The Etymological Meanings of “Islam”

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ 

The following is adapted from a paper by Shaykh ‘Abd al-Ghafur ‘Abd ar-Rahim.  One of the factors which stand against change and reform of Islamic law is the current rigid conceptualisation of some basic terms.  The development of fiqh led to the construing of the terms “diyn”, “islam”, and “shari’ah” in concrete fiqhi terms.  The underlying ethical principles which the concrete fiqhi values embodied became insignificant or of secondary importance.  Consciously or not, this in turn led to the equation of forms and principles, thereby making change extremely difficult.  Any proposed change came to be conceived as undermining the principles themselves embodied in the fiqhi forms. 

“Islam” is commonly explained as “submission to the will of God”, which finds its expression in the shari’ah with its detailed formulations in fiqh.  As Islamic law did not take its final form until around the second and third centuries after hijrah, the generations of Muslims who lived before this period could not have understood the term in terms of Islamic law.  Thus, explaining “islam” in terms of Islamic law, appears incorrect.  Alternative explanations have been given.  Dr. Meir Moshe Bravmann explains “islam” as meaning “to defy death”.  He sees a semantic relation between “islam”. and of “jihad” in the sense of “holy war”, and interpreted “islam” as a “war-like effort for God and His Prophet”.  Dr. Muhammad Arkawun also is of the same view.  This explanation does not accommodate many of the Qur’anic usages of the term, specially the cases where the Qur’an Refers to persons or peoples who lived before the Prophet Muhammad (s.a.w.).  By establishing a semantic relation between “islam” and “tazkiyyah”, “uprightness”, Dr. Hubert Grimme explained “islam” as “man’s Salvation as a result of his purification”.  This seems to be supported by the Qur’an as will be seen shortly. 

The term, “islam” is the infinitive noun of the verb, “aslama”, a derivative of “silm”, which means, “peace and reconciliation”.  Some of the usages of “aslama” appear to be related to its root meaning; for instance, “aslama” in the meaning, “to surrender”, as used in the following jahili verse: 

Wa aslama Dzu Nuwasin mustakinan wa hadzdzarah qawmah‚ ghank al-maghiqi. 

Dzu Nuwas surrendered humbly and warned his people of dire distress. 

The verse recalls the incident when Dzu Nuwas Yusuf ibn Sharbahil, the governor of Yemen, surrendered to an invading Abyssinian army.  Having no forces to confront this army,  Dzu Nuwas surrendered, and drowned himself.  Thus, “aslama” in this verse, denotes “surrender in war”.  The Qur’an also Uses the term, “aslama”, in the meaning of surrender without fighting.  For instance, It States: 

سُوۡرَةُ الفَتْح

قُل لِّلۡمُخَلَّفِينَ مِنَ ٱلۡأَعۡرَابِ سَتُدۡعَوۡنَ إِلَىٰ قَوۡمٍ أُوْلِى بَأۡسٍ۬ شَدِيدٍ۬ تُقَـٰتِلُونَہُمۡ أَوۡ يُسۡلِمُونَ‌ۖ … (١٦) 

Say to the desert Arabs who lagged behind: “Ye shall be summoned (to fight) against a people given to vehement war: then shall you fight, or they shall yuslimun. …” (Surah al-Fath:16) 

According to Imam Abu Ja’far Muhammad ibn Jarir ath-Thabari (r.a.), “yuslimun” here, means, “to surrender without fighting”.  Similarly, “aslama”, as in the expression, “aslama ar-rajula”, which means, “he deserted the man or left him”, appears to be related to the root, “silm”, meaning “peace and reconciliation”.  It suggests that by doing so, the two parties in conflict may be reconciled.  This is evident in Shaykh Abu Muhammad ‘Abd al-Malik ibn Hisham al-Baswri’s (r.a.) statement, “annahu khadziluhu wa muslimuh”‚ “He is going to abandon and hand over”, referring to the incident when the Makkan chiefs requested that Sayyidina Abu Thalib ibn ‘Abd al-Muththalib (r.a.), the Prophet’s (s.a.w.) uncle and guardian, hand over the Prophet (s.a.w.) to them so that they might kill him and get rid of him.  This would, according to these Makkan chiefs, put an end to the division in the Makkan community caused by the teachings of the Prophet (s.a.w.). 

