ZAIN ALI explains how the everyday greeting of peace in Islam underlines the deep commitment to God as the Source of Peace and the right of all people to peace. 

The Arabic phrase As-Salaam-Alaikum means “peace be with you” and is a universal greeting across the Muslim world. Whether you are in Saudi Arabia, Iran, Somalia, Dubai, Morocco, Indonesia, or even here in New Zealand, all Muslims greet one another with the words As-Salaam-Alaikum. But the phrase itself is not unique to Islam or the Arabic language — in Hebrew the greeting Shalom Aleichem also means “peace be with you”. Jesus used a similar greeting; for example, in John 20:21: “Peace be with you! As the Father has sent me, I am sending you.”

Everyday Greeting of Peace

While neither the greeting of peace nor the offering of peace is particular to Islam, what is unique is the importance of this greeting to Muslims. Muhammad the prophet of Islam strongly encouraged his followers to be proactive in using the greeting. We find his encouragement in the following three anecdotes (hadith in Arabic):

“. . . the best of people . . . are those who are first to greet with peace.”

“A man asked the Muhammad: ‘Which act in Islam is the best?’ He replied: ‘To give food, and to greet everyone, whether you know them or you do not know them.’”

“. . . O people, exchange greetings of peace (i.e., say: As-Salamu ‘Alaikum to one another), feed people, strengthen the ties of kinship, and be in prayer when others are asleep, you will enter paradise in peace.”

Greeting Builds Relationships

The peace greeting is very important to Muslims and I believe there is more to it than meets the eye. Consider for a moment what it means to offer good customer service — it begins with a friendly greeting. Consider the school children who begin their day with the collective sing-song of “Good Morning, Miss Smith”. Consider, too, the greetings “Good Morning” or “Mōrena” we offer our colleagues at the beginning of each work day.

Greeting Sustains Bonds

These greetings help set the tone for the interactions that follow. The greeting of peace can also be seen as a practical measure to build positive and respectful social bonds; bonds that help to prevent conflict. To wish someone peace is one way to be at peace with that person. Accordingly, the peace greeting can serve as a practical device for peacemaking, by helping to develop and sustain social bonds.

Greeting Reminds Us of God

Another aspect of the peace greeting that I find intriguing is that the term for peace in Arabic, “Salaam”, is also related to the way God is described in the Quran. Traditionally, Muslims view God as having 99 attributes or names. For example, God is said to be all-knowing, all-powerful and perfectly loving. One of the names given to God in the Quran is as-Salaam:

“God is the Knower of the unseen and the seen. God is ar-Rahman (Most Compassionate), ar-Raheem (Most Merciful). There is no deity beside God. God is al-Malik (Sovereign), al-Quddus (Most Pure), as-Salaam (Giver of peace), al-Mumin (Giver of security), al-Muhaiman (Vigilant), al-Aziz (Mighty), al-Jabbar (Overpowering), al-Mutakabbir (Glorious)…God is al-Khaliq (Creator), al-Bari (Perfect Maker), al-Musawwir (Fashioner); to God belong the most beautiful names. Whatever is in the heavens and the earth glorifies God. God is al-Aziz (Mighty), al-Hakeem (Wise).” (Quran 59:21-24)

God is the Source of Peace

In the Quran God is described as as-Salaam, the giver of peace, or perhaps the ultimate source of peace. This adds an extra dimension to the peace greeting. When I offer the greeting “peace be with you”, I am also wishing God to be with you as a person: “Salaam be with you, peace be with you, God be with you.” It may seem strange to wish that God be with someone, but it seems less foreign when we think about the French farewell Adieu, which means “God be with you”, or “go with God”. Perhaps, the peace greeting is to receive the other through God.

We Are Agents of Peace

The recognition that God is peace and the ultimate source of peace can also help us uncover another tool for peacemaking. A respected Muslim intellectual, Abu Hamid al-Ghazali (d. 1111 CE) explained that since we are created in the image of God, we also have the potential to be god-like. This doesn’t mean we have the potential to be gods, but rather that humans have the potential to realise some of the 99 names of God. For example, realising that God is perfectly loving, humans also have the capacity for love, and to live properly as a human being is to express properly the attribute of being a loving person. The same would apply to as-Salaam, that God is the source of peace, which means that we must also be agents of peace. This is a further principle for peacemaking — recognising our potential and obligation to be agents for peace.

Peacemaking Is a Practice

Aside from providing us with theological resources for thinking about peace, the Quran also gives practical suggestions for peacemaking in the context of conflict. The following Quranic verses are worthy of note:

“Fight in the way of God against those who fight against you, but begin not hostilities. God likes not aggressors.” (Quran 2:190)

“But if the enemy incline towards peace you should also incline towards peace and trust in God: for God is the one that hears and knows (all things).” (Quran 8:61)

These verses relate to the context of the early Muslim community, which was being intimidated by the violence of Arabs who opposed Muhammad and his community. The early Muslims were absolute pacifists until these Quran verses appeared. The verses allow for self-defence, but with two important provisos: we should not initiate hostilities, and should seek peace as soon as the aggressor is ready for a peaceful resolution.

There are circumstances where we may face violence from an aggressor. The Quran seems to allow for self-defence, but even in the heat of conflict, there is an onus on the believer to seek peace, or at least to be conscious that the aggressor may have a change of heart.

Four Insights about Peace

There are four insights on peace and peacemaking that we may draw from our brief reflection on Muhammad and the Quran.

First, as believers we must acknowledge the potential and obligation on us to be agents of peace or peacemakers, be it within our families, at work, or society at large.

Second, simple acts, such as a greeting of peace, can help build and sustain peaceful relationships.

Third, we have a right to peace and the right to defend ourselves against aggressors.

Fourth, as believers we have an obligation to recognise that every person and community has the right to peace, even when they are the aggressors.

Tui Motu Magazine. Issue 220, October 2017: 8-9.