Discuss the relationship between at least TWO of the aspects shown in the diagram and the way they contribute to Islam as a living religious tradition. Despite the dichotomous relationship within aspects of the Islamic faith, a ubiquitous sense of unity is maintained through the strong interrelationships which are common in all areas of this living and dynamic religious tradition.
Great start, but perhaps a little bit vague - Perhaps listing the key aspects you are referring to would help? Nitpick, it works well! ‘Dynamic’ tradition refers to the suitability and adaptability of the Islamic faith, while strong foundations of fundamental beliefs are maintained. ‘Living’ refers to the notion that Islamic tradition is active and relevant over ever-changing contexts.
Nice way to spin the definitions to answer the question. The impact of Sayyid Qutb, the significance of the Hajj, and Islamic ethical teachings on sexual ethics all embody the core, fundamental beliefs of Islam while also allowing room for diversity and freedom of view within the life of adherents. Such unity and diversity in terms of significant person, practice and ethics of Islam fosters the nature of a dynamic and living religious tradition.
Excellent, I think this introduction works very well, and is also unique - Will definitely command the attention of your marker.
The central dogma of the living Islamic theocentric tradition, one which binds aspects of people, practise and ethics, is the intrinsic belief in Tawhid (the oneness of Allah); “There is no God but Allah and Muhammad is the messenger of Allah” (Shahada). This unification of thought has enabled a profound sense of community which reaches beyond the walls of variants and as John Bowker expressed in his 1995 publication ‘What Muslims Believe’ - “From that unity (Tawhid), all other unites flow, including the unity of the whole human population as a single Umma under God”.
Excellent explanation of the importance of Tawhid, but I'd prefer a more explicit reference to dynamic/living tradition, to more directly answer the question a little bit earlier. Essentially, I think the setup could be quicker. It is this very belief which enables the unification of Hajj [sunni and shi’te within the significant practice of Hajj, Sayyid Qutb’s impact on Islam, and Islamic ethical teachings on sexual ethics to constitute Islam as a living religious tradition. The practise of Hajj is built on the notion of expressing the belief in Tawhid. The pilgrimage symbolises a submission to the Will of Allah through which the individual feels a innate connection with God. Talbiyah, the public statement of submission to Allah; “Here I am God, at thy command”, is chanted as pilgrims put on the Ihram and purifying rid themselves of all worldly concerns, and when they circumambulate the Ka’ba (Tawaf).
Be sure to make explicit references to the religion being dynamic/living, not necessarily with those words specifically, but be sure to link the aspects not only to Tawhid, but to the idea of the question too. Qutb’s ideologies, that rejection of Jahilia could only come through ultimate submission to one God, further model the belief in Tawhid. In his published manifesto ‘Milestones’ (1964), Qutb accounted for Allah as the sovereign ruler of humanity; “By ignoring God’s revelation, man rebels against the sovereignty of God on earth” (p.g
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Excellent references. Islamic ethical teachings are grounded on the strict laws defined in the Qur’an; the primary source of Allah’s revelation. Sexual intercourse within the bounds of matrimony is considered a form of ibadah (worship) and enjoyment is encouraged by Allah. Furthering this belief in Tawhid is the teaching of procreation for the expansion of Allah’s family.
Links to Tawhid here are perhaps a little weaker than your other two aspects. Both Sunni and Shi’ite muslims are strongly united by this belief, and in exhibiting such ethical standards, all variants of Islam profess their belief in the oneness and greatness of Allah.
Be sure your conclusion references the question directly.
The overlapping aspects of people, practise and ethics define Islam as a unified living religious tradition.
Is this not the whole point of the essay? I expected another paragraph on core beliefs of Islam, that is a structure that works really well. For the pilgrim undertaking the Hajj, there is an acute and overwhelming sense of the diversity of Islam, yet at the same time, an experience of the integration of the Muslim world converging to the Holy city of Mecca; “They will come from the farthest locations” (Quran 22:27). In the same way that Islamic ethical teachings on sexual ethics teach that sexual intercourse is a performance achieves peace and tranquility; “that you may find tranquility… [and] love and mercy between your hearts”(Surah Al-Rum 30:21), the Hajj too is a commemoration of the adherents' love for Allah.
Excellent evidence provided here, you've clearly got a heap of knowledge at your disposal and it shows. Very impressive. Furthermore, Hajj exhibits the belief in Rasulullah (prophets) as pilgrims retrace the footsteps or Abraham, Muhammad and Ishmael. Islamic ethical teachings mirror Rasulullah with Hadith - the Sunnah of the Prophet - being one of the four main sources of islamic jurisprudence. The Qur’an explicitly expresses that non-Muslims are prohibited from entering the Holy city of Mecca; “indeed the polytheists are unclean, so let them not approach al-Masjid al-Haram” (Qur'an 9:28). This is mirrored in Qutb’s salafist philosophy of the need to return to the roots of Islam and not tempted by false Gods such as Western capitalist and consumer-driven civilisation.
