2024_AQA A-Level Religious Studies Paper 2D Study of Religion and Dialogues: Islam (Merged Question Paper and Marking Scheme)

2024_AQA A-Level Religious Studies Paper 2D Study of Religion and Dialogues: Islam (Merged Question Paper and Marking Scheme) Monday 17 June 2024 A-level RELIGIOUS STUDIES Paper 2D Study of Religion and Dialogues: Islam Monday 17 June 2024 Materials For this paper you must have:  an AQA 16-page answer book. Instructions Afternoon Time allowed: 3 hours  Use black ink or black ball-point pen.  Write the information required on the front of your answer book. The Paper Reference is 7062/2D.  Answer: – both two-part questions from Section A, and – one question from Section B, and – one question from Section C.  Do all rough work in your answer book. Cross through any work you do not want to be marked. Information  The marks for questions are shown in brackets.  The maximum mark for this paper is 100.  In each two-part question in Section A, the first part tests your knowledge and understanding, while the second part tests your skills of reasoning and evaluation.  The one-part questions in Sections B and C test your knowledge and understanding and your skills of reasoning and evaluation.  You will be marked on your ability to: – use good English – organise information clearly – use specialist vocabulary where appropriate. A-level Religious Studies: Paper 2D Study of Religion and Dialogues: Islam: Exam Preview This paper explores Islam as a religious tradition and its interactions with other world religions and contemporary issues. It delves into key beliefs, practices, and ethical teachings, while also addressing Islam's responses to modernity, secularism, and its engagement in interfaith dialogue. Key Areas Covered: 1. Islamic Beliefs:  The Five Pillars of Islam: Fundamental acts of worship and practice that shape a Muslim's life. o Shahada (Faith): The declaration of belief in the oneness of God and the prophethood of Muhammad. o Salah (Prayer): The five daily prayers, a key act of worship and connection with God. o Zakat (Almsgiving): The giving of charity to support those in need, a form of social justice. o Sawm (Fasting): Observing fasting during Ramadan to develop self-discipline and empathy. o Hajj (Pilgrimage): The journey to Mecca, a once-in-a-lifetime obligation for able Muslims.  Tawhid: The absolute oneness of God (Allah), a core belief in Islam.  Prophethood: Belief in the prophets, with Muhammad as the final prophet, and the Qur'an as the ultimate revelation.  Angels: Belief in angels as messengers of God.  Day of Judgment: The belief that all individuals will be resurrected and judged by God for their deeds. 2. Islamic Practices:  Worship: The role of worship in a Muslim's life, including Salah, the importance of congregational prayer, and personal devotion.  Dietary Laws: The significance of Halal (permissible) and Haram (forbidden) foods and drinks, including the prohibition of alcohol and pork.  Dress and Modesty: The role of modesty in Islamic practice, including Hijab for women and modest dress for men, and the concept of personal and community responsibility in preserving moral conduct.  Islamic Festivals: Key religious events such as Eid al-Fitr (celebrating the end of Ramadan) and Eid al-Adha (commemorating the willingness of Ibrahim to sacrifice his son). 3. Islamic Ethics:  Sharia: Islamic law, which encompasses both personal and communal conduct, including aspects of criminal law, family law, and ethics.  Justice: The importance of Adl (justice) in Islam, where God's will is considered central to all moral decision-making.  Compassion and Mercy: The roles of Rahman (compassion) and Rahim (mercy) in the relationship between God and humanity, and how they guide ethical actions.  Social Justice: Islam’s emphasis on Zakat and support for the poor and vulnerable members of society. Key Areas to Revise for 2025:  Core Islamic Beliefs: Five Pillars, Tawhid, Prophethood, the Qur'an, Day of Judgment.  Islamic Practices: Worship, dietary laws, modesty, key festivals, and rituals.  Ethical Teachings: Sharia, justice, compassion, social justice.  Islamic Responses to Modern Issues: Gender, science, politics, and social issues.  Islam’s Interfaith Dialogue: Pluralism, relationship with Judaism and Christianity, and interfaith discussions. 7062/2D IB/M/Jun24/G4005/E2 2 Section A: Study of Islam Answer both questions in this section. Each question has two parts. Question 1 0 1 . 1 Examine Muslim understandings of Akhirah (afterlife). [10 marks] and 0 1 . 2 ‘The Sufi concept of God is confusing.’ Evaluate this claim. [15 marks] Question 2 0 2 . 1 Examine how Muslim liberationist approaches influence society today. [10 marks] and 0 2 . 2 ‘There is little agreement in Islam about the role and status of women.’ Evaluate this claim. [15 marks] IB/M/Jun24/7062/2D 3 Section B: The dialogue between philosophy and Islam Answer one question from this section. Either Question 3 0 3 . 1 ‘Religious sources of authority do not require miracles.’ Critically examine and evaluate this view with reference to the dialogue between Islam and philosophy. [25 marks] or Question 4 0 4 . 1 ‘Science shows that it is not reasonable to believe in God.’ Critically examine and evaluate this view with reference to the dialogue between Islam and philosophy. [25 marks] Turn over for Section C Turn over ► IB/M/Jun24/7062/2D 4 Section C: The dialogue between ethics and Islam Answer one question from this section. Either Question 5 0 5 . 1 ‘Muslim ethics do not deal effectively with issues concerned with marriage.’ Critically examine and evaluate this view with reference to the dialogue between Islam and ethical studies. [25 marks] or Question 6 0 6 . 1 ‘Kant’s ethics are compatible with Muslim ethical teaching.’ Critically examine and evaluate this view with reference to the dialogue between Islam and Kant. [25 marks] END OF QUESTIONS Copyright information For confidentiality purposes, all acknowledgements of third-party copyright material are published in a separate booklet. This booklet is published after each live examination series and is available for free download from . Permission to reproduce all copyright material has been applied for. In some cases, efforts to contact copyright-holders may have been unsuccessful and AQA will be happy to rectify any omissions of acknowledgements. If you have any queries please contact the Copyright Team. Copyright © 2024 AQA and its licensors. All rights reserved. IB/M/Jun24/7062/2D A-level RELIGIOUS STUDIES 7062/2D Paper 2D Study of Religion and Dialogues: Islam Mark scheme June 2024 Version: 1.0 Final MARK SCHEME – A-LEVEL RELIGIOUS STUDIES – 7062/2D – JUNE 2024 Mark schemes are prepared by the Lead Assessment Writer and considered, together with the relevant questions, by a panel of subject teachers. This mark scheme includes any amendments made at the standardisation events which all associates participate in and is the scheme which was used by them in this examination. The standardisation process ensures that the mark scheme covers the students’ responses to questions and that every associate understands and applies it in the same correct way. As preparation for standardisation each associate analyses a number of students’ scripts. Alternative answers not already covered by the mark scheme are discussed and legislated for. If, after the standardisation process, associates encounter unusual answers which have not been raised they are required to refer these to the Lead Examiner. It must be stressed that a mark scheme is a working document, in many cases further developed and expanded on the basis of students’ reactions to a particular paper. Assumptions about future mark schemes on the basis of one year’s document should be avoided; whilst the guiding principles of assessment remain constant, details will change, depending on the content of a particular examination paper. No student should be disadvantaged on the basis of their gender identity and/or how they refer to the gender identity of others in their exam responses. A consistent use of ‘they/them’ as a singular and pronouns beyond ‘she/her’ or ‘he/him’ will be credited in exam responses in line with existing mark scheme criteria. Further copies of this mark scheme are available from Copyright information AQA retains the copyright on all its publications. However, registered schools/colleges for AQA are permitted to copy material from this booklet for their own internal use, with the following important exception: AQA cannot give permission to schools/colleges to photocopy any material that is acknowledged to a third party even for internal use within the centre. Copyright © 2024 AQA and its licensors. All rights reserved. 2 MARK SCHEME – A-LEVEL RELIGIOUS STUDIES – 7062/2D – JUNE 2024 Methods of Marking It is essential that, in fairness to students, all examiners use the same methods of marking. The advice given here may seem very obvious, but it is important that all examiners follow it as exactly as possible. 1. If you have any doubts about the mark to award, consult your Team Leader. 2. Refer constantly to the mark scheme throughout marking. It is extremely important that it is strictly adhered to. 3. Remember, you must always credit accurate, relevant and appropriate answers which are not given in the mark scheme. 4. Do not credit material that is irrelevant to the question or to the stated target, however impressive that material might be. 5. If a one-word answer is required and a list is given, take the first answer (unless this has been crossed out). 6. If you are wavering as to whether or not to award a mark, the criterion should be, ‘Is the student nearer those who have given a correct answer or those who have little idea?’ 7. Read the information below about using Levels of Response mark schemes. 8. Be prepared to award the full range of marks. Do not hesitate to give full marks when the answer merits full marks or to give no marks where there is nothing creditable in an answer. 9. No half marks or bonus marks are to be used under any circumstances. 