Islam is often understood and practiced in the context of traditional and contemporary literature, which primarily considers Muslims to be followers of Muhammad (PBUH). This perspective, reinforced by prominent collections such as Sahih Bukhari and Sahih Muslim, tends to equate faith (Iman) directly with Islam. Consequently, this approach sometimes leads to a confusion between Muslims and believers, and between infidels and polytheists. However, a deeper examination of the Qur’an reveals a more nuanced and precise use of these terms, reflecting the profound wisdom of its divine author.
The Qur’an asserts that Islam, in its essence, is submission to the will of Allah, transcending the confines of any specific time, place, or prophet. It declares that Islam is the only religion acceptable to Allah, a theme that resonates through various verses. This raises fundamental questions about the nature of Islam: What does it truly mean to be a Muslim? Is the concept of Islam confined to the followers of Prophet Muhammad (PBUH), or is it a universal principle encompassing all who submit to Allah’s will?
The Distinction Between Islam and Iman
The Qur’an emphasizes the importance of using terms with precision, ensuring that each word reflects its specific meaning and context. Two key concepts—Islam and Iman—though often treated as synonymous in traditional interpretations, represent distinct spiritual states:
– Islam (الإسلام): Submission to the will of Allah
– Iman (الإيمان): A deeper, more personal conviction and faith
This distinction becomes particularly significant when examining verses that mention both terms separately, such as:
{ The Desert-Arabs say, “We have believed.” Say, “You have not believed yet; but say [instead], ‘We have submitted,’ for faith has not yet entered your hearts. But if you obey God and His Messenger, He will not diminish any of your deeds. God is the Most Forgiving, the Mercy Giver.” (49:14).”} [Al-Hujurat: 14]
It will behove us to remember that the Qur’anic Arabic does not have synonyms. Every word used by Allah has a specific meaning. So, while translating, we always need to attempt to render the exact contextual meaning of the original. Hence, while doing my Qur’an translation, I endeavoured to be as faithful to the original Arabic by using specific terms/words translation such as “zalemeen” translated to “unjust” and not “evildoers” or “sinners” on some occasions and as “wrongdoers” on others.
Historical Context and Evolution
The concept of Islam as submission to divine will predates the mission of Prophet Muhammad (PBUH). Throughout history, this fundamental principle has manifested in various forms:
Abrahamic Period:
The Qur’an tells us that Abraham was the first to call those who believed in his message Muslims (submitters to God):
“And strive for God as He deserves. He has chosen you and has not imposed hardships on you in religion- the faith of your father, Abraham. He named you “Muslims” [submitters] before [in former Books] and in this [revelation], so that the Messenger may be a witness over you, and you may be witnesses over other human beings. (22:78).”
– Abraham embraced the idea of worshipping a non-physical God and called on his people to move away from worshipping physical idols to worshipping the one true God.
– Abraham’s ultimate demonstration of submission was through his willingness to sacrifice his son.
– The establishment of the Kaaba as a symbol of monotheistic worship
– The continuation of pure monotheism through Ishmael and Isaac.
Mosaic and Christian Periods:
– The submission of the Children of Israel under Moses’s leadership.
– The faithful followers of Jesus who maintained pure monotheism.
What is Islam?
The Qur’an asserts that Islam, in its essence, is submission to the will of Allah, transcending the confines of any specific time, place, or prophet. This raises fundamental questions about its nature: What does it truly mean to be a Muslim? Is the concept of Islam confined to the followers of Prophet Muhammad (PBUH), or is it a universal principle encompassing all who submit to Allah’s will?
The Qur’an provides numerous verses demonstrating this concept:
{Is it other than the religion of Allah that they seek, while to Him have submitted [all] those within the heavens and the earth, willingly or unwillingly, and to Him they will be return?} [Al Imran: 83]
{Indeed, the Muslim men and Muslim women, the believing men and believing women, the obedient men and obedient women…} [Al Ahzab: 35]
{ Moses said, “My people if you believe in God, place your trust in Him if you have [truly] surrendered yourselves to Him.”} [Yunus: 84]
{She said, “My Lord, indeed I have wronged myself, and I submit with Solomon to Allah, Lord of the worlds.”} [An-Naml: 44]
{The disciples said, “We are the helpers of Allah. We have believed in Allah, and bear witness that we are Muslims.”} [Al-Imran: 52]
Linguistically, Islam and Muslim are in Arabic from the root SLM meaning peace. This, make a Muslim by definition a peace maker.