It feels like we are jumping around a little bit in this paragraph - I'm not getting a sense of one, coherent argument, one idea that links the three. Tawhid unified your previous paragraph, this one feels more jumbled. “The West has disregarded morality in its quest for material progress.” (Social Justice in Islam 1949). Likewise, Sayyid Qutb’s belief in social justice is embodied in all stages of the rite of Hajj. Despite diversity in discourse, ethnicity, nationality and on socio-economic grounds, the pilgrimage is strictly non-discriminatory as adherents are unified through their common recognition of the importance of Hajj and the physical and mental demands it entails. Those unable to afford the practise of Hajj for health or monetary reasons are encouraged to support or be supported by those who are able, reflected in Qutb’s thought on social justice. The state Ihram and the day of Arafat demonstrate both Tahwid and Akhira (rehearsal of the Day of Judgement) allows adherents to develop an acute sense of social equity and equality among human beings.
Again, love that you are referencing beliefs, but it feels very isolated, because the beliefs aren't threaded through? In affirming a common identity through the completion of identical rituals, stripped of worldly possessions and rich indistinguishable from the poor, equality before God is emphasised. Furthermore, the unification of the Islamic variants is evident with the simultaneous performance of identical rituals and the identical motivations of declaring their deep adherence to, and belief in, the oneness of Allah. According to Qutb, a rejection of Jahiiliyya (pagan ignorance of divine guidance), promotes equality within the Umma, similar to that provided by the state of Ihram where no man is superior to his neighbour; “People are all as equal as the teeth of a comb” (Muhammad). The overlapping aspects of people, practise and ethics as discussed above, emphasise the unification of the Islamic faith as an active religious tradition.
Sentence by sentence, excellent paragraph. Holistically though, it feels a little disjointed. I understand the idea you are using to link them, that the variants of the faith are unified, but it doesn't feel that distinct to the argument of the whole essay itself. This is just my opinion, obviously - As I said, each thing you say is excellent.
The diversity as evident within the aspects of people, practise and ethics define Islam as a living religious tradition, in that they allow for this faith to be active and relevant over ever-changing contexts. Along with the Qur’an and the Hadith, Sunni Muslims turn to Qiyas and Ijams as sources of Islamic Jurisprudence, wheres Shi’ite Muslims use the Ayatollah. In Sunni Islam, ijtihad comprises analogy, scholarly consensus, public welfare and custom. In Shi'a Islam, ijtihad consists entirely of reason.
Be careful you don't swap to content vomit - Content in isolation doesn't do much for your argument! In turning to alternative sources for Islamic jurisprudence, this enable the interpretation of Ethics to accommodate a contemporary context. As the controversial issue of contraception is not discerned by Allah’s revelation through the Qur’an, adherents turn to scholarly consensus in the form of Ijmas. The general consensus today is that contraception is permissible, but may not be used to permanently avoid pregnancy and limited to the bounds of matrimony. “And do not kill your children fearing poverty” (Qur’an 6:151). This is because the beliefs in withholding from procreation due to economic reasons undermines trust in Allah promise that every child will be looked after - “We provide sustenance for you and for them” (Qur’an 6:151). Both Sunni and Shi’ite Muslims are united in this consensus.
In a paragraph on diversity, is this the best example of an ethical issue to bring up? Bringing up something where the Sunni and Shi'ite approaches differ would do more for your argument. Moreover, Qutb’s interpretation of jihad (to strive in the cause of God) further exemplifies Islam as a dynamic tradition accommodating diversity of expression. His Qur’anic commentary ‘In the Shade of the Qur’an’ (1952) provides an alternative approach towards a struggle in the cause of God, albeit one with negative ramifications. His work combined his salafist interpretation and his radical socio-political ideology in a manner that to some, was misinterpreted as a justification of militancy; “Those who believe, fight in the cause of Allah” (Qur’an 4:76). Schisms and tensions within the variants of Islam continue to develop as adherents struggle to agree on a suitable way to combat Jahiliyya, and live in accordance to the will of Allah.
Good discussion of more contemporary issues of the faith, works well. Afghanistan, Iran, Iraq, Saudi Arabia and many other Muslim-majority countries are governed by Sharia law, whereas secular nation states such as Australia are codified by a constitution. While some Sharia laws may be different to Australian law, this does not mean they are incompatible. A muslim is able to live by Sharia law in a secular state as long as the law does not undermine domestic law. The muslim adherent is governed by Sharia law in the way that they profess the oneness of Allah in their every-day life. This illustrates the ability of Islam, as a dynamic living religious tradition, to accomodate diversity for adherents to sustain relevance over ever-changing contexts.
Another solid paragraph, though this one feels more like a content dump than answering the question of dynamic/living. Your incredible content knowledge could actually be the issue here, as you are delving into such specifics that the explanation of them is taking up space!
The impact of Sayyid Qutb, the significance of the rite of Hajj, and Islamic ethical teachings on sexual ethics profoundly contribute to Islam as a living religious tradition. While at a surface glance they may be regarded as distinct from one another, through the fundamental belief in Tawhid and the many aspects of overlap in people, practice and ethics, it becomes evident that these three entities are interrelated. In conclusion, it is the areas of diversity which determine the status of ‘living’ and ‘dynamic’ to be attributed to the Islamic tradition.
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