This may have to do with the idea that all Muslims believe that the Quran (Qur'an, Koran) is the holy text for Muslims. They believe that the Quran reflects the word of God. "For Muslims, the text of the Koran is entirely the work and word of God. It is possible for a Muslim to hold that the Koran uses symbolic language and is describing the essence of things, not their technical form, but it is difficult to hold that the Koran reflects the views of our more distant ancestors" (Sedgewick 2006, p. 40).
Mohammed plays a central role in Islam. He is the most important prophet and many facets of modern day Islam are based, not simply on the Quran, but on the life of Mohammed. Mohammed, like many leaders, faced danger in his time. The Hijra refers to his migration from Mecca to Medina, after he was targeted for assassination. In addition,
For example, Sunna or sunnah refers to "the traditions set forth by the prophet Mohammed (Hassan 2008, p.24). The sunnah is a hadith, which is an Arabic term for a piece of information, and refer to tools outside of the Quran that can be used to help interpret what is in the Quran. However, it would be reductionist to look at these as mere traditions. Instead, they are laws that all Muslims are called to follow. There is also another term for Muslim law, Sharia. The idea of Sharia is that Muslim law should be incorporated into the daily activities of...
One of these beliefs is in prayer, or salat, which is considered a critical component of Islam, though many modern Muslims do not engage in the prescribed number of ritual prayers. Another pillar of Islam is the Hajj, or pilgrimage to Mecca. Unlike prayer, even modern Muslims believe that the Hajj must be performed by all able bodied Muslims with the financial means of undertaking such a pilgrimage.
References
Hassan, R 2008, Exploring Islamic consciousness, Inside Muslim minds, Melbourne University
Press, Carlton, Vic, pp. 24-61.
Jupp, J 2009, Aboriginal and Torres Straight Islanders in the Encyclopedia of religion in Australia, Cambridge University Press, Port Melbourne, pp.69-118.
McBrien, R 1982, the nature and use of power in the church, Proceedings of the annual convention, 37, CTSA Editorial Offices, Yonkers, NY, pp.38-49.
Rose, D 1987, Consciousness and responsibility in an Australian Aboriginal religion in WH
Edwards, ed., Traditional Aboriginal society: a reader, Macmillan, South Melbourne, pp.257-269.
Sedgewick, M 2006, Smiles and frowns: types of Muslims, Islam & Muslims: a guide to diverse experience in a modern world, Intercultural Press, pp. 35-50.