Other meanings of “aslama” include “to pay in advance”, as in the expression, “aslamtu fi al-burri”, “I paid in advance for the wheat”; “to give up something”, as seen in a Bedouin’s statement, “kuntu ra’iya ghanamin fa aslamtu”, “I was a shepherd but now I have given it up”; “to let loose something”, as in the expression, “huwiyyah ad-dalwi aslamaha ar-rasha’”, which means, “the descent of the bucket that the well-rope has let go”. 

Besides these secular meanings, “aslama” was used in the pre-Islamic period in a religious sense in the meaning of “self-surrender to God”, as in the expression, “aslama an-nafsa li-Allah”, “to surrender one’s own self to God”.  A verse attributed to a pre-Islamic Hanif Hadhrat Zayd ibn ‘Amr (r.a.) reads: 

Wa aslamtu nafsi liman aslamat lah‚ al-muznu yahmilu al-ma’ az-zulalah 

I surrender myself to whom the clouds which bear sweet water have surrendered. 

The pre-Islamic usage of “aslama” as “islam an-nafs”, “self-surrender to God”, denotes belief in God and a readiness to mould one’s life in the light of this belief.  The account of Shaykh ibn Hisham (r.a.), in connection with Hadhrat Zayd’s (r.a.) self-surrender to God, is illustrative of this.  Shaykh ibn Hisham (r.a.) stated, “He abandoned the religion of his people and abstained from idols, animals that had died, blood, and things offered to idols.  He forbade the killing of infant daughters, saying that he worshipped the God of Abraham, and he publicly rebuked his people for their practices.”

The Qur’an Uses the term “islam”, as a religious term, in its pre-Islamic meaning of self-surrender to God, which manifests itself in righteous action, as indicated above in Hadhrat Zayd’s (r.a.) case. This is further substantiated by the following: the non-denominative usage of the term, “islam”, in the Qur’an; antonyms of the term “islam”; synonyms of the term “islam”; early understanding of the term “islam”. 

The non-denominative usage of the term, “islam”, in the Qur’an, means that the Qur’an does not use the term, “islam” to refer exclusively to the religion of the Prophet Muhammad (s.a.w.): the doctrine of religion and law as promulgated in the Qur’an and the sunnah.  The Qur’an Refers to persons and peoples who lived before the Prophet (s.a.w.) as muslimin  and practisers of islam.  Abraham (a.s.), according to the Qur’an, was neither a Jew nor a Christian, but a muslim: 

سُوۡرَةُ البَقَرَة

إِذۡ قَالَ لَهُ ۥرَبُّهُ ۥۤأَسۡلِمۡ‌ۖ قَالَ أَسۡلَمۡتُ لِرَبِّ ٱلۡعَـٰلَمِينَ (١٣١) 

Behold!  His Lord Said to him, “Aslim (your will to Me)”.  He said, “Aslamtu (my will) to the Lord and Cherisher of the universe.” (Surah al-Baqarah:131) 

سُوۡرَةُ آل عِمرَان

مَا كَانَ إِبۡرَٲهِيمُ يَہُودِيًّ۬ا وَلَا نَصۡرَانِيًّ۬ا وَلَـٰكِن كَانَ حَنِيفً۬ا مُّسۡلِمً۬ا وَمَا كَانَ مِنَ ٱلۡمُشۡرِكِينَ (٦٧) 

Abraham was not a Jew nor yet a Christian, but he was true in faith and muslima to Allah’s and he joined not gods with Allah. (Surah Ali ‘Imran:67) 

The Qur’an States that Abraham (a.s.) and Jacob (a.s.) advised their children to be muslimin. 

سُوۡرَةُ البَقَرَة

إِذۡ قَالَ لَهُ ۥرَبُّهُ ۥۤأَسۡلِمۡ‌ۖ قَالَ أَسۡلَمۡتُ لِرَبِّ ٱلۡعَـٰلَمِينَ (١٣١) وَوَصَّىٰ بِہَآ إِبۡرَٲهِـۧمُ بَنِيهِ وَيَعۡقُوبُ يَـٰبَنِىَّ إِنَّ ٱللَّهَ ٱصۡطَفَىٰ لَكُمُ ٱلدِّينَ فَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسۡلِمُونَ (١٣٢) 

Behold!  His Lord Said to him, “Aslim (your will to Me)”.  He said, “Aslamtu (my will) to the Lord and Cherisher of the universe.”  And this was the legacy that Abraham left to his sons and so did Jacob: “O my sons!  Allah has Chosen the faith for you; then die not, except in muslimun (to Allah).” (Surah al-Baqarah:131-132) 

Moses (a.s.) is mentioned as having called his people to become muslimin. 

