Islam short answer responses (practice, ethics, person)

Q15 (a)
Hajj is the annual pilgrimage to Mecca In which Islamic adherents are obliged to undertake
at least once in their lives (if they are physically and financially able to) . It is a spiritual
journey centred around spiritual renewal to annone and cleanse one’s life of sin and to
develop a deeper relationship with Allah. Through it’s many rituals, some of which include;
Arafat, Irham and Tawaf, adherents are connected to the principle beliefs of Islam and can
develop a more spiritual relation with themselves, others and most importnatly Allah. This
pillar of islamic faith, empowers individuals to submit to Allah and uphold the Quran ( 6:142),
to "... sacrifice, my life and my death, are (all) for Allah, the Cherisher of the Worlds”.

Q15 (aii)
Hajj is an annual pilgrimage to the sacred city of Mecca, where Islamic communities are
collectively invited to deepen their spiritual relationship with both Allah and one another.
Irham is both a mental and pyschical state in prepration for Hajj, it involves pilgrimes being
clothed in white and abstaining from practices such as sexual relations, smoking, drinking
alcohol etc. The colour symbolism and uniformity of the white garments promotes a sense of
equality within the Islamic community as all pilgrims, regardless of race, heritage, age etc
are all regarded as equal. This is important for equality and acceptance within the Islamic
community and encourages pilgrims to understand and accept this, thus promoting equality
of all people in the global community. Another ritual that is significant for the Islamic
community is Tawaf, where pilgrims circumambulate the Kaaba seven times to reflect the
seven day creation story. Similar to Irham, this creates an environment where the Islamic
community is united in their common goal; to place Allah at the centre of their lives. This
physical action reminds Muslims that they are part of a larger community born to serve and
fulfil a common purpose; creating a communal sense of unity and belonging.

Ethical teachings of Islam

All Muslims devote themselves to living a life by the word of Allah, as revealed in the Quran
through prophet Muhammed (PBUH). However, many bioethical issues contest with Allah’s
intent and wishes for humanity and so muslims can take guidance from his ethical teachings
in order to turn one’s heart to Allah and reject sin.

The ethical teaching that Allah does not burden a soul more than it can bare reveals the way
that Allah will not put an individual through an amount of suffering that he knows they cannot
handle. For Muslim’s life is a place of trial where hardships are a test of a persons iman and
toqwa, meaning a Muslim is required to approach life optimistaclly and not circumvent
challenges. Euthanasia is a medical practice in Greek translating to “good death’, inferring it
is an easy way to evade suffering for the terminally ill. This medical practice comprises the
belief that “On no soul does Allah place a burden greater than it can bare” (Quran
2:286). Thus, adherents should instead take hardships as a chance to repent their sins,
Where Prophet Muhammed (PBUH) described “his sins fall away like leaves off a tree”
(Hadith 550) when one endured suffering. Thus to live a life of love for Allah and abide by
his ethical teachings, adherents are encouraged to preserve and pursue alternative ways to
euthanasia to alleviate pain such as palliative care in order to attain eternal paradise and
love in Jahannah.

The ethical teaching that Allah is the soul creator of life and has a plan for each person
bestowed upon ensoulment captures the belief that Allah is the author of life and has
exclusive power to allow a person to be born or die, as seen by, “It is Allah that gives life
and death” (Quran 3:156). The ethical teaching and belief that only Allah can take life is
readily contested by abortion on demand, where a mother intentioanlly terminates a feutus.
Muslims reagrd abortion as haram especially in the case of Abortion on demand, however
may be permitted in certain cases, up until the Roh is given to the feutus ( 90 or 120 days).
Islam allows for abortion in some cases where it can be regarded as the “lesser of two
wrongs”, for say the mother’s life was at risk, however they are largely against this medical
practice as it is seen as challenging the exclusive power of Allah to take life. Thus, to turn
one’s heart to Allah and live by his word, adherents should refrain from abortion unless in
extreme cases, where Allah will understand the inent of the mother and not consider the
action sinful.

