The concept of "Muslim" is fundamentally tied to the Arabic root "s-l-m," meaning peace and submission. The Quran repeatedly emphasizes this submission as the essence of faith, not only for the followers of Prophet Muhammad but for all those who sincerely align themselves with God's will throughout history. The short introduction highlights that even Abraham, a pivotal figure in monotheistic traditions, was a hanif Muslim, indicating a primal, pure inclination towards monotheism. This universal scope is further underscored by the divine injunction to “believe in Allah and what was revealed to them and what was revealed to earlier prophets”, making no distinction between them. This demonstrates that the core message of Islam—submission to the One God—is a continuous thread woven through all divine revelations.

The Quran also lays down specific moral and ethical guidelines for believers. For instance, it strongly condemns injustice, particularly the acquisition of property through false oaths. This is powerfully illustrated by the revelation related to a dispute between a Muslim and a Jew over land. The Prophet Muhammad (ﷺ) sought evidence, and when it was lacking, he asked the Jew to take an oath. A companion, Al-Ash'ath, expressed concern that the Jew might take a false oath and unjustly seize his property. This incident led to the revelation of the verse: "Verily! Those who purchase a little gain at the cost of Allah's covenant and their oaths...". Several hadith (Bukhari 0:0, 52:30, 44:7) recount this event, emphasizing Allah's anger towards those who take false oaths to unlawfully seize a Muslim's property, underscoring the severe ethical implications of such actions and the sanctity of a Muslim's rights. The verse, as explained by these narrations, serves as a direct divine warning against deceit and avarice.

The Sunnah of the Prophet Muhammad (ﷺ) provides crucial elaborations on what it means to embody the Muslim identity in daily life, extending beyond mere theological belief to practical conduct. A fundamental definition is provided in the hadith: [A Muslim is the one who avoids harming Muslims with his tongue and hands](2:3, 2:4). This pithy statement establishes the baseline for community interaction, emphasizing peace, non-aggression, and respect within the Muslim brotherhood. This ideal of brotherhood is further reinforced by the Prophet's saying, None of you will have faith till he wishes for his (Muslim) brother what he likes for himself, which highlights empathy and altruism as core components of complete faith.

The Prophet's teachings also outline specific rights that Muslims owe one another, fostering a strong communal bond. Abu Huraira narrates, The rights of a Muslim on the Muslims are five: to respond to the salaam, visiting the sick, to follow the funeral processions, to accept an invitation, and to reply to those who sneeze. These social obligations transform faith into tangible acts of kindness and solidarity. Furthermore, the Prophet (ﷺ) encouraged Muslims to act as protectors and helpers for one another, stating, A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah will fulfill his needs; whoever brought his (Muslim) brother out of a discomfort, Allah will bring him out of the discomforts of the Day of Resurrection, and whoever screened a Muslim, Allah will screen him on the Day of Resurrection. This comprehensive guidance on mutual support underlines the communal responsibility inherent in the Muslim identity.

Beyond inter-Muslim relations, the Prophet's Sunnah also provides insight into a Muslim's engagement with the wider world. His action of standing up for a Jewish funeral procession, remarking, Is it not a living being (soul)?, demonstrates a profound respect for human life regardless of faith, establishing a precedent for universal human dignity. However, the Prophet also issued warnings, such as against building places of worship at graves, which he attributed to the Jews and Christians Bukhari 0:0, to prevent practices that could lead to shirk (polytheism) or reverence of creation over the Creator.

The Prophet Muhammad (ﷺ) frequently used parables and descriptions to illustrate the ideal character of a Muslim. He likened a Muslim to a date-palm tree, noting, [Amongst the trees, there is a tree which resembles a Muslim... It is the date-palm tree](3:14, 3:3, 3:4, 3:73). The date-palm is known for its deep roots, continuous fruitfulness, and resilience, symbolizing the steadfastness, productivity, and unwavering faith expected of a Muslim. Just as the tree provides benefit in all seasons, a Muslim is expected to be a source of goodness.

The path of a Muslim is not devoid of challenges. The Prophet (ﷺ) reassured believers that No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that. This teaching offers solace and a perspective on suffering, seeing it as a means of purification and divine mercy. This perspective fosters resilience and patience (`sabr`), integral virtues for a Muslim.

The concept of charity (sadaqah and zakat) is another distinguishing mark. The Prophet (ﷺ) taught that Every Muslim has to give in charity. When asked what one should do if they have nothing to give, he replied that they should work to benefit themselves and others, help the needy, or perform good deeds and abstain from evil. This expands the understanding of charity beyond mere financial contributions to include all acts of goodness. Zakat, as a compulsory form of charity, is detailed with specific conditions for various types of wealth, as outlined in the Prophet's instructions given to Anas Bukhari 24:57, further emphasizing financial responsibility as a pillar of Muslim practice.

