Equality = the status of being equal, especially in status, rights, or opportunities; the same: people should be treated equally. This is unfair and immoral.
Equity = the quality of being fair; just: people should be treated justly. This is fair and moral.
IN SPEAKING OF JUSTICE, many well-intended Muslims are unconsciously secularised. For their discourse about justice (Ar. ‘adl, qist) is so often scarred by failing to grasp its Quranic essence: ‘To put a thing in its rightful place.’1 Which is to say, justice is to give things their proper due – at the due time, the due place, and in due measure. This requires possessing knowledge […]
via The Goal of the Shari‘ah is Justice, Not Equality — Blogging Theology
Whilst on the Blogging Theology site, I chanced to see a comment:
…i invite you to find a single evidence for the validity of the belief in hadith from the Quran.
So MWM (That’ me) replied:
“O you who have believed, obey Allah and obey the Messenger and do not invalidate your deeds.” (Qur’an, Muhammad 47:33)
We know how to obey Allah, Most Exalted: we heed the Qur’an (Allah’s words).
How do we obey the Messenger (peace be upon him)? By heeding his words.
Where are his words recorded? In the recorded reports attributed to him.
What are ‘reports’ called in Arabic? Hadiths.
(But Muslims have carefully sifted through these reports, grading them to different levels of authenticity)
(CLICK THIS FOOTNOTE to see Pristine8’s reply)
An Excellent article by Justin Parrott:
In the name of Allah, the Gracious, the Merciful
Knowledge of God’s existence is often taken for granted by believers. The authentic religious experience—affirmed again and again in a Muslim’s daily life—makes faith in God feel so natural as to be assumed. But belief in God and the quest for existential truth is not an easy prospect for many people, especially in a social environment in which faith is derided as superstition, wishful thinking, or even as a dangerous fantasy.
In the Islamic tradition, the case for God’s existence is solid in terms of its rational foundations as well as the purpose, meaning, comfort, and guidance that it gives to our lives. The Quran inspires conviction by appealing to the aspects of the inner life of human beings, namely, to the heart and the mind. Intuition and experience work in tandem with logic and reason to arrive at a state of certainty in faith.
What is the challenge of the Qur’an?
Well, traditionally – that is to say – qur’anically, the challenge was literary or perhaps one of orality, because the culture the Qur’an came into was a time where the poets were esteemed and would hold sparring verbal competitions like modern day spoken word slams and rap battles; spontaneity and immediacy was the order of the day.
However, putting the spontaneity aside to make things easier for the challengers, the Qur’an itself says, a number of times with slight differences of emphases each time, the following:
Ten Surah Challenge: ‘Or do they say, “He invented it”? Say, “Then bring ten surahs like it that have been invented and call upon [for assistance] whomever you can besides Allah, if you should be truthful.”‘ (Qur’an 11:13)
One of the main arguments against the Qur’anic historicity has ‘traditionally’ (orientalism-ally speaking) meant that for a long while the earliest extant copy of the Qur’an was Uthmanic. And this was wrapped up (negatively) in the supposed ‘politics’ of the Uthmanic time period or thereafter. The claims, therefore, were that the Qur’an we currently possessed did not correspond to the one from the time of the Prophet (peace be upon him). However, the Qur’anic manuscript found in Birmingham has revised that old fossil of a critique.
I have already posted this video and discussed the range of arguments about the age of Aisha (may Allah be pleased with her), here. This post (below), however, focusses on a very interesting discussion that took place during the question and answer session regarding the centrality of hadiths in the Islamic tradition. Continue reading