CAPE TOWN — In contemporary discussions surrounding faith, suffering, and divine attributes, theologians and scholars frequently address complex questions regarding the nature of God and human responsibility. A recent theological inquiry addressed by prominent South African scholar Shaykh Irshaad Sedick tackles a profound and common dilemma: How can one reconcile the Divine Name Al-Salam—frequently translated as "Peace" or "The Source of Peace"—with a worldly existence characterized by trials, tribulations, and suffering?
The inquiry, submitted to the educational platform SeekersGuidance, questioned whether true peace ought to be defined as a state entirely immersed in mercy without any trace of tribulation. Furthermore, the questioner raised a moral dilemma regarding human conduct: if peace is somehow a balance between trial and mercy, why must individuals exercise constant caution to avoid harming others? Would such a dynamic not imply an unbalanced treatment of humanity?
In his detailed response, Shaykh Sedick clarified foundational concepts in classical Islamic theology, drawing upon traditional exegesis, the works of the renowned medieval philosopher and theologian Imam Abu Hamid al-Ghazali, and established prophetic traditions. The clarification seeks to reshape how believers understand divine perfection, the philosophy of suffering, and the practical application of divine names in everyday human ethics.
Clarifying the Meaning of Al-Salam
Addressing the core misconception of the inquiry, Shaykh Sedick emphasized that Al-Salam does not denote a mere equilibrium or balance between mercy and trial. Rather, in classical Islamic nomenclature, the name signifies that Allah is entirely free from every defect, deficiency, or imperfection.
To contextualize this definition, the scholar pointed to Quranic verses, such as Surah Al-Hashr (59:23), which describes the Divine as "the King, the Most Holy, the All-Perfect." In this context, "the All-Perfect" serves as a direct translation and reflection of Al-Salam.
To deepen this theological framework, Shaykh Sedick referenced the seminal analytical work of Imam al-Ghazali in al-Maqsad al-Asna ("The Ninety-Nine Beautiful Names of God"). According to Ghazali, Al-Salam defines the One whose divine essence is devoid of any flaw, whose attributes possess no deficiency, and whose actions are entirely free from absolute evil. Furthermore, all genuine safety, security, and peace originate exclusively from this divine source.
The Purpose of Trials and the Absence of Absolute Evil
A central element of the discourse involves reconciling the presence of worldly trials with the perfection of a peaceful Creator. Addressing why suffering exists if the Divine is Al-Salam, Shaykh Sedick, through Ghazali’s philosophical framework, explained that the trials experienced by humanity do not contradict the divine attribute.
Ghazali clarifies that the "evil" or difficulty from which divine acts are entirely free refers specifically to absolute evil—defined as harm that is desired purely for its own sake, devoid of any overarching or greater wisdom. According to classical Islamic epistemology, such absolute evil does not exist within creation. Consequently, every trial, hardship, or tribulation decreed by the Divine carries within it a greater good, wisdom, or ultimate benefit that outweighs the immediate pain experienced by the individual.
This perspective reframes human suffering not as a disruption of peace, but as a component of a comprehensive divine wisdom that aligns with ultimate perfection and ultimate mercy.
The Human Reflection of Al-Salam
Moving from abstract theology to practical ethics, the discussion addressed the moral obligations of believers who revere Al-Salam. The inquiry questioned why individuals must constantly monitor their behavior to avoid harming others if peace is an inherent reality of existence.
Shaykh Sedick explained that human beings have a designated "share" or ethical reflection of this divine name to cultivate within their own character. Referencing Ghazali’s teachings, the scholar noted that a person cannot truly be designated as a person of peace—or claim a genuine connection to Al-Salam—unless their inner self and outer actions reflect safety for those around them.
This spiritual reflection requires an individual to foster a heart entirely free from deceit, deep-seated malice, envy, and the internal desire to inflict harm upon others. Concurrently, it demands that a person’s physical limbs and actions remain free from sin and aggression. Citing foundational prophetic ethics, the scholar reiterated that true adherence to this attribute is embodied when fellow human beings are completely safe from an individual’s tongue and hands. Therefore, the constant caution required to avoid harming others is not an unbalanced burden, but rather the essential human mirroring of the divine attribute in daily life.
Prophetic Tradition and Practical Application
To anchor these theological reflections in daily practice, Shaykh Sedick highlighted a well-established practice rooted in the traditions of Prophet Muhammad. According to authentic narrations collected in Sahih Muslim, the Messenger of Allah would consistently invoke Al-Salam immediately following the completion of every ritual prayer, reciting: "O Allah, You are al-Salam, and from You is peace. Blessed are You, Possessor of Majesty and Honor."
The scholar encouraged believers to utter this traditional supplication with a conscious awareness of its deep linguistic and theological implications, bridging the gap between esoteric understanding and routine worship.
Broader Scholarly Context
The discussion forms part of a wider body of educational resources curated by institutes like SeekersGuidance, which routinely addresses complex theological questions concerning suffering, divine wisdom, and the afterlife. Related discussions within the platform’s repository explore topics such as the reality of paradise as the ultimate abode of true peace (Dar al-Salam) and the underlying wisdom behind human suffering and divine mercy.
Shaykh Irshaad Sedick, who authored the response, is a prominent figure in the South African and international Islamic scholarly community. Raised in a traditional Muslim family in South Africa, he graduated from the esteemed Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the tutelage of the late, world-renowned scholar Shaykh Taha Karaan. Over his career, Shaykh Sedick has received formal licenses (ijaza) from numerous luminaries across the Islamic world, including Mawlana Yusuf Karaan and Mawlana Abdul Hafeez Makki.
In addition to authoring academic texts such as The Musnad of Ahmad ibn Hanbal: A Hujjah or not?, he has served as the director of the Discover Islam Centre and the Al Jeem Foundation. For several years, he has held the position of khatib at Masjid Ar-Rashideen in Mowbray, Cape Town, alongside extensive teaching experience at leading Islamic institutes in the region. Currently, he is advancing digital Islamic education through the creation of an online learning platform known as ‘Isnad Academy,’ following the completion of his Master’s degree in Islamic Studies at the University of Johannesburg.