How has ONE significant person OR school of thought, other than Muhammad and the Four
Rightly Guided Caliphs, influenced the development and/or expression of Islam? (6)

Aisha Bint Abu Bakr born around 615CE and is the daughter of the caliph Abu Bakr and the
wife of prophet Muhammed (PBUH). Her close and deeply intellectual relationship with
Muhammed allowed for her to be a significant person in both the development and
preservation of the Islamic faith after Muhammed’s death.

Aisha was a very close wife to prophet Muhammed (PBUH), who witnessed many of his
revelations and even acted as a catalyst for three. The first example is the Scandal of
Slander, where Aisha was accused of adultery after she became separated from the group
and returned via camelback with a single man. However, Muhammed received a revelation
from Allah exonerating Aisha of any guilt and proclaiming her innocence. This event was a
catalyst for any charge of adultery now requiring four witnesses, which is still followed in the
fiqh process today; “And when they do not produce the witnesses, then it is they, in the
sight of Allah, who are liars” (Quran 24:11-13).

Aisha was also significantly influential in the narration and collection of Hadith verses by
sharing the sunnah of prophet Muhammed (PBUH). Aisha, being so close to Muhammed,
had a vivid recollection and knowledge of prophet Muhammed’s sunnah (his words and
actions), something which was highly crucial for keeping his memory and significance alive
after his death around 632 CE. The prophet’s sunnah is recorded in the Hadith, which
provides practical responses to situations/problems that emerged on how to properly submit
to Allah. Aisha contributed greatly to the recording and preservation of the Hadith, having
narrated 2210 hadith, with 25% of Shariah law based on Aisha’s Hadith, where without her,
much of the Hadith would not have been recorded and preserved. Aisha’s understanding of
the Hadith is essential to understanding and living out the practical teachings of the Quran,
such as the Hadith “If a lady gives meals (in charity) from her husband’s house without
spoiling her husband’s property, she will get a reward and her husband will get a
reward likewise” (Hadith: 521). This hadith provides insight in Zakat and thus, her
contribution to the recording and preservation of the Hadith, clearly makes her a significant
person of the Islamic faith by contributing to the collection of the Hadith as practical
guidelines of the Quran.

SUMMARY
 Significant practice/ love and following God

Christ guides adherents to follow his example and live a life of love for God, as outlined in
the commandment of love to “love the Lord thy God with all thy heart, and with all thy
soul, and with all thy mind” (Mark 12:28-31). Christian adherents exhibit their love for God
through the sacrament (or rite in evangelical churches) of Baptism, which is a medium for
adherents to dedicate themselves and their life to God and develop a deeper love for him. It
is a significant Christian ritual that promotes love and a life of God to both the individual and
the wider Christian community.

The rituals within the Baptismal sacrament reflect the principle beliefs of Christianity to love
the Lord in all of his forms and devout oneself to a life of Christ to a significant extent. The
trinification formula is embodied in the Catholic Baptism, where the sign of the cross is a
motif throughout the ceremony to unify the tricolon forms of the holy spirit, affirming an
adherent’s love for God in all three of his forms. In Orthodoxy Baptism, this is similarly
incorporated through the affusion of the baby three times, where the triple immersion
similarly parallels the belief in the Trinity and the prayers coinciding with the immersion
invoke the Father, Son and Holy Spirit, as expressed in the Great Commissioning (Mt
28:18-20); “Therefore go and make disciples of all nations, baptizing them in the name
of the Father and of the Son and of the holy spirit”. The oil of chrism (from Greek word;
anointing) is another ritual which is common in both of these variations, where the
candidates are invoked by the protection of the lord from sin and all the embodiments it
takes. The oil of chrism comes from a historical ideology, where noble people were anointed
with it prior to battle as a form of physical protection, whereby in Baptism this reflects the
belief of salvation as well as strength and power come from Christ our saviour, modelled in
(Isaiah 61:1), “The Spirit of the Lord God is upon me, Because the Lord has anointed
me”. The application of this ritual varies, where in Catholicism it is done through the sign of
the cross, whereas Orthodoxy smothers the naked child in the oil, yet the belief to be
protected in a life of God through Jesus’ salvation is common to both. Thus, exhibiting the
way in which the Lord’s revelations and the principle beliefs have been employed throughout
Baptism to summon the catechumen to live a life of love for the Lord.

