The first point to be noted in a discussion on the religion1 of Islām is that the name of the system is not Muhammadanism, as is generally supposed in the west, but Islām. Muḥammad was the name of the Holy Prophet through whom this religion was revealed, and European writers call it Muhammadanism after him, on the analogy of such names as Buddhism, Confucianism, Christianity, and the like, but the name Muhammadanism was absolutely unknown to the followers of Islām. It is neither to be found in the Holy Qur’ān nor in the Sayings of the Holy Prophet. The name of the system as stated in the Holy Qur’ān is Islām,2 and he who follows it is called a Muslim.3 So far from the system being named after its founder, Holy Prophet Muḥammad is himself called a Muslim.4 In fact, every prophet of God is spoken of in the Holy Qur’ān as being a Muslim5 thus showing that Islām is the true religion for the whole of humanity, the various prophets being the preachers of that religion among different nations in different times, and Holy Prophet Muḥammad its last and most perfect exponent.
Among the great religions of the world, Islām enjoys the distinction of bearing a significant name, a name that points to its very essence. The root-meaning of the word Islām is to enter into peace,6 and a Muslim is one who makes his peace with God and man. Peace with God implies complete submission to His will, and peace with man is not only to refrain from evil or injury to another but also to do good to him; and both these ideas find expression in the Holy Qur’ān as the true essence of the religion of Islām: “Nay: whoever submits (aslama) himself entirely to Allāh and he is the doer of good (to others), he has his reward from his Lord, and there is no fear for such, nor shall they grieve” (2:112). Islām is thus, in its very inception, the religion of peace, and its two basic doctrines, the Unity of God and the unity or
1 The Arabic word for religion is dīn or millah, the root-meaning of the former being obedience and requital, and that of the latter to dictate. Millah has special reference to the Holy Prophet through whom the religion is revealed, and dīn to the individual who follows it (R.). Another word for religion is madhhab which is not used in the Holy Qur’ān. It is derived from the root dhahaba meaning he went, and madhhab signifies a way that one pursues in respect of doctrines and practices in religion, or an opinion respecting religion (L.L.). According to some authorities, the distinction between the three words is thus expressed: dīn in relation to God Who reveals it, millah in relation to the Holy Prophet through whom it is revealed and madhhab in relation to the mujtahid who expounds it. The word madhhab as used in Urdu or Persian carries, however, the wider significance of religion.
3 “He named you Muslims before and in this” (22:78), where before refers to the Prophecies, and this to the Holy Qur’ān.
4 “And I am the first of the Muslims” (6:163).
5 “And the same did Abraham enjoin on his sons and so did Jacob: O my sons, Allāh has chosen the religion for you, so die not unless you are Muslims” (2:132); “We revealed the Torah, in which was guidance and light; with it the prophets who submitted themselves (aslamū) judged matters for those who were Jews” (5:44).
6 Islām means entering into salm, and silm and salm both signify peace (R.) Both these words are used in the sense of peace in the Holy Qur’ān.