"The new sect would eventually be called islam (surrender); a muslim was a man or a woman who had made this submission of their entire being to Allah and his demand that human beings behave to one another with justice, equity and compassiuon. It was an attitude expressed in the prostrations of the ritual prayer (salat) which Muslims were required to make three times a day. (Later this prayer would be increased to five times daily.) The old tribal ethic had been egalitarian; Arabs did not approve of the idea of monarchy, and it was abhorrent to them to grovel on the ground like slaves. But the prostrations were designed to counter the hard arrogance and self-sufficiency that was growing apace in Mecca. The postures of their bodies would re-educate the Muslims, teaching them to lay aside their pride and selfishness, and recall that before God they were nothing. In order to comply with the stern teaching of the Quran, Muslims were also required to give a regular proportion of their kncome to the poor in alms (zakat). They would also fast during Ramadan to remind themselves of the privations of the poor, who could not eat or drink whenever they chose.
Social justice was, therefore, the crucial virtue of Islam. Muslims were commanded as their first duty to build a community (ummah) characterized by practical compassion, in which there was a fair distribution of wealth. This was far more important than any doctrinal teaching about God. In fact the Quran has a negative view of theological speculation, which it calls zannah, self-indulgent whimsy about ineffable matters that nobody can ascertain one way or the other. It seemed pointless to argue about such abstruse dogmas; far more crucial was the effort (jihad) to live in the way that God had intended for human beings. The political and social welfare of the ummah would have been a sacramental value for Muslims. If the ummah prospered, it was a sign that Muslims were living according to God's will, and the experience of living in a truly islamic community, which made this existential surrender to the divine, would give Muslims intimations of sacred transcendence. Consequently, they would be affected as profoundly by any misfortune or humiliation suffered by the ummah as Christians by the spectacle of somebody blasphemously trampling on the Bible or ripping the Eucharistic host apart." (Armstrong, 5 - 6)
"The life and achievements of Muhammad would affect the spiritual, political and ethical vision of Muslims forever. They expressed the Islamic experience of "salvation," which does not consist in the redemption of an "original sin" committed by Adam and the admittance to eternal life, but in the achievement of a society which puts into practice God's desires for the human race. This not only redeemed Muslims from the sort of political and social hell that existed in pre-Islamic Arabia, but also provided them with a context within which they could more easily make that wholehearted surrender to God which alone can fulfil them. Muhammad became the archetypal example of that perfect submission to the divine, and Muslims . . . would attempt to conform to this standard in thei rspiritual and social lives. MUhammad was never venerated as a divine figure, but he was held to be the Perfect Man. His surrender to God had been so complete that he had transformed society and enabled the Arabs to live together in harmony. The word islam is etympologically related to salam (peace), and in these early years Islam did promote cohesion and concord." (Armstrong, 23 - 24)