The Quranic Concept of ‘Islam’ and ‘Muslim’ as a Universal Vision - Part One

By V.A. Mohamad Ashrof, New Age Islam 23 January 2024 The Quran portrays the terms ‘Islam’ and ‘Muslim’ with meanings that reach beyond the horizon of a singular religious tradition. Rather than being pigeonholed into the faith commonly recognized as Islam, these terms symbolize a universal disposition toward submission to God, a principle woven into the very fabric of the Quranic worldview. This essay delves into the Quranic concept of a Muslim as one who submits to God’s will, highlighting its timeless and inclusive nature. Etymology and Quranic Foundations of Islam The term Islam springs from the Arabic root s-l-m, carrying connotations of “peace,” “submission,” and “safety.” In the Quran, Islam epitomizes the act of willingly submitting to God’s authority and harmonizing oneself with His guidance. This understanding encompasses the acknowledgment of God’s oneness, obedience to His commands, and gratitude for His blessings. Quran 3:83 encapsulates the universal submission intrinsic to all creation: "Do they seek a religion other than God’s, while to Him submit all things in the heavens and on earth, willingly or unwillingly, and to Him they shall be returned?" This verse reveals that submission to God is not merely an act of faith but an innate rhythm of existence, where all created beings dance to the tune of divine laws. Submission as the Core of Being a Muslim A Muslim, in Quranic terms, signifies anyone who submits to God's will. This submission unfurls in several dimensions: acknowledging God's Oneness, recognizing God as the unrivalled architect of the cosmos, the Creator and Sustainer of all, as affirmed in Quran 21:25 and 39:6. It also involves surrendering to God's Will, aligning personal desires and actions with divine decrees, echoing the sentiment of "Thy will be done" (Quran 3:19, 22:78). Moreover, obedience to Divine Commands is essential, adhering to ethical and moral principles outlined in divine revelation, which serve as a compass for righteous living (Quran 6:153). Finally, humility and gratitude are vital, expressing dependence on God and heartfelt gratitude for His provisions, a sentiment beautifully captured in Quran 7:206 and 27:40. Gai Eaton, former editor of Islamic Quarterly Journal, argues thus: The term "Muslim" (with a capital letter) is properly applied only to those who follow the message of the Quran, but, when it takes the lower case, it has a far more universal meaning. In the first place, everyone and everything is muslim in the sense that all, knowingly or unknowingly, are subject to the Divine Will and cannot escape from it. The rock that falls by the force of gravity is muslim, so are the birds and the beasts of the field, so too is humankind as a whole. All submit to the will of their creator. Secondly, those who choose to obey guidance from above are muslim in a higher sense. When, in the Quran, the followers of Jesus confess, "We are muslims", they cannot have meant that they followed a messenger as yet unborn. There is, then, Islam as a recognisable religion, there is Islam as the faith and practice of all who believe in God and, finally, there is the Islam of creation as such. Nothing that enjoys the light of existence is self-sufficient. Everything depends upon the source from which it came and to which it will return when creation is wrapped up and submits to its own end. (Eaton, p.5) Universal Submission in the Quran The Quran asserts that the essence of Islam predates Prophet Muhammad and resonates in the lives of earlier prophets and their followers. Prophets such as Abraham, Moses, and Jesus are portrayed as beacons of submission, exemplifying Islam in its truest form. For instance, Abraham declares: "Indeed, I have submitted myself to the Lord of the worlds" (Quran 2:131). Similarly, Moses proclaims: "O my people! If you have believed in God, then put your trust in Him, if you are indeed Muslims." (Quran 10:84) The Quran also acknowledges members of the People of the Book (Jews and Christians) who faithfully adhere to their scriptures as being in a state of Islam: "Those to whom We gave the Scripture before it—they believe in it. And when it is recited to them, they say, ‘We believe in it. Indeed, it is the truth from our Lord. Indeed, we were Muslims [in submission to Him] before it’” (Quran 28:52-53). Further, submission is ascribed to angels (Quran 21:19-20) and even to groups of the jinn (Quran 72:14), illustrating Islam’s universal resonance as a melody played across the symphony of creation. The Perennial Nature of Islam The Quran envisions Islam not as a religion