Islamic law (Fiqh) operationalizes the principles found in the Quran and Sunnah, addressing the rights and responsibilities of Muslims within society. The distinction between a "Muslim" and a "believer" (`Mu'min`) is subtle but significant, as highlighted in the hadith where Sa'd identified someone as a "faithful believer," but the Prophet responded, [Or merely a Muslim](2:20, 24:79). This indicates that while "Muslim" denotes outward submission and adherence to Islamic rites, "Mu'min" implies a deeper, inner conviction and faith. The Prophet's rationale for giving charity to individuals considered "merely Muslim" was “for fear that he might be thrown on his face in the Fire by Allah”, suggesting a concern for strengthening their faith and preventing them from apostasy.

Inheritance laws illustrate how Muslim status impacts legal rights. `Umar bin Al-Khattab stated, "A believer cannot inherit (anything from an) infidel," a verdict derived from Quranic verses emphasizing the mutual alliance of believers Bukhari 25:74. This ruling underscores the communal and legal boundaries within Islamic society regarding inheritance from non-Muslim relatives.

The conduct of war and peace treaties also reflects the legal dimensions of being a Muslim. The Treaty of Hudaibiya, where the Prophet (ﷺ) agreed to return any Muslim who came to him from the pagans' side (Bukhari 0:0, 53:10, 54:1), showcases a pragmatic approach to diplomacy, though it was disliked by many Muslims at the time. However, the exception for believing women emigrants, based on the revelation “Send them not back to the unbelievers, (for) they are not lawful (wives) for the disbelievers, Nor are the unbelievers lawful (husbands) for them”, demonstrates how divine revelation can override prior agreements for the protection of Muslim women.

The life of a Muslim is punctuated by specific ritual practices that reinforce their submission and connection to Allah. Prayer (`salat`) is paramount. The hadith about the number of Muslims increasing and discussing how to know prayer times Bukhari 10:4 highlights the communal nature of worship and the institution of the Adhan (call to prayer). Similarly, the Friday prayer (`Jumu'ah`) holds special significance, with the Prophet (ﷺ) emphasizing that [The taking of a bath on Friday is compulsory for every Muslim reaching the age of puberty](10:249, 11:20, 11:4, 11:5), promoting purity and decorum for this important weekly gathering. The adjustments made to the Adhan during `Uthman's caliphate due to the increasing number of Muslims (Bukhari 11:36, 11:37) reflect the evolving practicalities of a growing community while preserving the essence of the ritual.

Fasting, particularly on the day of `Ashura`, demonstrates the historical continuity of faith. The Prophet (ﷺ) observed the Jews fasting on `Ashura` to commemorate Allah's rescue of Bani Israel from their enemy, and he stated, We have more claim over Moses than you, then ordered Muslims to fast that day Bukhari 30:110. This shows Muslims aligning themselves with the legacy of earlier prophets while establishing distinct practices.

The funeral prayer (`Salat al-Janazah`) is another communal obligation. The instruction that The funeral prayer should be offered for every child even if he were the son of a prostitute as he was born with a true faith of Islam underscores the innate `fitra` (natural disposition) of a child towards monotheism and the importance of funeral rites for all Muslim offspring.

The Muslim identity carries significant implications for the afterlife and the Day of Resurrection. The Prophet (ﷺ) stated, [We (Muslims) are the last (to come) but will be the foremost on the Day of Resurrection](0:0, 11:1, 4:104). This implies a unique status and honor for the Muslim community among all nations, emphasizing their role as the final recipients and custodians of divine guidance.

Martyrdom (`Shahadah`) is highly regarded. A wound received by a Muslim in Allah's cause will appear on the Day of Resurrection as it was at the time of infliction; blood will be flowing from the wound and its color will be that of the blood but will smell like musk. This vivid description underscores the honor and spiritual reward associated with sacrificing one's life for Allah. Furthermore, the Prophet (ﷺ) promised Paradise for Any Muslim whose three children died before the age of puberty... because of His mercy to them, offering a profound consolation and highlighting the breadth of divine mercy.

The dream of Um Haram, recounted by Anas, where the Prophet (ﷺ) saw Muslims undertaking a sea-voyage "looking like kings on the thrones" and promised her a place among them (Bukhari 0:0, 56:109), illustrates the potential for great reward in pioneering efforts in Allah's cause, even in this world. This foresight into future Muslim achievements and the promise of forgiveness for the army that invades Caesar's city Bukhari 56:137 further demonstrates the eschatological vision tied to the Muslim community's struggles and triumphs.

The term "Muslim" is thus far more than a simple descriptor; it encapsulates a holistic identity of submission, characterized by adherence to divine revelation, emulation of prophetic guidance, active participation in a compassionate community, and a lifelong striving for spiritual excellence with an eye towards the ultimate reward in the hereafter. It is a journey of continuous development, aimed at living a life of peace and justice under the benevolent sovereignty of Allah, as described in the Quran and elaborated by the Prophet Muhammad (ﷺ).