For individuals, Baptism is a rite of initiation and passage into the Christian church and
God’s kingdom, whereby, “...unless a man is born of water and the holy spirit, he cannot
enter the kingdom of God” (John 3: 1-6). Baptism (from the Greek word Bapto, meaning:
dip or immerse), is centered around initiating a strong stance in one’s faith, which is reflected
through a multitude of symbols throughout the ceremony. Water, as inferred from the Greek
translation is a vital component of Baptism and is homologous throughout the variations. The
death and resurrection of Jesus Christ is symbolised throughout the pouring of the water,
where the adherents die to their original sin and rise again with Christ in baptisimal waters in
the font (or baptistery in the Baptist church). This ritual allows for the exorcising and
repentance of sin (original sin in infant baptisms), “get up, be baptised and wash away
your sins” (Acts 22:16). The baptism ritual cumulatively guides the catechumen on a path
towards living a life of God full of love for him and his creative nature, through the
renunciation of sin that would distract one from devotion to the Lord . This exorcism
component of Baptism compels individuals to live and grow in the word of God, free from
sins that would instead hinder their spiritual calling as a servant of the Lord and it is also the
first of 3 sacraments of initiation (in Catholicism) or only sacrament of initiation in Orthodoxy
(Baptism also includes Chrismintation and eucharist sacraments), that reveals Christ and
bestows grace upon the candidate. Henceforth, depicting the way in which Baptism is
significant for the individual in enabling them to live a life of Christ, that is built upon love.

For the wider community, the baptismal ritual serves as a reaffirmation and reminder of their
own faith through the participation and witnessing of the ceremonial procedures. During the
Baptism, the community is called to reaffirm their own baptisimal promises to “reject Satan
and all of his works'' or profess the creed of faith, where they are reminded of the promise
they made to live in God and reject any entities that would compromise their devout faith to
the Lord. Dually, baptism serves as a source of cumulative faith, whereby Christian
adherents are united by their common cause; to live a life of God and love him through all
their actions and intents and fulfil a common witness. The unity is emphasized through (Cor
12:13),“For we were all baptized by one Spirit so as to form one body”, where through
the holy spirit gifted to Christians by the goodwill and agape love of God, they are united and
cumulated in their faith. In the baptising of new members, adherents are fulfilling Jesus’
command outlined in the Great Commissioning and therefore, strengthening the church
through additional people to build the Kingdom of God on Earth and to witness the beliefs of
Christianity. For the community, the theological richness provides a source of constant
reflection and renewal, this challenges the members of the community to constantly reflect
on their vocation as Christians and the significance of their own baptism and the importance
of it’s salvation on the guidance it provides as a new way of life. Through reflection on the
meaning of baptism, triggered through the witnessing or involvement in one, the community
is reminded of their calling to live this life of and for God, as displayed in Peter (4:8), “Above
all, keep loving one another earnestly, since love covers a multitude of sins.”, where
Christians are empowered to embrace the messages preached through the Baptisimal ritual
to repent sins nd instead love oneself, each other but especially the Lord. Thus ..