سُوۡرَةُ یُونس

وَقَالَ مُوسَىٰ يَـٰقَوۡمِ إِن كُنتُمۡ ءَامَنتُم بِٱللَّهِ فَعَلَيۡهِ تَوَكَّلُوٓاْ إِن كُنتُم مُّسۡلِمِينَ (٨٤) 

Moses said, “O my people!  If you do (really) believe in Allah, then in Him put your trust if you muslimin (your will to His).” (Surah Yunus:84) 

The Qur’an Speaks of the Queen of Sheba as having become a muslim. 

سُوۡرَةُ النَّمل

قِيلَ لَهَا ٱدۡخُلِى ٱلصَّرۡحَ‌ۖ فَلَمَّا رَأَتۡهُ حَسِبَتۡهُ لُجَّةً۬ وَكَشَفَتۡ عَن سَاقَيۡهَا‌ۚ قَالَ إِنَّهُ ۥ صَرۡحٌ۬ مُّمَرَّدٌ۬ مِّن قَوَارِيرَ‌ۗ قَالَتۡ رَبِّ إِنِّى ظَلَمۡتُ نَفۡسِى وَأَسۡلَمۡتُ مَعَ سُلَيۡمَـٰنَ لِلَّهِ رَبِّ ٱلۡعَـٰلَمِينَ (٤٤) 

She was asked to enter that lofty palace: but when she saw it, she thought it was a lake of water, and she (tucked up her skirts), uncovering her legs.  He said, “This is but a palace paved smooth with slabs of glass.”  She said, “O my Lord!  I have indeed wronged my soul: I do (now) aslamtu with Solomon to the Lord of the Worlds.” (Surah an-Naml:44) 

The Jewish Prophets are spoken of as muslimin. 

سُوۡرَةُ المَائدة

إِنَّآ أَنزَلۡنَا ٱلتَّوۡرَٮٰةَ فِيہَا هُدً۬ى وَنُورٌ۬‌ۚ يَحۡكُمُ بِہَا ٱلنَّبِيُّونَ ٱلَّذِينَ أَسۡلَمُواْ لِلَّذِينَ هَادُواْ وَٱلرَّبَّـٰنِيُّونَ وَٱلۡأَحۡبَارُ بِمَا ٱسۡتُحۡفِظُواْ مِن كِتَـٰبِ ٱللَّهِ وَڪَانُواْ عَلَيۡهِ شُہَدَآءَ‌ۚ فَلَا تَخۡشَوُاْ ٱلنَّاسَ وَٱخۡشَوۡنِ وَلَا تَشۡتَرُواْ بِـَٔايَـٰتِى ثَمَنً۬ا قَلِيلاً۬‌ۚ وَمَن لَّمۡ يَحۡكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡكَـٰفِرُونَ (٤٤) 

It was We Who Revealed the Torah (to Moses); therein was Guidance and Light.  By its standard have been judged the Jews, by the prophet who aslamu to Allah’s will, by the rabbis and the doctors of law: for to them was Entrusted the protection of Allah’s Book, and they were witnesses thereto: therefore fear not men, but fear Me, and sell not My Signs for a miserable price.  If any do fail to judge by (the light of) what Allah has Revealed, they are (no better than) disbelievers. (Surah al-Ma’idah:44) 

The magicians of the Pharaoh of Egypt are said to have become muslimin. 

سُوۡرَةُ الاٴعرَاف

وَمَا تَنقِمُ مِنَّآ إِلَّآ أَنۡ ءَامَنَّا بِـَٔايَـٰتِ رَبِّنَا لَمَّا جَآءَتۡنَا‌ۚ رَبَّنَآ أَفۡرِغۡ عَلَيۡنَا صَبۡرً۬ا وَتَوَفَّنَا مُسۡلِمِينَ (١٢٦) 

“But you do wreak your vengeance on us simply because we believed in the signs of our Lord when they reached us!  Our Lord!  Pour out on us patience and constancy, and Take our souls unto you as muslimin”! (Surah al-A’araf:126) 

The disciples of Jesus (a.s.) are said to have sworn in his presence that they were muslimin. 

