ABSTRACT

Professor Helmer Ringgren1 has already discussed sufficiently the existing explanations of islām, including the rather far-fetched theories of Margoliouth, Lidzbarski, Küstlinger and Bravmann. The first of these connects the word with Musailima, the so-called false prophet, the second with salām in the supposed meaning of salvation, the third with Hebrew šālōm and cognate Arabic words, assuming a signification "covenant between God and man", and the fourth interprets islām as "defiance of death, self-sacrifice [for the sake of God and his prophet]" or "readiness for defiance of death". Therefore I may be allowed to dispense with analysing these theories.