Cumulatively for both the individual and wider Christian community, Baptism is a calling to
both to live a life of God, where they are called to live out the messages of the gospels in
everyday life. The word of the Lord is described by Psalm 119:105 as, “Your word is a
lamp to my feet and a light to my path.”, depicting the way that the word of God through
the teachings of Christ guides adherents on their journey through life and decisions. Baptism
serves as a door for spiritual life and the gateway to the sacraments, in which Christians are
called to be servants of the Lord and follow a spiritual journey through life, using God’s word
as a light or beacon for their actions and the paths they take. This calling to a new way of life
allows both the community and individual to attain spiritual fulfilment by answering the call to
a new way of life and following in the teachings, practices and beliefs of the Lord to be
rewarded with his love and eternal paradise in heaven. The way in which adherents are
called to live this life of and for God by rejecting sin through love is displayed in Peter (4:8),
“Above all, keep loving one another earnestly, since love covers a multitude of sins.”,
where both Christian individuals and communities are empowered to embrace the messages
preached through the Baptisimal ritual to repent sins and instead love oneself, each other
but especially the Lord. Henceforth, highlighting the way that Baptism provides assistance
and guidance for both individuals and the wider community is living a life for God full of love.

Summary...

Christian essay on a significant person living an example

of Christianity/love.
Throughout his life, Angelo Roncali, who became Saint Pope John XXIII (SPJ23) in 1958,
exemplified his love for Jesus Christ by becoming a living embodiment of his teachings to
“love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind”
(Mark 12:28-31). Despite his short time of papacy amounting five years, in this time he
contributed significantly to the aggiornamento of the Catholic church that revitalised the
triumphalist and clerical culture that had once distorted the values of the Catholic Church.
His most notable impacts, whose legacies are continually seen today include: the calling of
the second ever Vatican II council, the initiation of 8 encyclicals and his contribution to
ecumunism and interfaith dialogue.

Arguably one of SPJ23’s most significant actions as Pope was the calling of the second ever
Vatican Council II for pastoral renewal of the Catholic church. It was announced in 1959 and
aimed to throw open the windows of the Vatican to allow “fresh air in it’s corridors”; an
aggiornamento of the church. The calling of this council was also significant in it’s
ecumunical nature, whereby other Christian theologians and pastors were invited as
spectators at the four official sessions of the Vatican II council. This action in itself was
greatly significant in rejecting sectarianism and triumphalism views the Catholic church had
previously hosted and instead, followed the word of the Lord to promote undivided love to all;
Above all, love each other deeply, because love covers over a multitude of sins. (Peter
4:8). From the Vatican Council II, the first document published was the Constitution on the
Sacred Liturgy 1963, which called for a renewal of mass and other Catholic sacraments with
a greater focus on engagement and love of scripture. This document was pivotal in once
again overcoming the clericalistic culture the Catholic church originally hosted by outlining
the use of vernacular translation of the bible during mass. Where previously mass attendants
were partially excluded from indulging in the word of the Lord resultant from language
barriers, the execution of mass was now reformed to extend to include all people, not just
the priests and latin speakers. This legacy emerging from Vatican II allowed for the spread of
the Gospel in alignment with the commandment of the Lord to, “Go into all the world and
proclaim the gospel to the whole creation.” (Mark 16:15), exemplifying the way that
SPJ23 was a significant person in the reformation of the Catholic church and living by the
word and example of God, a legacy still continued today in masses. This led to a more
egalitarian nature of the Church, and paved the way for Catholics to have a better
understanding of their beliefs and their faith overall, by changing the focus of mass from
juridicism, to celebrating Jesus’ resurrection and works.