سُوۡرَةُ آل عِمرَان

۞ فَلَمَّآ أَحَسَّ عِيسَىٰ مِنۡہُمُ ٱلۡكُفۡرَ قَالَ مَنۡ أَنصَارِىٓ إِلَى ٱللَّهِ‌ۖ قَالَ ٱلۡحَوَارِيُّونَ نَحۡنُ أَنصَارُ ٱللَّهِ ءَامَنَّا بِٱللَّهِ وَٱشۡهَدۡ بِأَنَّا مُسۡلِمُونَ (٥٢) 

When Jesus found disbelief on their part, he said, “Who will be my helpers to (the work of) Allah?”  Said the disciples, “We are Allah’s helpers we believe in Allah and do thou bear witness that we are muslimin.” (Surah Ali ‘Imran:52) 

Some of the People of the Book who accepted the religion of the Prophet (s.a.w.) are Mentioned: 

سُوۡرَةُ القَصَص

وَإِذَا يُتۡلَىٰ عَلَيۡہِمۡ قَالُوٓاْ ءَامَنَّا بِهِۦۤ إِنَّهُ ٱلۡحَقُّ مِن رَّبِّنَآ إِنَّا كُنَّا مِن قَبۡلِهِۦ مُسۡلِمِينَ (٥٣) 

And when it is recited to them, they say, “We believe therein for it is the Truth from our Lord: indeed we have been muslimin (bowing to Allah’s Will) from before this.” (Surah al-Qaswasw:53) 

That “islam” did not refer exclusively to the religion of the Prophet (s.a.w.) is also evidenced by the Qur’anic Usage of other terms when it wants to make a particular reference to the followers of his religion.  To refer to them, the Qur’an Uses expressions like “alladzina aman”‚ “those who believed”; or “mu’minun”, “believers”.  For example: 

سُوۡرَةُ النِّسَاء

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ ءَامِنُواْ بِٱللَّهِ وَرَسُولِهِۦ وَٱلۡكِتَـٰبِ ٱلَّذِى نَزَّلَ عَلَىٰ رَسُولِهِۦ وَٱلۡڪِتَـٰبِ ٱلَّذِىٓ أَنزَلَ مِن قَبۡلُ‌ۚ وَمَن يَكۡفُرۡ بِٱللَّهِ وَمَلَـٰٓٮِٕكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ وَٱلۡيَوۡمِ ٱلۡأَخِرِ فَقَدۡ ضَلَّ ضَلَـٰلاَۢ بَعِيدًا (١٣٦) 

O you who believe!  Believe in Allah and his Messenger, and the scripture which He has Sent to His Messenger and the scripture which He Sent to those before (him).  And who denies Allah, His angels, His Books, His Messengers, and the Day of Judgement, hath gone far, far astray. (Surah an-Nisa:136) 

سُوۡرَةُ الاٴنفَال

يَـٰٓأَيُّہَا ٱلنَّبِىُّ حَرِّضِ ٱلۡمُؤۡمِنِينَ عَلَى ٱلۡقِتَالِ‌ۚ إِن يَكُن مِّنكُمۡ عِشۡرُونَ صَـٰبِرُونَ يَغۡلِبُواْ مِاْئَتَيۡنِ‌ۚ وَإِن يَكُن مِّنڪُم مِّاْئَةٌ۬ يَغۡلِبُوٓاْ أَلۡفً۬ا مِّنَ ٱلَّذِينَ كَفَرُواْ بِأَنَّهُمۡ قَوۡمٌ۬ لَّا يَفۡقَهُونَ (٦٥) 

O Prophet!  Rouse the believers to the fight.  If there are twenty amongst you, patient and persevering, they will vanquish two hundred: if a hundred, they will vanquish a thousand of the disbelievers: for these are a people without understanding. (Surah al-Anfal:65) 

سُوۡرَةُ التّوبَة

أَمۡ حَسِبۡتُمۡ أَن تُتۡرَكُواْ وَلَمَّا يَعۡلَمِ ٱللَّهُ ٱلَّذِينَ جَـٰهَدُواْ مِنكُمۡ وَلَمۡ يَتَّخِذُواْ مِن دُونِ ٱللَّهِ وَلَا رَسُولِهِۦ وَلَا ٱلۡمُؤۡمِنِينَ وَلِيجَةً۬‌ۚ وَٱللَّهُ خَبِيرُۢ بِمَا تَعۡمَلُونَ (١٦) 

Or think you that you shall be abandoned, as though Allah did not know those among you who strive with might and main, and take none for friends and protectors except Allah, His Messenger and the (community of) believers?  But Allah is Well-Acquainted with (all) that you do. (Surah at-Tawbah:16) 

