What is the correct format for replying to salam?
The correct format for replying to salam is established in the Qur'an and supported by various hadiths. The Qur'an states, When ye are greeted with a greeting, greet ye with a better than it or return it.
4:86 This verse emphasizes that responding to a greeting is not just encouraged but obligatory.
Ibn Kathir explains that the Prophet Muhammad ﷺ demonstrated this principle when he received greetings of varying levels. For instance, when someone greeted him with "Peace be upon you," he responded with a similar or enhanced greeting, reflecting Allah's command to respond with equal or better words. This is further supported by a narration where the Prophet said that those who greet with "As-salamu ‘alaykum" receive ten good deeds, while those who add "wa rahmatullah" gain twenty, and those who say "wa rahmatullahi wa barakatuhu" earn thirty good deeds (Majma al-Bayan).
In terms of responding to the People of the Book (Jews and Christians), the Prophet ﷺ instructed: Say to them, 'And upon you.'
Sahih Muslim 39:8 This indicates that while the greeting can vary in formality, the response should always be respectful and in line with the initial greeting received.
In summary, the general rule is to reply with a greeting that is equal to or better than the one received, reflecting the spirit of goodwill and respect in Islam.
Sources
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4:86 · An-Nisaa
4:86 · Muhammad Marmaduke Pickthall
وَإِذَا حُيِّيتُم بِتَحِيَّةٍۢ فَحَيُّوا۟ بِأَحْسَنَ مِنْهَآ أَوْ رُدُّوهَآ ۗ إِنَّ ٱللَّهَ كَانَ عَلَىٰ كُلِّ شَىْءٍ حَسِيبًا
When ye are greeted with a greeting, greet ye with a better than it or return it. Lo! Allah taketh count of all things.
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Tafsir Ibn Kathir on 4:86
Tafsir Ibn Kathir · 4:86
Allah commands His servant and Messenger Muhammad (peace be upon him) to personally engage in fighting. Whoever refrains from it at his service is excused; therefore He says, "You are only responsible for yourself." Ibn Abi Hatim reports from Abu Ishaq that he asked Al-Bara’ ibn Azib about a man who confronts an enemy force of a hundred and fights them—whether such action contradicts the verse "Do not cast yourselves into destruction with your own hands" (Al-Baqarah 2:195). Al-Bara’ replied that Allah commanded His Prophet: "So fight in the cause of Allah. You are only responsible for yourself; and rally the believers." This is about spending effort in the way of Allah, not recklessness. This narration is transmitted by Imam Ahmad through chains from trustworthy companions, confirming that carrying weapons and fighting the disbelievers is not reckless self-destruction but fulfilling divine command. Ibn Mardawayh adds that upon revelation of this verse, the Prophet instructed his companions: "My Lord commands me to fight, so fight." This is an imperative and directs urging believers towards combat. Regarding the phrase "and rally the believers," Ibn Kathir explains it means to encourage and motivate the believers toward fighting, inspiring their courage as the Prophet did on the day of Badr when he said, "Rise towards a Paradise as wide as the heavens and the earth." Numerous hadiths extol the virtues of striving in Allah’s cause. Abu Hurayra relates the Prophet said that whoever believes in Allah and His Messenger, establishes prayer, gives zakat, and fasts Ramadan, it is obligatory on Allah to admit them into Paradise even if they stay in their homeland without migrating or fighting. Yet Allah has prepared 100 degrees in Paradise for those who strive in His cause, with each degree separated as greatly as the sky is from the earth. The highest part, al-Firdaws, lies above all, under the Throne of the Most Merciful, where the rivers flow forth. Another hadith reports from Abu Saeed al-Khudri that utter submission to Allah as Lord, Islam as religion, and Muhammad as Prophet ensures Paradise. The Prophet further said that Allah elevates a servant by 100 ranks in Paradise through jihad. The clause "Perhaps Allah will restrain the might of the disbelievers" implies motivating the believers to fight invigorates their resolve to confront enemies, defend Islam’s domain, and persist patiently. "And Allah is more severe in punishment and stronger in might" means He is fully capable of punishing the disbelievers both in this world and the Hereafter, as Allah says, "If Allah had willed, He could have taken vengeance upon them, but He did so to test some of you by others..." (Muhammad 47:4). Concerning "Whoever intercedes with a good intercession will have a share of it," Ibn Kathir explains: anyone who endeavors in a matter that results in good will be granted a portion of its reward; similarly, whoever seeks an intercession leading to evil will bear a part of its burden. The Prophet said, "Intercede and you will be rewarded. Allah decrees through the tongue of His Prophet what He wills." Mujahid ibn Jabr reports this verse was revealed concerning people interceding among one another. Al-Hasan al-Basri notes the verse says, "Whoever intercedes," not "whoever is interceded for." The phrase "and Allah is Keeper over all things" (muqīt) has been understood variously by scholars: Ibn Abbas, Ata, Qatada, and others interpreted it as "Protector," "Witness," "Accountant," "Able," "Provider." Ibn Kathir cites Ibn Abi Hatim who said muqīt means "appointed measure in proportion to one's deeds." Regarding the command, "When you are greeted with a greeting, greet with an equal or better," it means when a Muslim is greeted with salam, he should respond in a better or at least equal manner. Increasing the greeting is recommended; responding equally is obligatory. Ibn Jarir recounts a narrated incident where a man greeted the Prophet (peace be upon him) with "Peace be upon you," and received a reply with mercy from Allah. Another came with "Peace be upon you and mercy of Allah," and the Prophet replied accordingly, a third added blessing and received even more in response. When the first man expressed concern at this difference, the Prophet said Allah commanded to respond with equal or better greeting. This hadith also indicates there is no permissible addition beyond the established formula "As-salamu ‘alaykum wa rahmatullah wa barakatuhu," for had more been approved, the Prophet would have used it. Imam Ahmad reports a man came to the Prophet and greeted with different levels of salam; the Prophet assigned rewards of ten, twenty, and thirty respectively according to the greeting’s content. Other narrations confirm this ruling, and Ibn Abbas and his students teach that whoever greets you, respond—even if a Magian—because Allah says to respond with equal or better. Qatada explains that the first part applies to Muslims—greeting with better—and the second to the People of the Covenant (dhimmis)—responding equally. Regarding dhimmis, they do not initiate salam nor add to it, and the Prophet’s practice was to respond mildly and reprimand excessive greeting from them. Sufyan al-Thawri said salam is voluntary, response obligatory. This is the scholarly consensus: it is compulsory to respond to salam to avoid disobeying Allah’s command. The verse "Allah—there is no deity except Him" is a factual statement confirming His uniqueness and exalted oneness as the sole God of all creation. It includes an oath accompanying the statement "He will surely gather you all on the Day of Resurrection without doubt," emphasizing the undeniable reality of resurrection and recompense. "And who is truer in statement than Allah?" means none is more truthful than Him in speech, information, promise, and threat. There is no god but Him, and no Lord besides Him.
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Sahih Muslim 39:8
Sahih Muslim · Book 39, Hadith 8 · Narrated by Anas
The companions of the Prophet (may Allah bless him and grant him peace) said to him, "The People of the Book greet us with salam, so how should we respond to them?" He said, "Say to them, 'And upon you.'"
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