During his five year period of papacy, SPJ23 also initiated the writing of 8 encyclicals which
were documents from Vatican II, that continued the themes of love and peace he preached.
These encyclicals aimed to communicate as well as discourse contemporary social concerns
and empower individuals to take action to address these concerns with love. Mater et
Magistra (Mother and Teacher) 1961, addressed absolute poverty in the world and called on
those people and countries able to aid those in need to do so out of the goodness of their
heart without making others subservient, preaching the word of the lord from Proverbs
11:25; "Generous persons will prosper; those who refresh others will themselves be
refreshed." This encyclical was addressed broadly to “all Christians”, once again promoting
ideologies of ecumunism to unite the Christian variations in a cumulative goal; to practise
and preach agape love for all creation. The social concern towards poverty highlighted by
SPJ23, has left a legacy, still continued in society today, exemplified by Mission Australia.
This charity embodies the messages of Mater et Magistra and works to address poverty and
achieve just outcomes for all walks of people. Pacem in Terris (peace on Earth), 1963 is
another highly influential encyclical that was similarly aimed at achieving justice. It was the
first ever Palpal letter addressed to “all people of goodwill”, which once again overcome the
Triumphalist views of Catholicism in order to work towards world love and unity, as God
wished in Jude 1:2; “May mercy, peace, and love be multiplied to you.” This encyclical
focused on peace on Earth and resolving issues, which continue to divide people, especially
in the period of the Cold war. It also affirmed the UN Declaration of Human Rights 1948,
highlighting how SPJ23 was a dynamic pope and was actively involved in the world and
applying the beliefs of Catholicism to contemporary concerns in order to revitalise the church
and create a legacy of active participation for successive popes. These encyclicals have had
long term legacies still lived out in modern society, exemplifying the way that SPJ23 was a
highly significant person in preaching the word of the Lord, by consciously dedicating all of
his actions to creating the foundational components of the revitalised Catholic church that
promoted love for all and faith in God. For example, World Day of Peace annually reiterates
the messages within Pacem in Terris in focusing on resolving issues that continue to divide
people across the world. Henceforth, depicting how SPJ23 used the power invested in him
to initiate revolutionary encyclicals that preached addressing worldwide concerns with love
and faith.

SPJ23 was also an active follower of what he preached, a refreshing sight from the
hypocrocies that previous popes would display. SPJ23 was born into a large, poor devout
Christian family, unlike many of the other popes in history, meaning he was more in touch
with the current state of the world allowing him to be a pope of the people. He expressed
interfaith dialogue and interfaith agape love when he forged baptism certificates for those
Jews escaping the Holocaust in order to protect them from persecution. This action selflessly
reflected his love for all of God’s creation by overcoming any triumphalist culture the Catholic
church previously hosted, by extending his good grace to those of other Christian faiths, as
God would have wished. He was also an active Pope in the community, leaving the Vatican
unlike many previous popes and has set a precedent for successive popes to engage with
the wider community. For example, SPJ23 would visit the sick in hospital and those in jail;
those who were considered the socially marginalised and socially alienated subgroups of the
population. However, SPJ23 instead disacred the many social stereotypes and loved
everyone equally as a creation of God and dually became a living embodiment of Christ,
much like when he would visit the ill and disabled. This example highlights the way SPJ23
became a living incarnation of the lord’s word; “So put away all malice and all deceit and
hypocrisy and envy and all slander.” Peter (2:1-25), whereby he saw through the facade
of social stigmas imposed on these marginalised groups and saw them and treated them as
sacred creations of God, unlike the other Pope’s who fell short of this. Thus highlighting the
genuine love and concern SPJ23 hosted for humanity and those of all walks of life.

Summary….

Christianity essay on ethical teachings/love

Be on your guard; stand firm in the faith; be courageous; be strong. Do everything
in love.
(1 Corinthians 16:13-14)

Christianity is a life dedicated to loving God and all of his creation, unified by their
strength to stand firm in their faith and live a life by the word of God, free from sin. As
directed by the commandment of love to "...love the Lord thy God with all thy heart,
… thy soul, and ... thy mind," (Mark 2: 28-31). Christian adherents exhibit their love
for God by protecting and loving all his creation particularly when confronted with the
issues of bioethical issues of euthanasia and abortion. These issues conflict with the
protection of God’s sacred creation and thus, adherents can exhibit their love for the
lord and his creation by abiding by Christian ethical teachings and standing firm in
one’s faith.

