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Explanation:
ING has been delivering educational presentations about Muslims and their faith for over two decades. The following are answers to some of the most common questions that ING and its affiliates across the country have encountered during that time. While many of the answers address issues relating to creed or issues that are well established because of a clear citation in the Qur’an or Hadith (prophetic sayings)—such as the six major beliefs or the Five Pillars—others focus on areas that are more open to interpretation. These answers reflect the fact that Islamic teachings are the product of a dynamic conversation among Muslim scholars and between the scholars and the laity who apply their best understanding of the primary sources of Islam rather than a fixed set of laws and regulations.
This points to the fact that Islam, like all religions, does not live or speak apart from the people who practice it. There is, therefore, no monolithic Islam, since, like any other religion, Islam exists only as it is understood and practiced by its adherents.
As in other faith traditions, Muslim scholars have developed varied positions and responses to the numerous questions and issues that have been raised and discussed over the past 1400 years in the various lands where Islam is practiced. These perspectives and resulting practices differ partly because of the diversity within the Muslim community in geography, ethnicity, culture, and age. There are about fifty countries in the world today with a majority Muslim population, each having its own distinct history and culture (or multiplicity of cultures). There are also sizeable Muslim minorities in many other countries, including the United States and virtually all the countries of Europe, that are living Islam in their own unique situations. These Muslim communities have a variety of cultures and histories and live in varied social, cultural, and political circumstances, all producing significant variety in the way that they understand and practice Islam. In addition, there are various sects among Muslims, most notably Sunni and Shi’a, as well as various groups within each major sect. These differences in varieties of Islamic understanding and practice also reflect Muslim scholars’ long tradition of recognizing the diversity of peoples and circumstances and the opinions that should reflect that reality of diversity as well as of our shared humanity.
REAL NAME - SHRESTH DUBEY
This exemplifies the "racial identity" strategy for coping with racism.
People with a solid feeling of their racial self are truly agreeable in their skin and therefore encounter less mental injury from introduction to racism. Such people are likewise more inclined to look for "group and additionally legitimate assets" in going up against bigotry, and also talk straightforwardly to those propagating racial persecution.
1. "Each person is to have an equal right to the most extensive total system of equal basic liberties compatible with similar system of liberty of all."
This is called the <em>greatest equality liberty system</em>. The principle addresses the question of the distribution of rights and liberties. This principle states that each person has the right to access basic liberties in the most extensive way that remains compatible with everyone maintaining such rights.
2. "Social and economic inequalities are to be arranged so that they are both:
(a) to the greatest benefit of the least advantaged, consistent with the just savings principle, and
(b) attached to offices and positions open to all under conditions of fair equality of opportunity."
This second feature is divided into the <em>difference principle </em>and the <em>equal opportunity principle</em>. The difference principle states that certain inequalities can be allowed as long as these benefit the less-advantaged members of society. The equal opportunity principle states that these advantages should be able to be acquired through work that is open to all. Therefore, everyone can have a realistic chance of acquiring them.