tethered to one community but as a timeless and universal charter for life. It reconnects humanity to the “creed of Abraham” (Quran 22:78), emphasizing shared ground between Islam and earlier Abrahamic faiths. Quran 5:48 asserts this universality: "For each of you, We have prescribed a law and a clear path. If God had willed, He could have made you one community, but He tests you through what He has given you. So, compete with one another in doing good." This verse underscores the kaleidoscope of religious diversity, affirming their shared foundation in submission to God. Prophet Muhammad’s mission was both to confirm earlier scriptures and to untangle the knots of their misinterpretations (Quran 3:3, 5:48). This dual role cements the notion of Islam as the capstone and essence of divine guidance rather than a departure from prior traditions. Furthermore, Quran 7:172 evokes humanity’s primordial covenant with God: "Am I not your Lord? They said, ‘Yes, we bear witness.’” This verse reminds humanity of an innate submission, etched into the soul’s memory, a debt of gratitude owed to the Creator. Implications of the Quranic Concept of a Muslim The Quranic portrayal of a Muslim transcends the tight confines of sectarian identity, offering a tapestry of unity among believers in God. It dismantles exclusivist interpretations of religious identity, urging a broader vision grounded in shared submission to divine principles. By acknowledging prophets, earlier scriptures, and their followers as participants in Islam’s universal message, the Quran emphasizes continuity over rupture. This perspective fosters inclusivity and mutual respect, calling humanity to focus on shared values rather than divisive labels. Islam’s Relationship with Earlier Scriptures The Quran situates itself as both a mirror and magnifying glass for earlier scriptures, confirming their authenticity while clarifying deviations. It explicitly mentions the Torah, Psalms, and Gospel as divine books bestowed upon Moses, David, and Jesus, respectively (Quran 2:97, 4:163, 5:43, 17:55). It also references the Scrolls of Abraham and Moses (Quran 87:19, 53:36-37), further cementing its connection to the broader Abrahamic tradition. Foundational beliefs—such as monotheism, resurrection, final judgment, heaven, and hell—are consistently reaffirmed in the Quran. Essential practices like prayer, fasting, and almsgiving also align with the rituals of previous prophetic communities. By placing Muhammad within a golden chain of prophets, the Quran underscores the unity of their divine missions. Transcending Sectarianism The Quranic concept of Islam and Muslim presents a profound vision of unity and shared human values. This vision is rooted in a nuanced understanding of the historical context in which Islam emerged. By tracing the evolution of religious self-perception in the Near East, as noted by Wilfred Cantwell Smith, (1916–2000) a Canadian Islamicist, director of Harvard University's Centre for the Study of World Religions, we can appreciate the significance of Islam's emergence as a distinct yet inclusive religious system. Ultimately, the Quranic vision of Islam invites humanity to transcend sectarian boundaries and work together towards a common goal of justice, morality, and peace. He writes thus: "The emergence of Islam as a more or less ‘complete’ religious system –e.g., with its own self-ordained name, ‘Islam,’ with a scripture that seems aware of itself as ‘scripture,’ and with a conception of itself as one religion among many (even if it considers itself the best, it is the best among ‘similars’) – was the culmination and crystallization of a series of what Smith referred to as ‘systematizing’ and ‘reifying’ trends in religious self-perception that had been ongoing in the Near East for centuries before Islam’s arrival." (Smith, p.81–106). The Quranic vision of Islam and Muslim unveils a universal framework that dissolves walls between religious traditions. By presenting Islam as the essence of submission to God and situating it within the continuum of divine guidance, the Quran celebrates inclusivity, continuity, and shared values. This universal vision challenges sectarianism, urging humanity to forge bonds of fraternity and recognize their collective responsibility to align with divine principles, nurturing justice, morality, and peace. Bibliography Eaton, Gai, Remembering God: Reflections on Islam, Cambridge: The Islamic Texts Society, 2000 Smith, Wilfred Cantwell, The Meaning and End of Religion, New York, NY: Harper and Row, 1962 ------- V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. 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