Christianity believes life begins at the moment of conception. In relation to bioethics

(the study of ethical issues arising from advances in biology), Chrsitians are pro-life,
underpinned by the belief to act out of love towards God and all of his creation; from
the unborn to the sick and elderly. Christians believe God is the author of life and life is
sacred and should be protected, as explicitly depicted in Gen 9.6: ”whoever shed
human blood, by humans shall their blood shed”. All Christian adherants and
denominations strongly believe that abortion on demand is an modern day issue that
readily conflicts with the protection and preservation of God’s creation, as stated in the
Catechsisms; “You shall not kill the embryo by” (CCC2271), making it a grave sin
within their churches (even excommunicable within the Catholic denomination).
Therefore, to “stand firm in their faith and act out of love for God” and all his sacred
creations, Christians forbid abortion on demand and instead promote alternative
pathways such as adoption or foster care, due to the notion that any quality of life is
better than none. Howbeit, despite the shared ethical teaching to act out love towards
God and all of his sacred creations, the application can vary between denominations
in extreme and unfortunate circumstances (e.g. rape, risk to mother’s life etc).
Catholicism remain strongly against abortion in all circumstances without exception,
contrasting to the Uniting Church, who are slightly more flexible in extreme cases,
recognising in the Synods that the final decision must be left to the pregnant woman.
Despite these variations, they both cumulatively share the belief that loving and
protecting God’s creation should be the centre of their actions. Catholics believe they
are acting out of love for the unborn life by protecting it whereas the Uniting Church
see themselves to be acting out of love towards the mother as a born life. In summary,
abiding by ethical teachings of Christianity, such as the ideology that life is sacred and
God wants it protected, is a medium for standing strong in faith by following the word
of God, as well as dedicating their actions to do everything in love for God and all of
his creations.

Similarly the ethical teaching that life is a time of grace in which Christians are called to
service, highlights the way Christianity guides its adherents to stand strong in their
faith and act out of love for God, even in times of hardship. Their calling to be stewards
of God is reveleaed in Cor 6:4, “Rather as servants of God, we commend
ourselves in every way: in great endurance: in troubles, hardships and distress”,
portraying that their spiritual purpose and fulfilment will be granted by persevering as
servants of God and standing strong in faith. Euthanasia is the intentional medically
assisted suicide of the terminally ill and by Greek translation means “good death”,
inferring that it is an escape from pain and suffering. Direct euthanaisa directly
compromises the ethical teaching to persevere as a servant of God and stand strong
in faith through reward or suffering and is explicitly forbidden in the Catechism 2277;
“Whatever its motives and means, direct euthanasia... It is morally
unacceptable”. Therefore, to be servants of God and be called to his service,
Christianity guides it’s adherents that suffering shouldn’t be evaded and alternative
ways to manage pain, such as palliative care should be utilised and thus percieve
euthanasia as a grave sin. However, the Church allows for passive euthanasia, such
as discontinuing treatment, as it does not readily conflict with an adherants calling to
perserve in hardhsip as a servant of God. In summary, to stand strong in their faith and
be a steward of God, Christinaity guides its adherents to preserve through suffering out
of faith and love for God.
The ethical teaching that God is the author and creator of life and has a plan for each
person is a teaching that outlines the deep connection and love God shares for all of
his creation and how he is regarded as the sole giver and taker of life. This teaching is
compromised by both euthanasia and abortion as they can be regarded as, ‘playing
god’ or assuming the power to take life which is exclusively the Lord’s. The
predetermined nature of life for Chrsitians is revealed in (ECC 3:1-2), “There is a time
for everything … a time to be born and a time to die”, where both euthanasia and
abortion can be inferred to disrupt the predetermined timeline God specifically
developed for each person. Christians regard life from the unborn to the sick and
terminally ill all equally sacred, as it is a representation of the creative and loving
nature of God. This is explicitly contained within the Catechism 2310, “Every human
life, from the moment of conception until death, is sacred”, whereby life in
all of its stages is considered sacred and thus should be protected in any means
possible. This makes both abortion and euthanisa grave sins within the Christian
denomination as they both directly conflict with God’s sole jurisdiction to take life
and also interrupt the predetermined life God has devised for each one of his
creations. Thus, Christian adherents can stand firm in their faith and act out of live
for God by respecting his exclusive power to give and take life by not interfering
with the plan he has bestowed for each individual at the moment of conception.