10. Remember, the key to good and fair marking is consistency. Do not change the standard of your marking once you have started. Levels of Response Marking In A-level Religious Studies, differentiation is largely achieved by outcome on the basis of students’ responses. To facilitate this, levels of response marking has been devised for many questions. Levels of response marking requires a quite different approach from the examiner than the traditional ‘point for point’ marking. It is essential that the whole response is read and then allocated to the level it best fits. If a student demonstrates knowledge, understanding and/or evaluation at a certain level, he/she must be credited at that level. Length of response or literary ability should not be confused with genuine religious studies skills. For example, a short answer which shows a high level of conceptual ability must be credited at that level. (If there is a band of marks allocated to a level, discrimination should be made with reference to the development of the answer.) Levels are tied to specific skills. Examiners should refer to the stated assessment target objective of a question (see mark scheme) when there is any doubt as to the relevance of a student’s response. Levels of response mark schemes include either examples of possible students’ responses or material which they might use. These are intended as a guide only. It is anticipated that students will produce a wide range of responses to each question. It is a feature of levels of response mark schemes that examiners are prepared to reward fully, responses which are obviously valid and of high ability but do not conform exactly to the requirements of a particular level. This should only be necessary occasionally and where this occurs examiners must indicate, by a brief written explanation, why their assessment does not conform to the levels of response laid down in the mark scheme. Such scripts should be referred to the Lead Examiner. 3 MARK SCHEME – A-LEVEL RELIGIOUS STUDIES – 7062/2D – JUNE 2024 Assessment of Quality of Written Communication Quality of written communication will be assessed in all components and in relation to all assessment objectives. Where students are required to produce extended written material in English, they will be assessed on the quality of written communication. The quality of written communication skills of the student will be one of the factors influencing the actual mark awarded within the level of response. In reading an extended response, the examiner will therefore consider if it is cogently and coherently written, ie decide whether the answer:  presents relevant information in a form that suits its purposes  is legible and that spelling, punctuation and grammar are accurate, so that meaning is clear  is suitably structured and that the style of writing is appropriate. 4 MARK SCHEME – A-LEVEL RELIGIOUS STUDIES – 7062/2D – JUNE 2024 LEVEL DESCRIPTORS Levels of Response: 10 marks A-level – AO1 Level 5 9–10 Level 4 7–8 Level 3 5–6 Level 2 3–4 Level 1 1–2 0  Knowledge and critical understanding is accurate, relevant and fully developed in breadth and depth with very good use of detailed and relevant evidence which may include textual/scriptural references where appropriate.  Where appropriate, good knowledge and understanding of the diversity of views and/or scholarly opinion is demonstrated.  Clear and coherent presentation of ideas with precise use of the appropriate subject vocabulary.  Knowledge and critical understanding is accurate and mostly relevant with good development in breadth and depth shown through good use of relevant evidence which may include textual/scriptural references where appropriate.  Where appropriate, alternative views and/or scholarly opinion are explained.  Mostly clear and coherent presentation of ideas with good use of the appropriate subject vocabulary.  Knowledge and critical understanding is generally accurate and relevant with development in breadth and/or depth shown through some use of evidence and/or examples which may include textual/scriptural references where appropriate.  Where appropriate, there is some familiarity with the diversity of views and/or scholarly opinion.  Some organisation of ideas and coherence with reasonable use of the appropriate subject vocabulary.  Knowledge and critical understanding is limited, with limited development in breadth and/or depth shown through limited use of evidence and/or examples which may include textual/scriptural references where appropriate.  Where appropriate, limited reference may be made to alternative views and/or scholarly opinion.  Limited organisation of ideas and coherence and use of subject vocabulary.  Knowledge and critical understanding is basic with little or no development.  There may be a basic awareness of alternative views and/or scholarly opinion.  Isolated elements of accurate and relevant information and basic use of appropriate subject vocabulary.  No accurate or relevant material to credit. 5 MARK SCHEME – A-LEVEL RELIGIOUS STUDIES – 7062/2D – JUNE 2024 Levels of Response: 15 marks A-level – AO2 Level 5 13–15 Level 4 10–12 Level 3 7–9 Level 2 4–6 Level 1 1–3 0  A very well-focused response to the issue(s) raised.  Perceptive discussion of different views, including, where appropriate, those of scholars or schools of thought with critical analysis.  There is an appropriate evaluation fully supported by the reasoning.  Precise use of the appropriate subject vocabulary.  A well-focused response to the issue(s) raised.  Different views are discussed, including, where appropriate, those of scholars or schools of thought, with some critical analysis.  There is an appropriate evaluation supported by the reasoning.  Good use of the appropriate subject vocabulary.  A general response to the issue(s) raised.  