سُوۡرَةُ الاٴحزَاب

ٱلنَّبِىُّ أَوۡلَىٰ بِٱلۡمُؤۡمِنِينَ مِنۡ أَنفُسِہِمۡ‌ۖ وَأَزۡوَٲجُهُ ۥۤ أُمَّهَـٰتُہُمۡ‌ۗ وَأُوْلُواْ ٱلۡأَرۡحَامِ بَعۡضُہُمۡ أَوۡلَىٰ بِبَعۡضٍ۬ فِى ڪِتَـٰبِ ٱللَّهِ مِنَ ٱلۡمُؤۡمِنِينَ وَٱلۡمُهَـٰجِرِينَ إِلَّآ أَن تَفۡعَلُوٓاْ إِلَىٰٓ أَوۡلِيَآٮِٕكُم مَّعۡرُوفً۬ا‌ۚ ڪَانَ ذَٲلِكَ فِى ٱلۡڪِتَـٰبِ مَسۡطُورً۬ا (٦) 

The Prophet is closer to the believers than their own selves, and his wives are their mothers.  Blood-relations among each other have closer personal ties, in the Decree of Allah, than (the brotherhood of) believers and Muhajirun: nevertheless do you what is just to your closest friends: such is the writing in the Decree (of Allah). (Surah al-Ahzab:6) 

سُوۡرَةُ الاٴحزَاب

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ ٱذۡكُرُواْ نِعۡمَةَ ٱللَّهِ عَلَيۡكُمۡ إِذۡ جَآءَتۡكُمۡ جُنُودٌ۬ فَأَرۡسَلۡنَا عَلَيۡہِمۡ رِيحً۬ا وَجُنُودً۬ا لَّمۡ تَرَوۡهَا‌ۚ وَڪَانَ ٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرًا (٩)

O you who believe!  Remember the Grace of Allah, (Bestowed) on you, when there came down on you hosts (to overwhelm you); but We Sent, against them, a hurricane and force that you saw not.  But Allah Sees (Clearly) all that you do. (Surah al-Ahzab:9) 

Similarly, Sayyidina Abu Hafsw ‘Umar ibn al-Khaththab al-Faruq (r.a.) chose the title “Amir al-Mu’minin”, “Commander of the Believers”, for the political head of the Muslim community.  Had “muslim:, by his time, been used collectively to refer to the followers of the Prophet (s.a.w.), “amir al-muslimin” “Commander of the Muslims” would seem to have been more appropriate. 

The non-denominative usage of the term, “islam”, in the Qur’an indicates that it had a more general meaning.  This sense can be gleaned by examining the reason why the Qur’an Describes a person as “muslim”.  Abraham (a.s.) is described as a “muslim” in the Qur’an for he believed in God alone, rejected idolatry, and was righteous. 

Imam ath-Thabari (r.a.) explained that God’s Command to Abraham (a.s.) to become a “muslim” was to worship Him Alone, that is, to abstain from idol-worship and to obey Him: 

سُوۡرَةُ البَقَرَة

إِذۡ قَالَ لَهُ ۥرَبُّهُ ۥۤأَسۡلِمۡ‌ۖ قَالَ أَسۡلَمۡتُ لِرَبِّ ٱلۡعَـٰلَمِينَ (١٣١) 

Behold!  His Lord Said to him, “Aslim (your will to Me)”.  He said, “I aslamtu (my will) to the Lord and Cherisher of the universe.” (Surah al-Baqarah:131) 

سُوۡرَةُ آل عِمرَان

يَـٰٓأَهۡلَ ٱلۡڪِتَـٰبِ لِمَ تُحَآجُّونَ فِىٓ إِبۡرَٲهِيمَ وَمَآ أُنزِلَتِ ٱلتَّوۡرَٮٰةُ وَٱلۡإِنجِيلُ إِلَّا مِنۢ بَعۡدِهِۦۤ‌ۚ أَفَلَا تَعۡقِلُونَ (٦٥) هَـٰٓأَنتُمۡ هَـٰٓؤُلَآءِ حَـٰجَجۡتُمۡ فِيمَا لَكُم بِهِۦ عِلۡمٌ۬ فَلِمَ تُحَآجُّونَ فِيمَا لَيۡسَ لَكُم بِهِۦ عِلۡمٌ۬‌ۚ وَٱللَّهُ يَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ (٦٦) مَا كَانَ إِبۡرَٲهِيمُ يَہُودِيًّ۬ا وَلَا نَصۡرَانِيًّ۬ا وَلَـٰكِن كَانَ حَنِيفً۬ا مُّسۡلِمً۬ا وَمَا كَانَ مِنَ ٱلۡمُشۡرِكِينَ (٦٧) إِنَّ أَوۡلَى ٱلنَّاسِ بِإِبۡرَٲهِيمَ لَلَّذِينَ ٱتَّبَعُوهُ وَهَـٰذَا ٱلنَّبِىُّ وَٱلَّذِينَ ءَامَنُواْ‌ۗ وَٱللَّهُ وَلِىُّ ٱلۡمُؤۡمِنِينَ (٦٨) 