Submission is the translation we chose to use for the word, Islam, which is an action-oriented verb and not a noun. Nowadays, Islam is used as a noun referring to a particular faith. Originally, when the word was revealed for the first time, people understood it to mean an act of submission to God, that one strives to achieve every moment of the day. As such, the Qur’an calls the followers of all God’s prophets, Muslims. However, once the word Islam started being used as a noun, it became a tool to divide the followers of Prophet Muhammad from other people who submit but follow other prophets. See glossary.
The Foundation of Islam
Islam is fundamentally based on three interconnected pillars:
- Belief in God and His Oneness (Tawhid):
– Recognition of Allah as the Uniquely Singular Creator and Sustainer
– Understanding of divine attributes
– Rejection of polytheism in all its forms
- Belief in the Last Day:
– Accountability for actions
– Divine justice and mercy
– Eternal consequences of worldly choices
- Performance of Righteous Deeds:
– Actions that align with divine guidance
– Moral and ethical behavior
– Service to humanity
This foundation is not subject to scientific proof or refutation, as matters of belief in God and the Last Day place those firmly grounded in knowledge on equal footing with the common people.
The Universal Nature of Islam
Two crucial aspects emerge from the Qur’anic verses:
- Universal Religion
Islam extends beyond Earth itself, as evidenced by the verse: {And to Him submits whoever is in the heavens and the earth, willingly or unwillingly} [Al Imran: 83]. This implies that if rational beings exist elsewhere in the universe, they too have heard of the One God and submitted to Him, either willingly from the perspective of divinity or by compulsion from the perspective of lordship.
- Independence from Specific Prophets
Noah, Abraham, Joseph, Jacob, Solomon, Moses, and Jesus were Muslims, yet they did not live during Muhammad’s (PBUH) time. They neither witnessed his message nor fasted during Ramadan. This demonstrates that Islam is not exclusively linked to any single messenger but is tied solely to belief in God and His Oneness. As the Qur’an states:
{Truly those believers (who came to believe through Muhammad), as well as the Jews (who came to believe through Moses), the Christians (who came to believe through Jesus Christ), and the Sabeans, whoever believes in God and in the Last Day and does righteous deeds will have their reward from their Lord, and will not have fear, nor will they grieve.} [Al-Baqarah: 62].}
Contemporary Implications
This universal understanding of Islam has several important implications for modern religious discourse:
- Interfaith Dialogue:
– Recognition of shared spiritual heritage
– Focus on common monotheistic foundations
– Potential for meaningful theological exchange
- Religious Tolerance:
– Understanding of diverse paths to divine truth
– Respect for different forms of worship
– Appreciation of varied religious experiences
- Social Harmony:
– Basis for peaceful coexistence
– Common ground for moral and ethical collaboration
– Framework for addressing shared challenges
Conclusion
Submission is the translation we chose for the word “Islam,” which is an action-oriented verb rather than a noun. Nowadays, Islam is often used as a noun referring to a particular faith. Originally, when the word was first revealed, it was understood to mean an act of submission to God—something one strives to achieve every moment of the day, throughout his/her life. Consequently, the Qur’an calls the followers of all God’s prophets “Muslims.” However, once “Islam” started being used as a noun, it began to differentiate the followers of Prophet Muhammad from other people who submit to God but follow other prophets, and to me this is very divisive.
Based on my understanding of the Qur’an, I concluded that Allah wanted human beings to choose Him freely. All those who choose Allah with their own free will are called Muslims in the Qur’an, regardless of time and place.
Qur’an 21:108: “Say: ‘It is revealed to me that your God is only one God. Will you then submit to His Will (become Muslims and stop worshipping others besides Allah)?'”
It is in this sense that we can understand the verse: Qur’an 3:19: “To God, true faith is Islam (submission).”
Islam transcends the specific messages of individual prophets and is rooted in universal principles. If belief in Allah and the Last Day is coupled with goodness and righteous deeds, then the individual is a Muslim, whether they are a follower of Muhammad (PBUH), Moses, Jesus, or any other prophet.
Scholars and believers must focus on interpreting the Qur’an on its own merits, embracing a contemporary understanding that remains relevant and applicable in every era and place. By understanding the context and addressing specific verses, we can deeply appreciate the wisdom and continuity of Allah’s guidance throughout history, ensuring that the divine message continues to inspire and guide humanity while maintaining its universal essence.
The Qur’anic perspective on Islam reveals a profound and inclusive spiritual framework that emphasizes the unity of divine guidance while respecting the diversity of human religious experience. This understanding can serve as a foundation for building bridges between communities and fostering greater religious harmony in our increasingly interconnected world for the purpose of building peace and realizing our ultimate mission as peacemakers.