Different views are discussed, including, where appropriate, those of scholars or schools of thought.  An evaluation is made that is consistent with some of the reasoning.  Reasonable use of the appropriate subject vocabulary.  A limited response to the issue(s) raised.  Presentation of a point of view relevant to the issue with some supporting evidence and argument.  Limited attempt at the appropriate use of subject vocabulary.  A basic response to the issue(s) raised.  A point of view is stated, with some evidence or reason(s) in support.  Some attempt at the appropriate use of subject vocabulary.  No accurate or relevant material to credit. 6 MARK SCHEME – A-LEVEL RELIGIOUS STUDIES – 7062/2D – JUNE 2024 0 1 . 1 Examine Muslim understandings of Akhirah (afterlife). [10 marks] Target: AO1.1: Knowledge and understanding of religion and belief, including religious, philosophical and/or ethical thought and teaching. Note: This content is indicative rather than prescriptive and students are not obliged to refer to all the material contained in this mark scheme. Any legitimate answer will be assessed on its merits according to the generic levels of response. Note that answers may, but need not, be limited to the consideration of the following specification content: Akhirah (afterlife): the concept of soul; beliefs about Barzakh, judgement heaven and hell including different understandings of resurrection and of the descriptions of heaven and hell in the Qur’an including 47:15. Many Muslims believe that the afterlife will be possible as a result of physical resurrection which will happen at the end of time. These Muslims believe that God will physically resurrect all humans as easily as they were created, therefore burial is common practice. Upon death, the dead will lie in sleep in the grave or Barzakh state. At the time of God’s choice everyone will be raised to stand and face final judgement. This judgement will be eternal reward or punishment and so, for many Muslims, this life is seen as preparation for the afterlife. Many Muslims believe that the Day of Judgement will happen at the end of time. At this time all living beings will die and the world as it currently exists will come to an end. Many Muslims believe there will be events to indicate the coming of the final days. For example, the appearance of the anti-Christ (Al-Masih ad-Dajjal) is a sign of imminent judgement. It is believed that at this time God will judge every single person for their actions, and God’s justice will be perfect. Many Muslims take a literal understanding of the afterlife, believing that the descriptions of heaven and hell are about physical beings in physical places. Other Muslims may take a symbolic interpretation of the descriptions as suggesting spiritual continuation of some kind. Many Muslims believe that hell is the final destination for those chosen by God to stay there. Other Muslims believe that because God is all forgiving, hell is only a temporary destination, and ultimately everyone will be admitted to heaven. 7 MARK SCHEME – A-LEVEL RELIGIOUS STUDIES – 7062/2D – JUNE 2024 0 1 . 2 ‘The Sufi concept of God is confusing.’ Evaluate this claim. [15 marks] Target: AO2: Analyse and evaluate aspects of, and approaches to, religion and belief, including their significance, influence and study. Note: This content is indicative rather than prescriptive and students are not obliged to refer to all the material contained in this mark scheme. Any legitimate answer will be assessed on its merits according to the generic levels of response. Note that answers may, but need not, be limited to the consideration of the following specification content: Aspects of the Sufi concept of God: God as incomparable and unknowable in Himself; Creation as emanation and God as immanent; the soul as one with God; Sufi understandings of the teaching about God in the verse of Light: 24:35. Answers may present, analyse and evaluate some of the following arguments: Some argue that the Sufi concept of God is confusing because it is believed that God is deliberately concealed and hidden within creation and personal mystical experiences, for example, the experience of fana. However, others argue that despite the deliberate concealment, these personal mystical experiences do bring clarity. Such experiences have been shared with others for insight and understanding, so are not confusing, but instead are clearly understood. Some argue that the Sufi concept of God is confusing because it is believed that God is unknowable in Himself. For example, Al Ghazali believed that God was utterly unique and unknowable. However, some argue that an understanding of God is shared through the prophet, who is considered the greatest Sufi, and also through revelation in the Qur’an, for example, in the verse of light. Some may argue that the Sufi concept of God is confusing because beliefs may be understood to imply that every soul and the whole of creation are emanations of the divine. This concept of God includes the idea of God’s spirit being in creation, but not contained by it. However, others may argue that the Sufi belief that the immaterial soul is breathed into material bodies and a material world by God makes sense dualistically. Therefore, the Sufi concept of God is not confusing within a traditionally dualistic framework. 8 MARK SCHEME – A-LEVEL RELIGIOU