inviting deeper reflection on Allah's diverse ways of communication. The story is a timeless testament to human hospitality and the way prophets, in their human capacity, navigated the extraordinary.
Sources: al-Baghawi (Maalim al-Tanzil), Ma'arif al-Quran (Mufti Shafi), Sayyid Qutb (Fi Zilal al-Quran), Ibn Kathir, al-Razi (Mafatih al-Ghayb)
Topics that discuss this verse
Surah Adh-Dhariyat 51:25 is discussed in 10 study guides on Maani. Each guide gathers the key verses, Arabic words and lessons of one Quranic topic.
Reflect on this verse
Open Surah Adh-Dhariyat 51:25 in Maani to reflect on it through the Five Lenses: its wording, its context, what it means for you, its connections across the Quran and its lessons, grounded in classical tafsir.