You People of the Book!  Why dispute you about Abraham, when the Torah and the Gospel were not Revealed until after him?  Have you no understanding?  Ah!  You are those who fell to disputing (even) in matters of which you had some knowledge!  But why dispute you in matters of which you have no knowledge?  It is Allah Who knows, and you who know not!  Abraham was not a Jew nor yet a Christian, but he was true in faith and muslima to Allah’s and he joined not gods with Allah.  Without doubt, among men, the nearest of kin to Abraham are those who follow him as are also this Prophet and those who believe; and Allah is the Protector of those who have faith. (Surah Ali ‘Imran:65-68) 

The Queen of Sheba was a muslim for having believed in God after renouncing the worship of the celestial bodies and satanic practices.  

سُوۡرَةُ النَّمل

وَجَدتُّهَا وَقَوۡمَهَا يَسۡجُدُونَ لِلشَّمۡسِ مِن دُونِ ٱللَّهِ وَزَيَّنَ لَهُمُ ٱلشَّيۡطَـٰنُ أَعۡمَـٰلَهُمۡ فَصَدَّهُمۡ عَنِ ٱلسَّبِيلِ فَهُمۡ لَا يَهۡتَدُونَ (٢٤) 

“I found her and her people worshipping the Sun besides Allah: Satan has made their deeds seem pleasing in their eyes, and has kept them away from the Path ― so they receive no guidance ― (Surah an-Naml:24) 

سُوۡرَةُ النَّمل

وَصَدَّهَا مَا كَانَت تَّعۡبُدُ مِن دُونِ ٱللَّهِ‌ۖ إِنَّہَا كَانَتۡ مِن قَوۡمٍ۬ كَـٰفِرِينَ (٤٣) 

And he diverted her from the worship of others besides Allah: for she was (sprung) of a people that had no faith. (Surah al-Naml:43) 

The Qur’an does not elaborate on the “Satanic practices” related to the people of Sheba besides their worship of celestial bodies.  It refers to these practices as those which Satan made appear right. 

The Jewish prophets were muslimin for they believed in God, and passed judgement as to what was right and wrong according to the Revelations of God. 

سُوۡرَةُ المَائدة

إِنَّآ أَنزَلۡنَا ٱلتَّوۡرَٮٰةَ فِيہَا هُدً۬ى وَنُورٌ۬‌ۚ يَحۡكُمُ بِہَا ٱلنَّبِيُّونَ ٱلَّذِينَ أَسۡلَمُواْ لِلَّذِينَ هَادُواْ وَٱلرَّبَّـٰنِيُّونَ وَٱلۡأَحۡبَارُ بِمَا ٱسۡتُحۡفِظُواْ مِن كِتَـٰبِ ٱللَّهِ وَڪَانُواْ عَلَيۡهِ شُہَدَآءَ‌ۚ فَلَا تَخۡشَوُاْ ٱلنَّاسَ وَٱخۡشَوۡنِ وَلَا تَشۡتَرُواْ بِـَٔايَـٰتِى ثَمَنً۬ا قَلِيلاً۬‌ۚ وَمَن لَّمۡ يَحۡكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡكَـٰفِرُونَ (٤٤) 

It was We Who Revealed the Torah (to Moses); therein was Guidance and Light.  By its standard have been judged the Jews, by the prophet who aslamu to Allah’s will, by the rabbis and the doctors of law: for to them was Entrusted the protection of Allah’s Book, and they were witnesses thereto: therefore fear not men, but fear Me, and sell not My Signs for a miserable price.  If any do fail to judge by (the light of) what Allah has Revealed, they are (no better than) disbelievers. (Surah al-Ma’idah:44) 

Thus, the non-denominative usage indicates that “islam”, in the Qur’an, did not mean primarily an adherence to a specific religion, but belief in God and acting righteously.  Thus, the Qur’an Used the term to refer to a believer in God who acts righteously as a muslim, one who has surrendered to God.